THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 475
Chapter 79: NON-DEFICIENCY (2)
Śāriputra, the great Bodhisattvas who practice the profound Prajñāpāramitā clearly know as it truly is that the nature of all dharmas cannot be grasped. This means that Prajñāpāramitā up to Dāna-pāramitā cannot be grasped. Form up to consciousness cannot be grasped. The eye realm up to the mind realm cannot be grasped. The form realm up to the dharma realm cannot be grasped. The eye consciousness realm up to the mind consciousness realm cannot be grasped. Eye-contact up to mind-contact cannot be grasped. The feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact cannot be grasped. The earth element up to the consciousness element cannot be grasped. Causes and conditions up to the dominant condition cannot be grasped. All dharmas arising from causes and conditions cannot be grasped. Ignorance up to old age and death cannot be grasped. Inner emptiness up to the emptiness of the non-self-nature of emptiness cannot be grasped. Suchness up to the inconceivable realm cannot be grasped. The noble truths of suffering, origin, cessation, and path cannot be grasped. The Four Foundations of Mindfulness up to the Noble Eightfold Path cannot be grasped. The four meditative absorptions, the four immeasurables, and the four formless concentrations cannot be grasped. The eight liberations up to the ten totalities cannot be grasped. The liberation doors of emptiness, signlessness, and wishlessness cannot be grasped. The stage of Pure Observation up to the stage of Tathāgata cannot be grasped. The stage of Supreme Joy up to the stage of Dharma Cloud cannot be grasped. All dhāraṇī teachings and all samādhi teachings cannot be grasped. The five kinds of eyes and the six supernatural powers cannot be grasped. The ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha cannot be grasped. The thirty-two marks of excellence and the eighty secondary characteristics of a Great Being cannot be grasped. The quality of not forgetting and the constant equanimity cannot be grasped. All-knowing wisdom, wisdom of the path-aspects, and wisdom of all aspects cannot be grasped. The fruit of Stream-entry up to Pratyekabuddha enlightenment cannot be grasped. All practices of the great Bodhisattvas cannot be grasped. The unsurpassed perfect enlightenment of all Buddhas cannot be grasped. All ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas cannot be grasped.
Śāriputra, because the great Bodhisattvas who practice the profound Prajñāpāramitā truly know that the nature of all dharmas cannot be grasped, they have no obstruction toward all dharmas.
Śāriputra, the pāramitā that is without grasping is the pāramitā without obstruction. This pāramitā without obstruction is Prajñāpāramitā. The great Bodhisattvas should learn this Dharma. Śāriputra, if the great Bodhisattvas learn this Dharma, then even the learning of all dharmas that are without anything to attain cannot be accomplished, much less attaining unsurpassed perfect enlightenment, and much less attaining all the dharmas of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas. Why?
Śāriputra, no dharma truly has an intrinsic nature. Within all dharmas that have no intrinsic nature, then which dharmas are the dharmas of ordinary beings? Which dharmas are the dharmas of Stream-enterers? Which dharmas are the dharmas of Once-returners? Which dharmas are the dharmas of Non-returners? Which dharmas are the dharmas of Arhats? Which dharmas are the dharmas of Pratyekabuddhas? Which dharmas are the dharmas of Bodhisattvas? Which dharmas are the dharmas of Tathāgatas?
Śāriputra, since such dharmas cannot be grasped, based on what dharmas do you establish a person? Since a person cannot be grasped, how can it be said: “This is an ordinary being, this is a Stream-enterer, this is a Once-returner, this is a Non-returner, this is an Arhat, this is a Pratyekabuddha, this is a Bodhisattva, this is a Tathāgata”?
At that time, Śāriputra said:
World-Honored One, if all dharmas are completely without intrinsic nature and do not truly exist, then based on what dharma can one know: “This is an ordinary being, this is the dharma of an ordinary being, up to this is a Tathāgata, this is the dharma of a Tathāgata”?
The Buddha said:
Śāriputra, what do you think? Does form truly exist, whether already existing or to exist in the future, in the way ignorant ordinary beings conceive and grasp it? Do feeling, perception, formations, and consciousness truly exist, whether already existing or to exist in the future, in the way ignorant ordinary beings conceive and grasp them? Likewise, do all the practices of great Bodhisattvas truly exist, whether already existing or to exist in the future, in the way ignorant ordinary beings conceive and grasp them? Does the unsurpassed perfect enlightenment of all Buddhas truly exist, whether already existing or to exist in the future, in the way ignorant ordinary beings conceive and grasp it? Do ordinary beings, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and Tathāgatas truly exist, whether already existing or to exist in the future, in the way ignorant ordinary beings conceive and grasp them?
Śāriputra said:
World-Honored One, they do not truly exist. It is only through the inverted minds of ignorant ordinary beings that they conceive and grasp them in this way.
The Buddha said:
Śāriputra, the great Bodhisattvas who practice the profound Prajñāpāramitā, by means of skillful methods, although observing that the intrinsic nature of all dharmas is empty and does not truly exist, nevertheless rely on conventional reality to seek realization of unsurpassed perfect enlightenment, and then use skillful methods to explain the Dharma so that sentient beings gain correct understanding and depart from all inversions.
At that time, Śāriputra again said to the Buddha:
World-Honored One, why is it that when a great Bodhisattva practices Prajñāpāramitā with skillful methods, although they observe that the intrinsic nature of all dharmas is empty and none truly exist, they nevertheless rely on conventional reality to seek unsurpassed perfect enlightenment and use skillful methods to teach sentient beings so that they gain correct understanding and are free from inversions?
The Buddha said:
Śāriputra, when great Bodhisattvas practicing the profound Prajñāpāramitā accomplish such skillful methods, they do not see even a single truly existing dharma that can abide in this Dharma. Because they abide nowhere, they have no obstruction. Because of obstruction, they regress; because they regress, they give rise to a timid mind; because of timidity, they give rise to laziness.
Śāriputra, because all dharmas do not truly exist, are free from self and what belongs to self, and take emptiness as their own nature. Their original nature is tranquil, their own characteristics are tranquil. It is only because all ordinary beings are deluded and inverted that they cling to the aggregates of form up to the aggregate of consciousness; cling to the eye realm up to the mind realm; cling to the form realm up to the dharma realm; cling to the eye consciousness realm up to the mind consciousness realm; cling to eye-contact up to mind-contact; cling to feelings arising conditioned by eye-contact up to feelings arising conditioned by mind-contact; cling to the earth element up to the consciousness element; cling to causes and conditions up to the dominant condition; cling to ignorance up to old age and death; cling to Dāna-pāramitā up to Prajñāpāramitā; cling to inner emptiness up to the emptiness of the non-self-nature of emptiness; cling to suchness up to the inconceivable realm; cling to the noble truths of suffering, origin, cessation, and path; cling to the Four Foundations of Mindfulness up to the Noble Eightfold Path; cling to the four meditative absorptions, the four immeasurables, and the four formless concentrations; cling to the eight liberations up to the ten totalities; cling to the three liberation doors of emptiness, signlessness, and wishlessness; cling to the stages from Pure Observation up to Tathāgata; cling to the stages from Supreme Joy up to Dharma Cloud; cling to all dhāraṇī teachings and all samādhi teachings; cling to the five kinds of eyes and the six supernatural powers; cling to the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; cling to the thirty-two marks of excellence and the eighty secondary characteristics of a Great Being; cling to the quality of not forgetting and constant equanimity; cling to all-knowing wisdom, wisdom of the path-aspects, and wisdom of all aspects; cling to the fruit of Stream-entry up to Pratyekabuddha enlightenment; cling to all practices of great Bodhisattvas; cling to the unsurpassed perfect enlightenment of all Buddhas; cling to ordinary beings, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and Tathāgatas.
For this reason, great Bodhisattvas contemplate that all dharmas do not truly exist, are free from self and what belongs to self, and all take emptiness as their own nature. Their original nature is tranquil, their own characteristics are tranquil. They practice the profound Prajñāpāramitā, establishing themselves like magicians and teaching Dharma for the sake of sentient beings: teaching generosity to those who are miserly; teaching pure conduct to those who violate precepts; teaching patience to those who are angry; teaching diligence to those who are lazy; teaching meditation to those who are scattered; teaching Prajñā to those who are ignorant.
Such great Bodhisattvas establish sentient beings in generosity up to Prajñā-pāramitā, and then proclaim superior noble Dharma to them, helping them transcend birth and death, causing sentient beings to practice and learn accordingly. Some attain Stream-entry; some attain Once-returning; some attain Non-returning; some attain Arhatship; some attain Pratyekabuddha enlightenment; some enter the Bodhisattva right nature of separation from birth; some abide in the stages of great Bodhisattvas; some realize unsurpassed perfect enlightenment.
At that time, Śāriputra again said to the Buddha:
World-Honored One, why are these great Bodhisattvas who practice the profound Prajñāpāramitā not called people who have attained something? Although sentient beings truly do not exist, they still help them abide in Dāna-pāramitā up to Prajñā-pāramitā. They also proclaim superior noble Dharma to help them escape birth and death. They may help them attain the fruit of Stream-entry up to realizing unsurpassed perfect enlightenment.
The Buddha said:
Śāriputra, the great Bodhisattvas practicing the profound Prajñāpāramitā have nothing attained regarding sentient beings. Why? Śāriputra, when this Bodhisattva practices the profound Prajñāpāramitā, they do not see any truly existing sentient being who can be attained. They only rely on conventional reality to provisionally speak of sentient beings.
Śāriputra, this great Bodhisattva, while practicing the profound Prajñāpāramitā, abides in the two truths and teaches correct Dharma for the sake of sentient beings. What are the two truths? The first is conventional truth; the second is ultimate truth.
Śāriputra, although within the two truths the establishment of sentient beings cannot be grasped, the great Bodhisattvas, when practicing Prajñāpāramitā through skillful methods, teach correct Dharma to sentient beings. Having heard the correct Dharma, sentient beings in the present Dharma do not even have an eye, much less will they attain the desired fruit or become an attainer.
Thus, Śāriputra, the great Bodhisattvas practicing the profound Prajñāpāramitā use skillful methods to teach correct Dharma to sentient beings and help them cultivate right conduct and attain their desired fruits, yet their minds regarding those dharmas are completely without attainment, attaining the non-attainment of all dharmas.
At that time, Venerable Śāriputra said to the Buddha:
World-Honored One, these great Bodhisattvas, although they do not attain the one nature of dharmas, do not attain the nature of positions, and do not attain general or particular natures, nevertheless put on such great armor of merit. Because they put on the great armor of merit, they are not born in the desire realm, are not born in the form realm, are not born in the formless realm, are not born in conditioned existence, and are not born in unconditioned existence. Although Bodhisattvas teach sentient beings so that they abide in the three realms, regarding sentient beings they have no attainment, and they also do not attain the establishment of sentient beings. Because the establishment of sentient beings cannot be grasped, there is neither bondage nor liberation. Because there is neither bondage nor liberation, there is neither defilement nor purity. Because they do not clearly know the different paths, they create no karma and no afflictions. Because they create no karma and no afflictions, there is no resultant karmic fruit. Without resultant karmic fruit, how could there be a self and sentient beings wandering through the various destinies and manifesting all kinds of differences throughout the three realms?
The Buddha said:
Śāriputra, it is so, it is so, just as you have said. Śāriputra, if sentient beings first existed and later did not exist, then Buddhas and Bodhisattvas would be mistaken. If the paths of birth and death first existed and later did not exist, then Buddhas and Bodhisattvas would be mistaken. That something first did not exist and later existed is not reasonable.
Therefore, Śāriputra, whether a Buddha appears in the world or whether no Buddha appears, the nature of Dharma always remains, and suchness, the Dharma realm, the nature of being non-deceptive, and ultimate non-change remain unchanged. Because all dharmas, the nature of Dharma, the Dharma realm, the abiding of Dharma, the certainty of Dharma, suchness, ultimate reality, the nature of non-deception, and the nature of non-change are like space.
Within this Dharma, even self cannot be attained, much less can dharmas such as form be attained. Since dharmas such as form cannot be grasped either in the past or otherwise, how can the paths of birth and death exist? Since the paths of birth and death cannot be attained, how can there be the activity of bringing about the accomplishment of sentient beings and causing them to become liberated? It is only by relying on conventional reality that one provisionally speaks of such things.
Śāriputra, the great Bodhisattvas hear the Buddhas of the past teach that the intrinsic nature of all dharmas is empty. Because sentient beings are inverted and attached, after hearing this they repeatedly maintain mindfulness and contemplate according to reality. Wishing to liberate sentient beings from inverted attachments and seeking unsurpassed perfect enlightenment, when seeking realization they do not think: “I have attained this Dharma, I will attain this Dharma, I have helped that sentient being cross over, I will help them cross beyond attachment and the suffering of birth and death.”
Śāriputra, these great Bodhisattvas, in order to liberate sentient beings from inverted attachments, put on the armor of merit adorned with vows, always vigorously exert themselves, without regret, and do not retreat from unsurpassed perfect enlightenment. Regarding Bodhi, they never give rise to doubt, meaning they do not think: “Will I attain it or will I not attain it?” They only constantly think: “I will certainly attain the unsurpassed perfect enlightenment I seek, bringing true benefit to sentient beings and causing sentient beings to be liberated from delusion and inversion as they wander through the realms and undergo the suffering of cyclic birth and death.”
Śāriputra, although great Bodhisattvas liberate sentient beings from delusion and inversion in the paths of birth and death, there is nothing attained. They only rely on conventional reality to say that such a thing exists.
Śāriputra, it is like a magician, or the magician’s disciple, who relies on magical techniques such as Indra’s net and transforms hundreds of thousands of millions of billions of sentient beings, and also transforms many delicious foods and drinks, causing all sentient beings to become satisfied. Having done this, he happily says: “I have gained great and abundant merit.” What do you think? Does the magician or his disciple truly help sentient beings become satisfied?
Śāriputra said:
World-Honored One, this cannot be obtained.
The Buddha said:
Śāriputra, the great Bodhisattvas are likewise. From the moment they first arouse the mind of enlightenment, because they wish to benefit sentient beings, they cultivate Dāna-pāramitā up to Prajñāpāramitā; abide in inner emptiness up to the emptiness of the non-self-nature of emptiness; abide in suchness up to the inconceivable realm; abide in the noble truths of suffering, origin, cessation, and path; cultivate the Four Foundations of Mindfulness up to the Noble Eightfold Path; cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations; cultivate the eight liberations up to the ten totalities; cultivate the liberation doors of emptiness, signlessness, and wishlessness; cultivate the stages from Supreme Joy up to Dharma Cloud; cultivate all dhāraṇī teachings and all samādhi teachings; cultivate the five kinds of eyes and the six supernatural powers; cultivate the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; cultivate the thirty-two marks of excellence and the eighty secondary characteristics of a Great Being; cultivate the quality of not forgetting and constant equanimity; cultivate all-knowing wisdom, wisdom of the path-aspects, and wisdom of all aspects; perfect the great Bodhi path of the Bodhisattva, bring about the accomplishment of sentient beings, and purify Buddha realms.
Śāriputra, although these great Bodhisattvas perform such deeds, regarding sentient beings and all dharmas they have no attainment. They do not think: “I teach this Dharma to these kinds of sentient beings, helping them depart from inverted attachments and no longer be subject to wandering through the paths of birth and death.”
At that time, Venerable Subhūti said to the Buddha:
World-Honored One, what is called the great Bodhi path of Bodhisattvas that great Bodhisattvas cultivate, using skillful methods along this path to bring about the accomplishment of sentient beings, purify Buddha realms, and quickly attain unsurpassed perfect enlightenment?
The Buddha said:
Subhūti, from the moment great Bodhisattvas first arouse the mind of enlightenment, they practice Dāna-pāramitā up to Prajñāpāramitā; practice inner emptiness up to the emptiness of the non-self-nature of emptiness; practice suchness up to the inconceivable realm; practice the noble truths of suffering, origin, cessation, and path; practice the Four Foundations of Mindfulness up to the Noble Eightfold Path; practice the four meditative absorptions, the four immeasurables, and the four formless concentrations; practice the eight liberations up to the ten totalities; practice the liberation doors of emptiness, signlessness, and wishlessness; practice the stages from Supreme Joy up to Dharma Cloud; practice all dhāraṇī teachings and all samādhi teachings; practice the five kinds of eyes and the six supernatural powers; practice the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; practice the quality of not forgetting and constant equanimity; practice all-knowing wisdom, wisdom of the path-aspects, wisdom of all aspects, and immeasurable, boundless other Buddha-dharmas. All of these are the great Bodhi path of Bodhisattvas.
Great Bodhisattvas who cultivate this path, through skillful methods, bring about the accomplishment of sentient beings, purify Buddha realms, and quickly attain unsurpassed perfect enlightenment, yet they do not have the notion of sentient beings or other Buddha realms…
Venerable Subhūti again said to the Buddha:
World-Honored One, how does a great Bodhisattva, while practicing Dāna-pāramitā, use skillful methods to bring about the accomplishment of sentient beings?
The Buddha said:
Subhūti, when a Bodhisattva practices Dāna-pāramitā through skillful methods, they themselves practice giving and also encourage others to practice giving. They earnestly advise and instruct that person, saying:
“Good sons, do not cling to giving. If you become attached to giving, you will continue to receive bodies. If you continue to receive bodies, you will again wander in cyclic existence and undergo severe suffering. Good sons, in ultimate truth there is completely no giving, no giver, no recipient of the gift, and no result of giving. Such dharmas are all empty in their original nature. Within original emptiness there is no dharma to grasp, and dharmas of empty nature also cannot be grasped.”
Thus, Subhūti, great Bodhisattvas who practice Dāna-pāramitā give to sentient beings and encourage others to give, yet regarding giving, the giver, the recipient of the gift, and the result of giving, they have no attainment. Such Dāna-pāramitā is called the pāramitā of non-attainment.
Subhūti, when these great Bodhisattvas abide in this non-attainment of dharmas, they can use skillful methods to teach sentient beings to abide in the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, Pratyekabuddha enlightenment, or unsurpassed perfect enlightenment. Thus, Subhūti, when great Bodhisattvas practice Dāna-pāramitā, they bring about the accomplishment of sentient beings and help them obtain supreme benefit.
Subhūti, these great Bodhisattvas themselves practice giving and encourage others to practice giving. They do not oppose but praise the practice of giving, and rejoice in praising those who practice giving.
Subhūti, after these great Bodhisattvas give in this way, they are born into great lineages such as Kṣatriyas, Brahmins, wealthy elders, or householders possessing many treasures; or they become wealthy and independent minor kings ruling small countries; or they become wealthy and independent great kings ruling large countries; or they become wealthy and independent Wheel-Turning Kings ruling the four continents.
When these great Bodhisattvas are born into such noble places, they use the four means of gathering to help sentient beings. First, they teach sentient beings to abide in the Dharma of giving. Through the causes and conditions of giving, their minds become pure and wholesome, gradually causing them to abide in pure morality, patience, diligence, meditation, and Prajñā; then causing them to abide in the four meditative absorptions, the four immeasurables, and the four formless concentrations; then causing them to abide in the Four Foundations of Mindfulness up to the Noble Eightfold Path; then causing them to abide in the liberation doors of emptiness, signlessness, and wishlessness.
After these great Bodhisattvas help sentient beings abide in these wholesome dharmas, they either help them enter the right nature of separation from birth, attain the fruit of Stream-entry up to Arhatship; or help them enter the right nature of separation from birth and gradually attain Pratyekabuddha enlightenment; or help them enter the right nature of separation from birth, gradually cultivate the Bodhisattva grounds, and quickly attain unsurpassed perfect enlightenment.
They further tell them:
“Good sons, you should make great vows and quickly attain unsurpassed perfect enlightenment, accomplishing many beneficial works for sentient beings. The dharmas that sentient beings falsely discriminate and cling to do not have intrinsic nature; they exist only because of inverted and false grasping. Therefore, you should always diligently eliminate inversions and also help others eliminate inversions. Free yourselves from birth and death and also help others become free from birth and death. Obtain great benefit yourselves and also help others obtain great benefit.”
Subhūti, great Bodhisattvas should always practice Dāna-pāramitā in this way. Through cultivating this Dāna-pāramitā, from the time they first arouse the mind of enlightenment until they attain the ultimate, they never fall into evil destinies, poverty, low status, border regions, and so forth. Because great Bodhisattvas wish to benefit sentient beings, for many kalpas they are born among humans as Wheel-Turning Kings, wealthy and independent, receiving many benefits.
Why? Because through the power of karmic causes, they obtain such results.
When that Bodhisattva is a Wheel-Turning King and sees someone coming to request something, he thinks:
“Through what cause have I become a Wheel-Turning King within cyclic existence? Could it be that I have not entered cyclic existence and received excellent results for the benefit of sentient beings, but for some other reason?”
Having thought this, he says to the person who comes to request:
“What do you need? I will give it to you.”
“Regarding these things, you should think of them as if they were your own possessions; do not think of them as someone else’s possessions. Why? I received this body and accumulated wealth in order for you to gain benefit. Therefore, this wealth belongs to you. Take it as you wish, either use it yourself or give it to others. Do not have doubts.”
When these great Bodhisattvas have such compassion for sentient beings, their unconditioned great compassion is quickly perfected. Because this great compassion is quickly perfected, although they benefit countless sentient beings, regarding sentient beings they have no attainment. They also do not attain superior karmic results that can be truly known as they are. It is only through conventional reality that I say there is the activity of establishing benefits for sentient beings.
They also truly know that the things established are like echoes: although they appear to exist, they are not real. Therefore, they completely do not grasp this Dharma.
Subhūti, great Bodhisattvas should always practice Dāna-pāramitā in this way. They do not regret giving to sentient beings; they give even their own flesh and bones, so how could they not give external possessions? They give wealth to help sentient beings, causing them to quickly become liberated from birth, old age, illness, and death.
Venerable Subhūti said to the Buddha:
World-Honored One, by what possessions can one help sentient beings become liberated from birth, old age, illness, and death?
The Buddha said:
“Subhūti, one should use the wealth of the perfection of giving (dāna pāramitā) up to the perfection of wisdom (prajñā pāramitā); or the wealth of the emptiness of the internal dharmas up to the emptiness of the self-nature of emptiness; or the wealth of suchness up to the inconceivable realm; or the wealth of the noble truths of suffering, origin, cessation, and the path; or the wealth of the four foundations of mindfulness up to the eightfold noble path; or the wealth of the four meditative absorptions, the four immeasurables, and the four formless concentrations; or the wealth of the eight liberations up to the ten total bases; or the wealth of the liberation doors of emptiness, signlessness, and wishlessness; or the wealth of the stages from pure contemplation up to the stage of the Tathāgata; or the wealth of the stages from the stage of supreme joy up to the stage of the Dharma Cloud; or the wealth of all dhāraṇī dharma doors and all samādhi dharma doors; or the wealth of the five kinds of eyes and the six supernatural powers; or the wealth of the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities; or the wealth of the dharma of not forgetting and the nature of always equanimity; or the wealth of all-knowledge, knowledge of the path-aspects, and knowledge of all aspects; or the wealth of the fruit of stream-entry up to solitary Buddha enlightenment; or the wealth of all practices of great bodhisattvas; or the wealth of the supreme unsurpassed enlightenment of all Buddhas.
Subhūti, by using such wealth of wholesome dharmas, one rescues sentient beings so that they quickly become liberated from birth, old age, sickness, and death. Great Bodhisattvas also constantly use such wealth to rescue sentient beings and enable them to quickly escape birth, old age, sickness, and death.
Furthermore, Subhūti, great bodhisattvas abiding in the perfection of giving practice giving themselves and also encourage sentient beings to practice giving. If they see sentient beings violating pure precepts, they greatly pity them and say: ‘You should uphold pure precepts. I will give you wealth so that you will not lack anything. Because you lack the necessities of life, you have violated pure precepts and created evil karma. I will provide the necessities you lack. You should abide in discipline; gradually you will be able to leave the realm of suffering. Relying on the teachings of the Three Vehicles, according to your capacities, you will transcend the suffering of samsara and attain ultimate peace and happiness.’
Subhūti, this bodhisattva abides in the perfection of giving. He himself upholds pure precepts and also encourages others to uphold pure precepts. He does not oppose but praises the practice of maintaining pure precepts, rejoicing in and praising those who maintain pure precepts. Thus, Subhūti, great bodhisattvas practicing the perfection of giving encourage sentient beings to abide in pure precepts, liberating them from all birth, old age, sickness, and death, and enabling them to attain ultimate benefit and happiness.
Furthermore, Subhūti, great bodhisattvas abiding in the perfection of giving, when seeing sentient beings angry with one another, feel great compassion and say: ‘For what reason are you angry with one another? If that evil action arose because of lacking necessary things, then ask me and I will help you. I will give you the things you need so that you will no longer lack anything. You should not be angry with each other. You should cultivate patience and loving-kindness toward one another.’
Subhūti, this great bodhisattva abiding in the perfection of giving, after encouraging sentient beings to practice patience, wishing their minds to become firm, says: ‘The causes and conditions of anger are not real or solid; they all arise from false conceptual discrimination, because the original nature of all dharmas is empty. Through what causes do you become angry over things that do not truly exist and harm one another? Do not follow false discrimination and become angry with each other, creating evil karma that will cause you to fall into hells, hungry ghosts, animals, and other realms, where you will endure extremely severe suffering—suffering like poison, harsh, sharp, tormenting the body and mind and difficult to bear. Do not cling to unreal things and become angry with one another, creating evil karma. Because of this evil karma, even obtaining a lowly human body will be difficult, much less being born in heaven, meeting a Buddha, hearing the true Dharma, and practicing according to the Dharma. You should know that a human body is difficult to obtain, a Buddha’s appearance in the world is difficult to encounter, and generating faith is even more difficult. Today you possess the causes and conditions of virtue; do not lose this opportunity because of anger. If you lose this opportunity, it cannot be recovered. Therefore, do not give rise to anger toward sentient beings; cultivate patience.’
Subhūti, this great bodhisattva abiding in the perfection of giving practices patience himself and also encourages others to practice patience. He does not oppose but praises the practice of patience and rejoices in praising those who practice patience. Thus, Subhūti, great bodhisattvas abiding in the perfection of giving encourage sentient beings to practice patience. Through this, sentient beings gradually rely on the Three Vehicles and become liberated.
Furthermore, Subhūti, great bodhisattvas abiding in the perfection of giving, seeing sentient beings with distracted minds and laziness, greatly pity them and say: ‘Why do you not generate diligence to cultivate wholesome dharmas, but instead remain lazy?’
They reply: ‘Because we lack wealth, we are unable to diligently cultivate wholesome dharmas.’
The bodhisattva says: ‘I can give you the wealth you lack. You should diligently cultivate the practices of giving, pure precepts, and patience…’
When sentient beings receive wealth given by the bodhisattva, they no longer lack necessities and immediately generate diligence to cultivate wholesome dharmas, quickly perfecting them. Because these wholesome dharmas become perfected, gradually the uncontaminated dharmas arise. Through uncontaminated dharmas, they attain the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arhatship, or solitary Buddha enlightenment, or enter the bodhisattva stages and gradually attain the supreme unsurpassed enlightenment.
Subhūti, these great bodhisattvas abiding in the perfection of giving practice diligence themselves and encourage others to practice diligence. They do not oppose but praise the practice of diligence and rejoice in praising those who practice diligence.
Thus, Subhūti, great bodhisattvas abiding in the perfection of giving cause sentient beings to abandon laziness, diligently cultivate wholesome dharmas, quickly become liberated, and are able to bring benefit and happiness to sentient beings.
Furthermore, Subhūti, great bodhisattvas abiding in the perfection of giving, seeing sentient beings with scattered faculties who have forgotten right mindfulness, feel compassion and say: ‘Why do you not cultivate meditative concentration? With scattered minds and lost mindfulness, you will sink into samsara and experience endless suffering.’
Those people reply: ‘We lack wealth, therefore we are unable to diligently cultivate meditative concentration.’
The bodhisattva says: ‘I will give you the wealth you lack. From now on, you should not seek things falsely or become dependent on internal and external objects that disturb your own mind.’
When sentient beings receive wealth from this bodhisattva and no longer lack necessities, they cut off false thoughts and enter the first meditation, gradually entering the second, third, and fourth meditations. Relying on these meditations, they further generate the four immeasurables of loving-kindness, compassion, joy, and equanimity, making them the basis for immeasurable meditative attainments. At the same time, they generate the four formless concentrations, the formless meditations, and the immeasurable formless attainments. After making the mind pliable, they cultivate the four foundations of mindfulness and continue successively up to the eightfold noble path. From this, they can further lead to the liberation doors of emptiness, signlessness, and wishlessness and all superior wholesome dharmas, and according to their capacities, sentient beings attain the fruits of the Three Vehicles.
Subhūti, these great bodhisattvas abiding in the perfection of giving cultivate meditation themselves and also encourage others to cultivate meditation. They do not oppose but praise the practice of meditation and rejoice in praising those who cultivate meditation.
Thus, Subhūti, great bodhisattvas abiding in the perfection of giving encourage sentient beings to abandon distraction and cultivate meditative absorptions, thereby attaining greater benefit.
Furthermore, Subhūti, great bodhisattvas abiding in the perfection of giving, seeing sentient beings who are foolish and deluded, feel compassion and say: ‘Why do you not cultivate the wondrous wisdom? Being foolish and deluded, you endure endless suffering.’
Sentient beings reply: ‘We lack wealth, therefore we are unable to diligently cultivate wondrous wisdom.’
The bodhisattva says: ‘I can give you the wealth you lack. You should receive it. First you should cultivate giving, pure precepts, patience, diligence, and meditation until they are perfected. Then you should carefully contemplate the true nature of all dharmas and cultivate the perfection of wisdom.’
At that time, one should carefully examine whether there is any dharma that can be attained. That is: Can the self, sentient beings, and so on, up to the knower and the seer, be attained? Can form up to consciousness be attained? Can the eye faculty up to the mind faculty be attained? Can the forms perceived by the senses up to dharmas be attained? Can the eye element up to the mind element be attained? Can the form element up to the dharma element be attained? Can the eye-consciousness element up to the mind-consciousness element be attained? Can eye-contact up to mind-contact be attained? Can the feelings arising from eye-contact as condition up to the feelings arising from mind-contact as condition be attained? Can the earth element up to the consciousness element be attained? Can causes and conditions up to dominant conditions be attained? Can dharmas arising from conditions be attained? Can ignorance up to aging and death be attained? Can the desire realm, form realm, and formless realm be attained? Can the perfection of giving up to the perfection of wisdom be attained? Can the emptiness of internal dharmas up to the emptiness of the self-nature of emptiness be attained? Can suchness up to the inconceivable realm be attained? Can the noble truths of suffering, origin, cessation, and path be attained? Can the four foundations of mindfulness up to the eightfold noble path be attained? Can the four meditative absorptions, four immeasurables, and four formless concentrations be attained? Can the eight liberations up to the ten total bases be attained? Can the liberation doors of emptiness, signlessness, and wishlessness be attained? Can the stages from pure contemplation up to the stage of the Tathāgata be attained? Can the stages from supreme joy up to the Dharma Cloud stage be attained? Can all dhāraṇī dharma doors and all samādhi dharma doors be attained? Can the five kinds of eyes and six supernatural powers be attained? Can the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities be attained? Can the thirty-two marks of excellence and eighty minor characteristics of a great being be attained? Can the dharma of not forgetting and the nature of always equanimity be attained? Can all-knowledge, knowledge of the path-aspects, and knowledge of all aspects be attained? Can the fruit of stream-entry up to solitary Buddha enlightenment be attained? Can all practices of great bodhisattvas be attained? Can the supreme unsurpassed enlightenment of all Buddhas be attained?
Those sentient beings, having received wealth, no longer suffer from lack. Following the bodhisattva’s instructions, they first cultivate giving, pure precepts, patience, diligence, and meditation until perfected, and afterward carefully contemplate the true nature of dharmas and cultivate the perfection of wisdom. As previously explained, when they carefully contemplate, the true nature of all dharmas is found to be without anything attainable. Because there is nothing attainable, there is no attachment. Because there is no attachment, they do not see any dharma as arising, ceasing, defiled, or pure. Regarding dharmas, there is nothing attained; regarding all realms, there is no discrimination. They do not discriminate: ‘This is the hell realm, this is the animal realm, this is the hungry ghost realm, this is the asura realm, this is the human realm, this is the heavenly realm.’ They also do not discriminate: ‘This person upholds precepts; this person violates precepts.’ They do not discriminate: ‘This is an ordinary being, this is a noble one, this is a stream-enterer, this is a once-returner, this is a non-returner, this is a solitary Buddha, this is a bodhisattva, this is a Buddha, this is conditioned, this is unconditioned.’
Because they do not make such discriminations, according to their capacities they successively realize the nirvana of the Three Vehicles and become completely peaceful and joyful.
Subhūti, these great bodhisattvas abiding in the perfection of giving cultivate wisdom themselves and also encourage others to cultivate wisdom. They do not oppose but praise the practice of wisdom and rejoice in praising those who cultivate wisdom. Thus, Subhūti, great bodhisattvas practicing the perfection of giving encourage sentient beings to diligently cultivate wisdom so that they attain complete benefit and happiness.
Furthermore, Subhūti, great bodhisattvas abiding in the perfection of giving themselves practice the perfection of giving up to the perfection of wisdom and also encourage others to practice the perfection of giving up to the perfection of wisdom. Seeing sentient beings wandering through the various destinies of samsara and enduring endless suffering without liberation, the bodhisattvas wish sentient beings to become free from the suffering of birth and death. Therefore, they first use various kinds of wealth to benefit them, and afterward skillfully teach them the uncontaminated dharmas.
Having received wealth, sentient beings no longer lack necessities, and their bodies and minds become courageous. They are able to abide in the emptiness of internal dharmas up to the emptiness of the self-nature of emptiness; they are able to abide in suchness up to the inconceivable realm; they are able to abide in the noble truths of suffering, origin, cessation, and path; they are able to cultivate the four foundations of mindfulness up to the eightfold noble path; they are able to cultivate the four meditative absorptions, four immeasurables, and four formless concentrations; they are able to cultivate the eight liberations up to the ten total bases; they are able to cultivate the liberation doors of emptiness, signlessness, and wishlessness; they are able to cultivate the stages from pure contemplation up to the stage of the Tathāgata; they are able to cultivate the stages from supreme joy up to the Dharma Cloud stage; they are able to cultivate all dhāraṇī dharma doors and all samādhi dharma doors; they are able to cultivate the five kinds of eyes and six supernatural powers; they are able to cultivate the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities; they are able to cultivate the dharma of not forgetting and the nature of always equanimity; they are able to cultivate all-knowledge, knowledge of the path-aspects, and knowledge of all aspects; and they are able to cultivate countless, boundless other Buddha dharmas.
Those sentient beings, through the rescue of uncontaminated dharma, become liberated from samsara and attain the ultimate peaceful and joyful nirvana.
Subhūti, these great bodhisattvas abiding in the perfection of giving cultivate various superior uncontaminated dharmas and also encourage others to practice superior uncontaminated dharmas. They do not oppose but praise the practice of various superior uncontaminated dharmas and rejoice in praising those who practice superior uncontaminated dharmas.
Thus, Subhūti, great bodhisattvas abiding in the perfection of giving use uncontaminated dharmas to rescue sentient beings, enabling them to escape the suffering of samsara, attain ultimate peaceful and joyful nirvana, and greatly benefit them.
Furthermore, Subhūti, great bodhisattvas abiding in the perfection of giving, seeing sentient beings without refuge, suffering many afflictions and lacking all necessities, feel compassion and comfort them, saying: ‘I can be your refuge so that you may escape the suffering you are experiencing. Whatever you need—clothing, bedding, vehicles, houses, fragrances, flowers, music, lamps, treasures, servants, and other necessities—you may freely take without doubt. I will provide all according to your needs and enable you to attain lasting benefit and happiness. When you receive what I have given, you should think of it as taking your own possessions, not as taking another’s possessions. Why? Because for a long time I have accumulated these things only because I wished to help you attain happiness. Today, you should not doubt these possessions but freely accept them. After receiving them, use them yourself and cultivate wholesome actions. Then give these possessions to sentient beings, helping them cultivate goodness, meaning to practice the perfection of giving up to the perfection of wisdom; also helping them abide in the emptiness of internal dharmas up to the emptiness of the self-nature of emptiness; helping them abide in suchness up to the inconceivable realm; helping them abide in the noble truths of suffering, origin, cessation, and path; helping them cultivate the four foundations of mindfulness up to the eightfold noble path; helping them cultivate the four meditative absorptions, four immeasurables, and four formless concentrations; helping them cultivate the eight liberations up to the ten total bases; helping them cultivate the liberation doors of emptiness, signlessness, and wishlessness; helping them cultivate the stages from pure contemplation up to the stage of the Tathāgata; helping them cultivate the stages from supreme joy up to the Dharma Cloud stage; helping them cultivate all dhāraṇī dharma doors and all samādhi dharma doors; helping them cultivate the five kinds of eyes and six supernatural powers; helping them cultivate the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities; helping them cultivate the dharma of not forgetting and the nature of always equanimity; helping them cultivate all-knowledge, knowledge of the path-aspects, and knowledge of all aspects; and helping them cultivate countless, boundless other Buddha dharmas.’
Subhūti, after these great bodhisattvas have taught sentient beings in this way, according to their aspirations they again teach them to cultivate uncontaminated dharmas, to abide in the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arhatship, or solitary Buddha enlightenment, or to attain supreme unsurpassed enlightenment.
Thus, Subhūti, great bodhisattvas practicing the perfection of giving, through skillful means, bring about the accomplishment of sentient beings, helping them escape all suffering of birth and death, enabling them to realize the nirvana of the Three Vehicles, and bringing ultimate peace and happiness to themselves and others.
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how do bodhisattvas practicing the perfection of pure precepts and the great path of bodhisattva enlightenment, through skillful means, bring about the accomplishment of sentient beings?”
The Buddha said:
“Subhūti, there are great bodhisattvas who, while practicing the perfection of pure precepts through skillful means, see sentient beings suffering from afflictions because of lacking wealth and being unable to diligently cultivate wholesome dharmas. They feel compassion and say: ‘If your inability to cultivate goodness is due to lacking wealth, I will provide it. Do not be troubled and create evil karma through afflictions. You should correctly cultivate all wholesome dharmas such as giving.’
This great bodhisattva abiding in the perfection of pure precepts helps sentient beings: helping greedy people practice giving without regret regarding their bodies, lives, and possessions; helping those who break precepts cultivate pure precepts, personally uphold the ten wholesome karmas, and practice according to discipline—without breaking, damaging, defiling, mixing, or clinging; helping angry people practice patience; helping lazy people practice diligence; helping distracted people practice meditation; helping foolish people practice wondrous wisdom; helping those attached to dharmas cultivate the emptiness of dharmas; and helping those lacking other superior virtues fully cultivate learning.
Thus, Subhūti, great bodhisattvas abiding in the perfection of pure precepts, through skillful means, bring about the accomplishment of sentient beings, enabling them to escape samsara in evil realms, realize the nirvana of the Three Vehicles according to their capacities, and bring complete ultimate peace and happiness to themselves and others.
Subhūti, you should know that great bodhisattvas who practice the four perfections and the other great bodhisattva paths of enlightenment through skillful means bring all wholesome dharmas to maturity in sentient beings, enabling them to escape samsara in evil realms, attain the nirvana of the Three Vehicles according to their capacities, and bring complete ultimate peace and happiness to themselves and others. Each of these should be extensively explained according to the Dharma, just as the explanation of giving above.”