摩訶般若波羅蜜經

CHAPTER ON ILLUSORY LEARNING

ELEVEN

Subhuti said: “World-Honored One! If someone were to ask: ‘Can an illusory person who studies prajnaparamita, up to dana paramita, and who studies the four foundations of mindfulness, up to the eighteen unique qualities, attain the knowledge of all modes?’ How should I answer?”

The Buddha said: “Subhuti! The Buddha will ask you in return; answer the Buddha as you see fit.

Subhuti! Is form different from an illusion? Are feeling, perception, formations, and consciousness different from an illusion?”

“World-Honored One! They are not different.”

“Subhuti! Are the eye through the mind, forms through dharmas, and the eye dhatu through the mind-consciousness dhatu different from an illusion?”

“World-Honored One! They are not different.”

“Subhuti! Are the six paramitas, the four foundations of mindfulness, up to the eighteen unique qualities, different from an illusion?”

“World-Honored One! They are not different.”

“Subhuti! Is unsurpassed, complete, perfect enlightenment different from an illusion?”

“World-Honored One! It is not different. Why is this? Because form is not different from illusion, illusion is not different from form; form itself is illusion, and illusion itself is form. And so on, up to unsurpassed, complete, perfect enlightenment being not different from illusion, and illusion being not different from unsurpassed, complete, perfect enlightenment; unsurpassed, complete, perfect enlightenment itself is illusion, and illusion itself is unsurpassed, complete, perfect enlightenment.

“Subhuti! Is illusion defiled or purified?”

“World-Honored One! It is not.”

“Subhuti! Does illusion arise or cease?”

“World-Honored One! It does not.”

“Subhuti! If illusion neither arises nor ceases, can this illusion study prajnaparamita and attain the knowledge of all modes?”

“World-Honored One! It cannot.”

“Subhuti! Do the nominally designated five skandhas arise and cease, become defiled and purified?”

“World-Honored One! They do.”

“Subhuti! Do the nominally designated five skandhas arise and cease, become defiled and purified?”

“World-Honored One! They do not.”

“Subhuti! If these dharmas are merely names, are neither body, speech, nor mind, are neither bodily karma, verbal karma, nor mental karma, and neither arise nor cease, are neither defiled nor purified, can they study prajnaparamita and attain the knowledge of all modes?”

“World-Honored One! They cannot.”

“Subhuti! If a bodhisattva-mahasattva can study prajnaparamita in this way, the bodhisattva will attain the knowledge of all modes. Why is this? Because there is nothing to be attained.

“World-Honored One! A bodhisattva-mahasattva should study prajnaparamita in this way and attain unsurpassed bodhi, just as an illusory person studies. Why is this? One should know that the five skandhas themselves are the illusory person, and the illusory person itself is the five skandhas.”

“Subhuti! Can those five skandhas study prajnaparamita and attain the knowledge of all modes?”

“World-Honored One! They cannot, because the nature of these five skandhas is nonexistent. The nature of nonexistence is itself unobtainable.”

“Subhuti! Can the five skandhas, which are like a dream, an image, an echo, a mirage, or a magical transformation, study prajnaparamita and attain the knowledge of all modes?”

“World-Honored One! They cannot, because the nature of a dream, up to the nature of a magical transformation, is nonexistent. The nature of nonexistence is itself unobtainable.

“The six sense faculties are likewise. The five skandhas themselves are the six sense faculties, and the six sense faculties themselves are the five skandhas.

“Because these dharmas are themselves inner emptiness, up to the emptiness of non-dharmas and dharmas, they are unobtainable.

“World-Honored One! When a newly resolved bodhisattva hears prajnaparamita taught, does the bodhisattva become frightened or shrink back?”

“Subhuti! If a newly resolved bodhisattva lacks skillful means regarding prajnaparamita and also does not encounter a good spiritual friend, the bodhisattva may become frightened or shrink back.”

“World-Honored One! What are the skillful means by which a bodhisattva practices without becoming frightened or shrinking back from prajnaparamita?”

“Subhuti! A bodhisattva, in accordance with the aspiration for the knowledge of all modes, practices prajnaparamita and contemplates the characteristic of impermanence of the five skandhas as also unobtainable. This is called possessing skillful means.

“The bodhisattva contemplates the characteristics of suffering, non-self, and non-doing of the five skandhas as also unobtainable. This is called possessing skillful means.

“The bodhisattva contemplates the characteristics of detachment and quiescent cessation of the five skandhas as also unobtainable. This is called a bodhisattva-mahasattva who practices prajnaparamita with skillful means.

“Subhuti! A bodhisattva-mahasattva who practices prajnaparamita contemplates the characteristic of impermanence of the five skandhas as also unobtainable, and contemplates the characteristics of suffering, non-self, signlessness, non-doing, detachment, and quiescent cessation of the five skandhas as also unobtainable. The bodhisattva-mahasattva then thinks: ‘For the sake of all sentient beings, I should teach that the characteristic of impermanence is also unobtainable, and that the characteristics of suffering and non-self, up to the characteristic of quiescent cessation, are also unobtainable.’ This is called the dana paramita of a bodhisattva-mahasattva.

“Furthermore, Subhuti! A bodhisattva-mahasattva does not use the mind of a sravaka or pratyekabuddha to contemplate the five skandhas, and impermanence is also unobtainable; up to not using the mind of a sravaka or pratyekabuddha to contemplate the five skandhas, and quiescent cessation is also unobtainable. This is called the sila paramita of a bodhisattva-mahasattva.

“Furthermore, Subhuti! A bodhisattva-mahasattva who practices prajnaparamita patiently accepts and delights in the fact that the characteristic of impermanence, up to the characteristic of quiescent cessation, of all dharmas is also unobtainable. This is called the ksanti paramita of a bodhisattva-mahasattva.

“Furthermore, Subhuti! A bodhisattva-mahasattva, in accordance with the aspiration for the knowledge of all modes, practices prajnaparamita and contemplates the characteristic of impermanence, up to the characteristic of quiescent cessation, of the five skandhas as also unobtainable, without abandoning or ceasing to be mindful of it. This is called the virya paramita of a bodhisattva-mahasattva.

“Furthermore, Subhuti! A bodhisattva-mahasattva who practices prajnaparamita does not give rise to the mind of a sravaka or pratyekabuddha, nor to unwholesome and evil thoughts. This is called the dhyana paramita of a bodhisattva-mahasattva.

“Furthermore, Subhuti! A bodhisattva-mahasattva who practices prajnaparamita reflects thus: ‘It is not because form is annihilated that form is empty; rather, form itself is emptiness, and emptiness itself is form. Feeling, perception, formations, and consciousness, up to the mind-consciousness dhatu, are likewise.

It is not because the mind-consciousness dhatu is annihilated that the mind-consciousness dhatu is empty; rather, the mind-consciousness dhatu itself is emptiness, and emptiness itself is the mind-consciousness dhatu. The four foundations of mindfulness, up to the eighteen unique qualities, are likewise. It is not because the unique qualities are annihilated that the unique qualities are empty; rather, the unique qualities themselves are emptiness, and emptiness itself is the unique qualities.’ A bodhisattva-mahasattva who practices prajnaparamita in this way does not become frightened or shrink back.”

Subhuti said: “World-Honored One! How does a bodhisattva-mahasattva, because of being protected by a good spiritual friend, not become frightened or shrink back?”

The Buddha said: “Subhuti! A good spiritual friend teaches that form, up to the mind-consciousness dhatu, and impermanence, suffering, and non-self, up to quiescent cessation, are all unobtainable, and safeguards these roots of virtue so that they are not directed toward the paths of the sravaka or pratyekabuddha but are directed solely toward the knowledge of all modes. Such a person is called a good spiritual friend of a bodhisattva-mahasattva.

“Subhuti! A good spiritual friend teaches that the cultivation of the four foundations of mindfulness, up to the cultivation of the eighteen unique qualities, is also unobtainable, and safeguards these roots of virtue so that they are not directed toward the paths of the sravaka or pratyekabuddha but are directed solely toward the knowledge of all modes. Such a person is called a good spiritual friend of a bodhisattva-mahasattva.”

Subhuti said: “World-Honored One! How does a bodhisattva, because of lacking skillful means and following a bad spiritual friend, become frightened and shrink back upon hearing this prajnaparamita taught?”

The Buddha said: “Subhuti! Because a bodhisattva cultivates prajnaparamita apart from the aspiration for all-knowledge, the bodhisattva grasps and retains this prajnaparamita, and also grasps and retains dhyana paramita, virya paramita, ksanti paramita, sila paramita, and dana paramita.

A bodhisattva, apart from the mind of all-knowledge, contemplates the dharmas of the five skandhas, the twelve ayatanas, the eighteen dhatus, and inner emptiness through the emptiness of non-existent and existent dharmas, and with regard to these dharmas of emptiness has recollection and attainment.

A bodhisattva, apart from the mind of all-knowledge, cultivates the four foundations of mindfulness through the eighteen exclusive qualities, and likewise has recollection and attainment.

As described above, because bodhisattvas lack skillful means, they become frightened and shrink back when they hear this prajnaparamita.

Subhuti! There are evil spiritual friends who tell bodhisattvas to abandon the six paramitas, or who do not explain the deeds and faults of Mara, and do not say that evil Mara may assume the form of a Buddha and come to tell a bodhisattva to abandon the six paramitas, saying: ‘Good man, what need is there to cultivate the six paramitas?’ Subhuti! You should know that such a person is an evil spiritual friend of a bodhisattva.

Again, evil Mara may assume the form of a Buddha, come to a bodhisattva, and expound the scriptural teachings of the sravakas, whether discourses in prose or even analytical expositions. One who does not explain to the bodhisattva that these are the deeds and faults of Mara should be known as an evil spiritual friend of a bodhisattva.

Nor does such a person explain to the bodhisattva this deed and fault of Mara: Evil Mara assumes the form of a Buddha, comes, and tells the bodhisattva, ‘Good man! You do not possess the genuine mind of a bodhisattva. You have not reached the stage of non-retrogression, nor can you attain unsurpassed bodhi.’ Subhuti! You should know that such a person is an evil spiritual friend of a bodhisattva.

Nor does such a person explain or teach this deed and fault of Mara: Evil Mara assumes the form of a Buddha, comes, and tells the bodhisattva that form is empty through to the exclusive qualities being empty, and that prajnaparamita is empty through to dana-paramita being empty; therefore, why do you seek unsurpassed bodhi?

Subhuti! You should know that such a person is an evil spiritual friend of a bodhisattva.

Nor does such a person explain or teach this deed and fault of Mara: Evil Mara assumes the form of a pratyekabuddha, comes, and tells the bodhisattva that the ten directions are all empty and that within them there are no Buddhas, bodhisattvas, or sravakas. Subhuti! You should know that such a person is an evil spiritual friend of a bodhisattva.

Nor does such a person explain or teach this deed and fault of Mara: Evil Mara assumes the form of an upadhyaya or acarya, comes, and tells the bodhisattva to abandon knowledge of all modes and the bodhisattva path. He tells the bodhisattva to abandon the four foundations of mindfulness through the eighteen exclusive qualities and to enter emptiness, signlessness, and wishlessness in order to realize the fruit of a sravaka, asking, ‘What need is there for unsurpassed bodhi?’ Sariputra! You should know that such a person is an evil spiritual friend of a bodhisattva.

Nor does such a person explain or teach this deed and fault of Mara: Evil Mara assumes the form of the bodhisattva’s father or mother, comes, and tells the bodhisattva diligently to seek realization of the fruit of stream-entry through the fruit of arhatship, asking, ‘What need is there to seek unsurpassed bodhi? If you seek unsurpassed bodhi, you will have to undergo birth and death for immeasurable, innumerable kalpas and suffer the pain of having your hands and feet cut off.’ Sariputra! You should know that such a person is an evil spiritual friend of a bodhisattva.

There are spiritual friends who do not explain or teach this deed and fault of Mara: Evil Mara assumes the form of a bhiksu, comes, and tells the bodhisattva that all dharmas—from the eye and forms through the mind—are impermanent, suffering, non-self, empty, signless, wishless, detached, quiescent, and ungraspable. Yet he also teaches the four foundations of mindfulness through the exclusive qualities as though they were graspable dharmas. Subhuti! You should know that such a person is an evil spiritual friend of a bodhisattva. Having recognized such persons, you must keep far away from these evil spiritual friends.”

CHAPTER: THE MEANING OF THE TERM

TWELVE

Venerable Subhuti said, “Blessed One! What is the meaning of the term ‘bodhisattva’?”

The Buddha said, “Subhuti! The absence of any meaning in the term is the meaning of the term ‘bodhisattva.’

Why is this so? Because unsurpassed bodhi has no locus of meaning and has no self; therefore, the absence of any meaning in the term is the meaning of the term ‘bodhisattva.’

Just as a bird flying through space leaves no trace, so too the meaning of the term ‘bodhisattva’ has no locus.

Just as the things seen in a dream have no locus, so too the meaning of the term ‘bodhisattva’ has no locus.

Just as illusions, mirages, echoes, and magical transformations have no true meaning, so too the meaning of the term ‘bodhisattva’ has no locus.

Just as suchness, Dharma-nature, the characteristic of dharmas, the abiding state of dharmas, and the ultimate reality have no meaning, so too the meaning of the term ‘bodhisattva’ has no locus.

Just as the form, feeling, perception, formations, and consciousness of an illusory person have no meaning, so too, when a great bodhisattva practices prajnaparamita, the meaning of the term ‘bodhisattva’ has no locus.

Just as the six sense faculties, six sense objects, and six consciousnesses of an illusory person have no meaning, and just as the contact of the eye and the feeling arising from its causes and conditions, through to the contact of the mind and the feeling arising from its causes and conditions, of an illusory person have no meaning, so too the meaning of the term ‘bodhisattva’ has no locus.

Just as an illusory person’s practice of inner emptiness through the emptiness of non-existent and existent dharmas has no meaning, so too the meaning of the term ‘bodhisattva’ has no locus.

Just as an illusory person’s practice of the four foundations of mindfulness through the exclusive qualities has no meaning, so too the meaning of the term ‘bodhisattva’ has no locus.

Just as the form, feeling, perception, formations, and consciousness of the Tathagata, Worthy One, Perfectly and Completely Enlightened One have no meaning because these five skandhas do not exist, so too the meaning of the term ‘bodhisattva’ has no locus.

Just as, for a Buddha, the eye through the mind, forms through dharmas, the contact of the eye through the contact of the mind, and the feelings arising from their causes and conditions all have no locus, so too, when a great bodhisattva practices prajnaparamita, the meaning of the term ‘bodhisattva’ has no locus.

Just as, for a Buddha, inner emptiness through the emptiness of non-existent and existent dharmas, and the four foundations of mindfulness through the exclusive qualities, all have no locus, so too the meaning of the term ‘bodhisattva’ has no locus.

Just as within the nature of the conditioned there is no nature or meaning of the unconditioned, and within the nature of the unconditioned there is no nature or meaning of the conditioned, so too, when a great bodhisattva practices prajnaparamita, the meaning of the term ‘bodhisattva’ has no locus.

Just as non-arising and non-ceasing have no locus, and just as non-doing, non-emergence, non-attainment, non-defilement, and non-purity all have no locus, so too the meaning of the term ‘bodhisattva’ has no locus.”

Venerable Subhuti said, “Blessed One! Because which dharmas are non-arising and non-ceasing do they have no locus? Because which dharmas are non-doing, non-emergent, non-attained, undefiled, and unpurified do they have no locus?”

The Buddha said, “Subhuti! Because the five skandhas, twelve ayatanas, and eighteen dhatus are all non-arising and non-ceasing, through to being undefiled and unpurified, they have no locus. Because the four foundations of mindfulness through the exclusive qualities are all non-arising and non-ceasing, through to being undefiled and unpurified, they have no locus.

Subhuti! When a great bodhisattva practices prajnaparamita, the meaning of the term ‘bodhisattva’ likewise has no locus.

Subhuti! Just as, with regard to the four foundations of mindfulness through the exclusive qualities, the meaning of purity is ultimately ungraspable, so too, when a great bodhisattva practices prajnaparamita, the meaning of the term ‘bodhisattva’ has no locus.

Just as within purity, the self through to the knower and the seer are all ungraspable because the self through to the seer have no locus, so too the meaning of the term ‘bodhisattva’ has no locus.

Subhuti! Just as when the sun rises there is no darkness, so too, when a great bodhisattva practices prajnaparamita, the meaning of the term ‘bodhisattva’ has no locus.

Just as, during the conflagration at the end of a kalpa, no things remain, so too, when a great bodhisattva practices prajnaparamita, the meaning of the term ‘bodhisattva’ has no locus.

Just as within the realm of a Buddha there is no violation of the precepts, so too, when a great bodhisattva practices prajnaparamita, the meaning of the term ‘bodhisattva’ has no locus.

Just as within a Buddha’s concentration there is no distracted mind; within a Buddha’s wisdom there is no delusion; within a Buddha’s liberation there is no non-liberation; and within a Buddha’s knowledge and vision of liberation there is no absence of the knowledge and vision of liberation, so too, when a great bodhisattva practices prajnaparamita, the meaning of the term ‘bodhisattva’ has no locus.”

Just as, within the Buddha’s radiance, the light of the moon and the sun does not appear, and just as, within the Buddha’s radiance, the brilliance of the devas of the Desire Realm and the Form Realm does not appear, so too, when a great bodhisattva practices prajnaparamita, the meaning of the term “bodhisattva” has no locus whatsoever.

Why is this? Because unsurpassed bodhi, the bodhisattva, and the meaning of the term “bodhisattva”—all these dharmas neither unite nor disperse; they have no form, no shape, and no opposition. They have a single characteristic, namely, no characteristic.

Subhuti, the great bodhisattva should train in and should also know the unobstructed characteristic within all these dharmas.”

Subhuti said, “Blessed One! What are all dharmas? What is the unobstructed characteristic within all dharmas in which one should train and which one should know?”

The Buddha said, “Subhuti! All dharmas are wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, worldly dharmas, supramundane dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, unconditioned dharmas, shared dharmas, and distinctive dharmas. These are called all dharmas. The great bodhisattva should train in and should know this unobstructed characteristic within all dharmas.”

Subhuti said, “Blessed One! What are worldly wholesome dharmas, and so forth, through to what are the distinctive dharmas?”

The Buddha said, “Subhuti! Worldly wholesome dharmas are filial obedience toward one’s parents; making offerings to sramanas and brahmins; honoring and serving venerable elders; the merit of giving, the merit of observing moral precepts, the merit of cultivating meditative concentration, the merit of exhorting others to follow the path, skillful means that produce merit, the worldly ten wholesome paths of action; contemplation of the nine signs of impurity—the bluish corpse, the bloated corpse, the bloodied corpse, the split-open corpse, the decomposed corpse, the devoured corpse, the scattered corpse, the skeleton, and the burned corpse; the four dhyanas, the four immeasurable minds, the four formless concentrations;

mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of morality, mindfulness of relinquishment, mindfulness of devas, mindfulness of goodness, mindfulness of breathing, mindfulness of the body, and mindfulness of death.

These are called worldly wholesome dharmas.

“Subhuti! What are unwholesome dharmas? Killing living beings, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, covetousness, malice, and wrong views—these ten unwholesome paths of action are called unwholesome dharmas.

“Subhuti! What are determinate dharmas? Wholesome dharmas and unwholesome dharmas are called determinate dharmas.

“Subhuti! What are indeterminate dharmas? Indeterminate bodily karma, verbal karma, and mental karma; the indeterminate four great elements, five skandhas, twelve ayatanas, eighteen dhatus, and indeterminate retribution—these are called indeterminate dharmas.

“Subhuti! What are worldly dharmas? The five skandhas, twelve ayatanas, eighteen dhatus, ten wholesome paths of action, four dhyanas, four immeasurable minds, and four formless concentrations are called worldly dharmas.

“Subhuti! What are supramundane dharmas? The four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, eightfold noble path, gateway of liberation through emptiness, gateway of liberation through signlessness, gateway of liberation through wishlessness; the faculty of one who does not yet know but wishes to know, the faculty of knowing, and the faculty of one who has completed knowing; the samadhi with initial and sustained thought, the samadhi without initial thought but with sustained thought, and the samadhi without initial or sustained thought; the eight liberations; inner emptiness through the emptiness of neither existence nor nonexistence;

the ten powers, four fearlessnesses, four unobstructed knowledges, eighteen distinctive dharmas, and knowledge of all things—these are called supramundane dharmas.

“Subhuti! What are contaminated dharmas? The five skandhas, twelve ayatanas, eighteen dhatus, six kinds of consciousness, six contacts, six feelings, four dhyanas, four immeasurable minds, and four formless concentrations are called contaminated dharmas.

“Subhuti! What are uncontaminated dharmas? The four foundations of mindfulness through to the distinctive dharmas and knowledge of all things are called uncontaminated dharmas.

“Subhuti! What are conditioned dharmas? Dharmas that arise, abide, and cease; the Desire Realm, Form Realm, and Formless Realm; the five skandhas through to mental contact; causes and conditions; the arising of feeling; the four foundations of mindfulness through to the distinctive dharmas and knowledge of all things—these are called conditioned dharmas.

“Subhuti! What are unconditioned dharmas? Dharmas that do not arise, abide, or cease; the purification of greed, hatred, and delusion; suchness, Dharma-nature, the characteristic of dharmas, the abiding state of dharmas, and ultimate reality—these are called unconditioned dharmas.

“Subhuti! What are shared dharmas? The four dhyanas, four immeasurable minds, and four formless concentrations are called shared dharmas.

“Subhuti! What are distinctive dharmas? The four foundations of mindfulness through to the eighteen distinctive dharmas are called distinctive dharmas.

“Subhuti! Within the emptiness of the four characteristics of these dharmas, a great bodhisattva should not become attached, because they are unmoving. The great bodhisattva should also know that all dharmas do not possess two characteristics, because they are unmoving.

“This is called the meaning of ‘bodhisattva.’”

CHAPTER THIRTEEN

DIAMOND

Subhuti said, “Blessed One! For what reason is a bodhisattva called a great bodhisattva?”

The Buddha said, “Subhuti! Because this bodhisattva is foremost among the assembly of those established in certainty, he is called a great bodhisattva.

“This is the assembly of those established in certainty: those at the stage of seeing the nature, those of the eighth stage, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas who have first aroused the aspiration, and so forth, through to bodhisattvas at the stage of non-retrogression.

“Subhuti! When a great bodhisattva arouses a great mind that is as indestructible as a diamond, he will be foremost among the assembly of those established in certainty.”

Subhuti said, “Blessed One! How does a great bodhisattva arouse the mind that is called a great mind as indestructible as a diamond?”

The Buddha said, “Subhuti! A great bodhisattva gives rise to this thought:

“Throughout immeasurable lifetimes of birth and death, I shall adorn myself with the great vow. I shall relinquish all that I possess. I shall regard all sentient beings with a mind of equality.

I shall liberate all sentient beings by means of the Three Vehicles and cause them to enter nirvana without remainder. After I have liberated all sentient beings, not even a single person will have entered nirvana. I shall fully understand the non-arising characteristic of all dharmas.

I shall practice the six paramitas solely with the mind of knowledge of all modes. I shall train in the wisdom that thoroughly comprehends all dharmas. I shall thoroughly comprehend the gateway of wisdom that knows the single characteristic of all dharmas.

I shall thoroughly comprehend even the gateways of wisdom that know the immeasurable characteristics of all dharmas.

“This is called the great bodhisattva’s arising of the great mind that is as indestructible as a diamond. Abiding in this great mind, the great bodhisattva is foremost among the assembly of those established in certainty, because the functioning of this Dharma is without attainment.

“Furthermore, Subhuti! A great bodhisattva gives rise to this thought:

“I shall take upon myself the sufferings of all sentient beings throughout the ten directions, whether they are beings in the hells, beings among the animals, or beings among the hungry ghosts. I shall even undergo hardship in place of each sentient being for immeasurable hundreds of thousands of kotis of kalpas, until that sentient being has entered nirvana without remainder. Afterward, I myself shall cultivate roots of goodness for immeasurable hundreds of thousands of kotis of countless kalpas and shall attain unsurpassed bodhi.

“This is the great mind that is as indestructible as a diamond. Abiding in this great mind, the great bodhisattva is foremost among the assembly of those established in certainty.

“Subhuti! The great bodhisattva also gives rise to a mind of great freedom. From the first arising of the aspiration until the attainment of unsurpassed bodhi, the great bodhisattva does not give rise to a mind of greed and defilement, anger, delusion, or arrogance; nor does he give rise to the mind of a sravaka or the mind of a pratyekabuddha.

“This is the mind of great freedom. Abiding in this mind of great freedom, the great bodhisattva is foremost among the assembly of those established in certainty. Yet the great bodhisattva does not conceive of possessing this mind of great freedom.

“Subhuti! The great bodhisattva should also give rise to an unmoving mind, namely, a mind that constantly recollects knowledge of all modes; yet he does not conceive that he possesses this unmoving mind.”

Subhuti, a great bodhisattva must further give rise to a mind intent upon benefiting and bringing peace and happiness to all beings—that is, rescuing all beings and never abandoning any being—yet without recollecting or conceiving of such a mind intent upon benefiting and bringing peace and happiness.

Therefore, a great bodhisattva who practices prajnaparamita is foremost among the assembly of those established in certainty.

Furthermore, Subhuti, a great bodhisattva must give rise to a mind that desires the Dharma, rejoices in the Dharma, and delights in the Dharma.

What is the Dharma? It is precisely the true mark of all dharmas. To believe in, accept, and receive this Dharma is called desiring the Dharma and rejoicing in the Dharma. To practice this Dharma constantly is called delighting in the Dharma.

Therefore, a great bodhisattva who practices prajnaparamita can be foremost among the assembly of those established in certainty, because in the functioning of this Dharma there is nothing to be attained.

Subhuti, when practicing prajnaparamita, a great bodhisattva abides in inner emptiness through to the emptiness of non-dharmas and dharmas, and can thereby be foremost among the assembly of those established in certainty, because in the functioning of this Dharma there is nothing to be attained.

Furthermore, Subhuti, when practicing prajnaparamita, a great bodhisattva abides in the four foundations of mindfulness through to the eighteen distinctive qualities, and can thereby be foremost among the assembly of those established in certainty, because in the functioning of this Dharma there is nothing to be attained.

Furthermore, Subhuti, when practicing prajnaparamita, a great bodhisattva abides in the diamond-like samadhi through to the samadhi of freedom from attachment, which, like space, is undefiled. He is then foremost among the assembly of those established in certainty, because in the functioning of this Dharma there is nothing to be attained.

Subhuti, by abiding in dharmas such as these, a great bodhisattva can be foremost among the assembly of those established in certainty. For what reason is a bodhisattva called a great bodhisattva?”

CHAPTER ON CUTTING OFF ALL VIEWS

FOURTEEN

Sariputra said, “Blessed One, I too wish to explain why a bodhisattva is called a great bodhisattva.”

The Buddha told Sariputra, “Speak as you wish.”

Sariputra said, “The view of self, the view of a living being, the view of a life, the view of a person, the view of one who is born, the view of one who is nurtured, the view of a multitude, the view of a human being, the view of an agent, the view of one who causes action, the view of one who initiates, the view of one who causes initiation, the view of an experiencer, the view of one who causes experience, the view of a knower, the view of a seer, the view of annihilation, the view of permanence, the view of existence, the view of nonexistence, the view of the skandhas, the view of the ayatanas, the view of being, the view of the dhatus, the view of the truths, the view of causes and conditions, the view of the foundations of mindfulness, through to the view of the distinctive qualities,

the view of the path to Buddhahood, the view of bringing beings to maturity, the view of purifying Buddha lands, the view of the Buddha, and the view of turning the Dharma wheel.

Because a bodhisattva teaches the Dharma to people in order to eliminate all the foregoing attachments to views, he is called a great bodhisattva.”

Subhuti asked, “For what reason is the view of form a false view? For what reason are views of feeling, perception, formations, and consciousness, through to the view of turning the Dharma wheel, false views?”

Sariputra said, “When practicing prajnaparamita, a bodhisattva who lacks skillful means gives rise to attachment to views concerning form and gives rise to attachment to views concerning feeling, perception, formations, and consciousness, through to the turning of the Dharma wheel, because in the functioning of the Dharma there is something to be attained.

Here, when practicing prajnaparamita, a great bodhisattva employs the power of skillful means to teach them the Dharma so as to eliminate those false views, because in the functioning of the Dharma there is nothing to be attained.”

Subhuti said to the Buddha, “Blessed One, I too wish to explain why a bodhisattva is called a great bodhisattva.”

The Buddha told Subhuti, “Speak as you wish.”

Subhuti said, “This mind of unsurpassed bodhi, this unequaled and peerless mind, is not shared with the minds of sravakas or pratyekabuddhas. Why is this? Because it is the untainted and unfettered mind of omniscience. Nor is there any attachment to this untainted and unfettered mind of omniscience. For this reason, a bodhisattva is called a great bodhisattva.”

Sariputra asked, “What is the great bodhisattva’s unequaled and peerless mind that is not shared with the minds of sravakas or pratyekabuddhas?”

Subhuti said, “From the moment a great bodhisattva first gives rise to the aspiration, he never sees any dharma as arising or ceasing, defiled or pure, increasing or decreasing. If a dharma neither arises nor ceases, is neither defiled nor pure, and neither increases nor decreases, then within it there is no mind of a sravaka, no mind of a pratyekabuddha, no mind of unsurpassed bodhi, and no mind of a Buddha. This is called the great bodhisattva’s unequaled and peerless mind that is not shared with the minds of sravakas or pratyekabuddhas.”

Sariputra said, “As Venerable Subhuti has said, there is no attachment even to this untainted and unfettered mind of omniscience.

Venerable Subhuti, there is also no attachment to form; there is also no attachment to feeling, perception, formations, or consciousness; and there is also no attachment to the four foundations of mindfulness through to the distinctive qualities. Why do you speak only of there being no attachment to this mind?”

Subhuti said, “So it is! There is also no attachment to form through to the distinctive qualities.”

Sariputra said, “The mind of an ordinary being is also untainted and unfettered because its nature is empty. The mind of a sravaka, the mind of a pratyekabuddha, and the mind of all Buddhas are also untainted and unfettered because their nature is empty.”

Subhuti said, “So it is!”

Sariputra said, “Form is also untainted and unfettered because its nature is empty. Feeling, perception, formations, and consciousness, through to mental contact and the feeling arising from causes and conditions, are also untainted and unfettered because their nature is empty. The four foundations of mindfulness through to the eighteen distinctive qualities are also untainted and unfettered because their nature is empty.”

Subhuti said, “Yes! As Venerable Sariputra has said, the mind of an ordinary being through to the distinctive qualities are also untainted and unfettered because their nature is empty.”

Sariputra said, “As Venerable Subhuti has said, because the mind is empty, there is no attachment to the mind.

Subhuti, because form is empty, there is no attachment to form. Because feeling, perception, formations, and consciousness, through to mental contact and arisen feeling, are empty, there is no attachment to feeling, perception, formations, and consciousness, through to mental contact and arisen feeling. Because the four foundations of mindfulness are empty, through to the distinctive qualities being empty, there is no attachment to the four foundations of mindfulness, through to there being no attachment to the distinctive qualities.”

Subhuti said, “Yes, because form is empty, there is no attachment within form. Through to because the distinctive qualities are empty, there is no attachment within the distinctive qualities.

When practicing prajnaparamita, a great bodhisattva employs the mind of unsurpassed bodhi, the unequaled and peerless mind that is not shared with the minds of sravakas or pratyekabuddhas, yet does not conceive of or recollect the existence of this unequaled and peerless mind, because in the functioning of the Dharma there is no existence. For this reason, a bodhisattva is called a great bodhisattva.”

CHAPTER ON PURNA

FIFTEEN

Purna Maitrayaniputra said to the Buddha, “Blessed One, I too would like to explain why a bodhisattva is called a great bodhisattva.”

The Buddha told Purna, “Speak as you wish.”

Purna said, “This bodhisattva is adorned with the great vow; this bodhisattva has set forth in the Great Vehicle; this bodhisattva is seated in the Great Vehicle. Therefore, this bodhisattva is called a great bodhisattva.”

Sariputra asked, “What is meant by being adorned with the great vow?”

Purna said, “A great bodhisattva does not discriminate as to how many people he abides in dana paramita and practices dana paramita for. Rather, it is for all beings that a great bodhisattva abides in dana paramita and practices dana paramita.

As with dana paramita, so too is it with sila, kshanti, virya, dhyana, and prajnaparamita. It is not for any limited number of people; rather, it is for all beings that a great bodhisattva abides in prajnaparamita and practices prajnaparamita.”

The great bodhisattva, arrayed in the armor of the great vow, does not limit himself to any particular number of beings. He does not think, “I shall liberate these people but not those others.” Nor does he say, “I shall cause these people to attain unsurpassed bodhi, but not those others.” It is for the sake of all beings that the great bodhisattva arrays himself in the armor of the great vow.

The great bodhisattva further thinks, “I shall myself perfect dana paramita through prajnaparamita, and I shall also cause all beings to practice the six paramitas.”

Furthermore, Śāriputra! When practicing dana paramita, whatever the great bodhisattva gives accords with the mind of all-knowledge, and he dedicates it together with all beings toward unsurpassed bodhi. This is the armor of the great vow of dana paramita when the great bodhisattva practices dana paramita.

When practicing dana paramita, the great bodhisattva gives in accordance with the mind of all-knowledge and does not direct it toward the fruit of the śrāvaka or pratyekabuddha. This is called the armor of the great vow of śīla paramita when practicing dana paramita.

When practicing dana paramita, the great bodhisattva gives in accordance with the mind of all-knowledge. He accepts with faith and delights in this Dharma of giving. This is called the armor of the great vow of kṣānti paramita when practicing dana paramita.

When practicing dana paramita, the great bodhisattva gives in accordance with the mind of all-knowledge. He always diligently gives in this way without ever resting. This is called the armor of the great vow of vīrya paramita when practicing dana paramita.

When practicing dana paramita, the great bodhisattva gives in accordance with the mind of all-knowledge. He constantly gathers in his mind and does not allow thoughts of the śrāvaka or pratyekabuddha paths to arise. This is called the armor of the great vow of dhyāna paramita when practicing dana paramita.

When practicing dana paramita, the great bodhisattva gives in accordance with the mind of all-knowledge. He contemplates all dharmas as illusions. He sees no giver, no gift, and no recipient. This is called the armor of the great vow of prajnaparamita when the great bodhisattva practices dana paramita.

The great bodhisattva, in accordance with the mind of all-knowledge, neither apprehends nor attains the characteristics of the paramitas. One should know that this is the great bodhisattva arrayed in the armor of the great vow.

Furthermore, Śāriputra! When practicing śīla paramita, the great bodhisattva gives in accordance with the mind of all-knowledge and dedicates it together with all beings toward unsurpassed bodhi. This is called the great bodhisattva’s armor of the great vow of dana paramita when practicing śīla paramita.

When practicing śīla paramita, the great bodhisattva accepts these dharmas with faith and delights in them. This is called the armor of the great vow of kṣānti paramita when practicing śīla paramita.

When practicing śīla paramita, the great bodhisattva cultivates diligently without rest. This is called the armor of the great vow of vīrya paramita when practicing śīla paramita.

When practicing śīla paramita, the great bodhisattva does not embrace the mind of a śrāvaka or pratyekabuddha. This is called the armor of the great vow of dhyāna paramita when practicing śīla paramita.

When practicing śīla paramita, the great bodhisattva contemplates all dharmas as illusions and does not entertain the thought that these precepts truly exist, because dharmas function through non-attainment. This is called the armor of the great vow of prajnaparamita when practicing śīla paramita.

When practicing śīla paramita, the great bodhisattva encompasses the other five paramitas; therefore, it is called the armor of the great vow.

Furthermore, Śāriputra! When practicing kṣānti paramita, the great bodhisattva dedicates it together with all beings toward unsurpassed bodhi. This is called dana paramita when practicing kṣānti paramita.

When practicing kṣānti paramita, the great bodhisattva embraces only the mind of all-knowledge and does not embrace the mind of a śrāvaka or pratyekabuddha. This is called śīla paramita when practicing kṣānti paramita.

When practicing kṣānti paramita, the great bodhisattva is physically and mentally vigorous and never rests, in accordance with the mind of all-knowledge. This is called vīrya paramita when practicing kṣānti paramita.

When practicing kṣānti paramita, the great bodhisattva gathers his mind into one place. Even when subjected to pain and suffering, he remains undistracted. This is called dhyāna paramita when practicing kṣānti paramita.

When practicing kṣānti paramita, the great bodhisattva, in accordance with the mind of all-knowledge, contemplates all dharmas as empty, with no agent and no experiencer. Even when others revile, slash, or stab him, the bodhisattva’s mind regards it as an illusion or a dream. This is called prajnaparamita when practicing kṣānti paramita.

When practicing kṣānti paramita, the great bodhisattva encompasses all the other gateways of paramita; therefore, it is called the armor of the great vow.

Furthermore, Śāriputra! When practicing vīrya paramita, the great bodhisattva gives in accordance with the mind of all-knowledge and does not allow body or mind to become indolent. This is called dana paramita when practicing vīrya paramita.

When practicing vīrya paramita, the great bodhisattva maintains the precepts purely and completely from beginning to end. This is called śīla paramita when practicing vīrya paramita.

When practicing vīrya paramita, the great bodhisattva cultivates patience in accordance with the mind of all-knowledge. This is called kṣānti paramita when practicing vīrya paramita.

When practicing vīrya paramita, the great bodhisattva, in accordance with the mind of all-knowledge, gathers his mind, becomes free from desire, and enters the gateways of meditative concentration. This is called dhyāna paramita when practicing vīrya paramita.

When practicing vīrya paramita, the great bodhisattva, in accordance with the mind of all-knowledge, does not grasp the characteristics of any dharma, nor does he become attached to this characteristic of non-grasping. This is called prajnaparamita when practicing vīrya paramita.

When practicing vīrya paramita, the great bodhisattva encompasses all the other gateways of paramita; therefore, it is called the armor of the great vow.

Furthermore, Śāriputra! When practicing dhyāna paramita, the great bodhisattva gives in accordance with the mind of all-knowledge. His mind remains in concentration, unmoved. This is called dana paramita when practicing dhyāna paramita.

When practicing dhyāna paramita, the great bodhisattva observes the precepts in accordance with the mind of all-knowledge. Through the power of meditative concentration, factors that would cause the breaking of precepts cannot intrude. This is called śīla paramita when practicing dhyāna paramita.

When practicing dhyāna paramita, the great bodhisattva, in accordance with the mind of all-knowledge, patiently endures every suffering and injury through the power of the samādhi of loving-kindness and compassion. This is called kṣānti paramita when practicing dhyāna paramita.

When practicing dhyāna paramita, the great bodhisattva, in accordance with the mind of all-knowledge, neither craves nor clings to meditative concentration, but constantly seeks to advance from one dhyāna to the next. This is called vīrya paramita when practicing dhyāna paramita.

When practicing dhyāna paramita, the great bodhisattva, in accordance with the mind of all-knowledge, relies upon no dharma whatsoever and does not take birth in accordance with dhyāna. This is called prajnaparamita when practicing dhyāna paramita.

When practicing dhyāna paramita, the great bodhisattva encompasses all the other gateways of paramita; therefore, it is called the armor of the great vow.

Moreover, Venerable Sariputra! When practicing prajnaparamita, a great bodhisattva gives in accord with the mind of all-knowledge, without begrudging any possessions, whether internal or external, and without perceiving a giver, a recipient, or a gift. This is called dana paramita when practicing prajnaparamita.

When practicing prajnaparamita, a great bodhisattva, in accord with the mind of all-knowledge, does not perceive the duality of observing precepts and breaking precepts. This is called sila paramita when practicing prajnaparamita.

When practicing prajnaparamita, a great bodhisattva, in accord with the mind of all-knowledge, does not perceive one who reviles, one who strikes, or one who kills, nor does the bodhisattva perceive employing this Dharma of emptiness in order to practice patience. This is called ksanti paramita when practicing prajnaparamita.

When practicing prajnaparamita, a great bodhisattva, in accord with the mind of all-knowledge, contemplates all dharmas as ultimately empty and, with a mind of great compassion, diligently practices all Dharma practices. This is called virya paramita.

When practicing prajnaparamita, a great bodhisattva, in accord with the mind of all-knowledge, enters meditative concentration and contemplates all meditative concentrations as free from characteristics—as having the characteristic of emptiness, the characteristic of signlessness, and the characteristic of wishlessness. This is called dhyana paramita when practicing prajnaparamita.

Because a great bodhisattva, when practicing prajnaparamita, encompasses the other five paramitas, this is called being adorned with the great vow.

The Buddhas of the ten directions rejoice in this great bodhisattva adorned with the great vow and proclaim the bodhisattva’s name among the great assemblies, praising the bodhisattva thus: “In that land there is such a great bodhisattva, adorned with the great vow, who brings beings to accomplishment and brings the Buddha-land to accomplishment.”

Venerable Sariputra asked: “How does a great bodhisattva set forth in the Great Vehicle?”

Venerable Purnamaitrayaniputra said: “When practicing the six paramitas, a great bodhisattva, secluded from sensual desires and unwholesome, evil dharmas, enters the first dhyana, which is born of seclusion, accompanied by joy and happiness, and possesses initial and sustained application of thought; and so on, until, with equanimity, mindfulness, and purity, the bodhisattva enters the fourth dhyana. With a vast, nondual, and immeasurable mind of loving-kindness, compassion, sympathetic joy, and equanimity, the bodhisattva pervades one direction and likewise all worlds throughout the ten directions.

When entering and emerging from dhyana, this bodhisattva dedicates all dhyanas and all immeasurable states of mind, together with all beings, toward all-knowledge. This is called the dhyana paramita by which a great bodhisattva sets forth in the Great Vehicle.

While abiding in dhyana and the immeasurable states of mind, this bodhisattva thinks: ‘I shall attain knowledge of all modes. In order to bring an end to the afflictions of all beings, I shall teach them the Dharma.’ This is called dana paramita when a great bodhisattva practices dhyana paramita.

If a great bodhisattva cultivates the four dhyanas in accord with the mind of all-knowledge and, while abiding in the four dhyanas, does not entertain the mind of a sravaka or pratyekabuddha, this is called sila paramita when a great bodhisattva practices dhyana paramita.

If a great bodhisattva enters the dhyanas in accord with the mind of all-knowledge and thinks, ‘In order to bring an end to the afflictions of all beings, I shall teach the Dharma,’ and patiently accepts and delights in this, this is called ksanti paramita when a great bodhisattva practices dhyana paramita.

If a great bodhisattva enters the dhyanas in accord with the mind of all-knowledge, dedicates all roots of goodness toward all-knowledge, and diligently cultivates without ever resting, this is called virya paramita when a great bodhisattva practices dhyana paramita.

If a great bodhisattva enters the four dhyanas in accord with the mind of all-knowledge, contemplates the characteristic of impermanence, the characteristic of suffering, the characteristic of non-self, the characteristic of emptiness, the characteristic of signlessness, and the characteristic of wishlessness, and, together with all beings, directs these toward all-knowledge, this is called prajnaparamita when a great bodhisattva practices dhyana paramita.

This is called a great bodhisattva setting forth in the Great Vehicle.

Moreover, Venerable Sariputra! A great bodhisattva who sets forth in the Great Vehicle practices loving-kindness, thinking, ‘I shall cause all beings to attain happiness.’ Entering compassion, the bodhisattva thinks, ‘I shall rescue all beings.’ Entering sympathetic joy, the bodhisattva thinks, ‘I shall liberate all beings.’ Entering equanimity, the bodhisattva thinks, ‘I shall cause all beings to exhaust the outflows.’ This is called dana paramita when a great bodhisattva practices the four immeasurable states of mind.

When practicing this samadhi of the four immeasurable states of mind, a great bodhisattva directs it solely toward all-knowledge and not toward the state of a sravaka or pratyekabuddha. This is called sila paramita when a great bodhisattva practices the four immeasurable states of mind.

When practicing the four immeasurable states of mind, a great bodhisattva does not desire the fruit of a sravaka or pratyekabuddha, but patiently accepts and delights only in all-knowledge. This is called ksanti paramita when a great bodhisattva practices the four immeasurable states of mind.

A great bodhisattva practices the four immeasurable states of mind in accord with the mind of all-knowledge and manifests only pure conduct. This is called virya paramita when a great bodhisattva practices the four immeasurable states of mind.

A great bodhisattva enters the samadhi of the immeasurable states of mind in accord with the mind of all-knowledge, yet does not take birth in accordance with the dhyanas and immeasurable states of mind. This is called skillful means in prajnaparamita when a great bodhisattva practices the four immeasurable states of mind.

This is called a great bodhisattva setting forth in the Great Vehicle.

Moreover, Venerable Sariputra! A great bodhisattva cultivates the four foundations of mindfulness through the eightfold noble path in accord with the mind of all-knowledge, and cultivates the three gates of liberation through the eighteen distinctive qualities of a Buddha in accord with the mind of all-knowledge. This is called a great bodhisattva setting forth in the Great Vehicle.

Moreover, Venerable Sariputra! A great bodhisattva has wisdom concerning inner emptiness because, in the application of dharmas, nothing is apprehended. And so on, through wisdom concerning the emptiness of non-dharma and dharma, because, in the application of dharmas, nothing is apprehended. This is called a great bodhisattva setting forth in the Great Vehicle.

Moreover, Venerable Sariputra! With regard to all dharmas, the wisdom of a great bodhisattva is neither distracted nor concentrated. This is called a great bodhisattva setting forth in the Great Vehicle.

Moreover, Venerable Sariputra! The wisdom of a great bodhisattva is neither permanent nor impermanent, neither pleasant nor painful, neither real nor unreal, neither self nor non-self. This is called a great bodhisattva setting forth in the Great Vehicle, because, in the application of dharmas, nothing is apprehended.

Moreover, Venerable Sariputra! The wisdom of a great bodhisattva does not move within the three times of past, present, and future, yet neither does it fail to know clearly the three times. This is called a great bodhisattva setting forth in the Great Vehicle, because, in the application of dharmas, nothing is apprehended.

Moreover, Venerable Sariputra! The wisdom of a great bodhisattva does not move within the three realms—the desire realm, the form realm, and the formless realm—yet neither does it fail to know clearly the three realms, because, in the application of dharmas, nothing is apprehended. This is called a great bodhisattva setting forth in the Great Vehicle.

Moreover, Venerable Sariputra! The wisdom of a great bodhisattva does not move within worldly dharmas, supramundane dharmas, conditioned dharmas, unconditioned dharmas, dharmas with outflows, or dharmas without outflows, yet neither does it fail to know clearly all dharmas, because, in the application of dharmas, nothing is apprehended. This is called a great bodhisattva setting forth in the Great Vehicle.”

CHAPTER: RIDING THE GREAT VEHICLE

SIXTEEN

Venerable Sariputra asked: “How does a great bodhisattva ride the Great Vehicle?”

Venerable Purna said: “When practicing prajnaparamita, a great bodhisattva rides dana paramita through prajnaparamita, yet does not perceive dana through prajna, nor does the bodhisattva perceive a bodhisattva, because, in the application of dharmas, nothing is apprehended. This is called a great bodhisattva riding the six paramitas, and it is also called riding the Great Vehicle.

Moreover, Sariputra! With a single-minded resolve in accord with all-knowledge, a great bodhisattva cultivates the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha; yet because dharmas are empty, these too cannot be apprehended. This is called a great bodhisattva riding the Great Vehicle.”

Furthermore, Śāriputra! A great bodhisattva reflects: “Bodhisattva is merely a name, because sentient beings are unobtainable.” This is called a great bodhisattva seated in the Great Vehicle.

A great bodhisattva reflects that form through consciousness, the eye through the mind, visible form through dharmas, and the eye dhatu through the mind-consciousness dhatu are all merely names, because they are all unobtainable. The bodhisattva further reflects that the four foundations of mindfulness through the eight factors of the Noble Path, internal emptiness through the emptiness of existent and non-existent dharmas, and the eighteen unique qualities are all merely names, because they are all unobtainable.

The bodhisattva further reflects that the suchness of dharmas, the characteristics of dharmas, the nature of dharmas, the abiding state of dharmas, and ultimate reality are all merely names, because they are all unobtainable. The bodhisattva further reflects that unsurpassed bodhi and Buddha are merely names, because they are unobtainable. This is called a great bodhisattva seated in the Great Vehicle.

Furthermore, Śāriputra! From the time of the initial arising of the aspiration, a great bodhisattva, fully endowed with supernormal powers, brings sentient beings to accomplishment. Traveling from one land to another, the great bodhisattva makes offerings to, reveres, and praises the Buddhas, and hears the Buddhas teach the Dharma of the Great Vehicle. This is called a great bodhisattva seated in the Great Vehicle.

A great bodhisattva travels from one Buddha-land to another to purify the lands and bring sentient beings to accomplishment, yet never entertains a conception of a Buddha-land or a conception of sentient beings. This bodhisattva abides in the nondual Dharma and, for the sake of sentient beings, assumes a body. In accordance with those who should be liberated, the bodhisattva manifests an appropriate bodily form to teach the Dharma and guide sentient beings. In this way, until attaining knowledge of all modes, the bodhisattva never departs from the Great Vehicle. This is called a great bodhisattva seated in the Great Vehicle.

Seated in this Great Vehicle, a great bodhisattva attains knowledge of all modes and turns the Dharma wheel that śrāvakas, pratyekabuddhas, devas, nāgas, the eight classes of beings, and all people in the world are unable to turn. At that time, all the Buddhas throughout the ten directions rejoice and proclaim the bodhisattva’s name in praise, saying: “In that direction, in that land, there is a great bodhisattva who, seated in the Great Vehicle, has attained knowledge of all modes and turns the Dharma wheel.”

This is called a great bodhisattva seated in the Great Vehicle.”