THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 416
Chapter 18: CULTIVATING AND PURIFYING THE STAGES (2)
What does it mean that a Great Bodhisattva constantly dwells in and does not depart from secluded places?
O Subhūti, any Great Bodhisattva who diligently seeks unsurpassed right enlightenment, surpassing the fruits of the Śrāvakas and Pratyekabuddhas, is a Great Bodhisattva who constantly dwells in and does not depart from secluded places.
What does it mean that a Great Bodhisattva constantly delights in having few desires?
O Subhūti, any Great Bodhisattva who does not even seek the fruit of Bodhi for himself, much less seek worldly matters or the vehicles of the Two Vehicles, is a Great Bodhisattva who constantly delights in having few desires.
What does it mean that a Great Bodhisattva constantly delights in knowing contentment?
O Subhūti, any Great Bodhisattva who, solely for the purpose of attaining the wisdom of omniscience, has no attachment to other matters, is a Great Bodhisattva who constantly delights in knowing contentment.
What does it mean that a Great Bodhisattva constantly does not depart from the merit of Dhūta practices?
O Subhūti, any Great Bodhisattva who constantly gives rise to patient endurance and carefully observes the profound teachings of Dharma is a Great Bodhisattva who constantly does not depart from the merit of Dhūta practices.
What does it mean that a Great Bodhisattva never abandons the trainings?
O Subhūti, any Great Bodhisattva who firmly maintains the trainings without abandoning them is a Great Bodhisattva who never abandons the trainings.
What does it mean that a Great Bodhisattva gives rise to weariness and detachment toward sensual pleasures?
O Subhūti, any Great Bodhisattva who does not give rise to desire for pleasant and sweet sensual pleasures is a Great Bodhisattva who gives rise to weariness and detachment toward sensual pleasures.
What does it mean that a Great Bodhisattva constantly delights in generating a mind that accords with tranquility?
O Subhūti, any Great Bodhisattva who knows that all phenomena never arise is a Great Bodhisattva who constantly delights in generating a mind that accords with tranquility.
What does it mean that a Great Bodhisattva relinquishes all possessions?
O Subhūti, any Great Bodhisattva who does not accept any internal or external phenomena is a Great Bodhisattva who relinquishes all possessions.
What does it mean that a Great Bodhisattva’s mind is not sunk or stagnant?
O Subhūti, any Great Bodhisattva who does not give rise to thoughts regarding the objects of perception is a Great Bodhisattva whose mind is not sunk or stagnant.
What does it mean that a Great Bodhisattva constantly has no attachment or regret toward all possessions?
O Subhūti, any Great Bodhisattva who does not form conceptual thoughts regarding all matters is a Great Bodhisattva who constantly has no attachment or regret toward all possessions.
O Subhūti, when Great Bodhisattvas abide in the Fourth Stage, they should uphold and not abandon these ten Dharma practices.
What does it mean that a Great Bodhisattva should leave the household life?
O Subhūti, any Great Bodhisattva who, in whatever Buddha-land he is born, constantly delights in leaving home, shaving off beard and hair, receiving and maintaining the Dharma robes, and becoming a Śramaṇa, is a Great Bodhisattva who leaves the household life.
What does it mean that a Great Bodhisattva should avoid Bhikṣuṇīs?
O Subhūti, any Great Bodhisattva who should constantly avoid Bhikṣuṇīs, not dwelling together with them even for a moment, and who does not give rise to any other thoughts toward them, is a Great Bodhisattva who should avoid Bhikṣuṇīs.
What does it mean that a Great Bodhisattva should avoid stingy households?
O Subhūti, any Great Bodhisattva who thinks as follows: “I should always bring benefit and lasting happiness to all sentient beings. Now, through their own power of merit, these sentient beings have transformed such a good-hearted donor’s household. Therefore, I should not be stingy or envious while staying there.” Having thought in this way, he avoids stingy households. Such is a Great Bodhisattva who should avoid stingy households.
What does it mean that a Great Bodhisattva should avoid assemblies, quarrels, and anger?
O Subhūti, any Great Bodhisattva who thinks as follows: “If I remain in assemblies where there are Śrāvakas, Pratyekabuddhas, or teachings that accord with the essentials of the Two Vehicles, they may cause me to retreat from the mind of great Bodhi. Therefore, I should definitely avoid assemblies.”
Again he thinks: “Those who quarrel and become angry can cause sentient beings to give rise to anger, harm one another, and create various unwholesome evil karmas. Such things already contradict the path of goodness, let alone great Bodhi.” Therefore, he definitely avoids quarrels and anger. Such is a Great Bodhisattva who should avoid assemblies, quarrels, and anger.
What does it mean that a Great Bodhisattva should avoid praising himself and criticizing others?
O Subhūti, any Great Bodhisattva who, because he does not see any internal or external phenomena, avoids praising himself and criticizing others, is a Great Bodhisattva who should avoid praising himself and criticizing others.
What does it mean that a Great Bodhisattva should avoid the ten paths of unwholesome karma?
O Subhūti, any Great Bodhisattva who thinks as follows: “The ten paths of unwholesome karma can still obstruct the wholesome paths of gods and humans; how much more would they obstruct the Noble Path and great Bodhi? Therefore, regarding these, I must definitely avoid them.” Such is a Great Bodhisattva who should avoid the ten paths of unwholesome karma.
What does it mean that a Great Bodhisattva should avoid excessive arrogance?
O Subhūti, any Great Bodhisattva who does not see any phenomenon that can give rise to this arrogance and therefore avoids it, is a Great Bodhisattva who should avoid excessive arrogance.
What does it mean that a Great Bodhisattva should avoid inversions?
O Subhūti, any Great Bodhisattva who contemplates that all matters of inversion cannot be grasped, and therefore definitely avoids inversions, is a Great Bodhisattva who should avoid inversions.
What does it mean that a Great Bodhisattva should avoid doubt?
O Subhūti, any Great Bodhisattva who contemplates that all matters of doubt cannot be grasped, and therefore definitely avoids doubt, is a Great Bodhisattva who should avoid doubt.
What does it mean that a Great Bodhisattva should avoid greed, anger, and ignorance?
O Subhūti, any Great Bodhisattva who completely does not see any matters of greed, anger, and ignorance that must be abandoned, and therefore avoids these three phenomena, is a Great Bodhisattva who should avoid greed, anger, and ignorance.
O Subhūti, when Great Bodhisattvas abide in the Fifth Stage, they should constantly avoid these ten phenomena.
What does it mean that a Great Bodhisattva should perfect the six pāramitās?
Hey Subhuti, whichever Great Bodhisattva perfects the six perfections transcends the stages of the Śrāvakas and Pratyekabuddhas. Furthermore, by abiding in these six perfections, the Buddha and the Two Vehicles are able to cross to the other shore and know the five dharmas. What are the five?
The past.
The future.
The present.
The inexpressible.
5. THE UNCONDITIONED.
Therefore, Great Bodhisattvas should perfect the six perfections. What does it mean that Great Bodhisattvas should distance themselves from the mind of the Śrāvakas?
Hey Subhuti, any Great Bodhisattva who thinks thus: “The minds of the Śrāvakas do not attain the unsurpassed Bodhi path, therefore they must be abandoned. Why? Because they are disgusted with birth and death.” This is what it means that Great Bodhisattvas should distance themselves from the mind of the Śrāvakas.
What does it mean that Great Bodhisattvas should distance themselves from the mind of the Pratyekabuddhas?
Hey Subhuti, any Great Bodhisattva who thinks thus: “The minds of the Pratyekabuddhas do not attain the unsurpassed Bodhi path, therefore they must be abandoned. Why? Because they delight in Nirvana.” This is what it means that Great Bodhisattvas should distance themselves from the mind of the Pratyekabuddhas.
What does it mean that Great Bodhisattvas should distance themselves from an agitated mind?
Hey Subhuti, any Great Bodhisattva who thinks thus: “This agitated mind does not attain the unsurpassed Bodhi path, therefore it must be abandoned. Why? Because it fears birth and death.” This is what it means that Great Bodhisattvas should distance themselves from an agitated mind.
What does it mean that Great Bodhisattvas should distance themselves from a sorrowful and unhappy mind when seeing someone come to ask for something?
Hey Subhuti, any Great Bodhisattva who thinks thus: “This sorrowful mind does not attain the unsurpassed Bodhi path, therefore it must be abandoned. Why? Because it contradicts compassion.” This is what it means that Great Bodhisattvas should distance themselves from a sorrowful and unhappy mind when seeing someone come to ask for something.
What does it mean that Great Bodhisattvas should distance themselves from sadness and regret when giving up possessions?
Hey Subhuti, any Great Bodhisattva who thinks thus: “This regretful mind does not attain the unsurpassed Bodhi path, therefore it must be abandoned. Why? Because it contradicts the original vow. That is, when I first aroused the Bodhi mind, I vowed: ‘All possessions belonging to me shall be given to those who come to ask, fulfilling their wishes according to what they desire.’ How then could I today, after giving them away, have regret?” This is what it means that Great Bodhisattvas should distance themselves from sadness and regret when giving up possessions.
What does it mean that Great Bodhisattvas should distance themselves from a mind that seeks ways to deceive those who come to ask?
Hey Subhuti, any Great Bodhisattva who thinks thus: “This deceitful mind does not attain the unsurpassed Bodhi path, therefore it must be abandoned. Why? Because it contradicts one’s own vow. That is, when I first aroused the Bodhi mind, I vowed: ‘Whatever possessions belong to me shall be given to those who come to ask, fulfilling their wishes according to what they desire.’ How then could I today deceive them?” This is what it means that Great Bodhisattvas should distance themselves from a mind that seeks ways to deceive those who come to ask.
Hey Subhuti, when Great Bodhisattvas abide in the Sixth Ground, they must constantly perfect the six dharmas mentioned earlier and must distance themselves from the six dharmas mentioned afterward.
What does it mean that Great Bodhisattvas should distance themselves from attachment to self, up to attachment to views?
Hey Subhuti, any Great Bodhisattva who contemplates that self, up to views, ultimately do not exist and cannot be grasped—this is what it means that Great Bodhisattvas should distance themselves from attachment to self, up to attachment to views.
What does it mean that Great Bodhisattvas should distance themselves from the view of annihilation?
Hey Subhuti, any Great Bodhisattva who contemplates that the meaning of all dharmas is ultimately neither arising nor ceasing—this is what it means that Great Bodhisattvas should distance themselves from the view of annihilation.
What does it mean that Great Bodhisattvas should distance themselves from the view of permanence?
Hey Subhuti, any Great Bodhisattva who contemplates that since the nature of all dharmas does not arise, this itself is the meaning of impermanence—this is what it means that Great Bodhisattvas should distance themselves from the view of permanence.
What does it mean that Great Bodhisattvas should distance themselves from the perception of characteristics?
Hey Subhuti, any Great Bodhisattva who contemplates that all afflictions, such as greed and so forth, are without any possession—this is what it means that Great Bodhisattvas should distance themselves from the perception of characteristics.
What does it mean that Great Bodhisattvas should distance themselves from attachment to views?
Hey Subhuti, any Great Bodhisattva who does not perceive the nature of any views—this is what it means that Great Bodhisattvas should distance themselves from attachment to views.
What does it mean that Great Bodhisattvas should distance themselves from attachment to name and form?
Hey Subhuti, any Great Bodhisattva who contemplates that the nature of name and form is without possession and cannot be grasped—this is what it means that Great Bodhisattvas should distance themselves from attachment to name and form.
What does it mean that Great Bodhisattvas should distance themselves from attachment to the aggregates?
Hey Subhuti, any Great Bodhisattva who contemplates that the nature of all aggregates is without possession and cannot be grasped—this is what it means that Great Bodhisattvas should distance themselves from attachment to the aggregates.
What does it mean that Great Bodhisattvas should distance themselves from attachment to the sense bases?
Hey Subhuti, any Great Bodhisattva who contemplates that the nature of all sense bases is without possession and cannot be grasped—this is what it means that Great Bodhisattvas should distance themselves from attachment to the sense bases.
What does it mean that Great Bodhisattvas should distance themselves from attachment to the elements?
Hey Subhuti, any Great Bodhisattva who contemplates that the nature of all elements is without possession and cannot be grasped—this is what it means that Great Bodhisattvas should distance themselves from attachment to the elements.
What does it mean that Great Bodhisattvas should distance themselves from attachment to the truths?
Hey Subhuti, any Great Bodhisattva who contemplates that the nature of all truths is without possession and cannot be grasped—this is what it means that Great Bodhisattvas should distance themselves from attachment to the truths.
What does it mean that Great Bodhisattvas should distance themselves from attachment to dependent origination?
Hey Subhuti, any Great Bodhisattva who contemplates that the nature of dependent origination is without possession and cannot be grasped—this is what it means that Great Bodhisattvas should distance themselves from attachment to dependent origination.
What does it mean that Great Bodhisattvas should distance themselves from attachment to involvement with the three realms?
Hey Subhuti, any Great Bodhisattva who contemplates that the nature of the three realms is without possession and cannot be grasped—this is what it means that Great Bodhisattvas should distance themselves from attachment to involvement with the three realms.
What does it mean that Great Bodhisattvas should distance themselves from attachment to all dharmas?
Hey Subhuti, any Great Bodhisattva who contemplates that the nature of all dharmas is like empty space and cannot be grasped—this is what it means that Great Bodhisattvas should distance themselves from attachment to all dharmas.
What does it mean that Great Bodhisattvas should distance themselves from attachment to all dharmas as being in accordance with truth or not in accordance with truth?
Hey Subhuti, any Great Bodhisattva who contemplates that the nature of all dharmas cannot be grasped, and that there is neither “in accordance with truth” nor “not in accordance with truth”—this is what it means that Great Bodhisattvas should distance themselves from attachment to all dharmas as being in accordance with truth or not in accordance with truth.
What does it mean that Great Bodhisattvas should distance themselves from views dependent upon the Buddha?
Hey Subhuti, any Great Bodhisattva who knows that views dependent upon the Buddha do not allow one to see the Buddha—this is what it means that Great Bodhisattvas should distance themselves from views dependent upon the Buddha.
What does it mean that Great Bodhisattvas should distance themselves from views dependent upon the Dharma?
Hey Subhuti, any Great Bodhisattva who knows that the true nature of Dharma cannot be seen—this is what it means that Great Bodhisattvas should distance themselves from views dependent upon the Dharma.
What does it mean that Great Bodhisattvas should distance themselves from views dependent upon the Sangha?
Hey Subhuti, any Great Bodhisattva who knows that the harmonious assembly is without characteristics, unconditioned, and cannot be seen—this is what it means that Great Bodhisattvas should distance themselves from views dependent upon the Sangha.
What does it mean that Great Bodhisattvas should distance themselves from views dependent upon precepts?
Hey Subhuti, any Great Bodhisattva who knows that the nature of offenses and merits does not exist—this is what it means that Great Bodhisattvas should distance themselves from views dependent upon precepts.
What does it mean that Great Bodhisattvas should distance themselves from views dependent upon emptiness?
Hey Subhuti, any Great Bodhisattva who contemplates that all empty dharmas are without possession and cannot be seen—this is what it means that Great Bodhisattvas should distance themselves from views dependent upon emptiness.
What does it mean that Great Bodhisattvas should distance themselves from aversion and fear of the nature of emptiness?
Hey Subhuti, any Great Bodhisattva who contemplates that the self-nature of all dharmas is empty, and that emptiness and non-emptiness do not oppose or harm each other; therefore, aversion and fear cannot be grasped. Because of this emptiness, one should not become averse or fearful. This is what it means that Great Bodhisattvas should distance themselves from aversion and fear of the nature of emptiness.
What does it mean that Great Bodhisattvas should perfect the realization of emptiness?
Hey Subhuti, those Bodhisattvas who know that the own characteristics of all dharmas are empty—this is what it means that Great Bodhisattvas should perfect the realization of emptiness.
What does it mean that Great Bodhisattvas should perfect the realization of signlessness?
Hey Subhuti, any Great Bodhisattva who does not contemplate any characteristics—this is what it means that Great Bodhisattvas should perfect the realization of signlessness.
What does it mean that Great Bodhisattvas should perfect the knowledge of wishlessness?
Hey Subhuti, any Great Bodhisattva who, regarding the wisdom of dharmas in the three realms, does not give rise to anything—this is what it means that Great Bodhisattvas should perfect the knowledge of wishlessness.
What does it mean that Great Bodhisattvas should perfect the three pure wheels?
Hey Subhuti, any Great Bodhisattva who fully possesses the ten paths of purified wholesome karma—this is what it means that Great Bodhisattvas should perfect the three pure wheels.
What does it mean that Great Bodhisattvas should perfect compassion for sentient beings while having no attachment to sentient beings?
Hey Subhuti, any Great Bodhisattva who possesses great compassion and adorns pure lands without any attachment—this is what it means that Great Bodhisattvas should perfect compassion for sentient beings while having no attachment to sentient beings.
What does it mean that Great Bodhisattvas should perfect seeing all dharmas as equal and having no attachment within that?
Hey Subhuti, any Great Bodhisattva who, regarding all dharmas, neither increases nor decreases and does not cling—this is what it means that Great Bodhisattvas perfect seeing all dharmas as equal.
What does it mean that Great Bodhisattvas should perfect seeing all sentient beings as equal and having no attachment within that?
Hey Subhuti, any Great Bodhisattva who, regarding sentient beings, neither increases nor decreases and does not cling—this is what it means that Great Bodhisattvas should perfect seeing all sentient beings as equal and having no attachment within that.
What does it mean that Great Bodhisattvas should perfect penetrating true meaning and having no attachment within that?
Hey Subhuti, any Great Bodhisattva who, regarding the true meaning of all dharmas, although truly comprehending it, has nothing that is comprehended and completely does not cling—this is what it means that Great Bodhisattvas should perfect penetrating true meaning and having no attachment within that.
What does it mean that Great Bodhisattvas should perfect the wisdom of non-arising patience?
Hey Subhuti, any Great Bodhisattva who patiently accepts all dharmas as not arising, not ceasing, and not created, and knows that name and form ultimately do not arise—this is what it means that Great Bodhisattvas should perfect the wisdom of non-arising patience.
What does it mean that Great Bodhisattvas should perfect explaining the one-characteristic meaning of all dharmas?
Hey Subhuti, any Great Bodhisattva who practices the characteristic of non-duality with regard to all dharmas—this is what it means that Great Bodhisattvas should perfect explaining the one-characteristic meaning of all dharmas.
What does it mean that Great Bodhisattvas should perfect eliminating discrimination?
Hey Subhuti, any Great Bodhisattva who does not give rise to discrimination regarding all dharmas—this is what it means that Great Bodhisattvas should perfect eliminating discrimination.
What is meant by a Great Bodhisattva should perfect the complete abandonment of all perceptions?
Subhūti, any Great Bodhisattva who has abandoned the perceptions of great, small, and immeasurable, that is what is meant by a Great Bodhisattva perfecting the abandonment of all perceptions.
What is meant by a Great Bodhisattva should perfect the abandonment of all views?
Subhūti, any Great Bodhisattva who has abandoned attachment to views regarding the stages of the Śrāvaka and Pratyekabuddha, that is what is meant by a Great Bodhisattva perfecting the abandonment of all views.
What is meant by a Great Bodhisattva should perfect the abandonment of afflictions?
Subhūti, any Great Bodhisattva who relinquishes all continuous defiled latent tendencies of afflictions, that is what is meant by a Great Bodhisattva perfecting the abandonment of afflictions.
What is meant by a Great Bodhisattva should perfect the stage of śamatha-vipaśyanā?
Subhūti, any Great Bodhisattva who cultivates the wisdom of all aspects and the wisdom of all-knowing, that is what is meant by a Great Bodhisattva perfecting the stage of śamatha-vipaśyanā.
What is meant by a Great Bodhisattva should perfect the subduing of the nature of mind?
Subhūti, any Great Bodhisattva who does not cling to the three realms, that is what is meant by a Great Bodhisattva perfecting the subduing of the nature of mind.
What is meant by a Great Bodhisattva should perfect the peaceful nature of mind?
Subhūti, any Great Bodhisattva who skillfully gathers and restrains the six faculties, that is what is meant by a Great Bodhisattva perfecting the peaceful nature of mind.
What is meant by a Great Bodhisattva should perfect the unobstructed nature of wisdom?
Subhūti, any Great Bodhisattva who attains the Buddha eye, that is what is meant by a Great Bodhisattva perfecting the unobstructed nature of wisdom.
What is meant by a Great Bodhisattva should perfect the absence of attachment and defilement?
Subhūti, any Great Bodhisattva who relinquishes the six sense bases, that is what is meant by a Great Bodhisattva perfecting the absence of attachment and defilement.
What is meant by a Great Bodhisattva should perfect the ability to go according to wishes to Buddha realms, enter the assemblies of Buddhas, and manifest their own bodies there?
Subhūti, any Great Bodhisattva who cultivates superior miraculous powers, goes to Buddha realms, serves and makes offerings to the Blessed Buddhas, requests them to turn the Dharma wheel, and liberates sentient beings, that is what is meant by a Great Bodhisattva perfecting the ability to go according to wishes to Buddha realms, enter Buddha assemblies, and manifest their own bodies there.
Subhūti, when Great Bodhisattvas abide on the seventh ground, they should constantly abandon the preceding twenty practices and perfect the following twenty practices.
What is meant by a Great Bodhisattva should perfect the understanding of the mental activities of all sentient beings?
Subhūti, any Great Bodhisattva who, by means of single-pointed wisdom, truly knows throughout all the minds and mental factors of sentient beings, that is what is meant by a Great Bodhisattva perfecting the understanding of the mental activities of all sentient beings.
What is meant by a Great Bodhisattva should perfect freely traveling through transformations by miraculous powers?
Subhūti, any Great Bodhisattva who uses various miraculous powers to freely travel through transformations, and because they wish to draw near and make offerings to Buddhas, go from one Buddha realm to another without giving rise to the perception of Buddha realms, that, Subhūti, is what is meant by a Great Bodhisattva perfecting freely traveling through transformations by miraculous powers.
What is meant by a Great Bodhisattva should perfect seeing Buddha realms and, according to what they see, personally creating the adornment and purification of Buddha realms?
Subhūti, any Great Bodhisattva who, abiding in one Buddha realm, is able to see limitless Buddha realms throughout the ten directions, and is also able to manifest in those Buddha realms without ever giving rise to the perception of Buddha realms; moreover, in order to teach sentient beings, appears throughout the trichiliocosm as a universal monarch to adorn it, and is also able to relinquish it without attachment, that is what is meant by a Great Bodhisattva perfecting seeing Buddha realms according to what they see and personally creating the adornment and purification of Buddha realms.
What is meant by a Great Bodhisattva should perfect making offerings and serving the Blessed Buddhas, and truly contemplating the body of the Tathāgata?
Subhūti, any Great Bodhisattva who, wishing to benefit sentient beings, truly discriminates the meaning and principles of the teachings of the Dharma, is thus called making offerings of Dharma and serving the Buddhas; furthermore, they carefully contemplate the Dharma body of the Buddhas. That is what is meant by a Great Bodhisattva perfecting making offerings and serving the Blessed Buddhas, and truly contemplating the body of the Tathāgata.
Subhūti, when Great Bodhisattvas abide on the eighth ground, they should diligently perfect these four practices.
What is meant by a Great Bodhisattva should perfect the wisdom of superior and inferior faculties?
Subhūti, any Great Bodhisattva who abides in the ten powers of the Buddha and truly knows the superior and inferior faculties of all sentient beings, that is what is meant by a Great Bodhisattva perfecting the wisdom of superior and inferior faculties.
What is meant by a Great Bodhisattva should perfect the work of adorning and purifying Buddha realms?
Subhūti, any Great Bodhisattva who uses non-attainment as a skillful means to purify the mental activities of all sentient beings, that is what is meant by a Great Bodhisattva perfecting the work of adorning and purifying Buddha realms.
What is meant by a Great Bodhisattva should perfect the samādhis like illusions, constantly entering meditative absorptions?
Subhūti, any Great Bodhisattva who abides in this samādhi, although able to accomplish all activities, has a mind completely unmoved with regard to phenomena; moreover, having cultivated the samādhi to great maturity, they do not need to make further effort, and it is constantly present. That is what is meant by a Great Bodhisattva perfecting the samādhis like illusions, constantly entering meditative absorptions.
What is meant by a Great Bodhisattva should perfect, according to the ripened wholesome roots of sentient beings, self-transforming and taking birth in various realms?
Subhūti, any Great Bodhisattva who, wishing to teach sentient beings, according to their superior wholesome roots, enters various realms and manifests taking birth there, that is what is meant by a Great Bodhisattva perfecting, according to the ripened wholesome roots of sentient beings, self-transforming and taking birth in various realms.
Subhūti, when Great Bodhisattvas abide on the ninth ground, they should diligently perfect these four practices.
What is meant by a Great Bodhisattva should perfect receiving the great vows of limitless domains and fulfilling whatever is wished for according to aspirations?
Subhūti, any Great Bodhisattva who has fully cultivated and perfected the six pāramitās, whether adorning and purifying Buddha realms or teaching sentient beings, can accomplish whatever is wished for according to aspirations. That is what is meant by a Great Bodhisattva perfecting the reception of the great vows of limitless domains and fulfilling whatever is wished for according to aspirations.
What is meant by a Great Bodhisattva should perfect the wisdom of sounds and languages according to different beings: gods, dragons, yakṣas, and so forth?
Subhūti, any Great Bodhisattva who cultivates the superior unobstructed liberation of loving-kindness and can clearly understand the various languages and sounds of gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, and others, that is what is meant by a Great Bodhisattva perfecting the wisdom of sounds and languages according to different beings such as gods, dragons, and yakṣas.
What is meant by a Great Bodhisattva should perfect unobstructed eloquent teaching?
Subhūti, any Great Bodhisattva who cultivates the superior unobstructed liberation of eloquence and can give inexhaustible teachings to sentient beings, that is what is meant by a Great Bodhisattva perfecting unobstructed eloquent teaching.
What is meant by a Great Bodhisattva should perfect complete entry into the womb?
Subhūti, any Great Bodhisattva who, although in truth always manifests birth through transformation in all places of birth, enters the womb for the benefit of sentient beings and manifests limitless excellent deeds, that is what is meant by a Great Bodhisattva perfecting complete entry into the womb.
What is meant by a Great Bodhisattva should perfect complete birth?
Subhūti, any Great Bodhisattva who, when emerging from the womb, manifests all kinds of rare and excellent deeds, causing sentient beings who see them to rejoice, gain benefit, and attain great happiness, that is what is meant by a Great Bodhisattva perfecting complete birth.
What is meant by a Great Bodhisattva should perfect complete family lineage?
Subhūti, any Great Bodhisattva who is born either into a great Kṣatriya family or a great Brāhmaṇa family, with parents who are pure and virtuous, that is what is meant by a Great Bodhisattva perfecting complete family lineage.
What is meant by a Great Bodhisattva should perfect complete noble lineage?
Subhūti, any Great Bodhisattva who in past lives was always born among the lineages of Great Bodhisattvas, that is what is meant by a Great Bodhisattva perfecting complete noble lineage.
What is meant by a Great Bodhisattva should perfect complete retinue?
Subhūti, any Great Bodhisattva who is always accompanied as a retinue by limitless and countless assemblies of Great Bodhisattvas, that is what is meant by a Great Bodhisattva perfecting complete retinue.
What is meant by a Great Bodhisattva should perfect complete birth-body?
Subhūti, any Great Bodhisattva who, at the moment of birth, has a body complete with all marks and characteristics, emits great light illuminating limitless Buddha worlds, and causes those worlds to undergo six kinds of movement, while sentient beings who encounter them gain benefit, that is what is meant by a Great Bodhisattva perfecting complete birth-body.
What is meant by a Great Bodhisattva should perfect complete renunciation?
Subhūti, any Great Bodhisattva who, upon renouncing worldly life, is surrounded by innumerable hundreds of thousands of millions of beings who honor and praise them, goes to the place of enlightenment, cuts off their hair and beard, puts on the three Dharma robes, receives the alms bowl, and guides limitless and boundless sentient beings so that they rely on the three vehicles and proceed toward complete liberation, that is what is meant by a Great Bodhisattva perfecting complete renunciation.
What is meant by a Great Bodhisattva should perfect complete adornment of the Bodhi tree?
Subhūti, any Great Bodhisattva whose superior wholesome roots and vast power of vows cause a great Bodhi tree such as this to appear: its trunk made of vaidūrya, its roots made of pure gold, its branches, leaves, flowers, and fruits made of the seven precious substances of exquisite beauty; this tree is vast and high, covering the three-thousand-great-thousand Buddha realm, and its light illuminates countless Buddha worlds throughout the ten directions. That is what is meant by a Great Bodhisattva perfecting complete adornment of the Bodhi tree.
What is meant by a Great Bodhisattva should perfect complete accomplishment of all merits and virtues?
Subhūti, any Great Bodhisattva who possesses complete merit and wisdom, superior accumulations, brings about accomplishment for sentient beings, and adorns and purifies Buddha realms, that is what is meant by a Great Bodhisattva perfecting complete accomplishment of all merits and virtues.
Subhūti, when Great Bodhisattvas abide on the tenth ground, they should diligently perfect these twelve practices.
What is meant by a Great Bodhisattva abiding on the tenth ground is said to be no different from the Tathāgatas?
Subhūti, this Great Bodhisattva has perfected the six pāramitās, up to and including the eighteen exclusive Buddha qualities, possesses the wisdom of all-knowing and the wisdom of all aspects, and has either completely cut off all continuous latent tendencies of afflictions and abides on the Buddha ground. Therefore it is said: a Great Bodhisattva who has already abided on the tenth ground is said to be no different from the Tathāgatas.
Subhūti, how does a Great Bodhisattva abiding on the tenth ground proceed toward the Tathāgata ground?
Subhūti, this Great Bodhisattva, with skillful means, practices the six pāramitās, the four applications of mindfulness, up to and including the eighteen exclusive Buddha qualities; surpassing the stages of Pure Observation, Lineage, Eighth Stage, Possessing View, Thin, Free from Desire, Having Accomplished, Pratyekabuddha, and Bodhisattva. They are also able to completely cut off all continuous latent tendencies of afflictions, accomplish the stage of the Tathāgata, Arhat, Fully Enlightened One, and abide in the Tathāgata ground.
Subhūti, in this way, a Great Bodhisattva abiding on the tenth ground proceeds toward the Tathāgata ground.
Subhūti, you should know that this is how a Great Bodhisattva generates the mind aspiring toward the Great Vehicle.
Chapter 19: EMERGING FROM AND ABIDING IN (1)
Furthermore, Subhūti, you asked: “From where does such a Great Vehicle emerge, and where does it abide?”
Subhūti, such a Great Vehicle emerges from within the three realms and comes to abide in the wisdom of omniscience; yet because it takes non-duality as its means, it neither emerges nor abides. Why? Subhūti, because these two dharmas—whether the Great Vehicle or the wisdom of omniscience—are neither associated nor unassociated, without form, without perception, without opposition, and have a single characteristic called the characteristic of emptiness. Why? Subhūti, because the dharma of signlessness neither has already emerged and abided, nor will it emerge and abide, nor is it currently emerging and abiding. Why? Subhūti, because if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the dharma realm have emergence and abiding. But the emptiness of the dharma realm cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the dharma realm and the intrinsic emptiness of the dharma realm are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of suchness, the emptiness of ultimate reality, the emptiness of the inconceivable realm, the emptiness of the peaceful realm, the emptiness of the tranquil realm, the emptiness of the realm of cessation, the emptiness of the realm of separation, and the emptiness of the realm of extinction have emergence and abiding. But the emptiness of suchness, up to the emptiness of the realm of extinction, cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of suchness and the intrinsic emptiness of suchness are empty; up to the emptiness of the realm of extinction and the intrinsic emptiness of the realm of extinction are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of form have emergence and abiding. But the emptiness of form cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of form and the intrinsic emptiness of form are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of feeling, perception, formations, and consciousness have emergence and abiding. But the emptiness of feeling, perception, formations, and consciousness cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of feeling, perception, formations, and consciousness and the intrinsic emptiness of feeling, perception, formations, and consciousness are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the eye faculty have emergence and abiding. But the emptiness of the eye faculty cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the eye faculty and the intrinsic emptiness of the eye faculty are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the ear, nose, tongue, body, and mind faculties have emergence and abiding. But the emptiness of the ear, nose, tongue, body, and mind faculties cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the ear, nose, tongue, body, and mind faculties and the intrinsic emptiness of the ear, nose, tongue, body, and mind faculties are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the form sphere have emergence and abiding. But the emptiness of the form sphere cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the form sphere and the intrinsic emptiness of the form sphere are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of sound, smell, taste, touch, and dharma spheres have emergence and abiding. But the emptiness of sound, smell, taste, touch, and dharma spheres cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of sound, smell, taste, touch, and dharma spheres and the intrinsic emptiness of sound, smell, taste, touch, and dharma spheres are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the eye element have emergence and abiding. But the emptiness of the eye element cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the eye element and the intrinsic emptiness of the eye element are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the ear, nose, tongue, body, and mind elements have emergence and abiding. But the emptiness of the ear, nose, tongue, body, and mind elements cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the ear, nose, tongue, body, and mind elements and the intrinsic emptiness of the ear, nose, tongue, body, and mind elements are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the form element have emergence and abiding. But the emptiness of the form element cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the form element and the intrinsic emptiness of the form element are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of sound, smell, taste, touch, and dharma elements have emergence and abiding. But the emptiness of sound, smell, taste, touch, and dharma elements cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of sound, smell, taste, touch, and dharma elements and the intrinsic emptiness of sound, smell, taste, touch, and dharma elements are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the eye-consciousness element have emergence and abiding. But the emptiness of the eye-consciousness element cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the eye-consciousness element and the intrinsic emptiness of the eye-consciousness element are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the ear, nose, tongue, body, and mind consciousness elements have emergence and abiding. But the emptiness of the ear, nose, tongue, body, and mind consciousness elements cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the ear, nose, tongue, body, and mind consciousness elements and the intrinsic emptiness of the ear, nose, tongue, body, and mind consciousness elements are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of eye-contact have emergence and abiding. But the emptiness of eye-contact cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of eye-contact and the intrinsic emptiness of eye-contact are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of ear-, nose-, tongue-, body-, and mind-contact have emergence and abiding. But the emptiness of ear-, nose-, tongue-, body-, and mind-contact cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of ear-, nose-, tongue-, body-, and mind-contact and the intrinsic emptiness of ear-, nose-, tongue-, body-, and mind-contact are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the feelings arising conditioned by eye-contact have emergence and abiding. But the emptiness of the feelings arising conditioned by eye-contact cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the feelings arising conditioned by eye-contact and the intrinsic emptiness of the feelings arising conditioned by eye-contact are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact have emergence and abiding. But the emptiness of the feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact and the intrinsic emptiness of the feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of dream objects have emergence and abiding. But the emptiness of dream objects cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of dream objects and the intrinsic emptiness of dream objects are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of illusions, mirages, echoes, reflections, images, flowers appearing in the sky, and transformations have emergence and abiding. But the emptiness of illusions, up to the emptiness of transformations, cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of illusions and the intrinsic emptiness of illusions are empty, and up to the emptiness of transformations and the intrinsic emptiness of transformations are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the perfection of generosity have emergence and abiding. But the emptiness of the perfection of generosity cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the perfection of generosity and the intrinsic emptiness of the perfection of generosity are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the perfections of morality, patience, diligence, meditation, and wisdom have emergence and abiding. But the emptiness of the perfections of morality, patience, diligence, meditation, and wisdom cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the perfections of morality, patience, diligence, meditation, and wisdom and their intrinsic emptiness are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of internal emptiness have emergence and abiding. But the emptiness of internal emptiness cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of internal emptiness and the intrinsic emptiness of internal emptiness are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundary, emptiness that is not dispersed or altered, emptiness of original nature, emptiness of own characteristics and common characteristics, emptiness throughout all dharmas, emptiness that cannot be grasped, emptiness of absence of essence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of emptiness have emergence and abiding. But the emptiness of external emptiness, up to the emptiness of the intrinsic nature of emptiness, cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of external emptiness and the intrinsic emptiness of external emptiness are empty, and up to the emptiness of the intrinsic nature of emptiness and the intrinsic emptiness of the intrinsic nature of emptiness are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the four foundations of mindfulness have emergence and abiding. But the emptiness of the four foundations of mindfulness cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the four foundations of mindfulness and the intrinsic emptiness of the four foundations of mindfulness are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path have emergence and abiding. But the emptiness of the four right efforts, up to the emptiness of the eightfold noble path, cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the four right efforts and the intrinsic emptiness of the four right efforts are empty, and up to the emptiness of the eightfold noble path and the intrinsic emptiness of the eightfold noble path are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the Buddha’s ten powers have emergence and abiding. But the emptiness of the Buddha’s ten powers cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the Buddha’s ten powers and the intrinsic emptiness of the Buddha’s ten powers are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha have emergence and abiding. But the emptiness of the four fearlessnesses, up to the emptiness of the eighteen unique qualities of a Buddha, cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of the four fearlessnesses and the intrinsic emptiness of the four fearlessnesses are empty, and up to the emptiness of the eighteen unique qualities of a Buddha and the intrinsic emptiness of the eighteen unique qualities of a Buddha are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make stream-enterers be born in evil destinies, once-returners be born repeatedly again, non-returners be born in the desire realm, great Bodhisattvas have lives devoted to self-benefit, and arhats, solitary buddhas, and Tathāgatas have future births. But none of these things exist. Why? Because stream-enterers and so forth, being born in evil destinies and so forth, cannot be grasped.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of stream-entry have emergence and abiding. But the emptiness of stream-entry cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of stream-entry and the intrinsic emptiness of stream-entry are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of once-returners, non-returners, arhats, solitary buddhas, Bodhisattvas, and Tathāgatas have emergence and abiding. But the emptiness of once-returners, up to the emptiness of Tathāgatas, cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of once-returners and the intrinsic emptiness of once-returners are empty, and up to the emptiness of Tathāgatas and the intrinsic emptiness of Tathāgatas are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of conceptual names and designating words have emergence and abiding. But the emptiness of conceptual names and designating words cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of conceptual names and designating words and the intrinsic emptiness of conceptual names and designating words are empty.
Subhūti, if the realms wished to make the dharma of signlessness have emergence and abiding, they would also wish to make the emptiness of non-arising, non-ceasing, non-defilement, non-purity, signlessness, and unconditionedness have emergence and abiding. But the emptiness of non-arising, non-ceasing, non-defilement, non-purity, signlessness, and unconditionedness cannot emerge from within the three realms, nor can it come to abide in the wisdom of omniscience. Why? Because the emptiness of non-arising, non-ceasing, non-defilement, non-purity, signlessness, and unconditionedness, and the intrinsic emptiness of non-arising, non-ceasing, non-defilement, non-purity, signlessness, and unconditionedness are empty.
Subhūti, for this reason, such a Great Vehicle emerges from within the three realms and comes to abide in the wisdom of omniscience, but because it takes non-duality as its means, it neither emerges nor abides. Why? Because the signless dharma is unmoving.