Mahaprajnaparamita_v415 – Shurangama Temple

THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 415
Chapter 17: MINDFULNESS FOUNDATIONS? (2)

Furthermore, Subhūti, the characteristics of the Great Vehicle of a Great Bodhisattva are the four bases of spiritual powers. What are the four?

Subhūti, first, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means, cultivates the samādhi of desire, the basis of spiritual powers perfected through the abandonment of conditioned activity, relying on separation, relying on non-defilement, relying on cessation, and directing relinquishment toward dedication; second, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means, cultivates the samādhi of diligence, the basis of spiritual powers perfected through the abandonment of conditioned activity, relying on separation, relying on non-defilement, relying on cessation, and directing relinquishment toward dedication; third, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means, cultivates the samādhi of mind, the basis of spiritual powers perfected through the abandonment of conditioned activity, relying on separation, relying on non-defilement, relying on cessation, and directing relinquishment toward dedication; and fourth, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means, cultivates the samādhi of contemplation, the basis of spiritual powers perfected through the abandonment of conditioned activity, relying on separation, relying on non-defilement, relying on cessation, and directing relinquishment toward dedication—then, Subhūti, you should know that these are the characteristics of the Great Vehicle of a Great Bodhisattva.

Furthermore, Subhūti, the characteristics of the Great Vehicle of a Great Bodhisattva are the five faculties. What are the five?

Subhūti, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means to cultivate the

faculty of faith,
the faculty of diligence,
the faculty of mindfulness,
the faculty of concentration,
and the faculty of wisdom

Then, Subhūti, you should know that these are the characteristics of the Great Vehicle of a Great Bodhisattva.

Furthermore, Subhūti, the characteristics of the Great Vehicle of a Great Bodhisattva are the five powers. What are the five?

Subhūti, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means to cultivate:

The power of faith,
the power of diligence,
the power of mindfulness,
the power of concentration,
and the power of wisdom

Then, Subhūti, you should know that these are the characteristics of the Great Vehicle of a Great Bodhisattva.

Furthermore, Subhūti, the characteristics of the Great Vehicle of a Great Bodhisattva are the seven factors of enlightenment. What are the seven?

Subhūti, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means to cultivate the mindfulness factor of enlightenment, the investigation-of-dharmas factor of enlightenment, the diligence factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, and the equanimity factor of enlightenment, relying on separation, relying on non-defilement, relying on cessation, and directing relinquishment toward dedication—then, Subhūti, you should know that these are the characteristics of the Great Vehicle of a Great Bodhisattva.

Furthermore, Subhūti, the characteristics of the Great Vehicle of a Great Bodhisattva are the eight factors of the Noble Path. What are the eight?

Subhūti, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means to cultivate Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration, relying on separation, relying on non-defilement, relying on cessation, and directing relinquishment toward dedication—then, Subhūti, you should know that these are the characteristics of the Great Vehicle of a Great Bodhisattva.

Furthermore, Subhūti, the characteristics of the Great Vehicle of a Great Bodhisattva are the three samādhis. What are the three?

Subhūti:

First, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means, contemplates that the self-characteristics of all dharmas are empty, and whose mind abides therein, is called the liberation gate of Emptiness, also called the samādhi of Emptiness;
Second, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means, contemplates that the self-characteristics of all dharmas are empty and therefore have no characteristics, and whose mind abides therein, is called the liberation gate of Signlessness, also called the samādhi of Signlessness;
Third, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, uses non-attainment as the means, contemplates that the self-characteristics of all dharmas are empty and therefore have no aspirations, and whose mind abides therein, is called the liberation gate of Wishlessness, also called the samādhi of Wishlessness—then, Subhūti, you should know that these are the characteristics of the Great Vehicle of a Great Bodhisattva.

Furthermore, Subhūti, the characteristics of the Great Vehicle of a Great Bodhisattva are the eleven knowledges. What are the eleven? They are:

Dharma Knowledge,
Class Knowledge,
Knowledge of Others’ Minds,
Conventional Knowledge,
Knowledge of Suffering,
Knowledge of Origination,
Knowledge of Cessation,
Knowledge of the Path,
Knowledge of Exhaustion,
Knowledge of Non-arising,
Knowledge According to Explanation.

-What is Dharma Knowledge?

Subhūti, that wisdom which, using non-attainment as the means, knows the differing characteristics of the five aggregates—this is Dharma Knowledge.

-What is Class Knowledge?

Subhūti, that wisdom which, using non-attainment as the means, knows that the eye up to the mind, and forms up to dharmas, are all impermanent—this is Class Knowledge.

-What is Knowledge of Others’ Minds?

Subhūti, that wisdom which, using non-attainment as the means, clearly knows without obstruction the mental dharmas and mental factors of other sentient beings—this is Knowledge of Others’ Minds.

-What is Conventional Knowledge?

Subhūti, that wisdom which, using non-attainment as the means, knows the differing practices of sentient beings—this is Conventional Knowledge.

-What is Knowledge of Suffering?

Subhūti, that wisdom which, using non-attainment as the means, knows that suffering should not arise—this is Knowledge of Suffering.

-What is Knowledge of Origination?

Subhūti, that wisdom which, using non-attainment as the means, knows that origination should be completely abandoned—this is Knowledge of Origination.

-What is Knowledge of Cessation?

Subhūti, that wisdom which, using non-attainment as the means, knows that cessation should be realized—this is Knowledge of Cessation.

-What is Knowledge of the Path?

Subhūti, that wisdom which, using non-attainment as the means, knows that the Path should be cultivated—this is Knowledge of the Path.

-What is Knowledge of Exhaustion?

Subhūti, that wisdom which, using non-attainment as the means, knows that greed, hatred, and delusion have been exhausted—this is Knowledge of Exhaustion.

-What is Knowledge of Non-arising?

Subhūti, that wisdom which, using non-attainment as the means, knows that the realms of existence will never arise again—this is Knowledge of Non-arising.

-What is Knowledge According to Explanation?

Subhūti, the wisdom of the Tathāgata’s knowledge of all aspects is Knowledge According to Explanation.

Subhūti, you should know that these are the characteristics of the Great Vehicle of a Great Bodhisattva.

Furthermore, Subhūti, the characteristics of the Great Vehicle of a Great Bodhisattva are the three faculties:

The faculty of one who has not yet known but is about to know.
The faculty of one who has known.
The faculty of one who has fully known.

What is the Faculty of Knowing What Is Yet to Be Known?
O Subhūti, those learners who, with regard to the Noble Truths, have not yet directly realized them, and possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom—these are the Faculty of Knowing What Is Yet to Be Known.

What is the Faculty of What Has Been Known?
O Subhūti, those learners who, with regard to the Noble Truths, have already directly realized them, and possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom—these are the Faculty of What Has Been Known.

What is the Faculty of Complete Knowing?
O Subhūti, those beyond learning, whether Arhats, Pratyekabuddhas, Great Bodhisattvas who have dwelt on the ten grounds, or Tathāgatas, Arhats, Fully Enlightened Ones, who possess the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom—these are the Faculty of Complete Knowing.

O Subhūti, if these three faculties use non-attainment as their skillful means, one should know that they are the marks of the Great Vehicle of Great Bodhisattvas.

Furthermore, O Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the three samādhis. What are the three? The first is the samādhi with examination and investigation; the second is the samādhi without examination but with investigation; the third is the samādhi without examination and without investigation.

What is the samādhi with examination and investigation?
O Subhūti, if, having abandoned sensual desires and unwholesome evil dharmas, one has examination and investigation, and with the joy and bliss born of seclusion from desire, enters and completely abides in the first meditative absorption, that is the samādhi with examination and investigation.

What is the samādhi without examination but with investigation?
O Subhūti, the intermediate concentration between the first and second meditative absorptions is the samādhi without examination but with investigation.

What is the samādhi without examination and without investigation?
O Subhūti, from the second meditative absorption up to the sphere of neither perception nor non-perception, these are the samādhis without examination and without investigation.

O Subhūti, if these three dharmas use non-attainment as their skillful means, one should know that they are the marks of the Great Vehicle of Great Bodhisattvas.

Furthermore, O Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the ten recollections. What are the ten? They are recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of morality, recollection of generosity, recollection of the devas, recollection of tranquility, recollection of inhalation and exhalation, recollection of the body, and recollection of death.

O Subhūti, if these ten dharmas use non-attainment as their skillful means, one should know that they are the marks of the Great Vehicle of Great Bodhisattvas.

Furthermore, O Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the wholesome dharmas: the four meditative absorptions, the four immeasurables, the four formless concentrations, the eight liberations, and the nine successive concentrations. If they use non-attainment as their skillful means, one should know that they are the marks of the Great Vehicle of Great Bodhisattvas.

Furthermore, O Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the ten powers of the Tathāgata. What are the ten?

O Subhūti,

First, by using non-attainment as a skillful means, one truly knows and understands all dharmas of cause and effect, including the characteristics of what is possible and impossible.
Second, by using non-attainment as a skillful means, one truly knows the karmic results and causes and effects of different sentient beings in the past, future, and present.
Third, by using non-attainment as a skillful means, one truly knows that the world is not a single realm but has various kinds of characteristics of realms.
Fourth, by using non-attainment as a skillful means, one truly knows that sentient beings do not have only one kind of understanding, but many different kinds of understanding.
Fifth, by using non-attainment as a skillful means, one truly knows the superior and inferior faculties of sentient beings.
Sixth, by using non-attainment as a skillful means, one truly knows the modes of conduct that pervade everywhere.
Seventh, by using non-attainment as a skillful means, one truly knows the faculties, powers, factors of enlightenment, liberations, meditative absorptions, concentrations, and higher knowledges of sentient beings, with their differences in defilement and purity.
Eighth, by using non-attainment as a skillful means, one truly knows that sentient beings possess immeasurable differences in their former lives.
Ninth, by using non-attainment as a skillful means, one truly knows that sentient beings possess immeasurable differences in their modes of birth and death.
Tenth, by using non-attainment as a skillful means, one truly knows that the outflows have been completely destroyed, that one has attained liberation of mind free from outflows and liberation through wisdom free from outflows, and that in this very life one personally realizes and completely abides in this state. One knows truly: “My birth has been exhausted, the holy life has been established, what needed to be done has been done, and there will be no further existence.” O Subhūti, one should know that this is the mark of the Great Vehicle of Great Bodhisattvas.

Furthermore, O Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the four fearlessnesses. What are the four?

O Subhūti, a Bodhisattva, using non-attainment as a skillful means, declares: “I am the Fully Enlightened One.” If any Śramaṇa, Brāhmaṇa, god, Māra, Brahmā, or any other being in the world, relying on the teachings, raises a question that causes me to think, “This Dharma is not perfect enlightenment,” then regarding that doubt, I clearly see that it has no basis. Because I see that the doubt has no basis, I become secure and abide in a place without worry or fear. I proclaim myself to be in the position of the Great Sage, roar the lion’s roar in the midst of the great assembly, and turn the wheel of the wondrous Dharma. That Dharma wheel is pure, true, and unsurpassed, and no Śramaṇa, Brāhmaṇa, god, Māra, Brahmā, or other being in the world can turn it. This is the first.
O Subhūti, a Bodhisattva, using non-attainment as a skillful means, declares: “I have completely cut off all outflows.” If any Śramaṇa, Brāhmaṇa, god, Māra, Brahmā, or other being in the world, relying on the teachings, raises a question that causes me to think, “Such outflows have not yet been completely cut off,” then regarding that doubt, I clearly see that it has no basis. Because I see that the doubt has no basis, I become secure and abide in a place without worry or fear. I proclaim myself to be in the position of the Great Sage, roar the lion’s roar in the midst of the great assembly, and turn the wheel of the wondrous Dharma. That Dharma wheel is pure, true, and unsurpassed, and no Śramaṇa, Brāhmaṇa, god, Māra, Brahmā, or other being in the world can turn it. This is the second.
O Subhūti, a Bodhisattva, using non-attainment as a skillful means, teaches the Dharma of obstacles to the path for disciples. If any Śramaṇa, Brāhmaṇa, god, Māra, Brahmā, or other being in the world, relying on the teachings, raises a question that causes me to think, “Practicing this Dharma cannot obstruct the path,” then regarding that doubt, I clearly see that it has no basis. Because I see that the doubt has no basis, I become secure and abide in a place without worry or fear. I proclaim myself to be in the position of the Great Sage, roar the lion’s roar in the midst of the great assembly, and turn the wheel of the wondrous Dharma. That Dharma wheel is pure, true, and unsurpassed, and no Śramaṇa, Brāhmaṇa, god, Māra, Brahmā, or other being in the world can turn it. This is the third.
O Subhūti, a Bodhisattva, using non-attainment as a skillful means, teaches the Dharma that eliminates suffering for disciples. If any Śramaṇa, Brāhmaṇa, god, Māra, Brahmā, or other being in the world, relying on the teachings, raises a question that causes me to think, “This path of practice cannot end suffering,” then regarding that doubt, I clearly see that it has no basis. Because I see that the doubt has no basis, I become secure and abide in a place without worry or fear. I proclaim myself to be in the position of the Great Sage, roar the lion’s roar in the midst of the great assembly, and turn the wheel of the wondrous Dharma. That Dharma wheel is pure, true, and unsurpassed, and no Śramaṇa, Brāhmaṇa, god, Māra, Brahmā, or other being in the world can turn it. This is the fourth.

O Subhūti, you should know that this is the mark of the Great Vehicle of Great Bodhisattvas.

Furthermore, O Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the four unobstructed knowledges. What are the four? First is unobstructed knowledge of meaning; second is unobstructed knowledge of Dharma; third is unobstructed knowledge of expression; fourth is unobstructed knowledge of eloquence.

O Subhūti, if these four unobstructed knowledges use non-attainment as a skillful means, one should know that they are the marks of the Great Vehicle of Great Bodhisattvas.

Furthermore, O Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are the eighteen unique qualities of the Buddha. What are the eighteen?

O Subhūti, they are that all Tathāgatas, Arhats, Fully Enlightened Ones are

always free from mistakes, never hasty;
their speech is not mixed or confused,
their mindfulness is not varied,
their perceptions are not unstable,
their minds do not choose and reject,
their aspiration does not decline,
their diligence does not decline,
their mindfulness does not decline,
their wisdom does not decline,
their liberation does not decline,
their knowledge does not decline.
and vision of liberation does not decline.
All bodily actions have wisdom as their leader and follow wisdom;
all verbal actions have wisdom as their leader and follow wisdom;
all mental actions have wisdom as their leader and follow wisdom.
Regarding the knowledge and vision arising in the past, there is no attachment or obstruction;
regarding the knowledge and vision arising in the future, there is no attachment or obstruction;
regarding the knowledge and vision arising in the present, there is no attachment or obstruction.

O Subhūti, none of these eighteen unique qualities of the Buddha exist without using non-attainment as their skillful means. One should know that they are the marks of the Great Vehicle of Great Bodhisattvas.

Furthermore, O Subhūti, the marks of the Great Vehicle of Great Bodhisattvas are all dhāraṇī gateways. What are all dhāraṇī gateways? They are the equality of the nature of letters, the equality of the nature of language, and entering the gateways of letters. What is the equality of the nature of letters, the equality of the nature of language, and entering the gateways of 42 letters?

A, Ra, Ba, Giả, Na
Lã, Đả, Bà, Đồ, Sa
Phược, Đá, Dã, Sắc-Tra, Ca,
Sa, Mạ, Già, Tha, Xã,

Toả, Đà, Xa, Khư, Xoa,
Sa-Đa, Nhương, Hạt-Lã-Đa, Bà, Xa,
Sa-Ma, Ha Bà, Tha, Già, Tra,
Nã, Sa-Phã, Sa-Ca, Dã-Ta, Thất Giả,

Sá, Đà

Venerable Subhūti, which Great Bodhisattva, when practicing the Perfection of Prajñā, uses non-attainment as the means,

Enters the syllable-gate “A,” and realizes that all dharmas are originally unborn;
Enters the syllable-gate “Ra,” and realizes that all dharmas are far removed from defilement and impurity;
Enters the syllable-gate “Ba,” and realizes the supreme meaning teachings of all dharmas;
Enters the syllable-gate “Giả,” and realizes that all dharmas have no birth and death;
Enters the syllable-gate “Na,” and realizes that all dharmas are free from names and characteristics, without gain or loss;

Enters the syllable-gate “Lã,” and realizes that all worldly-transcending dharmas, whenever one delights in conditions attached to branches and twigs, will forever be harmed;
Enters the syllable-gate “Đã,” and realizes that all dharmas are subdued and tranquil, suchness, equal, and without discrimination;
Enters the syllable-gate “Bà,” and realizes that all dharmas are free from bondage and liberated;
Enters the syllable-gate “Đồ,” and realizes that all dharmas are free from heat, arrogance, and defilement, attaining purity;
Enters the syllable-gate “Sa,” and realizes that all dharmas are unobstructed;

Enters the syllable-gate “Phược,” and realizes that all dharmas cut off the path of speech;
Enters the syllable-gate “Đá,” and realizes that all dharmas are unmoving suchness;
Enters the syllable-gate “Dã,” and realizes that all dharmas, as they truly are, are unborn;
Enters the syllable-gate “Sắc-Tra,” and realizes that all dharmas’ controlled and preserved characteristics cannot be grasped;
Enters the syllable-gate “Ca,” and realizes that the creator of all dharmas cannot be grasped;

Enters the syllable-gate “Sa,” and realizes that the nature of time in all dharmas is equal and cannot be grasped;
Enters the syllable-gate “Ma,” and realizes that the nature of attachment to “mine” in all dharmas cannot be grasped;
Enters the syllable-gate “Già,” and realizes that the nature of attachment to actions in all dharmas cannot be grasped;
Enters the syllable-gate “Tha,” and realizes that the nature of the places of dependence in all dharmas cannot be grasped;
Enters the syllable-gate “Xã,” and realizes that the arising of subject and object in all dharmas cannot be grasped;

Enters the syllable-gate “Toả,” and realizes that the nature of stability in all dharmas cannot be grasped;
Enters the syllable-gate “Đá,” and realizes that the nature of grasping all realms in all dharmas cannot be grasped;
Enters the syllable-gate “Xa,” and realizes that the nature of tranquility in all dharmas cannot be grasped;
Enters the syllable-gate “Khư,” and realizes that the nature of all dharmas is like empty space and cannot be grasped;
Enters the syllable-gate “Xoa,” and realizes that the nature of the exhaustion of all dharmas cannot be grasped;

Enters the syllable-gate “Sa-Đa,” and realizes that the nature of all dharmas of abiding places, non-places, causes the nature of non-motion and non-transformation and cannot be grasped;
Enters the syllable-gate “Nhưỡng,” and realizes that the knowing nature of all dharmas cannot be grasped;
Enters the syllable-gate “Hạt-Lã-Đa,” and realizes that the nature of attachment to meaning in all dharmas cannot be grasped;
Enters the syllable-gate “Bà,” and realizes that the nature capable of destruction in all dharmas cannot be grasped;
Enters the syllable-gate “Xa,” and realizes that the nature of desire to conceal in all dharmas cannot be grasped;

Enters the syllable-gate “Sa-Ma,” and realizes that the nature capable of recollection in all dharmas cannot be grasped;
Enters the syllable-gate “Ha-Bà,” and realizes that the nature capable of being named in all dharmas cannot be grasped;
Enters the syllable-gate “Tha,” and realizes that the strong nature of all dharmas cannot be grasped;
Enters the syllable-gate “Già,” and realizes that the perfectly equal nature of all dharmas cannot be grasped;
Enters the syllable-gate “Tra,” and realizes that the accumulative nature of all dharmas cannot be grasped;

Enters the syllable-gate “Nã,” and realizes that all dharmas are free from disputes and disturbances, without coming, going, walking, standing, sitting, or lying, and cannot be grasped;
Enters the syllable-gate “Sa-Phả,” and realizes that the fully pervading fruition of all dharmas cannot be grasped;
Enters the syllable-gate “Sa-Ca,” and realizes that the accumulating and gathering nature of all dharmas cannot be grasped;
Enters the syllable-gate “Dã-Ta,” and realizes that the nature of aging characteristics in all dharmas cannot be grasped;
Enters the syllable-gate “Thất Giả,” and realizes that the accumulation of traces in all dharmas cannot be grasped;

Enters the syllable-gate “Sá,” and realizes that the nature of mutual driving away in all dharmas cannot be grasped;
Enters the syllable-gate “Đà,” and realizes that the ultimate locations of all dharmas cannot be grasped.

O Subhūti, this gateway of the 42 letters can lead to realization of the ultimate emptiness of Dharma. Apart from these letters, expressions of the emptiness of dharmas cannot be grasped either. Why? Because the meanings of these letters cannot be spoken, cannot be pointed out, cannot be written down or retained, cannot be seized, and cannot be observed, because they are free from all characteristics.

O Subhūti, just as space is the basis upon which all things depend, so too are these gateways of letters. The meaning of emptiness of all dharmas becomes manifest only by relying upon these gateways.

O Subhūti, entering the first letter “A”… is called entering the gateways of letters.

O Subhūti, if Great Bodhisattvas, regarding entry into these gateways of letters, obtain skillful wisdom, then in all spoken language and sounds that are expressed, they encounter no obstruction. They are able to realize the equality of the nature of emptiness of all dharmas and become skillful in all language and sounds.

O Subhūti, any Great Bodhisattva who can hear, understand the characteristics and meanings of such gateways of letters, retain them after hearing them, recite and thoroughly master them, and explain them to others without seeking fame, gain, offerings, or respect, thereby obtains twenty superior merits. What are the twenty?

They are: attaining excellent memory; attaining noble shame; attaining enduring strength; attaining the Dharma directed toward practice; attaining superior awakening; attaining superior wisdom; attaining unobstructed eloquence; attaining dhāraṇī gateways; attaining freedom from doubt; not giving rise to hatred or attachment toward favorable or unfavorable language; abiding in equality without high or low distinctions; speaking skillfully to sentient beings; attaining skillful knowledge of aggregates, skillful knowledge of elements, skillful knowledge of sense bases, skillful knowledge of truths, skillful knowledge of dependent origination, skillful knowledge of causes, skillful knowledge of conditions, skillful knowledge of dharmas; attaining skillful wisdom regarding superior and inferior faculties; attaining skillful wisdom knowing the minds of others; attaining skillful wisdom concerning astrology and calendars; attaining skillful wisdom of the divine ear; attaining skillful wisdom of recollection of former lives; attaining skillful wisdom of supernatural powers; attaining skillful wisdom of birth and death; attaining skillful wisdom of exhaustion of outflows; attaining skillful wisdom regarding the places and non-places of phenomena; attaining skillful wisdom of coming and going; and attaining skillful knowledge of the rules of dignified conduct.

O Subhūti, these are the twenty superior merits.

O Subhūti, when Great Bodhisattvas practice the Perfection of Wisdom, using non-attainment as a skillful means, they obtain such dhāraṇī gateways. One should know that these are the marks of the Great Vehicle of Great Bodhisattvas.

**Chapter 18: Cultivating the Grounds (1)**

Furthermore, O Subhūti, you asked how one knows that a Great Bodhisattva has aroused the aspiration toward the Great Vehicle. A Great Bodhisattva who, while practicing the six perfections, proceeds from one ground to another ground—by this means one knows that the Great Bodhisattva has aroused the aspiration toward the Great Vehicle.

How does a Great Bodhisattva, while practicing the Perfection of Wisdom, proceed from one ground to another ground?

Venerable Subhūti, the Great Bodhisattva knows that all dharmas do not come from anywhere, nor do they go anywhere. Why is this? Venerable Subhūti, because all dharmas neither depart nor arrive, have no place of origin and no place of destination, because those dharmas do not undergo transformation or decay.

Venerable Subhūti, any Great Bodhisattva who, with regard to origin and destination, does not rely upon them and does not conceptualize them, although cultivating and developing the practices of the stages, does not perceive those stages; this is the Great Bodhisattva who, while practicing the six pāramitās, proceeds from one stage to another.

How does the Great Bodhisattva cultivate and develop the practices of the stages?

Venerable Subhūti, when the Great Bodhisattvas abide in the First Ground, they should skillfully cultivate and develop the ten superior practices. What are the ten?

Using non-attainment as the means, cultivate and develop the practice of increasing joyful intention, because the characteristics of benefit cannot be grasped.
Using non-attainment as the means, cultivate and develop the practice of having an equal mind toward all sentient beings, because all sentient beings cannot be grasped.
Using non-attainment as the means, cultivate and develop the practice of generosity, because the giver, the receiver, and the thing given cannot be grasped.
Using non-attainment as the means, cultivate and develop the practice of drawing near virtuous friends, because one does not cling to virtuous friends.
Using non-attainment as the means, cultivate and develop the practice of seeking the Dharma, because the dharmas sought cannot be grasped.
Using non-attainment as the means, cultivate and develop the practice of always wishing to leave home, because abandoning the household cannot be grasped.
Using non-attainment as the means, cultivate and develop the practice of delighting in the Buddha-body, because the good causes following one another cannot be grasped.
Using non-attainment as the means, cultivate and develop the practice of proclaiming the teachings of the Dharma, because discriminating among dharmas cannot be grasped.
Using non-attainment as the means, cultivate and develop the practice of breaking pride and arrogance, because the flourishing of all dharmas cannot be grasped.
Using non-attainment as the means, cultivate and develop the practice of truthful speech, because all words and expressions cannot be grasped.

Venerable Subhūti, when the Great Bodhisattvas abide in the First Ground, they should skillfully cultivate and develop these ten superior practices.

Furthermore, Venerable Subhūti, when the Great Bodhisattvas abide in the Second Ground, they should contemplate and cultivate eight dharmas, causing them to quickly attain completion. What are the eight?

Pure morality.
Knowing kindness and repaying kindness.
Abiding in the power of patience.
Receiving and accepting great joy.
Not abandoning sentient beings.
Always giving rise to great compassion.
Toward teachers and elders, bringing forth a mind of faith and respect, serving and making offerings to them as one would serve and make offerings to the Buddhas.
Diligently seeking and cultivating the pāramitā teachings.

Venerable Subhūti, when the Great Bodhisattvas abide in the Second Ground, they should contemplate and train in these eight dharmas so that they may quickly attain completion.

Furthermore, Venerable Subhūti, when the Great Bodhisattvas abide in the Third Ground, they should abide in five dharmas. What are the five?

Diligently seeking extensive hearing and never becoming weary, while not clinging to the words and letters of the teachings heard.
With an undefiled mind, constantly practicing Dharma-giving; although teaching and transforming many beings, not becoming self-arrogant.
Adorning pure lands and planting roots of virtue; although dedicating them, not becoming self-arrogant.
For the sake of teaching and transforming sentient beings, although not becoming weary of boundless birth and death, not becoming arrogant or negligent.
Although abiding in shame and moral conscience, not clinging to them.

Venerable Subhūti, when the Great Bodhisattvas abide in the Third Ground, they should always abide in these five dharmas.

Furthermore, Venerable Subhūti, when the Great Bodhisattvas abide in the Fourth Ground, they should uphold and not abandon ten dharmas. What are the ten?

Living in seclusion and never abandoning it.
Always delighting in having few desires.
Always delighting in knowing contentment.
Always abandoning the merit of Dhūta practices.
Toward all training precepts, always not relinquishing them.
Toward all sensual pleasures, giving rise to profound weariness.
Always delighting in generating a mind that accords with quiescence.
Renouncing all possessions.
A mind that does not become dull or stagnant.
Toward all possessions, always having no attachment or longing.

Venerable Subhūti, when the Great Bodhisattvas abide in the Fourth Ground, they should uphold and not abandon these ten dharmas. Furthermore, Venerable Subhūti, when the Great Bodhisattvas abide in the Fifth Ground, they should stay away from ten dharmas. What are the ten?

They should stay away from dwelling in households.
They should stay away from bhikṣuṇīs.
They should stay away from stingy households.
They should stay away from gatherings filled with disputes and anger.
They should stay away from praising themselves and criticizing others.
They should stay away from the ten unwholesome karmic actions.
They should stay away from excessive arrogance.
They should stay away from inverted views.
They should stay away from doubt and hesitation.
They should stay away from greed, anger, and delusion.

Venerable Subhūti, when the Great Bodhisattvas abide in the Fifth Ground, they should always stay away from these ten dharmas.

Furthermore, Venerable Subhūti, when the Great Bodhisattvas abide in the Sixth Ground, they should perfect six dharmas. What are the six? They are the six pāramitās, namely generosity through prajñā. They should also stay away from six dharmas. What are the six?

The mind of a Śrāvaka.
The mind of a Pratyekabuddha.
An impatient and agitated mind.
A mind that is unhappy and annoyed when seeing beggars arrive.
A sorrowful and attached mind when giving up possessions.
A mind that seeks to deceive those who come to request something.

Venerable Subhūti, when the Great Bodhisattvas abide in the Sixth Ground, they should always perfect the six previously mentioned dharmas and should stay away from the six dharmas mentioned afterward.

Furthermore, Venerable Subhūti, when the Great Bodhisattvas abide in the Seventh Ground, they should stay away from twenty dharmas. What are the twenty?

They should stay away from grasping at the self, up to grasping at views.
Should abandon attachment to annihilationism.
Should abandon attachment to eternalism.
Should abandon attachment to characteristics.
Should abandon attachment to views.
Should abandon attachment to name and form.
Should abandon attachment to aggregates.
Should abandon attachment to sense spheres.
Should abandon attachment to elements.
Should abandon attachment to truths.
Should abandon attachment to dependent origination.
Should abandon attachment and clinging within the three realms.
Should abandon attachment to all phenomena.
Should abandon attachment to all phenomena as being according to principle or not according to principle.
Should abandon views dependent on the Buddha.
Should abandon views dependent on the Dharma.
Should abandon views dependent on the Sangha.
Should abandon views dependent on precepts.
Should abandon views dependent on emptiness.
Should abandon aversion to and fear of the nature of emptiness.

Furthermore, one should perfect twenty dharmas. What are the twenty?

One should perfect the realization of Emptiness.
One should perfect the realization of Signlessness.
One should perfect the understanding of Wishlessness.
One should perfect the threefold purity.
One should perfect compassion for sentient beings and non-attachment toward sentient beings.
One should perfect seeing all phenomena as equal and not cling to this.
One should perfect seeing all sentient beings as equal and not cling to this.
One should perfect the realization of the meaning of ultimate truth and not cling to it.
One should perfect the wisdom of the patient acceptance of non-arising.
One should perfect the teaching of the meaning of all phenomena as having a single characteristic.
One should perfect the elimination of discrimination.
One should perfect the abandonment of all perceptions.
One should perfect the abandonment of all views.
One should perfect the abandonment of afflictions.
One should perfect the foundation of calm abiding and insight meditation.
One should perfect the disciplining of the nature of the mind.
One should perfect the tranquility of the nature of the mind.
One should perfect the unobstructed nature of wisdom.
One should perfect the absence of attachment and defilement.
One should perfect the ability to go according to one’s wishes to Buddha realms and manifest one’s own body within the assemblies of Buddhas.

O Subhūti, when the great Bodhisattvas abide on the Seventh Ground, they should constantly abandon the twenty dharmas mentioned above and should perfect the twenty dharmas mentioned afterward.

Furthermore, O Subhūti, when the great Bodhisattvas abide on the Eighth Ground, they should perfect four dharmas. What are the four?

They should perfect the clear understanding of the mental activities of all sentient beings.
Should perfect mastery of all supernatural powers.
Should perfect the seeing of the buddha fields and, like one’s own seeing, adorn the buddha fields.
Should perfect the service, offerings, and worship of all Buddhas, the World-Honored Ones, and contemplate the Tathāgata’s body according to reality.

O Subhūti, when the great Bodhisattvas abide on the Eighth Ground, they should strive to perfect these four dharmas.

Furthermore, O Subhūti, when the great Bodhisattvas abide on the Ninth Ground, they should perfect four dharmas. What are these four?

They should perfect the wisdom of superior and inferior faculties.
They should perfect the adornment and purification of the Buddha fields.
They should perfect the illusory-like samādhi of equality and constantly enter all meditative absorptions.
They should perfect entering various realms and manifesting transformed bodies according to the roots of virtue of sentient beings that have been matured.

O Subhūti, when the great Bodhisattvas abide on the Ninth Ground, they should strive to perfect these four dharmas.
Furthermore, O Subhūti, when the great Bodhisattvas abide on the Tenth Ground, they should perfect twelve dharmas. What are these twelve?

They should perfect the receiving and maintaining of great vows in limitless realms, causing all great vows according to one’s aspirations to be accomplished.
They should perfect the wisdom of sounds according to the different assemblies of devas, nāgas, yakṣas, and others…
They should perfect unobstructed eloquence.
They should perfect complete entry into the womb.
They should perfect complete birth.
They should perfect complete family lineage.
They should perfect complete noble clan.
They should perfect complete retinue.
They should perfect complete physical birth.
They should perfect complete renunciation and leaving home.
They should perfect the complete adornment of the Bodhi tree.
They should perfect the complete accomplishment of all merits and virtues.

O Subhūti, when the great Bodhisattvas abide on the Tenth Ground, they should strive to perfect these twelve dharmas.
O Subhūti, you should know that any great Bodhisattva who has already abided on the Tenth Ground should be said to be no different from the Tathāgatas.

How does a great Bodhisattva use non-attainment as a skillful means to cultivate the karma of increasing joyful intention?

O Subhūti, any great Bodhisattva who, with attention corresponding to the wisdom of omniscience, cultivates all superior roots of virtue—that is a great Bodhisattva who uses non-attainment as a skillful means to cultivate the karma of increasing joyful intention.

How does a great Bodhisattva use non-attainment as a skillful means to cultivate the karma of equal mind toward all sentient beings?

O Subhūti, any great Bodhisattva who, with attention corresponding to the wisdom of omniscience, gives rise to the four immeasurable minds of loving-kindness, compassion, joy, and equanimity—that is a great Bodhisattva who uses non-attainment as a skillful means to cultivate the karma of an equal mind toward all sentient beings.

How does a great Bodhisattva use non-attainment as a skillful means to cultivate the karma of giving?

O Subhūti, any great Bodhisattva who practices giving toward all sentient beings without discrimination—that is a great Bodhisattva who uses non-attainment as a skillful means to cultivate the karma of giving.

How does a great Bodhisattva use non-attainment as a skillful means to cultivate the karma of drawing near virtuous friends?

O Subhūti, any great Bodhisattva who sees virtuous friends encouraging sentient beings to cultivate the wisdom of omniscience, and then draws near, respects, makes offerings to, honors, praises, inquires from, receives, and upholds the correct Dharma from them, serving day and night without a mind of weariness or laziness—that is a great Bodhisattva who uses non-attainment as a skillful means to cultivate the karma of drawing near virtuous friends.

How does a great Bodhisattva use non-attainment as a skillful means to cultivate the karma of seeking Dharma?

O Subhūti, any great Bodhisattva who, with attention corresponding to the wisdom of omniscience, diligently seeks the unsurpassed Correct Dharma of the Tathāgata and does not fall into the states of Śrāvakas or Pratyekabuddhas—that is a great Bodhisattva who uses non-attainment as a skillful means to cultivate the karma of seeking Dharma.

How does a great Bodhisattva use non-attainment as a skillful means to cultivate the karma of always delighting in leaving home?

O Subhūti, any great Bodhisattva who, regarding all dwelling places, constantly feels disgust toward noisy, complicated, unpleasant household life as if it were a prison, and constantly delights in the pure Buddha Dharma, the peaceful and unconditioned life of renunciation, which is like space, unobstructed—that is a great Bodhisattva who uses non-attainment as a skillful means to cultivate the karma of always delighting in leaving home.

How does a great Bodhisattva use non-attainment as a skillful means to cultivate the karma of delighting in the Buddha’s body?

O Subhūti, any great Bodhisattva who, once seeing the form and appearance of the Buddha, until attaining the wisdom of omniscience, never abandons the intention of recollecting the Buddha—that is a great Bodhisattva who uses non-attainment as a skillful means to cultivate the karma of delighting in the Buddha’s body.

How does a great Bodhisattva use non-attainment as a skillful means to cultivate the karma of proclaiming the Dharma teachings?

O Subhūti, any great Bodhisattva who, while the Buddha is alive and after His Nirvāṇa, for the sake of sentient beings, proclaims the Dharma teachings that are good in the beginning, middle, and end, skillful in meaning and expression, pure, complete, undefiled, and leading to the holy life—that is, from the Sūtras up to the treatises—that is a great Bodhisattva who uses non-attainment as a skillful means to cultivate the karma of proclaiming the Dharma teachings.

How does a great Bodhisattva use non-attainment as a skillful means to cultivate the karma of eliminating pride?

O Subhūti, any great Bodhisattva who constantly holds humility in mind, subdues the mind of pride, and therefore does not arise in a lowly family—that is a great Bodhisattva who uses non-attainment as a skillful means to cultivate the karma of eliminating pride.

How does a great Bodhisattva use non-attainment as a skillful means to cultivate the karma of speaking truthfully?

O Subhūti, those great Bodhisattvas who cultivate the practices of a great Bodhisattva speak according to their own understanding, and their words and actions correspond—that is a great Bodhisattva who uses non-attainment as a skillful means to cultivate the karma of speaking truthfully.

O Subhūti, when great Bodhisattvas abide on the First Ground, they should skillfully cultivate these ten superior karmas.

What is the pure precept of a great Bodhisattva?

O Subhūti, any great Bodhisattva who does not give rise to intentions of the Śrāvaka, Pratyekabuddha, or other violations of precepts that obstruct the Bodhi Dharma—that is the pure precept of a great Bodhisattva.

What is a great Bodhisattva who knows gratitude and repays kindness?

O Subhūti, any great Bodhisattva who, while practicing the superior conduct of a Bodhisattva, repays even a small kindness received from others with great gratitude, how much more so a great kindness—that is a great Bodhisattva who knows gratitude and repays kindness.

What is a great Bodhisattva abiding in the power of patience?

O Subhūti, any great Bodhisattva who, even if all sentient beings were to harm them, can remain without a mind of anger or a wish to harm them—that is a great Bodhisattva abiding in the power of patience.

What is the great and supreme joy attained by a great Bodhisattva?

O Subhūti, any great Bodhisattva who sees sentient beings practicing the three vehicles and, after they have accomplished them, feels greatly joyful—that is a great Bodhisattva who attains supreme great joy.

What is a great Bodhisattva who does not abandon sentient beings?

O Subhūti, any great Bodhisattva who wishes to universally help all sentient beings—that is a great Bodhisattva who does not abandon sentient beings.

What is a great Bodhisattva who gives rise to great compassion?

O Subhūti, any great Bodhisattva who, while practicing the superior conduct of a Bodhisattva, constantly thinks as follows:

“I benefit all sentient beings. Even if I must spend limitless, innumerable kalpas as numerous as the sands of the Ganges in the great hells, enduring severe suffering—being burned, boiled, cut, split, pierced, hung, crushed, or pounded—and undergo countless such sufferings, until I cause those sentient beings to rely upon the Buddha Vehicle and attain complete peace; even if all such realms of sentient beings become exhausted, my mind of great compassion will still not become lazy or abandoned.”

That is a great Bodhisattva who constantly gives rise to great compassion.

What is a great Bodhisattva who toward teachers and elders gives rise to faith and respect, inquires of them, serves and makes offerings to them as if serving the Buddhas?

O Subhūti, any great Bodhisattva who, because of seeking the unsurpassed enlightenment, respectfully and dutifully honors teachers and elders without attachment or regret—that is a great Bodhisattva who toward teachers and elders gives rise to faith and respect, inquires of them, serves and makes offerings to them as if serving the Buddhas.

What is a great Bodhisattva who diligently seeks to cultivate the Dharma of the Pāramitās?

O Subhūti, any great Bodhisattva who wholeheartedly seeks to learn all the Pāramitās and does not think of any other matters—that is a great Bodhisattva who diligently seeks to cultivate the Dharma of the Pāramitās.

O Subhūti, when the great Bodhisattvas abide on the Second Ground, they should contemplate and practice these eight dharmas so as to quickly perfect them.

What is a great Bodhisattva who diligently seeks extensive learning, is never weary of what has been heard, and does not cling to words?

O Subhūti, any great Bodhisattva who diligently exerts themselves and thinks:

“Whether in this Buddha field or in the worlds of the ten directions, all Tathāgatas, Worthy Ones, Fully Enlightened Ones, teach the Correct Dharma. I should listen to, uphold, recite, and cultivate it, ultimately making it complete without deficiency, while within that Correct Dharma I do not cling to words.”

That is a great Bodhisattva who diligently seeks extensive learning, is never weary, and does not cling to words regarding the Dharma that has been heard.

What is a great Bodhisattva who, with an undefiled mind, constantly practices Dharma giving, yet does not become arrogant despite teaching many?

O Subhūti, any great Bodhisattva who teaches the Correct Dharma to sentient beings and does not even dedicate this root of virtue toward their own attainment of Bodhi, much less seek anything else, and although they teach many beings do not consider themselves superior—that is a great Bodhisattva who, with an undefiled mind, constantly practices Dharma giving, yet does not become arrogant despite teaching many.

What is a great Bodhisattva who adorns pure lands, plants roots of virtue, and although dedicating them does not become arrogant?

O Subhūti, any great Bodhisattva who courageously and diligently cultivates roots of virtue in order to adorn Buddha fields and purify their own and others’ minds, yet does not become arrogant while doing so—that is a great Bodhisattva who adorns pure lands, plants roots of virtue, and although dedicating them does not become arrogant.

What is a great Bodhisattva who teaches sentient beings, although not weary of limitless saṃsāra, yet does not become proud or negligent?

O Subhūti, any great Bodhisattva who, wishing to teach all sentient beings, plants roots of virtue, adorns and purifies Buddha fields, and until the wisdom of omniscience is perfected, although undergoing the limitless hardships of saṃsāra does not become weary and does not become self-arrogant—that is a great Bodhisattva who teaches sentient beings, although not weary of limitless saṃsāra, yet does not become proud or negligent.

What is a great Bodhisattva who, although abiding in shame and conscience, does not cling?

O Subhūti, any great Bodhisattva who solely seeks unsurpassed Bodhi and, because of shame and conscience, never gives rise to intentions toward the Śrāvaka or Pratyekabuddha paths, yet does not cling to that either—that is a great Bodhisattva who, although abiding in shame and conscience, does not cling.

O Subhūti, when great Bodhisattvas abide on the Third Ground, they should constantly abide in these five dharmas.