大般若波羅蜜多經

LXXX. THE CHAPTER ON THE GUIDE

At that time, the Venerable Subhuti thought: What is the path of great bodhisattvas, abiding in which they are able to don such kinds of armor of supreme merit and truly benefit all sentient beings? Knowing the thought in the mind of the Venerable Subhuti, the Blessed One said:

“Subhuti, you should know that the perfection of generosity through the perfection of prajnaparamita is the path of great bodhisattvas. The four foundations of mindfulness through the Noble Eightfold Path are the path of great bodhisattvas. The emptiness of internal phenomena through the emptiness of the nonexistence of intrinsic nature are the path of great bodhisattvas.

Suchness through the inconceivable realm are the path of great bodhisattvas. The noble truths of suffering, its origin, its cessation, and the path are the path of great bodhisattvas. The four dhyanas, the four immeasurables, and the four formless concentrations are the path of great bodhisattvas.

The eight liberations through the ten totalities are the path of great bodhisattvas. The gateways to liberation of emptiness, signlessness, and wishlessness are the path of great bodhisattvas. The Ground of Great Joy through the Ground of the Dharma Cloud are the path of great bodhisattvas.

All dharani gateways and samadhi gateways are the path of great bodhisattvas. The five kinds of eyes and the six superknowledges are the path of great bodhisattvas. The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are the path of great bodhisattvas.

The Dharma of never forgetting and the nature of constant equanimity are the path of great bodhisattvas. The wisdom of all things, the wisdom of the aspects of the path, and the wisdom of all aspects are the path of great bodhisattvas. Immeasurable and boundless other Buddha-Dharmas are the path of great bodhisattvas.

“Furthermore, Subhuti, in general, all phenomena are the path of great bodhisattvas. Subhuti, what do you think? Is there any phenomenon that great bodhisattvas should not learn? If great bodhisattvas do not learn that phenomenon, can they realize unsurpassed, complete and perfect awakening?”

Subhuti replied:

“No, Blessed One!”

The Buddha said to Subhuti:

“Just so! Just so! There is certainly not a single phenomenon that great bodhisattvas should not learn. If great bodhisattvas do not learn that phenomenon, they certainly cannot seek unsurpassed, complete and perfect awakening. Why? Because if great bodhisattvas do not learn all phenomena, they certainly cannot attain the wisdom of omniscience.”

The Venerable Subhuti again said to the Buddha:

“If the intrinsic nature of all phenomena is empty, why must great bodhisattvas learn, and where would such learning take place? If there is something to be learned, Blessed One, would that not mean creating conceptual proliferation concerning phenomena free from conceptual proliferation, asserting that phenomena are this and that, arise in this way, and are of that kind; that this is mundane and this is supramundane; this is contaminated and this is uncontaminated; this is conditioned and this is unconditioned;

this is the Dharma of ordinary beings, this is the Dharma of stream-enterers, this is the Dharma of once-returners, this is the Dharma of non-returners, this is the Dharma of arhats, this is the Dharma of pratyekabuddhas, this is the Dharma of bodhisattvas, and this is the Dharma of Tathagatas?”

The Buddha said to Subhuti:

“Just so! Just so! Subhuti, it is as you have said: the intrinsic nature of all phenomena is empty. If the intrinsic nature of all phenomena were not empty, great bodhisattvas would not attain unsurpassed, complete and perfect awakening. Because the intrinsic nature of all phenomena is empty, great bodhisattvas are able to attain unsurpassed, complete and perfect awakening.

“Subhuti, as you have said: If the intrinsic nature of all phenomena is empty, why must great bodhisattvas learn, and where would such learning take place? If there is something to be learned, Blessed One, would that not mean creating conceptual proliferation concerning phenomena free from conceptual proliferation, asserting that phenomena are this and that, arise in this way, and are of that kind, and so forth, up to saying that this is the Dharma of the Tathagata?

“Subhuti, if sentient beings knew that the intrinsic nature of all phenomena is empty, great bodhisattvas would not need to learn all phenomena in order to attain the wisdom of omniscience and devise skillful means to teach and transform sentient beings. Yet because sentient beings do not know that the intrinsic nature of all phenomena is empty, great bodhisattvas must learn all phenomena in order to attain the wisdom of omniscience and devise skillful means to teach and transform sentient beings.

“Subhuti, you should know that when great bodhisattvas first train in the bodhisattva path, they should carefully contemplate that the intrinsic nature of all phenomena is entirely unobtainable and that phenomena are produced only through attachment and conjunction. They should carefully contemplate that the intrinsic nature of all phenomena is utterly empty, and they should not become attached to anything therein. That is to say, they should not become attached to form, feeling, perception, formations, or consciousness.

They should not become attached to the eye ayatana through the mind ayatana. They should not become attached to the form ayatana through the dharma ayatana. They should not become attached to the eye dhatu through the mind dhatu.

They should not become attached to the form dhatu through the dharma dhatu. They should not become attached to the eye-consciousness dhatu through the mind-consciousness dhatu. They should not become attached to eye-contact through mind-contact.

They should not become attached to feelings arising with eye-contact as their condition, through feelings arising with mind-contact as their condition. They should not become attached to the earth dhatu through the consciousness dhatu. They should not become attached to the causal condition through the dominant condition.

They should not become attached to phenomena arising from conditions. They should not become attached to ignorance through aging and death. They should not become attached to the perfection of generosity through the perfection of prajnaparamita.

They should not become attached to the emptiness of internal phenomena through the emptiness of the nonexistence of intrinsic nature. They should not become attached to suchness through the inconceivable realm. They should not become attached to the noble truths of suffering, its origin, its cessation, and the path.

They should not become attached to the four foundations of mindfulness through the Noble Eightfold Path. They should not become attached to the four dhyanas, the four immeasurables, or the four formless concentrations. They should not become attached to the eight liberations through the ten totalities.

They should not become attached to the gateways to liberation of emptiness, signlessness, and wishlessness. They should not become attached to the Ground of Pure Contemplation through the Ground of the Tathagata. They should not become attached to the Ground of Great Joy through the Ground of the Dharma Cloud.

They should not become attached to any dharani gateway or samadhi gateway. They should not become attached to the five kinds of eyes or the six superknowledges. They should not become attached to the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.

They should not become attached to the thirty-two excellent marks or the eighty beautiful characteristics of a Great Being. They should not become attached to the Dharma of never forgetting or the nature of constant equanimity. They should not become attached to the wisdom of all things, the wisdom of the aspects of the path, or the wisdom of all aspects.

They should not become attached to the fruit of stream-entry through the awakening of a pratyekabuddha. They should not become attached to any practice of great bodhisattvas. They should not become attached to the unsurpassed, complete and perfect awakening of the Buddhas.

Why? Because the intrinsic nature of all phenomena is empty. Because it is empty, there is no attachment.

Even the emptiness within the emptiness of intrinsic nature is unobtainable; how much less could there be an emptiness to which one might become attached?”

Subhuti! When great bodhisattvas contemplate all dharmas in this way, although they do not become attached to the nature of dharmas, they never weary of studying the dharmas that should be learned. Abiding in this training, those great bodhisattvas contemplate the diverse mental activities of sentient beings.

That is, they observe where the minds of sentient beings are engaged. Having observed them, they know in accordance with reality that those minds grasp only through delusion. The bodhisattvas then reflect: “Those minds grasp only through delusion.

If I now lead them to liberation, it will certainly not be difficult.” Having reflected thus, the great bodhisattvas abide in prajnaparamita and, using skillful means, admonish and instruct sentient beings, saying: “You should now abandon delusory views, enter the true Dharma, and cultivate wholesome practices.” They further say: “You should now practice generosity so that your provisions may become complete and lack nothing; yet you should not rely upon this and give rise to pride or negligence.

Why? Because within it there is absolutely nothing enduring or real. You should now cultivate pure discipline, patience, diligence, meditative concentration, and prajnaparamita, thereby perfecting every kind of merit; yet you should not rely upon these and give rise to pride or negligence.

Why? Because within them there is absolutely nothing enduring or real. You should now practice inner emptiness through the emptiness of the absence of self-nature.

You should practice suchness through the inconceivable realm. You should practice the noble truths of suffering, its origin, its cessation, and the path. You should practice the four establishments of mindfulness through the Noble Eightfold Path.

You should practice the four meditative absorptions, the four immeasurables, and the four formless concentrations. You should practice the eight liberations through the ten totalities. You should practice the gateways to liberation of emptiness, signlessness, and wishlessness.

You should practice the Stage of Pure Contemplation through the Stage of the Tathagata. You should practice the Stage of Utmost Joy through the Stage of the Dharma Cloud. You should practice all dharani gateways and samadhi gateways.

You should practice the five kinds of eyes and the six superknowledges. You should practice the ten powers of the Tathagata through the eighteen unique qualities of a Buddha. You should practice the Dharma of non-forgetfulness and the nature of perpetual equanimity.

You should practice the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. You should practice the fruit of stream-entry through the enlightenment of a pratyekabuddha. You should practice all the practices of great bodhisattvas.

You should practice the fruit of the unsurpassed, perfect enlightenment of the Buddhas. You should practice immeasurable other Buddha-dharmas; yet you should not rely upon them and give rise to conceit or negligence. Why?

Because within them there is nothing enduring or real.”

Subhuti! When those great bodhisattvas, abiding in prajnaparamita and using skillful means, admonish and instruct sentient beings to practice the bodhisattva path, they remain unattached. Why? One should not become attached to the nature of any dharma. The one who attaches, the object of attachment, the time of attachment, and the place of attachment are all utterly devoid of self-nature, for the self-nature of all dharmas is empty.

Subhuti! When great bodhisattvas cultivate the bodhisattva path in this way, they abide nowhere in relation to any dharma. Taking non-abiding as skillful means, although they practice the paramita of generosity through prajnaparamita, they abide nowhere therein.

Although they practice inner emptiness through the emptiness of the absence of self-nature, they abide nowhere therein. Although they practice suchness through the inconceivable realm, they abide nowhere therein. Although they practice the noble truths of suffering, its origin, its cessation, and the path, they abide nowhere therein.

Although they practice the four establishments of mindfulness through the Noble Eightfold Path, they abide nowhere therein. Although they practice the four meditative absorptions, the four immeasurables, and the four formless concentrations, they abide nowhere therein. Although they practice the eight liberations through the ten totalities, they abide nowhere therein.

Although they practice the gateways to liberation of emptiness, signlessness, and wishlessness, they abide nowhere therein. Although they practice the Stage of Pure Contemplation through the Stage of the Tathagata, they abide nowhere therein. Although they practice the Stage of Utmost Joy through the Stage of the Dharma Cloud, they abide nowhere therein.

Although they practice all dharani gateways and samadhi gateways, they abide nowhere therein. Although they practice the five kinds of eyes and the six superknowledges, they abide nowhere therein. Although they practice the ten powers of the Tathagata through the eighteen unique qualities of a Buddha, they abide nowhere therein.

Although they practice the Dharma of non-forgetfulness and the nature of perpetual equanimity, they abide nowhere therein. Although they practice the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they abide nowhere therein. Although they practice the fruit of stream-entry through the enlightenment of a pratyekabuddha, they abide nowhere therein.

Although they practice all the practices of great bodhisattvas, they abide nowhere therein. Although they practice the fruit of the unsurpassed, perfect enlightenment of the Buddhas, they abide nowhere therein. Although they practice immeasurable other Buddha-dharmas, they abide nowhere therein.

Why? Because the self-nature of the practitioner and of all modes of practice is empty, and within them there is absolutely nowhere to abide.

Subhuti! You should know that although great bodhisattvas are capable of attaining the fruit of stream-entry through the enlightenment of a pratyekabuddha, they do not wish to abide in what they have realized. Why?

For two reasons. What are these two? First, those fruits are utterly devoid of self-nature; neither one who can abide nor the dharma in which one abides can be apprehended.

Second, they are not satisfied with those fruits. Therefore, they do not wish to abide in what they have realized. That is, the bodhisattvas always think: “I must attain the fruit of stream-entry through the enlightenment of a pratyekabuddha; I cannot fail to attain them.

Yet I should not abide in any fruit I realize. Why? From the time I first aroused the aspiration for unsurpassed, perfect enlightenment until now, I have never entertained any other thought, but have sought only unsurpassed, perfect enlightenment.

I must certainly attain unsurpassed, perfect enlightenment; how could I abide in any other fruit in the meantime?”

Subhuti! From the time those great bodhisattvas first arouse the aspiration until they enter the bodhisattva’s Right Determination transcending birth, they never entertain any other thought, but seek only unsurpassed, perfect enlightenment.

Subhuti! From the time those great bodhisattvas attain the first bhumi and successively attain the tenth bhumi, they never entertain any other thought, but seek only unsurpassed, perfect enlightenment.

Subhuti! Those great bodhisattvas single-mindedly seek unsurpassed, perfect enlightenment, and their minds are never distracted at any time. All activities of body, speech, and mind accord entirely with the mind of enlightenment.

Subhuti! Those great bodhisattvas abide in the mind of enlightenment while practicing the path to enlightenment, and they do not allow other matters to disturb their minds.

The Venerable Subhuti said:

– Blessed One! If all dharmas are utterly unarisen, why is it said that great bodhisattvas practice the path to enlightenment?

The Buddha said:

– So it is! So it is! It is as you say: all dharmas are unarisen. Yet why is it said here that, because dharmas involve no action and no result of action, one should know that all dharmas are unarisen?

The Venerable Subhuti said to the Buddha:

– Blessed One! Whether Buddhas appear in the world or do not appear in the world, does the dharma realm of all dharmas eternally abide as such?

The Buddha said:

– So it is! So it is! Yet sentient beings are unable to comprehend clearly that the Dharma-realm of all phenomena is an eternally abiding reality such as this; therefore, they revolve through birth and death and undergo suffering and affliction. Great bodhisattvas, wishing to benefit them, practice the path to bodhi. By means of the path to bodhi, they enable sentient beings to become completely liberated from the sufferings of birth and death and to realize the ever-blissful, serene coolness of nirvana.

The Venerable Subhuti again addressed the Buddha:

– Do Great bodhisattvas attain bodhi through employing a path that arises?

The Buddha said:

– No!

The Venerable Subhuti said to the Buddha:

– Blessed One! Do they attain bodhi through employing a path that does not arise?

The Buddha said:

– No!

The Venerable Subhuti said:

– Blessed One! Do they attain bodhi through employing a path that arises or does not arise?

The Buddha said:

– No!

The Venerable Subhuti said:

– Blessed One! Do they attain bodhi through employing a path that neither arises nor does not arise?

The Buddha said:

– No!

The Venerable Subhuti said:

– Blessed One! If so, through what do they attain bodhi?

The Buddha told Subhuti:

– Bodhi is not attained by means of the path or what is not the path. Why? Because bodhi itself is the path, and the path itself is bodhi. Therefore, it is not attained by means of either the path or what is not the path.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! If bodhi itself is the path and the path itself is bodhi, then should not Great bodhisattvas who have attained the path to bodhi also have realized bodhi? If so, for what reason does the Tathagata, the Worthy One, the Perfectly Enlightened One, teach the bodhisattvas the Tathagata’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the thirty-two excellent marks, the eighty minor characteristics of a Buddha, and immeasurable, boundless other Buddha-Dharmas, causing them to cultivate and realize these?

The Buddha said:

– Subhuti, what do you think? Do you suppose that the Buddha truly attains bodhi?

Subhuti replied:

– Blessed One! No! Why? Because the Buddha himself is bodhi, and bodhi itself is the Buddha. It should not be said that the Buddha truly attains bodhi.

The Buddha said:

– Subhuti! So it is! So it is! Yet regarding your question as to whether Great bodhisattvas who have attained the path to bodhi have also attained bodhi: Subhuti, since the Great bodhisattvas’ cultivation of the path to bodhi is not yet perfected, how can it be said that they have already attained bodhi?

Subhuti! You should know that when Great bodhisattvas have perfected the perfection of generosity through the perfection of prajna; when they have perfected inner emptiness through the emptiness of the absence of own-nature; when they have perfected suchness through the inconceivable realm; when they have perfected the noble truths of suffering, its origin, its cessation, and the path; when they have perfected the four establishments of mindfulness through the Noble Eightfold Path; when they have perfected the four dhyanas, the four immeasurables, and the four formless absorptions; when they have perfected the eight liberations through the ten totalities; when they have perfected the gateways to liberation of emptiness, signlessness, and wishlessness;

when they have perfected the Ground of Utmost Joy through the Dharma Cloud Ground; when they have perfected all dharani gateways and samadhi gateways; when they have perfected the five kinds of eyes and the six superknowledges; when they have perfected the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha; when they have perfected the thirty-two excellent marks and the eighty minor characteristics of a Great Being; when they have perfected the quality of never forgetting and the nature of perpetual equanimity; when they have perfected the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects;

and when they have perfected immeasurable, boundless other Buddha-Dharmas—from that point onward, without interruption, in a single instant, they enter the vajra-like absorption conjoined with wondrous wisdom.

They forever eliminate all coarse and burdensome continuities of the habitual tendencies of the two obstructions and realize the fruit of unsurpassed, complete and perfect enlightenment. Only then are they called a Tathagata, a Worthy One, a Perfectly Enlightened One. They attain great mastery over all phenomena and continually benefit sentient beings throughout all future time.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How do Great bodhisattvas purify and adorn a Buddha-land?

The Buddha taught:

– Subhuti! From the time they first generate the aspiration until the end of future time, Great bodhisattvas continually purify the coarse and burdensome actions of their own body, speech, and mind and also enable others to purify those three kinds of coarse and burdensome action. In this way, they are able to adorn a Buddha-land.

The Venerable Subhuti said:

– Blessed One! What are the coarse and burdensome actions of body, speech, and mind belonging to Great bodhisattvas?

The Buddha taught:

– Subhuti! Killing living beings, taking what is not given, and sexual misconduct are coarse and burdensome actions of the body. False speech, divisive speech, harsh speech, and defiled frivolous speech are coarse and burdensome actions of speech. Covetousness, ill will, and wrong views are coarse and burdensome actions of the mind.

Furthermore, Subhuti! If a Great bodhisattva’s skandha of morality, skandha of concentration, skandha of wisdom, skandha of liberation, or skandha of knowledge and vision of liberation is impure, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a miserly mind, a mind that violates the precepts, an angry mind, a lazy mind, a distracted mind, or a mind of corrupted wisdom, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the four establishments of mindfulness through the Noble Eightfold Path, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from inner emptiness through the emptiness of the absence of own-nature, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from suchness through the inconceivable realm, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the noble truths of suffering, its origin, its cessation, and the path, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the four dhyanas, the four immeasurables, and the four formless absorptions, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the eight liberations through the ten totalities, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the gateways to liberation of emptiness, signlessness, and wishlessness, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the Ground of Utmost Joy through the Dharma Cloud Ground, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from all dharani gateways and samadhi gateways, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the five kinds of eyes and the six superknowledges, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the quality of never forgetting and the nature of perpetual equanimity, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from all practices of Great bodhisattvas, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva has a mind that turns away from the fruit of the Buddhas’ unsurpassed, complete and perfect enlightenment, this is also called coarse and burdensome.

Furthermore, Subhuti! If a Great bodhisattva clings to the fruit of stream-entry through the bodhi of a pratyekabuddha, this is also called coarse and burdensome.

Furthermore, Subhuti, if a great bodhisattva entertains a perception of form, feeling, perception, formations, or consciousness, this too is called gross heaviness. Entertaining a perception of the eye ayatana through to the mind ayatana is also called gross heaviness. Entertaining a perception of the form ayatana through to the dharma ayatana is also called gross heaviness.

Entertaining a perception of the eye dhatu through to the mind dhatu is also called gross heaviness. Entertaining a perception of the form dhatu through to the dharma dhatu is also called gross heaviness. Entertaining a perception of the eye-consciousness dhatu through to the mind-consciousness dhatu is also called gross heaviness.

Entertaining a perception of eye-contact through to mind-contact is also called gross heaviness. Entertaining a perception of the feelings arising with eye-contact as condition through to the feelings arising with mind-contact as condition is also called gross heaviness. Entertaining a perception of the earth dhatu through to the consciousness dhatu is also called gross heaviness.

Entertaining a perception of the causal condition through to the dominant condition is also called gross heaviness. Entertaining a perception of dharmas arising from conditions is also called gross heaviness. Entertaining a perception of ignorance through to aging and death is also called gross heaviness.

Entertaining a perception of the perfection of generosity through to the perfection of prajna is also called gross heaviness. Entertaining a perception of the emptiness of internal dharmas through to the emptiness of the absence of intrinsic nature in dharmas is also called gross heaviness. Entertaining a perception of suchness through to the inconceivable realm is also called gross heaviness.

Entertaining a perception of the Noble Truths of suffering, its origin, its cessation, and the path is also called gross heaviness. Entertaining a perception of the four establishments of mindfulness through to the Noble Eightfold Path is also called gross heaviness. Entertaining a perception of the four dhyanas, the four immeasurables, or the four formless concentrations is also called gross heaviness.

Entertaining a perception of the eight liberations through to the ten spheres of totality is also called gross heaviness. Entertaining a perception of the liberation gateways of emptiness, signlessness, and wishlessness is also called gross heaviness. Entertaining a perception of the Stage of Pure Contemplation through to the Stage of the Tathagata is also called gross heaviness.

Entertaining a perception of the Stage of Utmost Joy through to the Stage of the Dharma Cloud is also called gross heaviness. Entertaining a perception of any dharani gateway or samadhi gateway is also called gross heaviness. Entertaining a perception of the five kinds of eyes or the six superknowledges is also called gross heaviness.

Entertaining a perception of the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha is also called gross heaviness. Entertaining a perception of the thirty-two excellent marks or the eighty beautiful characteristics of a Great Being is also called gross heaviness. Entertaining a perception of the quality of never forgetting or the nature of constant equanimity is also called gross heaviness.

Entertaining a perception of the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects is also called gross heaviness. Entertaining a perception of the fruit of stream-entry through to the awakening of a pratyekabuddha is also called gross heaviness. Entertaining a perception of any practice of a great bodhisattva is also called gross heaviness.

Entertaining a perception of the unsurpassed, complete awakening of the Buddhas is also called gross heaviness. Entertaining a perception of an ordinary being, a sravaka, a pratyekabuddha, a bodhisattva, or a Tathagata is also called gross heaviness. Entertaining a perception of hell beings, animals, hungry ghosts, humans, devas, males, or females is also called gross heaviness.

Entertaining a perception of the Desire Realm, the Form Realm, or the Formless Realm is also called gross heaviness. Entertaining a perception of wholesome dharmas or unwholesome dharmas is also called gross heaviness. Entertaining a perception of determinate dharmas or indeterminate dharmas is also called gross heaviness.

Entertaining a perception of contaminated dharmas or uncontaminated dharmas is also called gross heaviness. Entertaining a perception of mundane dharmas or supramundane dharmas is also called gross heaviness. Entertaining a perception of conditioned dharmas or unconditioned dharmas is also called gross heaviness.

Subhuti, all such immeasurable and boundless attachments to dharmas, including the false discriminations created by sentient beings, together with the bodily, verbal, and mental karma they engender and all unbearable dispositions of that kind, are called gross heaviness. Great bodhisattvas should leave them all far behind.

Furthermore, Subhuti, great bodhisattvas practicing the profound prajnaparamita should leave far behind all the gross heaviness described above. They should themselves practice the perfection of generosity and instruct others to practice the perfection of generosity. If sentient beings need food, they give them food; if they need drink, they give them drink; if they need vehicles, they give them vehicles; if they need clothing, they give them clothing.

According to whatever they need, they provide them with everything in full. At the appropriate time and place, they give all things. Whatever practices they themselves cultivate, they instruct others to cultivate likewise.

Having given in this way, they impartially dedicate those roots of goodness to sentient beings and together with them transfer the merit toward adorning and purifying the Buddha-field in which they will dwell, so that it may swiftly be perfected for the benefit and welfare of sentient beings. Such great bodhisattvas themselves practice the perfections of pure morality, patience, diligence, dhyana, and prajna, and instruct others likewise to practice the perfection of pure morality through to the perfection of prajna.

Having done these things, they impartially dedicate the roots of goodness to all sentient beings and together with them transfer the merit toward adorning and purifying the Buddha-field in which they will dwell, so that it may swiftly be perfected for the benefit and welfare of sentient beings.

Furthermore, Subhuti, through the power of their vows and superknowledges, great bodhisattvas fill the trichiliocosm with the seven supremely exquisite treasures and offer them to the Buddha, Dharma, and Sangha. Having made these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate to sentient beings all the roots of goodness I have planted and together with them transfer the merit toward adorning and purifying the Buddha-field in which I will dwell. I shall cause my realm to be adorned with the seven treasures, and all sentient beings shall enjoy exquisite precious objects as they wish, yet without attachment.”

Furthermore, Subhuti, through the power of their vows and superknowledges, great bodhisattvas cause immeasurable kinds of wondrous celestial and human music to be played as offerings to the Three Jewels and the stupas of the Buddhas. Having made these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate to sentient beings the roots of goodness I have planted and together with them transfer the merit toward adorning and purifying the Buddha-field in which I will dwell, so that such wondrous music will always resound throughout my realm. Whenever sentient beings hear it, they will rejoice in body and mind, yet without attachment.”

Furthermore, Subhuti, through the power of their vows and superknowledges, great bodhisattvas fill the entire trichiliocosm with exquisite celestial and human incense and flowers and offer them to the Three Jewels and the stupas of the Buddhas. Having made these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate to all sentient beings the roots of goodness I have planted and together with them transfer the merit toward adorning and purifying the Buddha-field in which I will dwell, so that such exquisite incense and flowers will always be present in my realm. Whenever sentient beings receive them, they will rejoice in body and mind, yet without attachment.”

Furthermore, Subhuti, through the power of their vows and superknowledges, great bodhisattvas prepare a hundred kinds of excellent food and drink as offerings to the Buddhas, pratyekabuddhas, sravakas, and great bodhisattvas. Having made these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate to all sentient beings all the roots of goodness I have planted and together with them transfer the merit toward adorning and purifying the Buddha-field in which I will dwell. When I attain unsurpassed, complete awakening, may all kinds of sentient beings in my realm partake of these hundred kinds of food and drink, becoming joyful and fully satisfied in body and mind, yet without attachment.”

Furthermore, Subhuti, through the power of their vows and spiritual powers, the great bodhisattvas produce all kinds of exquisite fragrances and soft garments such as those found in the heavenly and human realms, and offer them to the Buddhas, pratyekabuddhas, shravakas, and assemblies of great bodhisattvas, or offer them to the Dharma and the stupas of the Buddhas. Having made these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate all the roots of goodness I have planted to all sentient beings, and together with them transfer the merit toward adorning and purifying the Buddha-land in which I shall dwell.

When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land obtain fragrances and garments such as these, enjoying them as they wish without attachment.”

Furthermore, Subhuti, through the power of their vows and spiritual powers, the great bodhisattvas cause the five objects of exquisite sensual pleasure to arise at will in the human and heavenly realms, so as to offer them to the Buddhas and the stupas of the Buddhas, to pratyekabuddhas, shravakas, and assemblies of great bodhisattvas, and to give them to other sentient beings. Having made these offerings, the great bodhisattvas joyfully make this vast vow: “I impartially dedicate these roots of goodness to all sentient beings, and together with them transfer the merit toward adorning and purifying the Buddha-land in which I shall dwell.

When I attain unsurpassed, complete enlightenment, may whatever pleasing forms, sounds, fragrances, tastes, and tangible objects the various kinds of sentient beings in my land desire appear in accordance with their thoughts, so that they may joyfully enjoy them without attachment.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous diligence and make this vast vow: “I myself abide in interior emptiness through the emptiness of the self-nature of nonexistence, and I teach others to abide in interior emptiness through the emptiness of the self-nature of nonexistence.” Having done these things, the great bodhisattvas make this vow: “When I attain unsurpassed, complete enlightenment, may all sentient beings in my land never be separated from interior emptiness through the emptiness of the self-nature of nonexistence.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous diligence and make this vow: “I myself abide in true suchness through the inconceivable realm, and I instruct others to abide in true suchness through the inconceivable realm.” Having done so, the bodhisattvas make this vow: “When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land never be separated from true suchness through the inconceivable realm.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous vigor and make this vast vow: “I myself abide in the Noble Truths of suffering, its origin, its cessation, and the path, and I instruct others also to abide in the Noble Truths of suffering, its origin, its cessation, and the path.” Having done these things, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land never abandon the Noble Truths of suffering, its origin, its cessation, and the path.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous vigor and make this vast vow: “I myself cultivate the four foundations of mindfulness through the Noble Eightfold Path, and I also instruct others to cultivate the four foundations of mindfulness through the Noble Eightfold Path.” Having done these things, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land never abandon the cultivation of the four foundations of mindfulness through the Noble Eightfold Path.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous vigor and make this vast vow: “I myself cultivate the four dhyanas, the four immeasurables, and the four formless concentrations, and I instruct others also to cultivate the four dhyanas, the four immeasurables, and the four formless concentrations.” Having done so, the bodhisattvas make this vow: “When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land never abandon the four dhyanas, the four immeasurables, and the four formless concentrations.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous vigor and make this vast vow: “I myself cultivate the eight liberations through the ten universal bases, and I instruct others to cultivate the eight liberations through the ten universal bases.” Having done so, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land never abandon the eight liberations through the ten universal bases.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous vigor and make this vast vow: “I myself cultivate the gateways to liberation of emptiness, signlessness, and wishlessness, and I instruct others to cultivate the gateways to liberation of emptiness, signlessness, and wishlessness.” Having done these things, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land never abandon the gateways to liberation of emptiness, signlessness, and wishlessness.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous vigor and make this vast vow: “I myself cultivate the Ground of Utmost Joy through the Ground of the Dharma Cloud, and I instruct others to cultivate the Ground of Utmost Joy through the Ground of the Dharma Cloud.” Having done so, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land never be separated from the Ground of Utmost Joy through the Ground of the Dharma Cloud.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous vigor and make this vast vow: “I myself cultivate all dharani gateways and samadhi gateways, and I instruct others to cultivate all dharani gateways and samadhi gateways.” Having done these things, the bodhisattvas make this vow: “When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land never abandon any dharani gateway or samadhi gateway.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous vigor and make this vast vow: “I myself cultivate the five kinds of eyes and the six spiritual powers, and I instruct others to cultivate the five kinds of eyes and the six spiritual powers.” Having done these things, the great bodhisattvas further make this vow: “When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land never abandon the five kinds of eyes or the six spiritual powers.”

Furthermore, Subhuti, while practicing profound prajnaparamita, the great bodhisattvas apply themselves with courageous vigor and make this vast vow: “I myself cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha, and I instruct others to cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.” Having done so, the great bodhisattvas make this vow: “When I attain unsurpassed, complete enlightenment, may the various kinds of sentient beings in my land never abandon the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.”

Furthermore, Subhuti, great bodhisattvas who practice profound prajnaparamita courageously exert themselves and make this vast vow: “I myself shall cultivate the thirty-two marks and eighty excellent characteristics of a Great Being, and I shall teach others to cultivate the thirty-two marks and eighty excellent characteristics of a Great Being.” Having done so, the great bodhisattva further makes this vow: “When I attain unsurpassed, complete, perfect enlightenment, may the sentient beings in my land never be separated from the thirty-two marks and eighty excellent characteristics of a Great Being.”

Furthermore, Subhuti, great bodhisattvas who practice profound prajnaparamita courageously exert themselves and make this vast vow: “I myself shall cultivate the Dharma of non-forgetfulness and the nature of constant equanimity, and I shall teach others to cultivate the Dharma of non-forgetfulness and the nature of constant equanimity.” Having done so, the great bodhisattva further makes this vow: “When I attain unsurpassed, complete, perfect enlightenment, may the sentient beings in my land never be separated from the Dharma of non-forgetfulness and the nature of constant equanimity.”

Furthermore, Subhuti, great bodhisattvas who practice profound prajnaparamita courageously exert themselves and make this vast vow: “I myself shall cultivate all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, and I shall teach others to cultivate all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects.” Having done so, the great bodhisattva further makes this vow: “When I attain unsurpassed, complete, perfect enlightenment, may the sentient beings in my land never be separated from all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects.”

Furthermore, Subhuti, great bodhisattvas who practice profound prajnaparamita courageously exert themselves and make this vast vow: “I myself shall cultivate all the practices of great bodhisattvas, and I shall teach others to cultivate all the practices of great bodhisattvas.” Having done so, the great bodhisattva further makes this vow: “When I attain unsurpassed, complete, perfect enlightenment, may the sentient beings in my land never be separated from all the practices of great bodhisattvas.”

Furthermore, Subhuti, great bodhisattvas who practice profound prajnaparamita courageously exert themselves and make this vast vow: “I myself shall cultivate the unsurpassed, complete, perfect enlightenment of the Buddhas, and I shall teach others to cultivate the unsurpassed, complete, perfect enlightenment of the Buddhas.” Having done so, the great bodhisattva further makes this vow: “When I attain unsurpassed, complete, perfect enlightenment, may the sentient beings in my land never be separated from the unsurpassed, complete, perfect enlightenment of the Buddhas.”

Thus, Subhuti, through practicing these vows, great bodhisattvas who practice profound prajnaparamita are able to adorn and purify the Buddha-land in which they dwell.

Subhuti, you should know that wherever and whenever these great bodhisattvas practice the path to enlightenment, they bring the vows they have made to perfect fulfillment. That is, wherever and whenever they may be, they diligently cultivate and train. Through these causes and conditions, they themselves are able to accomplish all wholesome dharmas, and they are also able to lead others gradually to accomplish all wholesome dharmas. They themselves are able to cultivate and attain excellent, sublime marks with which to adorn their bodies, and they are also able to lead others gradually to cultivate and attain excellent, sublime marks as adornments. This is due to the protection of their vast merit.

Subhuti, you should know that when these great bodhisattvas have brought the vows they cultivate to perfect fulfillment, they all dwell in adorned and purified Buddha-lands. When they attain unsurpassed, complete, perfect enlightenment, the sentient beings whom they have taught are also born in those lands, where together they enjoy the Dharma bliss of the Mahayana pure land.

Subhuti, you should know that great bodhisattvas should thus cultivate the adornment and purification of Buddha-lands, for in such lands one never hears of the three evil destinies, nor does one hear of any realms belonging to wrong views; one never hears of the three poisons of greed, hatred, and delusion; one never hears of male or female forms; one never hears of shravakas or pratyekabuddhas; one never hears of suffering, impermanence, or disagreeable things; one never hears of hoarding wealth; one never hears of attachment to self or what belongs to self, latent tendencies, fetters, inverted views, or clinging; and one never hears of establishing distinctions among the attainments of sentient beings.

One hears only the sounds of emptiness, signlessness, wishlessness, non-arising, non-cessation, and absence of intrinsic nature, in accordance with the distinct inclinations of sentient beings. A gentle breeze continually causes all the inner and outer objects throughout the forests to strike one another and produce various wondrous sounds. Within those sounds it is proclaimed that all dharmas are devoid of intrinsic nature.

Because they are devoid of intrinsic nature, they are empty. Because they are empty, they are signless. Because they are signless, they are wishless.

Because they are wishless, they do not arise. Because they do not arise, they do not cease. Therefore, all dharmas have always been quiescent, their intrinsic nature being nirvana.

Whether or not a Tathagata appears in the world, the dharma realm of all dharmas constantly abides in just this way; that is, all dharmas are devoid of intrinsic nature, empty, and so forth. In those Buddha-lands, all kinds of sentient beings, whether by night or by day, whether walking, standing, lying down, or sitting, constantly hear such wondrous sounds of the Dharma.

Subhuti, you should know that when these great bodhisattvas, all dwelling in adorned and purified Buddha-lands, attain unsurpassed, complete, perfect enlightenment, the Tathagatas, Arhats, Perfectly Enlightened Ones throughout the ten directions all praise the names of those Buddhas. Any sentient being who hears the names of such Buddhas will certainly attain non-retrogression from unsurpassed, complete, perfect enlightenment.

Subhuti, you should know that when these great bodhisattvas, all dwelling in adorned and purified Buddha-lands, attain unsurpassed, complete, perfect enlightenment, they proclaim the true Dharma to sentient beings. Having heard it, those sentient beings will certainly have no further doubts as to what is Dharma and what is not Dharma. Why is this? Because those sentient beings fully comprehend that all dharmas are suchness, the dharma realm, the Dharma-nature, and so forth; all are true Dharma and none are non-Dharma.

Thus, Subhuti, those great bodhisattvas are all able to adorn and purify Buddha-lands in this way.

Furthermore, Subhuti! Some among the great bodhisattvas are born through transformation, yet their roots of virtue are not fully developed, and they have not planted roots of virtue in the presence of Buddhas, bodhisattvas, pratyekabuddhas, and shravakas, because they are under the influence of evil companions. Because they are separated from good spiritual friends, they do not hear the true Dharma and are continually attached to various views of self, views of sentient beings, and views that cling to objects, thus falling into the two extreme views of annihilationism and eternalism.

Those sentient beings themselves give rise to false attachments and frequently instruct others to give rise to wrong views. They regard what is not the Three Jewels as the Three Jewels, and what is truly the Three Jewels as not the Three Jewels; they disparage the true Dharma and praise false teachings. Because of these causes and conditions, after death they fall into the lower realms and undergo suffering.

When each of the great bodhisattvas, in their respective realms, attains unsurpassed, perfect enlightenment, they see those sentient beings submerged in samsara and afflicted by immeasurable suffering. Employing the power of spiritual mastery and skillful means, they teach and transform them, causing them to abandon evil views and abide in right view. Having emerged from the lower realms, they are born in the human realm.

Once born in the human realm, the bodhisattvas again employ skillful means and spiritual powers to teach and transform them, causing them to abide among those established in right concentration; thus, they will never again fall into the lower realms. They further exhort them to cultivate supreme practices and vows so that, after death, they may be born in a pure and magnificently adorned Buddha-land and enjoy the Dharma-bliss of the Mahayana pure land.

Thus, Subhuti! All great bodhisattvas are able to dwell in pure and magnificently adorned Buddha-lands. By dwelling in such pure and magnificently adorned lands, those sentient beings have no doubts concerning any dharma. They do not give rise to any discriminating doubts, such as: “This is a mundane dharma; this is a supramundane dharma; this is a contaminated dharma; this is an uncontaminated dharma; this is a conditioned dharma; this is an unconditioned dharma.” Because of these causes and conditions, those sentient beings will certainly attain unsurpassed, perfect enlightenment.

Subhuti! Such are the characteristics and virtues of a pure and magnificently adorned Buddha-land.

Fascicle 476

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