大般若波羅蜜多經

02

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, he embraces the perfection of generosity without duality; without duality, he embraces the perfections of pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita.

When a great bodhisattva practices the profound prajnaparamita, he embraces the emptiness of the internal without duality; without duality, he embraces the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no bounds, the emptiness of dispersion, the emptiness of that which is immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence.

When a great bodhisattva practices the profound prajnaparamita, he embraces suchness without duality; without duality, he embraces the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm.

When a great bodhisattva practices the profound prajnaparamita, he embraces the four foundations of mindfulness without duality; without duality, he embraces 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.

When a great bodhisattva practices the profound prajnaparamita, he embraces the Noble Truth of suffering without duality; without duality, he embraces the Noble Truths of the origin of suffering, its cessation, and the path.

When a great bodhisattva practices the profound prajnaparamita, he embraces the four meditative concentrations without duality; without duality, he embraces the four immeasurables and the four formless attainments.

When a great bodhisattva practices the profound prajnaparamita, he embraces the eight liberations without duality; without duality, he embraces the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality.

When a great bodhisattva practices the profound prajnaparamita, he embraces the samadhi Dharma-gates without duality; without duality, he embraces the dharani Dharma-gates.

When a great bodhisattva practices the profound prajnaparamita, he embraces the Dharma-gate of liberation through emptiness without duality; without duality, he embraces the Dharma-gates of liberation through signlessness and wishlessness.

When a great bodhisattva practices the profound prajnaparamita, he embraces the five kinds of eyes without duality; without duality, he embraces the six superknowledges.

When a great bodhisattva practices the profound prajnaparamita, he embraces the Buddha's ten powers without duality; without duality, he embraces the four fearlessnesses, the four unhindered understandings, and the eighteen distinct qualities of a Buddha.

When a great bodhisattva practices the profound prajnaparamita, he embraces great loving-kindness without duality; without duality, he embraces great compassion, great empathetic joy, and great equanimity.

When a great bodhisattva practices the profound prajnaparamita, he embraces the quality of never forgetting without duality; without duality, he embraces the nature of constant equanimity.

When a great bodhisattva practices the profound prajnaparamita, he embraces the knowledge of all things without duality; without duality, he embraces the knowledge of the aspects of the paths and the knowledge of all aspects.

When a great bodhisattva practices the profound prajnaparamita, without duality he transcends the stages of the sravakas and pratyekabuddhas; without duality, he enters the right determination leading beyond birth of a great bodhisattva; without duality, he cultivates the right practices of the ten bodhisattva bhumis; without duality, he realizes unsurpassed perfect enlightenment.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If, when practicing the profound prajnaparamita, a great bodhisattva embraces the perfection of generosity without duality; without duality, embraces the perfections of pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita; embraces the emptiness of the internal without duality; without duality, embraces the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no bounds, the emptiness of dispersion, the emptiness of that which is immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; embraces suchness without duality; without duality, embraces the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm; embraces the four foundations of mindfulness without duality; without duality, embraces 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; embraces the Noble Truth of suffering without duality; without duality, embraces the Noble Truths of the origin of suffering, its cessation, and the path; embraces the four meditative concentrations without duality; without duality, embraces the four immeasurables and the four formless attainments; embraces the eight liberations without duality; without duality, embraces the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; embraces the samadhi Dharma-gates without duality; without duality, embraces the dharani Dharma-gates; embraces the Dharma-gate of liberation through emptiness without duality; without duality, embraces the Dharma-gates of liberation through signlessness and wishlessness; embraces the five kinds of eyes without duality; without duality, embraces the six superknowledges; embraces the Buddha's ten powers without duality; without duality, embraces the four fearlessnesses, the four unhindered understandings, and the eighteen distinct qualities of a Buddha; embraces great loving-kindness without duality; without duality, embraces great compassion, great empathetic joy, and great equanimity; embraces the quality of never forgetting without duality; without duality, embraces the nature of constant equanimity; embraces the knowledge of all things without duality; without duality, embraces the knowledge of the aspects of the paths and the knowledge of all aspects; without duality, transcends the stages of the sravakas and pratyekabuddhas; without duality, enters the right determination leading beyond birth of a bodhisattva; without duality, cultivates the right practices of the ten bodhisattva bhumis; and without duality, realizes unsurpassed perfect enlightenment—then how is it that, from the first arising of the aspiration for enlightenment until the arising of the final mind, the great bodhisattva's wholesome dharmas increase at all times?

The Buddha said:

– Subhuti! If a great bodhisattva practices on the basis of duality, wholesome dharmas will not increase and flourish. Why is this? Subhuti! Because all foolish ordinary beings rely upon duality, the various wholesome dharmas they produce do not increase and flourish. Because great bodhisattvas practice nonduality, from their initial aspiration until the arising of their final mind, their wholesome dharmas increase and flourish at all times. Therefore, Subhuti, because the roots of virtue of great bodhisattvas are firm, they cannot be subdued. Devas, humans, asuras, and others in the world cannot destroy them or cause them to fall to the level of a sravaka or pratyekabuddha. The various evil and unwholesome worldly dharmas cannot subdue them and prevent the wholesome dharmas they produce while practicing the perfection of generosity from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while practicing the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while abiding in the emptiness of the internal from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while abiding in the emptiness of the external, the emptiness of the internal and external, 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 the unchanging, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while abiding in suchness from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while abiding in the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the four establishments of mindfulness from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating 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 from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while abiding in the Noble Truth of suffering from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while abiding in the Noble Truths of the origin, cessation, and path from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the four meditative absorptions from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the four immeasurables and the four formless attainments from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the samadhi gateways from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the dharani gateways from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the gateway of liberation through emptiness from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the gateways of liberation through signlessness and wishlessness from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the five kinds of eyes from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the six superknowledges from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the ten powers of a Buddha from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating great loving-kindness from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating great compassion, great sympathetic joy, and great equanimity from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the dharma of never forgetting from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the nature of perpetual equanimity from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the knowledge of all things from increasing and flourishing; they cannot subdue them and prevent the wholesome dharmas they produce while cultivating the knowledge of the aspects of the path and the knowledge of all aspects from increasing and flourishing. Therefore, Subhuti, great bodhisattvas should practice profound prajnaparamita in this way.

At that time, the Venerable Subhuti said to the Buddha:

– Blessed One! Is it for the sake of roots of virtue that great bodhisattvas practice profound prajnaparamita?

The Buddha said:

– No, Subhuti! Great bodhisattvas do not practice profound prajnaparamita for the sake of roots of virtue, nor do they practice profound prajnaparamita for the sake of unwholesome roots. Why is this? Subhuti! Because the Dharma of great bodhisattvas is necessarily thus: if they have not reverently honored and made offerings to the Buddhas, have not perfected their supreme roots of virtue, and have not been embraced and supported by many true spiritual friends, they will never attain the knowledge of all-knowing wisdom.

The Venerable Subhuti again said to the Buddha:

– Blessed One! Why is it that great bodhisattvas can attain the knowledge of all-knowing wisdom only after reverently honoring and making offerings to the Buddhas, perfecting their supreme roots of virtue, and being embraced and supported by many true spiritual friends?

The Buddha said:

– Subhuti! From the time they first arouse the aspiration, great bodhisattvas reverently honor and make offerings to immeasurable Tathagatas, Arhats, Perfectly Enlightened Ones. In the presence of those Buddhas, they hear teachings consisting of sutras, geyas, prophecies, gathas, spontaneous utterances, accounts of past events, birth stories, extensive teachings, marvelous dharmas, parables, and expositions. Having heard them, they retain them all. Having retained them, they reverently honor them with body and speech, recite and review them, and become thoroughly proficient in them. Having become proficient, they carefully contemplate them in their minds. Having carefully contemplated them, they clearly perceive their purport. Having perceived their purport, they thoroughly comprehend it. Having comprehended it, they attain dharani. Having attained dharani, they give rise to unobstructed understanding. Having given rise to unobstructed understanding, they continue until they attain the knowledge of all-knowing wisdom. Wherever they are born, they retain and never forget the meanings of the true Dharma teachings they have heard. In the presence of the Buddhas, they plant immeasurable, vast roots of virtue. Because they are embraced and supported by these roots of virtue, they are never born in evil destinies or places of adversity. Moreover, because they are embraced and supported by these roots of virtue, their aspirations remain pure at all times. Because their aspirations are pure, they constantly adorn and purify the Buddha lands they seek and constantly bring to maturity the sentient beings they are to transform. Moreover, because they are embraced and supported by these roots of virtue, they are never separated from true spiritual friends—namely, the Tathagatas, Arhats, Perfectly Enlightened Ones; the assemblies of great bodhisattvas, pratyekabuddhas, and sravakas; and others capable of constantly praising the Buddha, Dharma, and Sangha. They are always able to draw near to them, reverently honor them, and make offerings to them. Thus, Subhuti, great bodhisattvas reverently honor and make offerings to the Buddhas, perfect their supreme roots of virtue, are embraced and supported by many true spiritual friends, and swiftly attain the knowledge of all-knowing wisdom. Therefore, Subhuti, great bodhisattvas who practice profound prajnaparamita and wish swiftly to attain the knowledge of all-knowing wisdom should diligently and reverently honor and make offerings to the Buddhas, embrace and perfect supreme roots of virtue, and constantly seek to draw near to true spiritual friends without ever becoming discouraged or weary.

At that time, the Venerable Subhuti said to the Buddha:

“World-Honored One! If a great bodhisattva does not reverently make offerings to the Buddhas, does not perfect supreme roots of goodness, and is not embraced and supported by many spiritual friends, is it certain that this great bodhisattva cannot attain all-knowledge?”

The Buddha said:

“Subhuti! If one does not reverently make offerings to the Buddhas, cannot perfect supreme roots of goodness, and is not embraced and supported by many spiritual friends, one should not even bear the name ‘great bodhisattva,’ much less be able to realize all-knowledge. Why is this?

Subhuti! Some people reverently make offerings to the Buddhas, fully plant supreme roots of goodness, and are embraced and supported by many true spiritual friends, yet still cannot attain all-knowledge. How much less could those who do not reverently make offerings to the Buddhas, cannot perfect supreme roots of goodness, and are not embraced and supported by spiritual friends realize all-knowledge?

It is impossible for such persons to realize all-knowledge. Therefore, Subhuti, if great bodhisattvas wish to be worthy of the name ‘great bodhisattva’ and swiftly realize all-knowledge, they should diligently and reverently make offerings to the Buddhas, fully plant supreme roots of goodness, and draw near to and make offerings to true spiritual friends, without becoming weary or discouraged.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! For what reason are there great bodhisattvas who, although they have reverently made offerings to the Buddhas, fully planted supreme roots of goodness, and been embraced and supported by true spiritual friends, are nevertheless unable to realize all-knowledge?”

The Buddha said:

“Subhuti! Because those great bodhisattvas are separated from the power of skillful means, they are unable to realize all-knowledge. That is to say, those great bodhisattvas did not hear from the Buddhas the teaching of such skillful means for reverently making offerings to the Buddha World-Honored Ones, fully planting supreme roots of goodness, and drawing near to and making offerings to true spiritual friends. Therefore, they are unable to realize all-knowledge.”

At that time, the Venerable Subhuti said to the Buddha:

“World-Honored One! What are the skillful means whereby, if great bodhisattvas accomplish the practices of those skillful means, they will certainly be able to realize all-knowledge?”

The Buddha said:

“Subhuti! If, from the time great bodhisattvas first arouse the aspiration, they cultivate the prajnaparamita of giving with a mental attitude corresponding to all-knowledge—whether making offerings to Tathagatas, Arhats, Perfectly Awakened Ones; making offerings to pratyekabuddhas; making offerings to sravakas; making offerings to great bodhisattvas; making offerings to other sramanas and brahmins; giving alms to non-Buddhist practitioners of the holy life; giving alms to the poor and destitute, ascetics, and those who come seeking aid; or giving alms to all human and nonhuman beings, and so forth—then those great bodhisattvas accomplish such a mental attitude corresponding to all-knowledge.

Although they practice giving, they form no conception of the act of giving, no conception of the recipient, no conception of the giver, and no conception of any self or possessions of a self. Why is this? Subhuti!

It is because those great bodhisattvas contemplate the intrinsic characteristics of all dharmas as empty, unarisen, unproduced, unchanging, and unceasing. They enter the characteristics of all dharmas, know that all dharmas are without an agent and without agency, and enter the characteristics of all conditioned phenomena. Those great bodhisattvas accomplish such skillful means and continually increase their supreme roots of goodness.

Because their supreme roots of goodness continually increase, they can practice the prajnaparamita of giving, bring sentient beings to maturity, and adorn and purify Buddha-fields. Although they practice giving, they do not seek the fruit of giving. That is, they are not attached to the desirable objects obtained through giving, nor do they crave the favorable rewards within samsara obtained through giving.

They cultivate the prajnaparamita of giving solely to protect those who have no protector and to liberate those who have not yet been liberated.

“Furthermore, Subhuti! If, from the time great bodhisattvas first arouse the aspiration, they cultivate the prajnaparamita of pure morality and undertake and uphold pure morality with a mental attitude corresponding to all-knowledge, their minds will not be obscured by craving, nor will they be obscured by anger, nor will they be obscured by delusion. Neither will they be obscured by secondary afflictions, fetters, or other evil and unwholesome dharmas that obstruct bodhi, namely: miserliness and evil conduct, indignation, indolence, a feeble mind, a distracted mind, faulty wisdom, pride, excessive pride, pride beyond pride, egotism, overweening pride, inferiority pride, and perverse pride.

Nor will they ever give rise to a mental attitude corresponding to the sravaka or pratyekabuddha vehicles. Why is this? Subhuti!

It is because those great bodhisattvas contemplate the intrinsic characteristics of all dharmas as empty, unarisen, unproduced, unchanging, and unceasing. They enter the characteristics of all dharmas, know that all dharmas are without an agent and without agency, and enter the characteristics of all conditioned phenomena. Those great bodhisattvas accomplish such skillful means and therefore continually increase their supreme roots of goodness.

Because their supreme roots of goodness continually increase, they can practice the prajnaparamita of pure morality, bring sentient beings to maturity, and adorn and purify Buddha-fields. Although they practice pure morality, they do not seek the fruit of pure morality. That is, they are not attached to the desirable objects obtained by observing morality, nor do they crave the favorable rewards within samsara obtained by observing morality.

They cultivate the prajnaparamita of pure morality solely to protect those who have no protector and to liberate those who have not yet been liberated.

“Furthermore, Subhuti! If, from the time great bodhisattvas first arouse the aspiration, they cultivate the prajnaparamita of patient acceptance and train in patient acceptance with a mental attitude corresponding to all-knowledge, those great bodhisattvas will not give rise to even a single thought of anger, speak harsh words, or harbor a resentful desire for revenge, even for the sake of protecting their own lives. Suppose someone were to come wishing to kill them, plunder their property, violate their wives or concubines, deceive them with falsehoods, alienate their relatives and friends, revile them with coarse abuse, ridicule and slander them, or strike or beat them, cut or dismember them, or inflict upon them many acts that are not beneficial.

Toward those sentient beings they would feel no indignation or resentment whatsoever, but would seek only to bring them benefit and happiness. Why is this? Subhuti!

It is because those great bodhisattvas contemplate the intrinsic characteristics of all dharmas as empty, unarisen, unproduced, unchanging, and unceasing. They enter the characteristics of all dharmas, know that all dharmas are without an agent and without agency, and enter the characteristics of all conditioned phenomena. Those great bodhisattvas accomplish such skillful means and continually increase their supreme roots of goodness.

Because their supreme roots of goodness continually increase, they can practice the prajnaparamita of patient acceptance, bring sentient beings to maturity, and adorn and purify Buddha-fields. Although they practice patient acceptance, they do not seek the fruit of patience. That is, they are not attached to the desirable objects obtained through patience, nor do they crave the favorable rewards within samsara obtained through patience.

They cultivate the prajnaparamita of patient acceptance solely to protect those who have no protector and to liberate those who have not yet been liberated.”

Furthermore, Subhuti! If, from the first arising of the aspiration, a great bodhisattva cultivates the perfection of diligence, arousing right effort with attention corresponding to the knowledge of all modes, donning firm armor, courageous and unafraid, and remaining far removed from indolence and sloth, then, for the sake of seeking unsurpassed awakening, that great bodhisattva applies courageous right effort without fearing any suffering and continually employs skillful means to restrain and subdue it.

Thus, the bodhisattva fears neither human suffering, the suffering of asuras, the suffering of the realm of ghosts, the suffering of animals, the suffering of hell, nor any other suffering, and continually employs skillful means to restrain and subdue them, diligently cultivating wholesome dharmas and never abandoning them through indolence. Why is this? Subhuti, it is because that great bodhisattva contemplates all dharmas and sees that their intrinsic characteristics are empty, neither arising nor coming into being, neither turning nor ceasing, and thus enters into the characteristics of all dharmas; knowing that all dharmas are without an agent and without activity, the bodhisattva enters into the characteristics of all conditioned formations.

Having perfected such skillful means, that great bodhisattva continually increases supreme roots of virtue. Because those supreme roots of virtue continually increase, the bodhisattva is able to practice the perfection of diligence, bring sentient beings to maturity, and adorn and purify Buddha lands. Although practicing diligence, the bodhisattva does not seek to attain the fruits of diligent effort; that is, the bodhisattva neither craves nor clings to any desirable states attained through diligence, nor seeks the favorable rewards within samsara obtained through diligent effort, but cultivates the perfection of diligence solely to rescue those who have no protector and to liberate those who have not yet been liberated.

Furthermore, Subhuti! If, from the first arising of the aspiration, a great bodhisattva cultivates the perfection of meditative concentration and trains in the various samadhis with attention corresponding to the knowledge of all modes, then, upon seeing forms with the eye, that great bodhisattva does not grasp their signs or their accompanying attractive features. At that very moment, the bodhisattva guards the faculty of the eye and does not pursue heedlessness, lest craving, evil and unwholesome dharmas, worldly outflows, and afflictions arise in the mind, but instead concentrates on cultivating mindfulness and concentration and protects the faculty of the eye.

Upon hearing sounds with the ear, that great bodhisattva does not grasp their signs or their accompanying pleasing qualities. At that very moment, the bodhisattva guards the faculty of the ear and does not pursue heedlessness, lest craving, evil and unwholesome dharmas, and worldly afflictions arise in the mind, but instead concentrates on cultivating mindfulness and concentration and protects the faculty of the ear. Upon smelling odors with the nose, that great bodhisattva does not grasp their signs or their accompanying fragrances.

At that very moment, the bodhisattva guards the faculty of the nose and does not pursue heedlessness, lest craving, evil and unwholesome dharmas, worldly outflows, and afflictions arise in the mind, but instead concentrates on cultivating mindfulness and concentration and protects the faculty of the nose. Upon tasting flavors with the tongue, that great bodhisattva does not grasp their signs or their accompanying tastes.

At that very moment, the bodhisattva guards the faculty of the tongue and does not pursue heedlessness, lest craving, evil and unwholesome dharmas, worldly outflows, and afflictions arise in the mind, but instead concentrates on cultivating mindfulness and concentration and protects the faculty of the tongue. Upon experiencing tangible objects with the body, that great bodhisattva does not grasp their signs or their accompanying pleasant sensations.

At that very moment, the bodhisattva guards the faculty of the body and does not pursue heedlessness, lest craving, evil and unwholesome dharmas, worldly outflows, and afflictions arise in the mind, but instead concentrates on cultivating mindfulness and concentration and protects the faculty of the body. Upon cognizing dharmas with the mind, that great bodhisattva does not grasp their signs or their accompanying allurements.

At that very moment, the bodhisattva guards the faculty of the mind and does not pursue heedlessness, lest craving, evil and unwholesome dharmas, worldly outflows, and afflictions arise in the mind, but instead concentrates on cultivating mindfulness and concentration and protects the faculty of the mind. Whether walking, standing, sitting, lying down, speaking, or remaining silent, that great bodhisattva never departs from the state of samahita, supreme concentration, or samatha, calm abiding.

Neither the hands nor the feet of that great bodhisattva behave violently; the bodhisattva’s speech is neither harsh nor confused. The eyes and other faculties are neither disturbed nor wavering, neither agitated nor restless, and the bodhisattva is not arrogant. The body is not distracted, speech is not distracted, and the mind is not distracted.

The body is tranquil, speech is tranquil, and the mind is tranquil. Whether in seclusion or in public, the bodhisattva’s deportment remains unchanged. With regard to food and drink, clothing, bedding, medicines for treating illness, and other requisites, the bodhisattva knows contentment, is easily satisfied, easily supported, and easily attended upon.

The bodhisattva’s pattern of practice is well regulated and harmonious; although dwelling amid commotion, the bodhisattva practices seclusion. In gain and decline, pleasure and pain, praise and disparagement, acclaim and censure, life and death, the bodhisattva remains impartial and unchanged, neither elated nor dejected. Toward enemies and intimates, the wholesome and the unwholesome, the bodhisattva’s mind is free from hatred and attachment, joy and sorrow.

Regarding noble speech and ignoble speech, seclusion and commotion, the bodhisattva’s mind remains impartial and unchanged. Regarding attractive and unattractive forms, favorable and adverse circumstances, the bodhisattva makes no discrimination whatsoever, and the mind always remains settled. Why is this?

Subhuti, it is because that great bodhisattva contemplates all dharmas and sees that their intrinsic characteristics are empty, neither arising nor coming into being, neither turning nor ceasing, and thus enters into the characteristics of all dharmas; knowing that all dharmas are without an agent and without activity, the bodhisattva enters into the characteristics of all conditioned formations. Having perfected such skillful means, that great bodhisattva continually increases supreme roots of virtue.

Because those supreme roots of virtue continually increase, the bodhisattva practices the perfection of meditative concentration, brings sentient beings to maturity, and adorns and purifies Buddha lands. Although practicing meditative concentration, the bodhisattva does not seek to attain the fruits of concentration; that is, the bodhisattva neither craves nor clings to any desirable states attained through concentration, nor seeks the favorable rewards within samsara obtained through meditative concentration, but cultivates the perfection of meditative concentration solely to rescue those who have no protector and to liberate those who have not yet been liberated.

Furthermore, Subhuti! If, from the first arising of the aspiration, a great bodhisattva cultivates the perfection of prajna and trains in prajna with attention corresponding to the knowledge of all modes, that great bodhisattva is free from all corrupt wisdom and cannot be led astray by other powers. The bodhisattva remains far removed from all attachment to a self and what belongs to a self, and from all views of a self, a sentient being, a living continuum, one capable of arising, one who is nurtured, one who matures, one who transmigrates, a mind-born being, a youth, an agent, one who experiences karmic results, a knower, or a seer.

The bodhisattva remains far removed from all views of existence and nonexistence, from all views leading to evil destinies, and from arrogance, and cultivates sublime wisdom without discrimination or alteration. Why is this? Subhuti, it is because that great bodhisattva contemplates all dharmas and sees that their intrinsic characteristics are empty, neither arising nor coming into being, neither turning nor ceasing, and thus enters into the characteristics of all dharmas; knowing that all dharmas are without an agent and without activity, the bodhisattva enters into the characteristics of all conditioned formations.

Having perfected such skillful means, that great bodhisattva continually increases supreme roots of virtue. Because those supreme roots of virtue continually increase, the bodhisattva is able to practice the perfection of prajna, bring sentient beings to maturity, and adorn and purify Buddha lands. Although practicing prajna, the bodhisattva does not seek to attain the fruits of wisdom; that is, the bodhisattva neither craves nor clings to any desirable states attained through wisdom, nor seeks the favorable rewards within samsara obtained through wisdom, but cultivates the perfection of sublime wisdom solely to rescue those who have no protector and to liberate those who have not yet been liberated.

Furthermore, Subhuti! If, from the time a great bodhisattva first gives rise to the aspiration, while cultivating prajnaparamita, he uses attention associated with the knowledge of all-knowing wisdom to enter the first dhyana, the second, third, and fourth dhyanas; to enter the immeasurable loving-kindness, the immeasurable compassion, sympathetic joy, and equanimity; and to enter the concentration of the Sphere of Infinite Space, the concentration of the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception, then although that great bodhisattva freely enters and emerges from the dhyanas, immeasurables, and formless attainments, he does not crave their ripened results.

Why is this? Subhuti! It is because that great bodhisattva has perfected the most excellent skillful means.

Through the power of these skillful means, he contemplates the dhyanas, immeasurables, and formless attainments and sees that their own characteristics are all empty, neither arising nor coming into being, neither turning nor ceasing; he enters the characteristics of all dharmas, knows that all dharmas are without an agent and without activity, and enters all aspects of conditioned phenomena. Having perfected such skillful means, that great bodhisattva continually increases his excellent roots of virtue.

Because his excellent roots of virtue continually increase, he is able to practice the dhyanas, immeasurables, and formless attainments. By practicing the dhyanas, immeasurables, and formless attainments, he is able freely to bring sentient beings to maturity and purify Buddha-fields. Although he practices the dhyanas, immeasurables, and formless attainments, he does not seek to obtain their fruits; that is, he does not cling to the ripened results within birth and death obtained through the dhyanas, immeasurables, and formless concentrations.

Solely for the sake of rescuing those who have no protector and liberating those who have not yet been liberated, he does not appropriate the cultivation of the dhyanas, immeasurables, and formless attainments.

Furthermore, Subhuti! If, from the time a great bodhisattva first gives rise to the aspiration, while cultivating prajnaparamita, he uses attention associated with the knowledge of all-knowing wisdom to train in all dharmas that are factors of enlightenment and perfects such skillful means, then although he practices the path concerning what is to be abandoned through seeing and cultivation, he does not attain the fruit of stream-entry, nor does he attain the fruit of once-returning, non-returning, arhatship, or the stage of a pratyekabuddha.

Why is this? Subhuti! It is because that great bodhisattva contemplates all dharmas and sees that their own characteristics are all empty, neither arising nor coming into being, neither turning nor ceasing; he enters the characteristics of all dharmas, knows that all dharmas are without an agent and without activity, and enters all aspects of conditioned phenomena.

Having perfected such skillful means, that great bodhisattva continually increases his excellent roots of virtue. Because his excellent roots of virtue continually increase, he is able to practice the thirty-seven factors of enlightenment. Although he practices the factors of enlightenment in this way, he surpasses the stages of the sravakas and pratyekabuddhas and enters the bodhisattva's certainty of rightness.

Subhuti! This is the great bodhisattva's patient acceptance of the non-arising of dharmas.

Furthermore, Subhuti! If, from the time a great bodhisattva first gives rise to the aspiration, while cultivating prajnaparamita, he uses attention associated with the knowledge of all-knowing wisdom, then although he freely enters and emerges from the eight concentrations of liberation in both forward and reverse order; freely enters and emerges from the eight concentrations of the spheres of mastery in both forward and reverse order; freely enters and emerges from the nine successive concentrations in both forward and reverse order; freely enters and emerges from the ten concentrations of the spheres of totality in both forward and reverse order;

and is also able to cultivate contemplation of the Four Noble Truths and freely enter and emerge from the gateways of samadhi, the gateways of dharani, and the gateways of the three liberations, he is nevertheless able to perfect skillful means and does not attain the fruit of stream-entry, nor does he attain the fruit of once-returning, non-returning, arhatship, or the stage of a pratyekabuddha.

Why is this? Subhuti! It is because that great bodhisattva contemplates all dharmas and sees that their own characteristics are all empty, neither arising nor coming into being, neither turning nor ceasing; he enters the characteristics of all dharmas, knows that all dharmas are without an agent and without activity, and enters all aspects of conditioned phenomena.

Having perfected such skillful means, that great bodhisattva continually increases his excellent roots of virtue. Because his excellent roots of virtue continually increase, he is able to practice the concentrations of the eight liberations, the concentrations of the eight spheres of mastery, the nine successive concentrations, the concentrations of the ten spheres of totality, contemplation of the Four Noble Truths, the gateways of samadhi, the gateways of dharani, and the gateways of the three liberations.

Although he is able to practice the concentrations of the eight liberations through to the gateways of the three liberations, he surpasses the fruits of the sravaka and pratyekabuddha stages and enters the stage of an irreversible bodhisattva.

Subhuti! This is the great bodhisattva's patient acceptance of the non-arising of dharmas for which he receives the prediction of awakening.

Furthermore, Subhuti! When a great bodhisattva cultivates prajnaparamita, using attention associated with the knowledge of all-knowing wisdom, he trains in the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, the eighteen unique qualities of a Buddha, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the Dharma of never forgetting, the nature of constant equanimity, knowledge of all things, knowledge of the aspects of the paths, knowledge of all aspects, the five kinds of eyes, and the six superknowledges.

Until … he has become fully capable of bringing sentient beings to maturity and purifying Buddha-fields, he does not realize all-knowing wisdom. Why is this? Subhuti!

It is because that great bodhisattva contemplates all dharmas and sees that their own characteristics are all empty, neither arising nor coming into being, neither turning nor ceasing; he enters the characteristics of all dharmas, knows that all dharmas are without an agent and without activity, and enters all aspects of conditioned phenomena. Having perfected such skillful means, that great bodhisattva continually increases his excellent roots of virtue.

Because his excellent roots of virtue continually increase, he is able to practice the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, the eighteen unique qualities of a Buddha, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the Dharma of never forgetting, the nature of constant equanimity, knowledge of all things, knowledge of the aspects of the paths, knowledge of all aspects, the five kinds of eyes, and the six superknowledges.

Because he is able to practice the ten powers of a Buddha through to the six superknowledges, he is able to bring sentient beings fully to maturity, purify Buddha-fields, and gradually realize all-knowing wisdom.

Subhuti! This is called skillful means. If a great bodhisattva perfects such skillful means, then whatever he undertakes, he will certainly be able to realize all-knowing wisdom.

Subhuti! Such skillful means are all perfected through prajnaparamita. Therefore, Subhuti! Great bodhisattvas should practice prajnaparamita without seeking rewards for anything they do.

LXIV. CHAPTER ON UNIVERSAL TRAINING IN THE PATH

01

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! Great bodhisattvas endowed with supreme awakening are able to accept and practice such profound Dharma, yet they seek no reward from doing so.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. Although great bodhisattvas endowed with supreme awakening are able to accept and practice such profound Dharma, they seek no reward from doing so. Why is this? Subhuti! It is because great bodhisattvas remain unmoved with regard to intrinsic nature.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! With regard to what intrinsic nature are great bodhisattvas able to remain unmoved?”

The Buddha said:

“Subhuti! Great bodhisattvas are able to remain unmoved with regard to the intrinsic nature that is devoid of intrinsic nature.”

“Blessed One! With regard to which dharmas whose intrinsic nature is devoid of intrinsic nature are great bodhisattvas able to remain unmoved?”

– Subhuti! Great bodhisattvas can remain unmoved with regard to the self-nature that is the absence of self-nature of form; they can remain unmoved with regard to the self-nature that is the absence of self-nature of feeling, perception, formations, and consciousness. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the eye ayatana; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the ear, nose, tongue, body, and mind ayatanas. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the form ayatana; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the sound, odor, taste, tangible-object, and dharma ayatanas. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the eye dhatu; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the ear, nose, tongue, body, and mind dhatus. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the form dhatu; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the sound, odor, taste, tangible-object, and dharma dhatus. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the eye-consciousness dhatu; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. They can remain unmoved with regard to the self-nature that is the absence of self-nature of eye-contact; they can remain unmoved with regard to the self-nature that is the absence of self-nature of ear-, nose-, tongue-, body-, and mind-contact. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the feelings arising with eye-contact as condition; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the earth dhatu; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the water, fire, wind, space, and consciousness dhatus. They can remain unmoved with regard to the self-nature that is the absence of self-nature of ignorance; they can remain unmoved with regard to the self-nature that is the absence of self-nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the perfection of generosity; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita. They can remain unmoved with regard to the self-nature that is the absence of self-nature of inner emptiness; they can remain unmoved with regard to the self-nature that is the absence of self-nature of 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 fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the four meditative concentrations; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the four immeasurables and the four formless absorptions. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the four foundations of mindfulness; they can remain unmoved with regard to the self-nature that is the absence of self-nature of 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. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the gateway to liberation through emptiness; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the gateways to liberation through signlessness and wishlessness. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the Noble Truth of suffering; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the Noble Truths of the origin, cessation, and path. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the eight liberations; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres. They can remain unmoved with regard to the self-nature that is the absence of self-nature of all gateways of samadhi; they can remain unmoved with regard to the self-nature that is the absence of self-nature of all gateways of dharani. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the ten bodhisattva bhumis. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the five kinds of eyes; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the six superknowledges. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the ten powers of a Buddha; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha. They can remain unmoved with regard to the self-nature that is the absence of self-nature of great loving-kindness; they can remain unmoved with regard to the self-nature that is the absence of self-nature of great compassion, great sympathetic joy, and great equanimity. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the quality of never forgetting; they can remain unmoved with regard to the self-nature that is the absence of self-nature of perpetual equanimity. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the knowledge of all things; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the knowledge of the aspects of the paths and the knowledge of all aspects. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the fruit of stream-entry; they can remain unmoved with regard to the self-nature that is the absence of self-nature of the fruits of once-returning, non-returning, and arhatship. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the fruit of a pratyekabuddha. They can remain unmoved with regard to the self-nature that is the absence of self-nature of all practices of great bodhisattvas. They can remain unmoved with regard to the self-nature that is the absence of self-nature of the unsurpassed awakening of the Buddhas. Why is this? Subhuti! It is because the self-nature of all dharmas is precisely the absence of self-nature, and the absence of self-nature cannot directly realize the absence of self-nature.

Fascicle 366

END