大般若波羅蜜多經

02

At that time, the Venerable Subhuti again addressed the Buddha:

“World-Honored One! The great bodhisattvas are truly rare and wondrous. While practicing profound prajnaparamita, they contemplate the two kinds of emptiness. Although they know that all dharmas are like dreams, echoes, shadows, reflections, mirages, illusions, and magical transformations; that none truly exists; that they take non-nature as their nature; and that their individual characteristics are all empty, they are nevertheless able to establish the various wholesome and unwholesome dharmas distinctly, without any confusion whatsoever.”

The Buddha said to Subhuti:

“So it is! So it is! It is just as you have said. The great bodhisattvas are truly rare and wondrous. While practicing profound prajnaparamita and contemplating the two kinds of emptiness, although they know that all dharmas are like dreams and have no true existence; that they take non-nature as their nature; and that their individual characteristics are all empty, they are nevertheless able to establish the various wholesome and unwholesome dharmas without the least confusion.

“You should know that the rare and wondrous qualities attained by great bodhisattvas while practicing profound prajnaparamita are qualities that shravakas and pratyekabuddhas neither accomplish nor can fathom. All of you shravakas and pratyekabuddhas are unable even to respond to the eloquence of the great bodhisattvas; how much less could other sentient beings respond to it?”

The Venerable Subhuti again addressed the Buddha:

“What are the rare and wondrous qualities attained by great bodhisattvas while practicing prajnaparamita, qualities that shravakas and pratyekabuddhas neither accomplish nor can fathom?”

The Buddha said to Subhuti:

“Listen carefully! Listen carefully! Keep this well in mind, and I shall explain and distinguish for you the rare and wondrous qualities attained by great bodhisattvas while practicing profound prajnaparamita.

“Subhuti! While practicing profound prajnaparamita, great bodhisattvas abide in the fruits of the perfection of generosity through the perfection of wisdom, or in the five superknowledges, or in the thirty-seven factors of awakening, or in dharanis, or in samadhis, or in the gateways of liberation of emptiness, signlessness, and wishlessness, or in the four dhyanas, the four immeasurables, and the four formless absorptions, or in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities, or in innumerable and boundless other Buddha-dharmas.

If sentient beings throughout the worlds of the ten directions need to be protected by the perfection of generosity through the perfection of wisdom, they immediately protect them by the perfection of generosity through the perfection of wisdom. Those who need to be protected by the first dhyana through the absorption of the station of neither perception nor non-perception are immediately protected by the first dhyana through the absorption of the station of neither perception nor non-perception.

Those who need to be protected by loving-kindness, compassion, sympathetic joy, and equanimity are immediately protected by loving-kindness, compassion, sympathetic joy, and equanimity. Those who need to be protected by the four foundations of mindfulness through the Noble Eightfold Path are immediately protected by the four foundations of mindfulness through the Noble Eightfold Path. Those who need to be protected by the samadhis of emptiness, signlessness, and wishlessness are immediately protected by the samadhis of emptiness, signlessness, and wishlessness.

Those who need to be protected by other wholesome dharmas are immediately protected by those other wholesome dharmas.”

The Venerable Subhuti again addressed the Buddha:

“While practicing profound prajnaparamita, how do great bodhisattvas abide in the fruits of immeasurable virtues, such as the perfections, the five superknowledges, and so forth, in order to give to and protect sentient beings?”

The Buddha said to Subhuti:

“While practicing profound prajnaparamita, great bodhisattvas give sentient beings whatever they require. That is, to those who need food and drink, they give food and drink; to those who need clothing, they give clothing; to those who need vehicles, they give vehicles; to those who need flowers and incense, they give flowers and incense; to those who need bedding, they give bedding; to those who need dwellings, they give dwellings; to those who need lamps, they give lamps; to those who need medicines, they give medicines; and to those who need other things, they give them all without allowing anything to be lacking.

Or they make offerings to shravakas, pratyekabuddhas, bodhisattvas, and all Buddhas, the World-Honored Ones, of various kinds of clothing, food and drink, bedding, medicines, dwellings, furnishings, exquisite flowers and incense of every kind, precious banners and canopies, music, lamps, and other articles such as clotted cream and oil. When making offerings and giving in this way, bodhisattvas maintain a mind of equality and practice generosity without thoughts of distinction.

They give equally to those who break the precepts and those who observe them; equally to humans and nonhumans; equally to followers of the inner path and followers of external paths; equally to noble ones and ordinary beings; and equally to the eminent and the lowly. From the Buddhas above down to animals below, they give equally to all, without discrimination, and do not consider differences of superiority or inferiority among the various fields of merit.

Why? Because great bodhisattvas thoroughly comprehend that the individual characteristics of all dharmas are empty. Within emptiness there are absolutely no distinctions of high or low; therefore, when practicing generosity, they entertain no thoughts of distinction and make no discriminations.

“Because they entertain no thoughts of distinction and make no discriminations when practicing generosity, these great bodhisattvas will realize dharmas free from distinction and discrimination; that is, they will perfect the knowledge of all aspects and the immeasurable other virtues of the Buddhas.

“Subhuti, you should know: If a great bodhisattva sees animals and other beings asking for something and thinks, ‘If this petitioner were a Tathagata, Worthy One, Perfectly Enlightened One—a true field of merit—then I should make offerings to him. But since this is not a Tathagata, Worthy One, Perfectly Enlightened One, but merely an animal and not a field of merit, I should not give it what it needs,’ then any great bodhisattva who thinks in this way transgresses the bodhisattva Dharma.

Why? Because a great bodhisattva must have a pure mind for the field of merit to be pure. Upon seeing a petitioner, the bodhisattva should not think, ‘If a sentient being of this kind asks for something, I should give it; but if a sentient being of that kind asks for something, I should not give it.’ Any bodhisattva who thinks in this way contradicts the vast aspiration for awakening previously aroused.

Bodhisattvas arouse the aspiration for awakening in this manner: ‘For the sake of sentient beings, I shall become a refuge, an island, a dwelling, and a place of rescue.’ Upon seeing someone come to ask, a bodhisattva should think, ‘This sentient being is now poor, deprived, and alone. I must embrace and protect this being through generosity. Because of this, that person will refrain from stealing the possessions of others, have few desires, know contentment, and in turn be able to give to others.

In this way, that person will be able to abandon the taking of life and, in the fullest sense, even abandon harsh speech, and will also be able to subdue greed, anger, and wrong views. After death, relying upon meritorious karma from previous lives, that person will be born into a great family, such as that of kshatriyas, brahmins, elders, or householders, or into another wealthy and noble family; will possess abundant wealth; and will cultivate wholesome deeds.

Or, by receiving the protection of generosity, that person will rely upon the Three Vehicles and gradually proceed to the state of complete quiescence; that is, the bodhisattva will enable that person to attain the states of nirvana belonging to the shravaka, pratyekabuddha, and unsurpassed vehicles.’”

Furthermore, Subhuti! If a great bodhisattva is harmed by enemies or other sentient beings, or if impoverished persons come to ask for parts of his body or various kinds of wealth, this great bodhisattva should not give rise to discriminating thoughts that this may be given but that should not be given. He should give rise only to a mind of equality and give them whatever body parts or wealth they request.

Why? Because this great bodhisattva seeks to attain unsurpassed, complete, perfect enlightenment for the benefit of sentient beings, not for the welfare and preservation of his own life. Anyone who gives rise to discriminating thoughts that this may be given but that should not be given will be reproached together by the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, bodhisattvas, pratyekabuddhas, shravakas, worldly beings, devas, humans, asuras, and all sages and noble ones: Who invited you to give rise to the mind of enlightenment and vow to bring benefit and happiness to all kinds of sentient beings;

to be a refuge for those without refuge, a home for those without a home, an island for those without an island, a rescuer of those without anyone to rescue them, and one who brings happiness to those without happiness—yet now you discriminate, giving this but not giving that?

Furthermore, Subhuti! When a great bodhisattva practices profound prajnaparamita, if a human or nonhuman being comes to ask for his hands, feet, marrow, or brain, this great bodhisattva should not give rise to the two discriminating thoughts of giving and not giving, but should think only: Whatever that person asks of me, I shall give. Why?

Because this great bodhisattva always thinks: For the benefit of sentient beings I have accepted this body; if anyone comes to ask for it, I must certainly give it and must not withhold it. Upon seeing someone come to ask, the bodhisattva immediately thinks: I originally accepted this body for the sake of others. Even if that person did not come to take it, I would still have to offer it myself; how much more, then, when that person comes to ask, could I refuse to give it?

Having thought thus, he rejoices exceedingly, cuts off his own hands and feet, and gives them to that person. He again rejoices and says: Today I have gained a great benefit, for I have cast off an impure body and obtained a pure body.

Subhuti! Great bodhisattvas practicing prajnaparamita should train in this way.

Furthermore, Subhuti! When a great bodhisattva sees someone making a request, he immediately thinks: Here, who gives, who receives, what is the gift, by what means is it given, for whose sake is it given, and why is it given? The intrinsic nature of all dharmas is wholly unobtainable. Why? Because all such dharmas are utterly empty. Within emptiness, there are no such matters as giving, taking, a gift, or receiving.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas should train in the emptiness of all dharmas in this way—that is, they are empty through inner emptiness, and so forth, up to their being empty through the emptiness of the intrinsic nature of nonexistence.

This great bodhisattva abides in emptiness while practicing giving and constantly, without interruption, brings the perfection of giving to fulfillment.

Because this perfection of giving has been fulfilled, when others cut, sever, or plunder all his inner and outer possessions, his mind is entirely free from discrimination and anger. He thinks only: Sentient beings and dharmas are all empty. Who cuts and severs me? Who plunders me? Who receives? Who observes?

Furthermore, Subhuti! With the Buddha-eye I survey throughout as many worlds in the ten directions as there are grains of sand in the Ganges and see great bodhisattvas who, wishing to bring benefit and happiness to all kinds of sentient beings, vow to enter the great hells. There they see sentient beings undergoing intense suffering. Having seen this, they bring forth three kinds of instruction. What are the three? The first is instruction through miraculous transformation; the second is instruction through revealing the thoughts of others; and the third is instruction through admonition.

These great bodhisattvas instruct through miraculous transformation by eliminating the various causes of suffering in the hells, such as boiling water, fire, and blades. They instruct through revealing the thoughts of others by discerning the mental states of those sentient beings and teaching them the Dharma accordingly. They instruct through admonition by giving rise toward them to loving-kindness, compassion, sympathetic joy, and equanimity and then teaching them the Dharma, causing those sentient beings in the hells to develop right faith in the bodhisattvas.

Through these causes and conditions, after leaving the hells they are born among the devas or as humans. Gradually relying upon the three vehicles, they completely exhaust the bounds of suffering and realize the utterly blissful realm of nirvana.

Furthermore, Subhuti! With the Buddha-eye I survey throughout as many worlds in the ten directions as there are grains of sand in the Ganges and see great bodhisattvas attending upon and making offerings to the Buddhas, the Blessed Ones. While attending upon and making offerings to the Buddhas, the Blessed Ones, these great bodhisattvas are filled with joy, delight, and reverence and are never without joy, delight, and reverence. They respectfully listen to, retain, and recite the true Dharma taught by the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and never forget it until they attain unsurpassed, complete, perfect enlightenment. They correctly expound the Dharma they have heard, enabling sentient beings to attain happiness and supreme benefit.

Furthermore, Subhuti! With the Buddha-eye I survey throughout as many worlds in the ten directions as there are grains of sand in the Ganges and see great bodhisattvas who relinquish their own lives because they wish to benefit the various sentient beings in the animal realm. These great bodhisattvas see animals so oppressed by the fire of hunger that they seek to kill one another.

Giving rise to compassion, they cut flesh from their own bodies, sever their bones, and cast them throughout the ten directions for those creatures to devour as they please. All the animals that eat the flesh of these bodhisattvas come to cherish and revere the bodhisattvas greatly and feel a sense of shame before them. Through these causes and conditions, they escape the animal realm and are born among the devas or as humans.

They encounter Tathagatas, Worthy Ones, Perfectly Enlightened Ones, hear the true Dharma expounded, and practice correctly. Gradually relying upon the three vehicles, they reach complete cessation—that is, they attain the unsurpassed Great Vehicle, the pratyekabuddha vehicle, or the shravaka vehicle and enter the realm of nirvana.

Therefore, Subhuti! Great bodhisattvas are able to perform for the world deeds difficult to perform and to bring immense benefit, all for the welfare and happiness of sentient beings. They themselves give rise to the aspiration for unsurpassed, complete, perfect enlightenment and cause others to give rise to that aspiration as well. They themselves practice the various true and proper practices in accordance with reality and cause others to practice them as well.

Furthermore, Subhuti! With the Buddha-eye I survey throughout as many worlds in the ten directions as there are grains of sand in the Ganges and see great bodhisattvas who, wishing to benefit the various sentient beings in the realm of hungry ghosts, vow to go to that realm and devise means to eliminate the suffering of hunger and thirst, causing the hungry ghosts to be freed from all their sufferings and to cherish and revere these bodhisattvas and feel a sense of shame before them.

The bodhisattvas then expound to them the essential Dharma of freedom from miserliness. Having heard it, they give rise to a mind of generosity. Through these roots of virtue, they escape the realm of hungry ghosts and are born as devas or humans.

They encounter Tathagatas, Worthy Ones, Perfectly Enlightened Ones, make offerings to them, revere them, and hear them expound the true Dharma. Gradually they cultivate the proper practices belonging to the three vehicles until they attain the unsurpassed Great Vehicle, the pratyekabuddha vehicle, or the shravaka vehicle and enter the realm of nirvana.

Therefore, Subhuti! Great bodhisattvas abide in great compassion toward sentient beings and bring forth innumerable skillful means to help them attain the nirvana of the three vehicles.

Furthermore, Subhuti! With the Buddha-eye, I universally survey worlds as numerous as the sands of the Ganges throughout the ten directions, and I see great bodhisattvas who, by skillful means, expound the true Dharma to the devas of the Heaven of the Four Great Kings, up to and including the devas of the Heaven of Freely Enjoying Manifestations by Others. After hearing the bodhisattvas expound the true Dharma, those devas successively rely upon the three vehicles, diligently cultivate right conduct, and realize the realm of nirvana.

Subhuti, you should know! Among those celestial assemblies are devas who are attached to the five kinds of subtle and wondrous heavenly sensual pleasures and to the jeweled palaces in which they dwell. These great bodhisattvas manifest flames that burn their palaces, causing them to become disenchanted and afraid.

Taking this occasion, the bodhisattvas expound the Dharma to them: “Devas, carefully contemplate how all conditioned phenomena are impermanent, suffering, empty, devoid of self, and unreliable. The wise do not become intoxicated with such things.” Hearing these sounds of Dharma, the devas become deeply disenchanted with and afraid of the five sensual pleasures. They contemplate their own bodies and lives as false and impermanent, like the trunk of a plantain tree, a flash of lightning, or a mirage, and they regard their palaces as prisons.

Having contemplated in this way, they successively rely upon the three vehicles, diligently cultivate right conduct, and attain perfect quiescence—that is, they successively realize the nirvana pertaining to the three vehicles.

Furthermore, Subhuti! With the Buddha-eye, I universally survey worlds as numerous as the sands of the Ganges throughout the ten directions, and I see great bodhisattvas who, perceiving that Brahma devas are attached to the objects of various views, employ skillful means to teach them to become disenchanted and relinquish such attachments. The bodhisattvas teach them: “Since all conditioned phenomena are empty, signless, false, and unreal, why do you devas give rise to such pernicious grasping at views? You should quickly relinquish them and faithfully accept the true Dharma, so that you may obtain peace, benefit, and happiness for a long time.”

Therefore, Subhuti! Great bodhisattvas, abiding in great compassion, expound the essentials of the Dharma to sentient beings. Subhuti! This is a rare and wondrous quality possessed by great bodhisattvas.

Furthermore, Subhuti! With the pure and unobstructed Buddha-eye, I universally survey worlds as numerous as the sands of the Ganges throughout the ten directions, and I see great bodhisattvas who aid sentient beings by means of the four ways of embracing. What are the four? The first is generosity, the second is loving speech, the third is beneficial conduct, and the fourth is cooperation.

Subhuti! How do great bodhisattvas aid sentient beings by means of generosity?

Subhuti! Great bodhisattvas aid sentient beings through two kinds of generosity. These two kinds are the gift of material wealth and the gift of Dharma.

Subhuti! How do great bodhisattvas aid sentient beings through the gift of material wealth?

Subhuti! When practicing profound prajnaparamita, great bodhisattvas are able to give sentient beings various kinds of food, drink, clothing, dwellings, bedding, vehicles, lamps, music, incense, flowers, jeweled banners and canopies, necklaces, and so forth; or they give sentient beings gold, silver, precious pearls, sphatika jewels, jade, shells, pearls, indranila gems, mahanila gems, mani jewels, precious stone treasuries, red treasures, red lotuses, and so forth; or they give sentient beings their wives, sons, daughters, servants of all ranks, attendants, elephants, horses, cattle, goats, and medicines; or they give sentient beings various precious possessions, treasuries, cities, towns, villages, and royal thrones;

or they give sentient beings parts of their own bodies, such as their hands, feet, bones, head, eyes, marrow, and brain.

These great bodhisattvas place various kinds of goods at crossroads, then ascend a high platform and proclaim: “Let all sentient beings who need anything come and take it without hesitation. Take these things as though taking your own possessions, and do not think that you are taking what belongs to another. Even if anyone needs my body, hands, feet, bones, head, eyes, marrow, or brain, let that person take whatever is needed at will. I harbor no stinginess toward any of you.”

After giving sentient beings the things they need, these great bodhisattvas further encourage them to take refuge in the Buddha, Dharma, and Sangha; or encourage them to undertake and uphold the five precepts of lay followers; or encourage them to undertake and uphold the eight precepts of temporary renunciation; or encourage them to undertake and uphold the ten wholesome courses of karma; or encourage them to cultivate the first meditative absorption through the fourth meditative absorption; or encourage them to cultivate the immeasurable loving-kindness through the immeasurable equanimity; or encourage them to cultivate the absorption of the sphere of infinite space through the absorption of the sphere of neither perception nor non-perception;

or encourage them to cultivate mindfulness of the Buddha through mindfulness of devas; or encourage them to cultivate contemplation of impurity and mindfulness of breathing; or encourage them to cultivate the perception of impermanence through the perception of cessation; or encourage them to cultivate the four foundations of mindfulness through the Noble Eightfold Path; or encourage them to cultivate the three gateways to liberation—emptiness, signlessness, and wishlessness; or encourage them to cultivate the eight liberations through the ten totalities; or encourage them to cultivate the perfection of generosity through prajnaparamita; or encourage them to abide in inner emptiness through the emptiness of the absence of intrinsic nature;

or encourage them to abide in suchness through the inconceivable realm; or encourage them to abide in the Noble Truths of suffering, its origin, its cessation, and the path; or encourage them to cultivate all dharani gateways and samadhi gateways; or encourage them to cultivate the Ground of Pure Contemplation through the Ground of the Tathagata; or encourage them to cultivate the Ground of Great Joy through the Ground of the Dharma Cloud; or encourage them to cultivate the five kinds of eyes and the six superknowledges; or encourage them to cultivate the ten powers of the Tathagata through the eighteen exclusive qualities of a Buddha; or encourage them to cultivate the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being;

or encourage them to cultivate the Dharma of never losing mindfulness and the nature of constant equanimity; or encourage them to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; or encourage them to cultivate the fruit of stream-entry through the bodhi of a pratyekabuddha; or encourage them to cultivate all the practices of great bodhisattvas; or encourage them to cultivate the fruit of the unsurpassed, complete, and perfect bodhi of the Buddhas.

Therefore, Subhuti! Having practiced the skillful means of profound prajnaparamita and given material wealth to sentient beings, great bodhisattvas further skillfully establish beings, enabling them to abide in the unsurpassed Dharma of peace and security, until they attain the knowledge of all-knowing wisdom.

Subhuti! This is a rare and wondrous quality possessed by great bodhisattvas when they practice profound prajnaparamita.

Subhuti! When practicing profound prajnaparamita, how do great bodhisattvas aid sentient beings through the gift of Dharma?

Subhuti! The gift of Dharma is of two kinds: the mundane gift of Dharma and the supramundane gift of Dharma. What is the mundane gift of Dharma? When practicing profound prajnaparamita, great bodhisattvas expound, reveal, and clearly distinguish for sentient beings the subtle and wondrous mundane teachings, such as contemplation of impurity, counting the breaths, the four meditative absorptions, the four immeasurables, the four formless absorptions, the five superknowledges, and other mundane teachings practiced by ordinary beings. This is called the mundane gift of Dharma.

Subhuti! Why are these teachings called mundane Dharma? Because one who studies these teachings is not yet able to depart completely from the world, they are called mundane.

Subhuti! After practicing the subtle and wondrous mundane teachings, these great bodhisattvas further employ every possible means to instruct sentient beings and enable them to leave mundane phenomena far behind. By all manner of skillful means, they teach sentient beings and enable them to abide in the noble Dharma and in the fruits of the noble Dharma.

Subhuti! What are the noble Dharma and the fruit of the noble Dharma? Subhuti! The noble Dharma consists of the thirty-seven factors conducive to enlightenment and the three gateways to liberation. The fruit of the noble Dharma is the fruit of stream-entry up to pratyekabuddha enlightenment.

Subhuti! Why are these teachings called supramundane? Because by training in these teachings one can completely transcend the world, they are called supramundane.

Furthermore, Subhuti! The noble Dharma of the great bodhisattvas consists of the six paramitas; the eight liberations; the eight spheres of mastery; the nine successive absorptions; the ten totalities; the dharani gateways; the bodhisattvas’ samadhi gateways; the five kinds of eyes; the six superknowledges; the Tathagata’s ten powers; the four fearlessnesses; the four unhindered understandings; great loving-kindness, great compassion, great sympathetic joy, and great equanimity; the eighteen unique qualities of a Buddha; the quality of never losing mindfulness; the nature of constant equanimity; knowledge of all things, knowledge of the aspects of the paths, knowledge of all aspects; and other uncontaminated dharmas.

The fruit of the noble Dharma is the realm of great nirvana, the fruit of the Buddhas’ unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! The noble Dharma of the great bodhisattvas consists of knowledge of the fruit of stream-entry, knowledge of the fruit of once-returning, knowledge of the fruit of non-returning, knowledge of the fruit of arhatship, knowledge of pratyekabuddha enlightenment, and knowledge of the fruit of the Buddhas’ unsurpassed, complete, perfect enlightenment; knowledge of the four applications of mindfulness up to the Noble Eightfold Path; knowledge of the gateways to liberation of emptiness, signlessness, and wishlessness; knowledge of the four dhyanas, the four immeasurables, and the four formless absorptions; knowledge of the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities;

knowledge of the paramita of generosity up to the prajnaparamita; knowledge of all dharani gateways and samadhi gateways; knowledge of the noble truths of suffering, its origin, its cessation, and the path; knowledge of inner emptiness up to the emptiness of the absence of self-nature; knowledge of suchness up to the inconceivable realm; knowledge of the Ground of Utmost Joy up to the Dharma Cloud Ground; knowledge of the five kinds of eyes and the six superknowledges; knowledge of the Ground of Pure Contemplation up to the Tathagata Ground; knowledge of the Tathagata’s ten powers up to the eighteen unique qualities of a Buddha; knowledge of the thirty-two major marks and eighty minor characteristics of a Great Being;

knowledge of the quality of never losing mindfulness and the nature of constant equanimity; knowledge of knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; knowledge of wholesome and unwholesome dharmas; knowledge of determinate and indeterminate dharmas; knowledge of contaminated and uncontaminated dharmas; knowledge of mundane and supramundane dharmas; and knowledge of conditioned and unconditioned dharmas.

These constitute the noble Dharma.

The fruit of the noble Dharma is the permanent severance of the continuity of all habitual tendencies of the afflictions.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Can the great bodhisattvas also attain knowledge of all aspects?

The Buddha said to Subhuti:

– So it is! So it is! The great bodhisattvas can also attain knowledge of all aspects.

The Venerable Subhuti again addressed the Buddha:

– If the great bodhisattvas can also attain knowledge of all aspects, how do they differ from the Buddha?

The Buddha said to Subhuti:

– The great bodhisattvas attain knowledge of all aspects only in part. The Buddhas, the Blessed Ones, have attained knowledge of all aspects in its entirety. Why is this? It is not that bodhisattvas and the Buddhas, the Blessed Ones, are inherently different. Bodhisattvas and the Buddhas, the Blessed Ones, both abide in the undifferentiated nature of all dharmas. One who seeks complete and perfect knowledge of all dharmas is called a bodhisattva; one who has reached the ultimate is called a Buddha, a Blessed One. Yet the Buddha, the Blessed One, clearly illuminates, without obscurity and with complete purity, both the individual characteristics and the common characteristics of all dharmas. While at the causal stage, one is called a bodhisattva; upon reaching the resultant stage, one is called a Buddha, a Blessed One. This is why, although bodhisattvas and the Buddhas, the Blessed Ones, both attain knowledge of all aspects, there is a difference between them.

Subhuti! This is called the great bodhisattva’s mundane gift of Dharma. Relying upon this mundane gift of Dharma, the great bodhisattvas can further practice the supramundane gift of Dharma. That is, while practicing the profound prajnaparamita, the great bodhisattvas first employ skillful means to give sentient beings mundane wholesome dharmas. They then cause them to become disenchanted with mundane wholesome dharmas and establish them in the supramundane, uncontaminated noble Dharma, ultimately enabling them to attain knowledge of all things.

Subhuti! What is called the supramundane noble Dharma? When the great bodhisattvas expound, reveal, and clearly distinguish it for sentient beings, this is called the gift of Dharma.

Subhuti! All wholesome dharmas not shared with ordinary beings, which, when correctly cultivated, enable sentient beings to transcend the world completely and dwell in peace, are the thirty-seven factors conducive to enlightenment; the three gateways to liberation; the eight liberations; the eight spheres of mastery; the nine successive absorptions; the ten totalities; knowledge of the Four Noble Truths; knowledge of the paramitas and knowledge of the various emptinesses; the ten bodhisattva grounds; the five kinds of eyes; the six superknowledges; the Tathagata’s ten powers; the four fearlessnesses; the four unhindered understandings; great loving-kindness, great compassion, great sympathetic joy, and great equanimity; the eighteen unique qualities of a Buddha;

great loving-kindness, great compassion, great sympathetic joy, and great equanimity; the thirty-two major marks and eighty minor characteristics of a Great Being; all dharani gateways; and all samadhi gateways.

All such wholesome, uncontaminated dharmas are called the supramundane noble Dharma. Any great bodhisattva who expounds, reveals, and clearly distinguishes such dharmas for sentient beings is said to give the supramundane Dharma.

Subhuti! Among these, what are called the thirty-seven factors conducive to enlightenment? They are the four applications of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

Subhuti! These are the thirty-seven factors conducive to enlightenment.

Subhuti! The four applications of mindfulness are as follows: With regard to the body internally, the body externally, and the body both internally and externally, a great bodhisattva contemplates the body, fully endowed with right effort, clear comprehension, and right mindfulness, having abandoned craving and sorrow concerning the world. He contemplates the arising of the body and contemplates the dissolution of the body. Because he contemplates the body, contemplates the arising of the body, and contemplates the dissolution of the body, he sees that there is nothing upon which to rely and therefore grasps at nothing in any world. This is the first application of mindfulness. The same applies to feelings, mind, and dharmas; together these are called the four applications of mindfulness.

Subhuti! The four right efforts are as follows: A great bodhisattva, wishing to ensure that unwholesome dharmas not yet arisen will never arise, wishing to ensure that unwholesome dharmas already arisen will be permanently eliminated, wishing to cause wholesome dharmas not yet arisen to arise, and wishing to ensure that wholesome dharmas already arisen will long endure without being lost and will be increasingly cultivated so as to attain vast knowledge, gives rise to aspiration, diligently exerts himself, and disciplines his own mind. These are called the four right efforts.

Subhuti! The four bases of supernormal power are as follows: A great bodhisattva cultivates the basis of supernormal power accomplished through the activity of abandonment by means of the samadhi of aspiration; cultivates the basis of supernormal power accomplished through the activity of abandonment by means of the samadhi of effort; cultivates the basis of supernormal power accomplished through the activity of abandonment by means of the samadhi of mind; and cultivates the basis of supernormal power accomplished through the activity of abandonment by means of the samadhi of investigation. These are based upon disenchantment, based upon dispassion, based upon cessation, and directed toward relinquishment. These are the four bases of supernormal power.

The five faculties are the great bodhisattva’s faculty of faith, faculty of diligence, faculty of mindfulness, faculty of concentration, and faculty of wisdom. These are the five faculties.

Subhuti! The five powers are the great bodhisattva’s power of faith, power of diligence, power of mindfulness, power of concentration, and power of wisdom. These are the five powers.

Subhuti! The seven factors of enlightenment are: the bodhisattva’s enlightenment factor of mindfulness, enlightenment factor of investigation of dharmas, enlightenment factor of vigor, enlightenment factor of joy, enlightenment factor of tranquility, enlightenment factor of concentration, and enlightenment factor of equanimity. These are the seven factors of enlightenment.

Subhuti! The eight factors of the noble path are: the bodhisattva’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These are the eight factors of the noble path.

Subhuti! The three gates of liberation are the bodhisattva’s Dharma gates of emptiness, signlessness, and wishlessness. What is the Dharma gate of liberation through emptiness? The bodhisattva, by contemplating the emptiness of non-self, gathers the mind into one-pointedness. This is called the gate of liberation through emptiness. What is the Dharma gate of liberation through signlessness? The bodhisattva, by contemplating quiescence and cessation, gathers the mind into one-pointedness. This is called the Dharma gate of liberation through signlessness. What is called the Dharma gate of liberation through wishlessness? The bodhisattva, by contemplating suffering and impermanence, gathers the mind into one-pointedness. This is called the Dharma gate of liberation through wishlessness.

Subhuti! The eight liberations are as follows: A bodhisattva, possessing form, contemplates external forms. This is the first liberation.

Perceiving no form internally, one contemplates external forms. This is the second liberation. One personally realizes purity.

This is the third liberation. Having completely transcended perceptions of form, extinguished perceptions of resistance, and ceased attending to perceptions of diversity, one enters the concentration of the sphere of infinite space, thinking, “Space is infinite,” and fully abides therein. This is the fourth liberation.

Having completely transcended the sphere of infinite space, one enters the concentration of the sphere of infinite consciousness, thinking, “Consciousness is infinite,” and fully abides therein. This is the fifth liberation. Having completely transcended the sphere of infinite consciousness, one enters the concentration of the sphere of nothingness, thinking, “There is nothing whatsoever,” and fully abides therein.

This is the sixth liberation. Having completely transcended the sphere of nothingness, one enters the concentration of the sphere of neither perception nor non-perception and fully abides therein. This is the seventh liberation.

Having completely transcended the sphere of neither perception nor non-perception, one enters the concentration of the cessation of perception and feeling and fully abides therein. This is the eighth liberation.

Subhuti! The nine successive concentrations are as follows: A bodhisattva, secluded from sensual desire and evil, unwholesome dharmas, with initial and sustained application of thought, and with the joy and bliss born of seclusion, enters the first dhyana and fully abides therein. This is the first level of concentration.

With initial and sustained application of thought stilled, inward serenity arises; the mind becomes unified, free from initial and sustained application of thought, and filled with the joy and bliss born of concentration. One enters the second dhyana and fully abides therein. This is the second level of concentration.

With joy relinquished, one abides in equanimity, with right mindfulness and clear comprehension, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one abides in bliss.” One enters the third dhyana and fully abides therein. This is the third level of concentration. Having abandoned pleasure and pain, and with the previous joy and sorrow having ceased, one is entirely beyond pain and pleasure, with equanimity and mindfulness purified.

One enters the fourth dhyana and abides therein. This is the fourth level of concentration. Having completely transcended perceptions of form, extinguished perceptions of resistance, and ceased attending to perceptions of diversity, one enters the concentration of the sphere of infinite space, thinking, “Space is infinite,” and fully abides therein.

This is the fifth level of concentration. Thus, proceeding in this manner until, having completely transcended the sphere of neither perception nor non-perception, one enters the concentration of the cessation of perception and feeling and fully abides therein. This is the ninth level of concentration.

Subhuti! The wisdom of the four noble truths consists of the bodhisattva’s wisdom of suffering, wisdom of its origin, wisdom of its cessation, and wisdom of the path.

Subhuti! The paramitas are the bodhisattva’s paramitas of generosity, pure morality, patient acceptance, vigor, dhyana, prajnaparamita, skillful means, sublime vows, power, and wisdom. These are the paramitas.

Subhuti! The wisdom concerning the emptinesses of all dharmas is the bodhisattva’s wisdom comprehending the emptiness of internal phenomena through to the emptiness of the absence of intrinsic nature, and the wisdom comprehending suchness through to the inconceivable realm. This is the wisdom concerning the emptinesses of all dharmas.

Subhuti! The ten bodhisattva bhumis are: the Bhumi of Great Joy, the Bhumi of Stainlessness, the Bhumi of Radiance, the Bhumi of Blazing Wisdom, the Bhumi Most Difficult to Conquer, the Bhumi of Manifest Presence, the Far-Going Bhumi, the Immovable Bhumi, the Bhumi of Excellent Wisdom, and the Dharma Cloud Bhumi. These are the bodhisattva’s ten bhumis.

Subhuti! The five kinds of eyes sought by the bodhisattva are: the physical eye, the divine eye, the noble wisdom-eye, the Dharma eye, and the Buddha eye.

Subhuti! The six superknowledges are those cultivated and studied by the bodhisattva: the direct knowledge of miraculous powers, the direct knowledge of the divine eye, the direct knowledge of the divine ear, the direct knowledge of others’ minds, the direct knowledge of recollecting former lives, and the direct knowledge of the exhaustion of the outflows. These are the six superknowledges.

Subhuti! The ten powers of a Tathagata are as follows: The Tathagatas, Worthy Ones, Perfectly Enlightened Ones, know as it truly is what is reasonable as reasonable and what is unreasonable as unreasonable. This is the first power. The Tathagatas, Worthy Ones, Perfectly Enlightened Ones, know as they truly are the past, present, and future karmic actions of sentient beings, as well as the causes and ripened results of dharmas experienced in various states of existence. This is the second power. The Tathagatas, Worthy Ones, Perfectly Enlightened Ones, know as they truly are the many different realms of sentient beings. This is the third power.

The Tathagatas, Worthy Ones, Perfectly Enlightened Ones, know as they truly are the various kinds of understanding and the various modes of initial and sustained thought. This is the fourth power. The Tathagatas, Worthy Ones, Perfectly Enlightened Ones, know as they truly are the superior and inferior faculties of sentient beings. This is the fifth power. The Tathagatas, Worthy Ones, Perfectly Enlightened Ones, know as they truly are the courses of conduct leading to the various realms. This is the sixth power. The Tathagatas, Worthy Ones, Perfectly Enlightened Ones, know as they truly are the distinct establishments of all dhyanas, liberations, samadhis, meditative attainments, defilements, and purifications. This is the seventh power.

With the pure divine eye surpassing that of humans, the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, see the wholesome and unwholesome circumstances of sentient beings at death and rebirth. Because of evil karma of body, speech, and mind, wrong views, and slander of the noble ones, these sentient beings fall into evil destinies. Because of sublime conduct of body, speech, and mind, right views, and praise of the noble ones, these sentient beings are born in good destinies.

Moreover, with the pure divine eye surpassing that of humans, they see sentient beings at death and rebirth, whether beautiful or ugly in form, and how they are subsequently born in good or evil destinies. They know as it truly is how sentient beings are born into good or evil destinies according to the force of their karma. This is the eighth power.

The Tathagatas, Worthy Ones, Perfectly Enlightened Ones, know as they truly are the countless events in the former lives of sentient beings. They clearly know their deeds, words, and characteristics in one life, ten lives, a hundred lives, a thousand lives, or immeasurable lives; or throughout one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, or immeasurable kalpas. This is the ninth power.

The Tathagatas, Worthy Ones, Perfectly Enlightened Ones, know as they truly are the exhaustion of the outflows, the undefiled liberation of mind, and the undefiled liberation through wisdom. Regarding true liberation in the Dharma, having utterly ended the afflictions, one directly realizes it, penetrates it, and fully abides therein, knowing as it truly is: “Birth is ended, craving is no more, what had to be done has been done, and there will be no further rebirth.” This is the tenth power. These are the ten powers of a Tathagata.

Subhuti! The four fearlessnesses are as follows: The Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, declare: “I am a Perfectly and Completely Enlightened One.” Suppose a śramaṇa or brahmin, Māra or Brahmā, or anyone else in the world, were to challenge this in accordance with the Dharma, or cause it to be recollected that, with respect to some dharma, the Buddha is not Perfectly and Completely Enlightened; I clearly perceive that such a challenge has no basis.

Because I clearly perceive that challenge to be baseless, I dwell secure and fearless, and declare that I occupy the position of a Buddha, the World-Honored One. In the midst of the great assembly, I utter the lion’s roar and turn the Great Brahmā Wheel, which no śramaṇa, brahmin, Māra, Brahmā, or anyone else in the world can possibly turn in accordance with the Dharma. This is the first fearlessness.

Or the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, declare: “I have forever extinguished all afflictions.” Suppose a śramaṇa, brahmin, Māra, Brahmā, or anyone in other worlds were to challenge this in accordance with the Dharma, seeking to cause the thought that the Buddha has not yet forever eliminated these afflictions; I clearly perceive that such a challenge has no basis. Because I clearly perceive that challenge to be baseless, I dwell secure and fearless, and declare that I occupy the position of a Buddha, the World-Honored One.

In the midst of the great assembly, I utter the lion’s roar and turn the Great Brahmā Wheel, which no śramaṇa, brahmin, Māra, Brahmā, or anyone in other worlds can possibly turn in accordance with the Dharma. This is the second fearlessness.

Or the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, declare: “I teach my disciples the dharmas that can obstruct defilement.” Suppose a śramaṇa or brahmin, Māra, Brahmā, or anyone else in the world were to challenge this in accordance with the Dharma, or cause the thought that there is some defilement these dharmas cannot obstruct; I clearly perceive that such a challenge has no basis. Because I clearly perceive that challenge to be baseless, I dwell secure and fearless, and declare that I occupy the position of a Buddha, the World-Honored One.

In the midst of the great assembly, I utter the lion’s roar and turn the Great Brahmā Wheel, which no śramaṇa, brahmin, Māra, Brahmā, or anyone in other worlds can possibly turn in accordance with the Dharma. This is the third fearlessness.

Or the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, declare: “I teach my disciples the path of deliverance which the noble ones cultivate, whereby they assuredly attain deliverance, certainly penetrate the truth, and completely end all suffering to its utmost limit.” Suppose a śramaṇa or brahmin, Māra, Brahmā, or anyone else in the world were to challenge this in accordance with the Dharma, or cause the thought that one who cultivates this path does not attain right deliverance, does not attain right penetration, does not completely end suffering, and cannot pass entirely beyond suffering; I clearly perceive that such a challenge has no basis.

Because I clearly perceive that challenge to be baseless, I dwell secure and fearless, and declare that I occupy the position of a Buddha, the World-Honored One. In the midst of the great assembly, I utter the lion’s roar and turn the Great Brahmā Wheel, which no śramaṇa, brahmin, Māra, Brahmā, or anyone in other worlds can possibly turn in accordance with the Dharma. This is the fourth fearlessness.

These are the four fearlessnesses.

Subhuti! The four unobstructed understandings are: unobstructed understanding of meaning, unobstructed understanding of Dharma, unobstructed understanding of language, and unobstructed understanding of eloquence.

Subhuti! What is unobstructed understanding of meaning? It is the wisdom that clearly knows meanings and principles without hindrance. What is unobstructed understanding of Dharma? It is wisdom unobstructed with respect to the teachings. What is unobstructed understanding of language? It is wisdom that fully comprehends words and expressions. What is unobstructed understanding of eloquence? It is the wisdom of exposition and speech that is free from hindrance.

Subhuti! The eighteen exclusive qualities of a Buddha are these: The Tathagatas, Arhats, Perfectly and Completely Enlightened Ones are never mistaken; never speak harshly; have no lapse of mindfulness; always abide in supreme meditative concentration; have no undifferentiated perceptions; always exercise discerning equanimity; never lose their aspiration to do good; never diminish in diligence; never regress in mindfulness; never regress in wisdom; never regress in liberation; never regress in the knowledge and vision of liberation; their wisdom and knowledge of the past are free from attachment and obstruction; their wisdom and knowledge of the present are free from attachment and obstruction; their wisdom and knowledge of the future are free from attachment and obstruction;

all their bodily actions are guided by wisdom and proceed in accordance with wisdom; all their verbal actions are guided by wisdom and proceed in accordance with wisdom; and all their mental actions are guided by wisdom and proceed in accordance with wisdom.

These are the eighteen exclusive qualities of a Buddha.

Furthermore, Subhuti! The thirty-two excellent marks of a Great Being are:

1. The soles of his feet are level and full, like the bottom of a casket. Although the ground may be uneven, wherever he steps, the soles of his feet make even contact with the ground, with no part failing to touch it. This is the first mark.

2. Beneath the Tathagata’s feet are designs of thousand-spoked wheels, whose rims, hubs, and all other features are perfectly rounded. This is the second mark.

3. The Tathagata’s hands and feet are exceedingly soft and delicate, surpassing even tūla cotton. This is the third mark.

4. Like the king of geese, between the Tathagata’s fingers and toes are webbing and patterns of pure golden color, interlacing like embroidered cloth. This is the fourth mark.

5. The Tathagata’s fingers and toes are rounded, slender, long, and exceedingly pleasing. This is the fifth mark.

6. The Tathagata’s heels are broad, long, and full, proportionate to the insteps, surpassing those of all other sentient beings. This is the sixth mark.

7. The Tathagata’s insteps are long, high, full, soft, and beautiful, proportionate to the heels. This is the seventh mark.

8. The Tathagata’s two calves taper evenly and are rounded like those of the king of eṇeya antelopes. This is the eighth mark.

9. The Tathagata’s arms are rounded, long, and straight like the trunk of an elephant king; when he stands upright, they reach his knees. This is the ninth mark.

10. The Tathagata’s male organ is concealed, like that of a noble horse or an elephant king. This is the tenth mark.

11. From each pore of the Tathagata grows a single soft, dark-blue hair curling to the right. This is the eleventh mark.

12. The Tathagata’s body hair grows straight and upward, curling to the right; it is soft and dark blue, beautifully adorning his golden-colored body. This is the twelfth mark.

13. The skin of the Tathagata’s body is fine, thin, smooth, and lustrous; dust, earth, water, and the like cannot adhere to it. This is the thirteenth mark.

14. The skin of the Tathagata’s body is entirely the color of pure gold, radiant, immaculate, and lustrous like a beautiful golden terrace adorned with precious objects, delightful to all who behold it. This is the fourteenth mark.

15. Seven places—the soles of the Tathagata’s two feet, the palms of his two hands, his neck, and his two shoulders—are full and rounded. This is the fifteenth mark.

16. The Tathagata’s shoulders and the nape of his neck are rounded and beautiful. This is the sixteenth mark.

17. The Tathagata’s upper arms and armpits are full. This is the seventeenth mark.

18. The Tathagata’s bearing is tall, imposing, and upright. This is the eighteenth mark.

19. The Tathagata’s bodily form is tall, majestic, and dignified. This is the nineteenth mark.

20. The Tathagata’s bodily proportions are tall, broad, rounded, and full like a nyagrodha tree. This is the twentieth mark.

21. The Tathagata’s chin, chest, and upper body are majestic and broad like those of a lion king. This is the twenty-first mark.

22. Around the Tathagata’s body there is always light radiating to a distance of one fathom. This is the twenty-second mark.

23. The Tathagata has forty teeth that are even, level, close-set, clean, deep-rooted, and whiter than snowy conch shell. This is the twenty-third mark.

24. The Tathagata’s four incisors are beautiful, white, and sharp. This is the twenty-fourth mark.

25. Whatever the Tathagata eats becomes the finest of all flavors. This is the twenty-fifth mark.

26. The Tathagata’s tongue is thin, clean, long, and broad, and can cover his entire face, extending to his ears and hairline. This is the twenty-sixth mark.

27. The Tathagata’s Brahma voice possesses words and cadences that are far-reaching and elegant; whether the assembly is large or small, all can hear its resonant sound, like the beating of a celestial drum, while his utterance is melodious like the song of the kalavinka bird. This is the twenty-seventh mark.

28. The Tathagata’s eyelashes resemble those of a great blue bull: straight and not intermingled. This is the twenty-eighth mark.

29. The pupils of the Tathagata’s eyes are deep blue, while the whites are clear and pure, adorned all around by reddish circles, lustrous and distinct. This is the twenty-ninth mark.

30. The Tathagata’s face resembles the full moon, and his eyebrows are radiant and pure, like the bow of the king of the gods. This is the thirtieth mark.

31. Between the Tathagata’s eyebrows is a mark consisting of a soft white hair, curling to the right like a tu-la blossom, clear, bright, and pure, whiter than snowy conch shell. This is the thirty-first mark.

32. The protuberance of flesh upon the crown of the Tathagata’s head rises high and rounded, like a celestial canopy. This is the thirty-second mark.

These are the thirty-two excellent marks of a Great Being.

Fascicle 469

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