大般若波羅蜜多經

XIII. CHAPTER ON THE MAHASATTVA

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! For what reason is a bodhisattva also called a mahasattva?”

The Buddha said: “Subhuti! A bodhisattva is certain to be foremost among the assembly of great beings. For this reason, a bodhisattva is also called a mahasattva.”

The Venerable Subhuti again addressed the Buddha: “Blessed One! Who are the assembly of great beings among whom the bodhisattva is certain to be foremost?”

The Buddha said: “Subhuti! That assembly of great beings consists of those abiding in the eighth spiritual lineage, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and great bodhisattvas from the first arousal of the aspiration until the stage of non-retrogression. These are called the assembly of great beings. A bodhisattva is certain to be foremost among such an assembly of great beings and is therefore also called a mahasattva.”

The Venerable Subhuti addressed the Buddha: “Blessed One! For what reason is such a great bodhisattva certain to become foremost among the assembly of great beings?”

The Buddha said: “Subhuti! It is because this great bodhisattva arouses a mind likened to vajra, which will resolutely never regress or deteriorate. By virtue of this mind, the great bodhisattva is certain to become foremost among the assembly of great beings.”

The Venerable Subhuti addressed the Buddha: “Blessed One! What is the great bodhisattva’s mind likened to vajra?”

The Buddha said: “Subhuti! If a great bodhisattva gives rise to this thought: I shall don firm armor and, upon the vast field of birth and death, vanquish the innumerable hostile afflictions; I shall dry up the immeasurably deep and vast ocean of birth and death; I shall relinquish every burden of body, life, and inner and outer possessions; with a mind of equality, I shall bring great benefit to all sentient beings; through the Dharma of the three vehicles, I shall deliver all sentient beings, causing them all to enter nirvana in the realm of nirvana without remainder; although I shall cause all sentient beings to attain cessation and deliverance through the Dharma of the three vehicles, in truth I shall perceive no sentient being who attains cessation and deliverance;

I shall understand all dharmas in accordance with reality as neither arising nor ceasing; I shall single-mindedly cultivate the six paramitas with a mind corresponding to the knowledge of all knowledge; I shall train in all dharmas until I attain ultimate penetration and entry into wondrous wisdom; I shall penetrate the Dharma gateway through which all characteristics of dharmas reach the one principle; I shall penetrate the Dharma gateway through which all characteristics of dharmas reach the two principles, and so forth up to the Dharma gateway through which they reach boundless principles; concerning all dharmas, I shall train until I penetrate the wondrous wisdom of the Dharma that reaches the one principle;

concerning all dharmas, I shall train until I penetrate the wondrous wisdom of the Dharma gateway that reaches the two principles, and so forth until I penetrate the wondrous wisdom of the Dharma gateway that reaches boundless principles; I shall train in and bring forth boundless gateways of meditative concentration and immeasurable gateways of the formless attainments; I shall train in and bring forth the boundless thirty-seven factors of enlightenment, the three gateways to liberation, and the six gateways to the farther shore;

I shall train in and bring forth the boundless Dharma gateways of the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Subhuti! This is called the great bodhisattva’s mind likened to vajra.

“If a great bodhisattva, taking non-apprehension as the skillful means, abides in this mind without relying upon oneself and thereby giving rise to arrogance, that great bodhisattva is certain to become foremost among the assembly of great beings.

“Furthermore, Subhuti! If a great bodhisattva gives rise to this thought: Among all the sentient beings in the realms of hell beings, animals, ghosts, humans, and gods, whoever undergoes suffering and anguish, I shall endure it in their stead so that they may attain peace and happiness; if a great bodhisattva gives rise to this thought: For the sake of a single sentient being, I shall pass through innumerable hundreds of thousands of countless great kalpas, undergoing excruciating suffering in the hells, and by countless skillful means teach and transform that being, causing that being to realize nirvana without remainder;

successively in this way, for the sake of all sentient beings, for each and every sentient being I shall pass through innumerable hundreds of thousands of countless great kalpas, undergoing excruciating suffering in the hells, and for each sentient being I shall likewise employ countless skillful means to teach and transform that being, causing that being to realize nirvana without remainder; after accomplishing this, I shall personally plant roots of virtue and, over another innumerable hundreds of thousands of countless great kalpas, perfect the provisions for cultivating enlightenment, only thereafter realizing unsurpassed perfect enlightenment.

Subhuti! This is called the great bodhisattva’s mind likened to vajra.

“If a great bodhisattva, taking non-apprehension as the skillful means, abides in this mind without relying upon oneself and thereby giving rise to arrogance, that great bodhisattva is certain to become foremost among the assembly of great beings.

“Furthermore, Subhuti! Because this great bodhisattva arouses a vast and supremely excellent mind that will resolutely never regress or deteriorate, by virtue of this mind the great bodhisattva is certain to become foremost among the assembly of great beings.”

The Venerable Subhuti addressed the Buddha: “Blessed One! What is called the great bodhisattva’s vast and supremely excellent mind?”

The Buddha said: “Subhuti! If a great bodhisattva gives rise to this thought: From the first arousal of the aspiration until I realize unsurpassed perfect enlightenment, throughout this period I vow never to give rise to a mind of craving, a mind of anger, a mind of delusion, a mind of wrath, a mind of resentment, a mind of concealment, a mind of spite, a mind of deceit, a mind of hypocrisy, a mind of jealousy, a mind of stinginess, a mind of arrogance, a mind of harmfulness, a mind concerned with reputation and gain, and so forth; nor shall I give rise to a mind inclined toward the stages of the shravakas or pratyekabuddhas. Subhuti! This is called the great bodhisattva’s vast and supremely excellent mind.

“If a great bodhisattva, taking non-apprehension as the skillful means, abides in this mind without relying upon it and thereby giving rise to arrogance, that great bodhisattva is certain to become foremost among the assembly of great beings.

“Furthermore, Subhuti! Because this great bodhisattva arouses an unshakable mind that will resolutely never regress or deteriorate, by virtue of this mind the great bodhisattva is certain to become foremost among the assembly of great beings.”

The Venerable Subhuti addressed the Buddha: “Blessed One! What is called the great bodhisattva’s unshakable mind?”

The Buddha said: “Subhuti! If a great bodhisattva gives rise to this thought: With a mind corresponding to the knowledge of all knowledge, I shall cultivate and initiate every practice and application in all that I do. Subhuti! This is called the great bodhisattva’s unshakable mind.

“If a great bodhisattva, taking non-apprehension as the skillful means, abides in this mind without relying upon oneself and thereby giving rise to arrogance, that great bodhisattva is certain to become foremost among the assembly of great beings.

“Furthermore, Subhuti! Because this great bodhisattva arouses a mind dedicated to benefit and happiness that will resolutely never be shaken, by virtue of this mind the great bodhisattva is certain to become foremost among the assembly of great beings.”

The Venerable Subhuti addressed the Buddha: “Blessed One! What is called the great bodhisattva’s mind dedicated to benefit and happiness?”

The Buddha said: “Subhuti! If a great bodhisattva gives rise to this thought: Until the end of future time, for all sentient beings I shall be a refuge, a bridge, a vessel, a shore, and an island; I shall rescue, protect, and shelter them, never abandoning them. Subhuti! This is called the great bodhisattva’s mind dedicated to benefit and happiness.

“If a great bodhisattva, taking non-apprehension as the skillful means, abides in this mind without relying upon oneself and thereby giving rise to arrogance, that great bodhisattva is certain to become foremost among the assembly of great beings.”

Furthermore, Subhuti, because this great bodhisattva, when practicing prajnaparamita, always delights in the Dharma, cherishes the Dharma, rejoices in the Dharma, and takes joy in the Dharma, for this reason he will certainly become the foremost among the assembly of great sentient beings.

The Venerable Subhuti said to the Buddha: “Blessed One, in what Dharma, and in what manner, does a great bodhisattva, when practicing prajnaparamita, always delight, rejoice, and take joy?”

The Buddha said: “Subhuti, what is called Dharma is this: all sentient beings and all form and non-form dharmas are devoid of intrinsic nature and cannot be apprehended, while their true nature remains indestructible. This is called Dharma. To delight in the Dharma means to arouse aspiration, longing, and a quest for that Dharma. To cherish the Dharma means to praise the qualities of that Dharma. To rejoice in the Dharma means joyfully to believe in and uphold that Dharma. To take joy in the Dharma means to admire that Dharma and cultivate it wholeheartedly.

“Subhuti, thus, when a great bodhisattva practices prajnaparamita, employing non-apprehension as skillful means, he always delights in the Dharma, cherishes the Dharma, rejoices in the Dharma, and takes joy in the Dharma. Nor does he rely upon himself and thereby give rise to arrogance and pride. Therefore, he will certainly become the foremost among the assembly of great sentient beings.

“Furthermore, Subhuti, because this great bodhisattva, when practicing prajnaparamita, employs non-apprehension as skillful means and abides in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence,

he will certainly become the foremost among the assembly of great sentient beings.

“Furthermore, Subhuti, because this great bodhisattva, when practicing prajnaparamita, employs non-apprehension as skillful means and abides in the four dhyanas, the four immeasurables, and the four formless concentrations, he will certainly become the foremost among the assembly of great sentient beings.

“Furthermore, Subhuti, because this great bodhisattva, when practicing prajnaparamita, employs non-apprehension as skillful means and abides in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, he will certainly become the foremost among the assembly of great sentient beings.

“Furthermore, Subhuti, because this great bodhisattva, when practicing prajnaparamita, employs non-apprehension as skillful means and abides in the Dharma gates of liberation through emptiness, signlessness, and wishlessness, he will certainly become the foremost among the assembly of great sentient beings.

“Furthermore, Subhuti, because this great bodhisattva, when practicing prajnaparamita, employs non-apprehension as skillful means and abides in the paramitas of generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita, he will certainly become the foremost among the assembly of great sentient beings.

“Furthermore, Subhuti, because this great bodhisattva, when practicing prajnaparamita, employs non-apprehension as skillful means and abides in the five kinds of eyes and the six superknowledges, he will certainly become the foremost among the assembly of great sentient beings.

“Furthermore, Subhuti, because this great bodhisattva, when practicing prajnaparamita, employs non-apprehension as skillful means and abides in the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, he will certainly become the foremost among the assembly of great sentient beings.

“Furthermore, Subhuti, because this great bodhisattva, when practicing prajnaparamita, employs non-apprehension as skillful means and abides in the vajra-like samadhi, up to and including employing non-apprehension as skillful means and abiding in the unattached, unconditioned, undefiled, and space-like liberating samadhi, he will certainly become the foremost among the assembly of great sentient beings.

“Subhuti, for reasons such as these, this great bodhisattva will certainly become the foremost among the assembly of great sentient beings. Subhuti, for this reason a bodhisattva is also called a mahasattva.”

At that time, the Venerable Sariputra said to the Buddha: “Blessed One, I too wish to explain the meaning by virtue of which a bodhisattva is also called a mahasattva.”

The Buddha said: “Sariputra, speak as you wish.”

Sariputra said: “Blessed One, because bodhisattvas always teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views of a self, a sentient being, a life continuum, one who is born, one who is nurtured, one who matures, one who undergoes transmigration, a person born of a person, a supreme self, one capable of acting, one capable of causing others to act, one capable of creating karma, one capable of causing others to create karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, and a seer, such a bodhisattva is also called a mahasattva.

“Blessed One, because bodhisattvas always teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate the view of permanence and the view of annihilation, such a bodhisattva is also called a mahasattva.

“Blessed One, because bodhisattvas always teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views of existence and nonexistence, such a bodhisattva is also called a mahasattva.

“Blessed One, because bodhisattvas always teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the skandhas, ayatanas, dhatus, truths, and dependent origination, such a bodhisattva is also called a mahasattva.

“Blessed One, because bodhisattvas always teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the four dhyanas, the four immeasurables, and the four formless concentrations, such a bodhisattva is also called a mahasattva.

“Blessed One, because bodhisattvas always teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, such a bodhisattva is also called a mahasattva.

“Blessed One, because bodhisattvas always teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the three Dharma gates of liberation and the six paramitas, such a bodhisattva is also called a mahasattva.

“Blessed One, because bodhisattvas always teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the five kinds of eyes and the six superknowledges, such a bodhisattva is also called a mahasattva.

“Blessed One, because bodhisattvas always teach the Dharma to sentient beings, employing non-apprehension as skillful means, in order to eliminate views concerning the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, such a bodhisattva is also called a mahasattva.”

“World-Honored One! Because bodhisattvas, always for the sake of sentient beings and taking non-attainment as a skillful means, teach the Dharma to eliminate views concerning the maturation of sentient beings, views concerning the purification of Buddha-fields, views concerning bodhisattvas, views concerning Buddhas, and views concerning the turning of the Dharma wheel, these bodhisattvas are also called mahasattvas.

“World-Honored One! In brief, because bodhisattvas, always for the sake of sentient beings and taking non-attainment as a skillful means, teach the Dharma to eliminate all views, these bodhisattvas are also called mahasattvas.”

At that time, the Venerable Subhuti asked Sariputra, “If great bodhisattvas, always for the sake of sentient beings and taking non-attainment as a skillful means, teach the Dharma to eliminate all views, then for what reason would great bodhisattvas themselves take attainment as a skillful means and give rise to views concerning form; views concerning feeling, perception, formations, and consciousness; views concerning the eye ayatana and views concerning the ear, nose, tongue, body, and mind ayatanas; views concerning the form ayatana and views concerning the sound, odor, taste, tangible-object, and dharma ayatanas; views concerning the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition;

views concerning the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; views concerning the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition; views concerning the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; views concerning the body dhatu, tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition; views concerning the mind dhatu, dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition;

views concerning the earth dhatu and views concerning the water, fire, wind, space, and consciousness dhatus; views concerning the Noble Truth of suffering and views concerning the Noble Truths of the origin, cessation, and path; views concerning ignorance and views concerning formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; views concerning the four dhyanas and views concerning the four immeasurables and the four formless absorptions; views concerning the four foundations of mindfulness and views concerning the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path;

views concerning the liberation gateway of emptiness and views concerning the liberation gateways of signlessness and wishlessness; views concerning the perfection of generosity and views concerning the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita; views concerning the five kinds of eyes and views concerning the six superknowledges; views concerning the Buddha’s ten powers and views concerning the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects;

views concerning the maturation of sentient beings, views concerning the purification of Buddha-fields, views concerning bodhisattvas, views concerning Buddhas, and views concerning the turning of the Dharma wheel?”

The Venerable Sariputra replied to Subhuti, “If great bodhisattvas, while practicing prajnaparamita, lack skillful means and take attainment as a skillful means, they consequently give rise to views concerning form; views concerning feeling, perception, formations, and consciousness; and so forth, up to views concerning Buddhas and views concerning the turning of the Dharma wheel. These great bodhisattvas do not always, for the sake of sentient beings and taking non-attainment as a skillful means, teach the Dharma to eliminate all views.

“If great bodhisattvas, while practicing prajnaparamita, possess skillful means and always, for the sake of sentient beings and taking non-attainment as a skillful means, teach the Dharma to eliminate all views, then these great bodhisattvas do not give rise to views concerning form; views concerning feeling, perception, formations, and consciousness; and so forth, up to views concerning Buddhas and views concerning the turning of the Dharma wheel.”

At that time, the Venerable Subhuti said to the Buddha, “World-Honored One! I too wish to explain how, by virtue of this meaning, bodhisattvas are also called mahasattvas.”

The Buddha said, “Subhuti! Speak as you wish.”

Subhuti said, “World-Honored One! Because bodhisattvas generate the mind of awakening for the sake of the knowledge of all-knowing wisdom—a supreme mind unattached to any sravaka or pratyekabuddha—and yet do not grasp or cling even to such minds, these bodhisattvas are also called mahasattvas. Why is this? World-Honored One! Because that mind of the knowledge of all-knowing wisdom is truly uncontaminated and does not fall within the three realms, and the mind that seeks the knowledge of all-knowing wisdom is likewise uncontaminated and does not fall within the three realms. Since one should not grasp or cling to such a mind, these bodhisattvas are also called mahasattvas.”

At that time, Sariputra asked Subhuti, “What is the supreme mind of great bodhisattvas that is unattached to any sravaka or pratyekabuddha?”

Subhuti replied, “From their initial generation of the mind of awakening, great bodhisattvas do not perceive any dharma as arising or ceasing, diminishing or increasing, coming or going, defiled or purified. Sariputra! If they do not perceive any dharma as arising or ceasing, diminishing or increasing, coming or going, defiled or purified, and also do not perceive a sravaka mind, a pratyekabuddha mind, a bodhisattva mind, or a Tathagata mind, then, Sariputra, this is the supreme mind of great bodhisattvas that is unattached to sravakas or pratyekabuddhas. Great bodhisattvas do not grasp or cling even to such a mind.”

At that time, Sariputra asked Subhuti: If one should not grasp or cling to such a mind, then one should likewise not grasp or cling to any mind of foolish ordinary beings, sravakas, pratyekabuddhas, and so forth; one should not grasp or cling to a mind associated with form, nor should one grasp or cling to a mind associated with feeling, perception, formations, or consciousness; one should not grasp or cling to a mind associated with the eye ayatana, nor should one grasp or cling to a mind associated with the ear, nose, tongue, body, or mind ayatana; one should not grasp or cling to a mind associated with the form ayatana, nor should one grasp or cling to a mind associated with the sound, odor, taste, tangible object, or dharma ayatana;

one should not grasp or cling to a mind associated with the eye dhatu, nor should one grasp or cling to a mind associated with the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact; one should not grasp or cling to a mind associated with the ear dhatu, nor should one grasp or cling to a mind associated with the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise conditioned by ear-contact; one should not grasp or cling to a mind associated with the nose dhatu, nor should one grasp or cling to a mind associated with the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise conditioned by nose-contact;

one should not grasp or cling to a mind associated with the tongue dhatu, nor should one grasp or cling to a mind associated with the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact; one should not grasp or cling to a mind associated with the body dhatu, nor should one grasp or cling to a mind associated with the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; one should not grasp or cling to a mind associated with the mind dhatu, nor should one grasp or cling to a mind associated with the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise conditioned by mind-contact;

one should not grasp or cling to a mind associated with the earth dhatu, nor should one grasp or cling to a mind associated with the water, fire, wind, space, or consciousness dhatu; one should not grasp or cling to a mind associated with the Noble Truth of suffering, nor should one grasp or cling to a mind associated with the Noble Truths of its origin, cessation, or the path; one should not grasp or cling to a mind associated with ignorance, nor should one grasp or cling to a mind associated with formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress;

one should not grasp or cling to a mind associated with the four meditative absorptions, nor should one grasp or cling to a mind associated with the four immeasurables or the four formless attainments; one should not grasp or cling to a mind associated with the four foundations of mindfulness, nor should one grasp or cling to a mind associated with the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path; one should not grasp or cling to a mind associated with the liberation gateway of emptiness, nor should one grasp or cling to a mind associated with the liberation gateways of signlessness or wishlessness;

one should not grasp or cling to a mind associated with the perfection of generosity, nor should one grasp or cling to a mind associated with the perfections of moral discipline, patience, diligence, meditative absorption, or prajnaparamita; one should not grasp or cling to a mind associated with the five kinds of eyes, nor should one grasp or cling to a mind associated with the six superknowledges;

one should not grasp or cling to a mind associated with the ten powers of a Buddha, nor should one grasp or cling to a mind associated with the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects.

Why? Because all such minds lack the intrinsic nature of mind, do they not?

Subhuti replied: So it is! So it is! It is exactly as you say.

At that time, Sariputra asked Subhuti: If all minds, because they lack the intrinsic nature of mind, should not be grasped or attached to, then form, because it lacks the intrinsic nature of form, should not be grasped or attached to; feeling, perception, formations, and consciousness, because they lack the intrinsic nature of feeling, perception, formations, and consciousness, should likewise not be grasped or attached to; the eye ayatana, because it lacks the intrinsic nature of the eye ayatana, should not be grasped or attached to; the ear, nose, tongue, body, and mind ayatanas, because they lack the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, should likewise not be grasped or attached to;

the form ayatana, because it lacks the intrinsic nature of the form ayatana, should not be grasped or attached to; the sound, odor, taste, touch, and dharma ayatanas, because they lack the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas, should likewise not be grasped or attached to; the eye dhatu, because it lacks the intrinsic nature of the eye dhatu, should not be grasped or attached to; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, because they lack the intrinsic nature of the form dhatu through to the feelings arising with eye-contact as condition, should likewise not be grasped or attached to;

the ear dhatu, because it lacks the intrinsic nature of the ear dhatu, should not be grasped or attached to; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, because they lack the intrinsic nature of the sound dhatu through to the feelings arising with ear-contact as condition, should likewise not be grasped or attached to; the nose dhatu, because it lacks the intrinsic nature of the nose dhatu, should not be grasped or attached to; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, because they lack the intrinsic nature of the odor dhatu through to the feelings arising with nose-contact as condition, should likewise not be grasped or attached to;

the tongue dhatu, because it lacks the intrinsic nature of the tongue dhatu, should not be grasped or attached to; the taste dhatu, the tongue dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, because they lack the intrinsic nature of the taste dhatu through to the feelings arising with tongue-contact as condition, should likewise not be grasped or attached to; the body dhatu, because it lacks the intrinsic nature of the body dhatu, should not be grasped or attached to; the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, because they lack the intrinsic nature of the touch dhatu through to the feelings arising with body-contact as condition, should likewise not be grasped or attached to;

the mind dhatu, because it lacks the intrinsic nature of the mind dhatu, should not be grasped or attached to; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, because they lack the intrinsic nature of the dharma dhatu through to the feelings arising with mind-contact as condition, should likewise not be grasped or attached to; the earth dhatu, because it lacks the intrinsic nature of the earth dhatu, should not be grasped or attached to; the water, fire, wind, space, and consciousness dhatus, because they lack the intrinsic nature of the water, fire, wind, space, and consciousness dhatus, should likewise not be grasped or attached to;

the Noble Truth of suffering, because it lacks the intrinsic nature of the Noble Truth of suffering, should not be grasped or attached to; the Noble Truths of the origin, cessation, and path, because they lack the intrinsic nature of the Noble Truths of the origin, cessation, and path, should likewise not be grasped or attached to; ignorance, because it lacks the intrinsic nature of ignorance, should not be grasped or attached to; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, because they lack the intrinsic nature of formations through to aging and death, sorrow, lamentation, pain, grief, and distress, should likewise not be grasped or attached to;

the four dhyanas, because they lack the intrinsic nature of the four dhyanas, should not be grasped or attached to; the four immeasurables and the four formless concentrations, because they lack the intrinsic nature of the four immeasurables and the four formless concentrations, should likewise not be grasped or attached to; the four foundations of mindfulness, because they lack the intrinsic nature of the four foundations of mindfulness, should not be grasped or attached to; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path, because they lack the intrinsic nature of the four right efforts through to the eightfold noble path, should likewise not be grasped or attached to;

the liberation gateway of emptiness, because it lacks the intrinsic nature of the liberation gateway of emptiness, should not be grasped or attached to; the liberation gateways of signlessness and wishlessness, because they lack the intrinsic nature of the liberation gateways of signlessness and wishlessness, should likewise not be grasped or attached to; the perfection of generosity, because it lacks the intrinsic nature of the perfection of generosity, should not be grasped or attached to; the perfections of pure morality, patient acceptance, diligence, dhyana, and prajnaparamita, because they lack the intrinsic nature of pure morality through to prajnaparamita, should likewise not be grasped or attached to;

the five kinds of eyes, because they lack the intrinsic nature of the five kinds of eyes, should not be grasped or attached to; the six superknowledges, because they lack the intrinsic nature of the six superknowledges, should likewise not be grasped or attached to; the Buddha’s ten powers, because they lack the intrinsic nature of the Buddha’s ten powers, should not be grasped or attached to;

the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, because they lack the intrinsic nature of the four fearlessnesses through to the knowledge of all aspects, should likewise not be grasped or attached to—is that not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked Subhuti: If the mind of the knowledge of all-knowing knowledge is truly uncontaminated and does not fall within the three realms, then all the minds of foolish ordinary beings, sravakas, pratyekabuddhas, and so forth must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic nature of such minds is also empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms—is that not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked: Form must also be truly uncontaminated and not fall within the three realms; feeling, perception, formations, and consciousness must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic nature of form, feeling, perception, formations, and consciousness is entirely empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms—is that not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked: The eye ayatana must also be truly uncontaminated and not fall within the three realms; the ear, nose, tongue, body, and mind ayatanas must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic nature of the eye, ear, nose, tongue, body, and mind ayatanas is entirely empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms—is that not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked: The form ayatana must also be truly uncontaminated and not fall within the three realms; the sound, odor, taste, touch, and dharma ayatanas must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic nature of the form, sound, odor, taste, touch, and dharma ayatanas is entirely empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms—is that not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked: The eye dhatu must also be truly uncontaminated and not fall within the three realms; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic nature of the eye dhatu through to the feelings arising with eye-contact as condition is entirely empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms—is that not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Sariputra asked: The ear dhatu must also be truly uncontaminated and not fall within the three realms; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition must also be truly uncontaminated and not fall within the three realms. Why? Because the intrinsic nature of the ear dhatu through to the feelings arising with ear-contact as condition is entirely empty. Why? Because the intrinsic nature of the emptiness of dharmas is truly uncontaminated and does not fall within the three realms—is that not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The nose dhatu must also be truly uncontaminated and not fall within the three realms; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition must likewise be truly uncontaminated and not fall within the three realms. Why? Because from the nose dhatu through the feelings arising with nose-contact as condition, all are empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The tongue dhatu must also be truly uncontaminated and not fall within the three realms; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition must likewise be truly uncontaminated and not fall within the three realms. Why? Because from the tongue dhatu through the feelings arising with tongue-contact as condition, all are empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The body dhatu must also be truly uncontaminated and not fall within the three realms; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition must likewise be truly uncontaminated and not fall within the three realms. Why? Because from the body dhatu through the feelings arising with body-contact as condition, all are empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The mind dhatu must also be truly uncontaminated and not fall within the three realms; the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition must likewise be truly uncontaminated and not fall within the three realms. Why? Because from the mind dhatu through the feelings arising with mental contact as condition, all are empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The earth dhatu must also be truly uncontaminated and not fall within the three realms; the water, fire, wind, space, and consciousness dhatus must likewise be truly uncontaminated and not fall within the three realms. Why? Because the earth, water, fire, wind, space, and consciousness dhatus are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The Noble Truth of suffering must also be truly uncontaminated and not fall within the three realms; the Noble Truths of the origin, cessation, and path must likewise be truly uncontaminated and not fall within the three realms. Why? Because the Noble Truths of suffering, origin, cessation, and path are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: Ignorance must also be truly uncontaminated and not fall within the three realms; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress must likewise be truly uncontaminated and not fall within the three realms. Why? Because from ignorance through aging and death, sorrow, lamentation, pain, grief, and distress, all are empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The four dhyanas must also be truly uncontaminated and not fall within the three realms; the four immeasurables and the four formless concentrations must likewise be truly uncontaminated and not fall within the three realms. Why? Because the four dhyanas, the four immeasurables, and the four formless concentrations are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The four foundations of mindfulness must also be truly uncontaminated and not fall within the three realms; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path must likewise be truly uncontaminated and not fall within the three realms. Why? Because from the four foundations of mindfulness through the eightfold noble path, all are empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The gateway to liberation through emptiness must also be truly uncontaminated and not fall within the three realms; the gateways to liberation through signlessness and wishlessness must likewise be truly uncontaminated and not fall within the three realms. Why? Because the gateways to liberation through emptiness, signlessness, and wishlessness are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The perfection of generosity must also be truly uncontaminated and not fall within the three realms; the perfections of pure discipline, patient acceptance, vigor, meditation, and prajnaparamita must likewise be truly uncontaminated and not fall within the three realms. Why? Because from the perfection of generosity through prajnaparamita, all are empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The five kinds of eyes must also be truly uncontaminated and not fall within the three realms; the six superknowledges must likewise be truly uncontaminated and not fall within the three realms. Why? Because the five kinds of eyes and the six superknowledges are all empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: The Buddha’s ten powers must also be truly uncontaminated and not fall within the three realms; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects must likewise be truly uncontaminated and not fall within the three realms. Why? Because from the Buddha’s ten powers through the knowledge of all aspects, all are empty in their intrinsic nature. Why? Because the intrinsic nature of the emptiness of phenomena is truly uncontaminated and does not fall within the three realms, is it not?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Then Shariputra asked Subhuti: If, because phenomena such as mind and form lack the intrinsic natures of mind and form and therefore should not be grasped or attached to, all phenomena must be equal, without distinction, is that not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: If all phenomena are definitively without distinction, why does the Tathagata teach that phenomena such as mind and form have various distinctions?

Subhuti replied: It is only in conformity with worldly convention that the Tathagata speaks of various distinctions, not from the standpoint of ultimate truth.

Then Shariputra asked Subhuti: If all phenomena such as the mind and form of foolish ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are empty in their intrinsic nature, truly uncontaminated, and do not fall within the three realms, then noble ones and ordinary beings, as well as the knowledge of all things and what is not the knowledge of all things, must all be equal, without distinction, is that not so?

Subhuti replied: So it is! So it is! It is exactly as you have said.

Shariputra asked: If ordinary beings and noble ones are definitively without distinction, why does the Tathagata teach that there are various distinctions between ordinary beings and noble ones?

Subhuti replied: This too is because the Tathagata, in conformity with worldly convention, speaks of these various distinctions, not from the standpoint of ultimate truth.

Sariputra! Thus, when a great bodhisattva practices prajnaparamita, because he takes non-attainment as his skillful means, his resolve for bodhi is unsurpassed; his mind neither associates with nor relies upon nor clings to any sravaka or pratyekabuddha, and he does not grasp any dharma. For this reason, he is called a mahasattva.

At that time, the Venerable Purnamaitrayaniputra said to the Buddha: “Blessed One! I too wish to explain the reason why a bodhisattva is also called a mahasattva.”

The Buddha said: “Purnamaitrayaniputra! Speak as you wish.”

Purnamaitrayaniputra said: “Blessed One! Because bodhisattvas, wishing to benefit and bring happiness to all sentient beings, don the armor of great merit, set their minds upon the Great Vehicle, and rely upon the Great Vehicle, they are also called mahasattvas.”

Then Sariputra asked Purnamaitrayaniputra: “Why does a great bodhisattva don the armor of great merit out of the wish to benefit and bring happiness to all sentient beings?”

Purnamaitrayaniputra replied: “Sariputra! A great bodhisattva does not cultivate the practice of bodhi merely to benefit and bring happiness to a small number of sentient beings, but cultivates the practice of bodhi to benefit and bring happiness to all sentient beings. Sariputra! This is called a great bodhisattva donning the armor of great merit out of the wish to benefit and bring happiness to all sentient beings.

“Furthermore, Sariputra! When a great bodhisattva abides in the perfection of generosity and practices the perfection of generosity, he does not practice the perfection of generosity merely to benefit and bring happiness to a small number of sentient beings, but precisely to benefit and bring happiness to all sentient beings.

“Sariputra! When a great bodhisattva abides in the perfection of pure morality and practices the perfection of pure morality, he does not practice the perfection of pure morality merely to benefit and bring happiness to a small number of sentient beings, but precisely to benefit and bring happiness to all sentient beings.

“Sariputra! When a great bodhisattva abides in the perfection of patience and practices the perfection of patience, he does not practice the perfection of patience merely to benefit and bring happiness to a small number of sentient beings, but precisely to benefit and bring happiness to all sentient beings.

“Sariputra! When a great bodhisattva abides in the perfection of diligence and practices the perfection of diligence, he does not practice the perfection of diligence merely to benefit and bring happiness to a small number of sentient beings, but precisely to benefit and bring happiness to all sentient beings.

“Sariputra! When a great bodhisattva abides in the perfection of meditative concentration and practices the perfection of meditative concentration, he does not practice the perfection of meditative concentration merely to benefit and bring happiness to a small number of sentient beings, but precisely to benefit and bring happiness to all sentient beings.

“Sariputra! When a great bodhisattva abides in prajnaparamita and practices prajnaparamita, he does not practice prajnaparamita merely to benefit and bring happiness to a small number of sentient beings, but precisely to benefit and bring happiness to all sentient beings.

“Sariputra! This is called a great bodhisattva donning the armor of great merit out of the wish to benefit and bring happiness to all sentient beings.

“Furthermore, Sariputra! When a great bodhisattva dons the armor of great merit, his benefiting of sentient beings is without limitation. That is, he does not think: ‘I shall teach and transform this many sentient beings, enabling them to attain nirvana without remainder, but shall not enable that many sentient beings to attain it. I shall teach and transform this many sentient beings, enabling them to abide in the fruit of supreme enlightenment, but shall not enable that many sentient beings to abide in it.’ Rather, this great bodhisattva enables all sentient beings to attain nirvana without remainder and to abide in the fruit of supreme enlightenment. Thus does he don the armor of great merit.

“Furthermore, Sariputra! A great bodhisattva gives rise to this thought: ‘I should myself perfect the perfection of generosity and should also teach and transform all sentient beings, enabling them to practice and perfect the perfection of generosity. I should myself perfect the perfections of pure morality, patience, diligence, meditative concentration, and prajna, and should also teach and transform all sentient beings, enabling them to practice and perfect the perfection of pure morality through prajnaparamita.

I should myself abide in internal emptiness and should also teach and transform all sentient beings, enabling them to abide in internal emptiness. I should myself abide in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersal, the emptiness of non-change, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

and I should also teach and transform all sentient beings, enabling them to abide in external emptiness through the emptiness of the self-nature of nonexistence.

I should myself abide in the four meditative absorptions and should also teach and transform all sentient beings, enabling them to practice the four meditative absorptions. I should myself abide in the four immeasurables and the four formless concentrations and should also teach and transform all sentient beings, enabling them to practice the four immeasurables and the four formless concentrations. I should myself abide in the four foundations of mindfulness and should also teach and transform all sentient beings, enabling them to practice the four foundations of mindfulness.

I should myself abide in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; and I should also teach and transform all sentient beings, enabling them to practice the four right efforts through the Noble Eightfold Path. I should myself abide in the liberation gateway of emptiness and should also teach and transform all sentient beings, enabling them to practice the liberation gateway of emptiness.

I should myself abide in the liberation gateways of signlessness and wishlessness and should also teach and transform all sentient beings, enabling them to practice the liberation gateways of signlessness and wishlessness. I should myself abide in the five kinds of eyes and should also teach and transform all sentient beings, enabling them to cultivate the five kinds of eyes. I should myself abide in the six superknowledges and should also teach and transform all sentient beings, enabling them to cultivate the six superknowledges.

I should myself abide in the ten powers of a Buddha and should also teach and transform all sentient beings, enabling them to cultivate the ten powers of a Buddha. I should myself abide in the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and I should also teach and transform all sentient beings, enabling them to cultivate the four fearlessnesses through the knowledge of all aspects.’

“Sariputra! This is called a great bodhisattva donning the armor of great merit out of the wish to benefit and bring happiness to all sentient beings.”

Fascicle 47

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