THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 490
Chapter 3: SUBHŪTI (9)
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattvas are the four unobstructed knowledges. What are the four? First, unobstructed knowledge of meaning. Second, unobstructed knowledge of Dharma. Third, unobstructed knowledge of expression. Fourth, unobstructed knowledge of eloquence. Subhūti, with these four unobstructed knowledges, if one uses non-attainment as the means, then one should know that these are the characteristics of the Great Vehicle of the Great Bodhisattvas who practice the profound Prajñāpāramitā.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattvas are the eighteen unique qualities of a Buddha. What are the eighteen? They are that the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, from the night they attain the unsurpassed, supreme Enlightenment until the night they enter Nirvāṇa without remainder, throughout this entire period, are always without error; they have no harsh, hurried, or violent speech; they never lose right mindfulness; they have no various kinds of conceptualizations; their minds are always concentrated in samādhi; they always choose and relinquish Dharma; their aspiration never retreats; their diligence never retreats; their mindfulness never retreats; their concentration never retreats; their wisdom never retreats; their liberation and knowledge-and-vision never retreat. In all actions of body, wisdom leads and follows wisdom in its activity. In all actions of speech, wisdom leads and follows wisdom in its activity. In the past, they have arisen with unobstructed, unattached knowledge and vision. In the present, they are arising with unobstructed, unattached knowledge and vision. In the future, they will arise with unobstructed, unattached knowledge and vision. These eighteen unique qualities of a Buddha all completely use non-attainment as the means. One should know that these are the characteristics of the Great Vehicle of the Great Bodhisattvas who practice the profound Prajñāpāramitā.
Furthermore, Subhūti, the characteristics of the Great Vehicle of that Great Bodhisattva include the gateways of written dhāraṇī. What are these gateways of written dhāraṇī? They mean entering into the various letter-gates through the equality of the nature of letters and the equality of the nature of language. What are the gateways of the equality of the nature of letters and the equality of the nature of language? Subhūti, you should know that when practicing the profound Prajñāpāramitā, every Great Bodhisattva uses non-attainment as the means and enters the letter-gate Su, realizing that all phenomena are originally unborn. Entering the letter-gate La, they realize that all phenomena are free from dust and defilement. Entering the letter-gate Pha, they realize the supreme-meaning teaching of all phenomena. Entering the letter-gate Ca, they realize that all phenomena are free from birth and death; whether dying or being born, they use non-attainment as the means. Entering the letter-gate Na, they realize that all phenomena are free from names and characteristics; whether name or characteristic, they use non-attainment as the means. Entering the letter-gate Kha, they realize that all worldly-transcending phenomena, because of the conditions of attachment and defilement, do not manifest before them. Entering the letter-gate Dha, they realize that all phenomena are disciplined, peaceful, suchness, equal, and without discrimination. Entering the letter-gate Bha, they realize that all phenomena are free from bondage and release. Entering the letter-gate Ṭha, they realize that all phenomena are free from heat, affliction, arrogance, and impurity, attaining purity. Entering the letter-gate Sa, they realize that all phenomena are without obstruction. Entering the letter-gate Va, they realize that all phenomena bring the path of language to an end. Entering the letter-gate Da, they realize that all phenomena are unmoving suchness. Entering the letter-gate Ya, they realize that all phenomena, as they truly are, are unborn. Entering the letter-gate Ṣṭa, they realize that the characteristics of restraining and sustaining of all phenomena cannot be grasped. Entering the letter-gate Ka, they realize that the doer of all phenomena cannot be grasped. Entering the letter-gate Ta, they realize that the time and equal nature of all phenomena cannot be grasped. Entering the letter-gate Ma, they realize that the self-nature and the nature of belonging to self of all phenomena cannot be grasped. Entering the letter-gate Ga, they realize that the nature of grasping and acting upon all phenomena cannot be grasped. Entering the letter-gate Tha, they realize that the nature of the basis upon which all phenomena depend cannot be grasped. Entering the letter-gate Ja, they realize that the arising of subject and object in all phenomena cannot be grasped. Entering the letter-gate Śva, they realize that the peaceful nature of all phenomena cannot be grasped. Entering the letter-gate Da, they realize that the nature capable of maintaining the realms of all phenomena cannot be grasped. Entering the letter-gate Śa, they realize that the nature of śamatha of all phenomena cannot be grasped. Entering the letter-gate Kha, they realize that the equal nature of all phenomena like space cannot be grasped. Entering the letter-gate Ṣa, they realize that the ultimate-extinction nature of all phenomena cannot be grasped. Entering the letter-gate Sta, they realize that the sustaining nature of all phenomena cannot be grasped. Entering the letter-gate Jña, they realize that the nature of knower and known in all phenomena cannot be grasped. Entering the letter-gate Kṣa, they realize that the nature of attachment to meaning in all phenomena cannot be grasped. Entering the letter-gate Ha, they realize that the causal nature of all phenomena cannot be grasped. Entering the letter-gate Bha, they realize that the destructive nature of all phenomena cannot be grasped. Entering the letter-gate Cho, they realize that the nature of covering and desire for pleasure in all phenomena cannot be grasped. Entering the letter-gate Saṃ, they realize that the nature worthy of remembrance in all phenomena cannot be grasped. Entering the letter-gate Hva, they realize that the calling nature of all phenomena cannot be grasped. Entering the letter-gate Sa, they realize that all phenomena are free from courage and vigor. Entering the letter-gate Kī, they realize that the profound and solid equal nature of all phenomena cannot be grasped. Entering the letter-gate Mi, they realize that the accumulating nature of all phenomena cannot be grasped. Entering the letter-gate Ṇa, they realize that all phenomena are free from disturbance. Entering the letter-gate Pha, they realize that all phenomena have no karmic result. Entering the letter-gate Ska, they realize that all phenomena are free from the nature of accumulation. Entering the letter-gate Ysta, they realize that the nature and characteristics of decline and aging of all phenomena cannot be grasped. Entering the letter-gate Ca, they realize that all phenomena have no footprints. Entering the letter-gate Ṭa, they realize that the mutually oppressive nature of all phenomena cannot be grasped. Entering the letter-gate Tra, they realize that the ultimate place of all phenomena cannot be grasped.
Subhūti, you should know that this letter-gate Tra can lead to realization of the ultimate emptiness of Dharma. Apart from these letters, if one attempts to express the emptiness of phenomena, it cannot be grasped. Why? Because the meaning of these letters cannot be proclaimed, cannot be made clear, cannot be written, cannot be held, cannot be observed, because they are free from all characteristics. Subhūti, you should know that just as space is the refuge of all things, these letter-gates are also like this. The emptiness-meaning of all phenomena enters these gates and becomes revealed.
Subhūti, you should know that entering this letter Su is called entering the letter-gate. Any Great Bodhisattva who, regarding these letter-gates, attains skillful wisdom: that Great Bodhisattva, regarding all sounds and words that are presented and expressed, encounters no obstruction; regarding the equal emptiness-nature of all phenomena, is able to completely grasp it; regarding all speech sounds, attains skillful mastery.
Any Great Bodhisattva who can hear and enter these letter-gates, determine their characteristics, determine their phrases and sentences, hear them and retain them, recite them fluently, explain them for others, without attachment and without seeking reputation, benefit, or honor, because of this cause obtains thirty kinds of excellent merits and benefits. What are the thirty? They are: attaining courageous remembrance; attaining superior shame and conscience; attaining firm strength; attaining the meaning and direction of Dharma; attaining higher awakening; attaining excellent wisdom; attaining unobstructed eloquence; attaining the gateway of total retention; attaining freedom from doubt; encountering agreeable words again and not delighting in disagreeable words or hating them; abiding in equality; not discriminating high and low; being able to use skillful words toward sentient beings; attaining skillful knowledge of the aggregates; attaining skillful knowledge of the sense fields; attaining skillful knowledge of truth; attaining skillful knowledge of dependent origination; attaining skillful knowledge of causes; attaining skillful knowledge of conditions; attaining skillful knowledge of Dharma; attaining skillful knowledge of superior and inferior faculties; attaining skillful knowledge of others’ minds; attaining skillful knowledge of miraculous powers; attaining skillful knowledge of the divine ear; attaining skillful knowledge of recollection of previous lives; attaining skillful knowledge of birth and death; attaining skillful knowledge of the exhaustion of outflows; attaining skillful knowledge of what is and is not possible; attaining skillful knowledge of coming and going; attaining skillful knowledge of deportment and conduct. These are the thirty excellent merits and beneficial attainments.
Subhūti, you should know that when practicing the profound Prajñāpāramitā, if a Great Bodhisattva uses non-attainment as the means and attains this gateway of written dhāraṇī, then one should know that this is the characteristic of the Great Vehicle of the Great Bodhisattva who practices the profound Prajñāpāramitā.
Furthermore, Subhūti, your next question is: how does one know that a Great Bodhisattva is proceeding toward the Great Vehicle? Subhūti, you should know that any Great Bodhisattva who diligently practices the six pāramitās, from one stage to another, according to such a degree, should be known as a Great Bodhisattva proceeding toward the Great Vehicle.
The Venerable Subhūti then addressed the Buddha:
“How does a Great Bodhisattva diligently practice the six pāramitās from one stage to another?”
The Buddha told Subhūti:
“Any Great Bodhisattva who knows that all phenomena come from nowhere and go nowhere. Why? Because all phenomena neither depart nor arrive, neither originate nor reach a destination. Therefore, phenomena do not transform or decay. This Great Bodhisattva does not recollect or contemplate the initial stage; although cultivating the practices of the stages, they do not perceive that there is such a stage. This is a Great Bodhisattva diligently practicing the six pāramitās from one stage to another.”
The Venerable Subhūti again addressed the Buddha:
“How does a Great Bodhisattva cultivate the practices of the stages?”
The Buddha told Subhūti:
“When abiding in the First Ground, Great Bodhisattvas should skillfully cultivate ten kinds of excellent practices. What are the ten?
First, using non-attainment as the means, they skillfully cultivate the practice of pure superior aspiration, because its characteristic of benefit cannot be grasped.
Second, using non-attainment as the means, they skillfully cultivate the practice of equal-mindedness toward all sentient beings, because all sentient beings cannot be grasped.
Third, using non-attainment as the means, they skillfully cultivate all practices of giving and generosity, because giver, receiver, and gift cannot be grasped.
Fourth, using non-attainment as the means, they skillfully cultivate the practice of drawing near virtuous friends, because they do not cling to virtuous friends.
Fifth, using non-attainment as the means, they skillfully cultivate the practice of diligently seeking right Dharma, because that Dharma teaching cannot be grasped.
Sixth, using non-attainment as the means, they skillfully cultivate the practice of always wishing to leave home, because the abandonment of household life cannot be grasped.
Seventh, using non-attainment as the means, they skillfully cultivate the practice of loving and revering the Buddha’s body, because the causes of the excellent marks cannot be grasped.
Eighth, using non-attainment as the means, they skillfully cultivate the practice of proclaiming the Dharma teaching, because the differentiated Dharma teaching cannot be grasped.
Ninth, using non-attainment as the means, they skillfully cultivate the practice of destroying arrogance and conceit, because flourishing phenomena cannot be grasped.
Tenth, using non-attainment as the means, they skillfully cultivate the practice of always delighting in hearing truthful words, because all language cannot be grasped.
Subhūti, you should know that when abiding in the First Ground, Great Bodhisattvas should skillfully cultivate these ten excellent practices; through this, the First Ground quickly becomes perfected.
Furthermore, Subhūti, when abiding in the Second Ground, Great Bodhisattvas should cultivate and contemplate eight practices that cause them to quickly become perfected. What are the eight?
First, pure morality.
Second, knowing kindness and repaying kindness.
Third, abiding in the power of patience.
Fourth, receiving the supreme joy.
Fifth, not abandoning sentient beings.
Sixth, constantly generating great compassion.
Seventh, with a mind of reverence and faith, learning from, obeying, and making offerings to teachers as one serves the Buddhas.
Eighth, diligently cultivating and seeking the pāramitās.
Subhūti, you should know that when abiding in the Second Ground, Great Bodhisattvas should correctly contemplate and diligently cultivate these eight practices, causing them to quickly become perfected.
Furthermore, Subhūti, when abiding in the Third Ground, Great Bodhisattvas should diligently and constantly abide in five practices. What are the five?
First, diligently seek extensive learning, never becoming weary of Dharma that has been heard, and also not clinging to written words.
Second, with an undefiled mind, constantly practice Dharma-giving; although extensively teaching and transforming others, do not become proud.
Third, for the adornment of pure Buddha lands, plant roots of virtue; although dedicating them, do not become proud.
Fourth, for the sake of transforming sentient beings, although not becoming weary or tired of endless birth and death, also do not become careless.
Fifth, although abiding in shame and conscience, do not become attached.
Subhūti, you should know that when abiding in the Third Ground, Great Bodhisattvas must always abide in these five practices and must not temporarily depart from them.
Furthermore, Subhūti, when abiding in the Fourth Ground, Great Bodhisattvas should uphold without abandoning ten practices. What are the ten?
First, not abandoning secluded places.
Second, always delighting in few desires.
Third, always delighting in contentment.
Fourth, always not abandoning the virtues of the dhūta practices.
Fifth, always not abandoning the trainings.
Sixth, generating a mind of weariness and renunciation toward sensual pleasures.
Seventh, always delighting in generating a mind corresponding with Nirvāṇa.
Eighth, always delighting in giving up all possessions.
Ninth, at all times the mind is not confused.
Tenth, always not becoming attached to all matters.
Subhūti, you should know that when abiding in the Fourth Ground, Great Bodhisattvas should uphold without abandoning these ten practices.
Furthermore, Subhūti, when abiding in the Fifth Ground, Great Bodhisattvas should stay away from ten practices. What are the ten?
First, they should stay away from household life.
Second, they should stay away from bhikṣuṇīs.
Third, they should stay away from stingy households.
Fourth, they should stay away from gatherings of dispute and anger.
Fifth, they should stay away from praising themselves and criticizing others.
Sixth, they should stay away from the ten evil paths of action.
Seventh, they should stay away from superior conceit.
Eighth, they should stay away from inversion.
Ninth, they should stay away from doubt.
Tenth, they should stay away from greed, anger, and delusion.
Subhūti, you should know that when abiding in the Fifth Ground, Great Bodhisattvas should stay away from these ten practices.
Furthermore, Subhūti, when abiding in the Sixth Ground, Great Bodhisattvas should perfect six practices and stay away from six practices. What are the six practices to perfect? They are the six pāramitās, such as giving.
What are the six practices to stay away from? They are the six inferior states of mind.
First, they should stay away from the mind of a Śrāvaka.
Second, they should stay away from the mind of a Pratyekabuddha.
Third, they should stay away from the mind of affliction.
Fourth, they should stay away from the mind that sees a beggar coming and feels displeasure or irritation.
Fifth, they should stay away from the mind that, after giving away possessions, still feels attachment and regret.
Sixth, they should stay away from the mind that seeks ways to avoid those who come requesting something.
Subhūti, you should know that when abiding in the Sixth Ground, Great Bodhisattvas should constantly perfect the six practices previously mentioned and should stay away from the six practices mentioned afterward.
Furthermore, Subhūti, when abiding in the Seventh Ground, Great Bodhisattvas should constantly stay away from twenty practices and constantly perfect twenty practices.
What are the twenty practices they should constantly stay away from?
First, constantly staying away from attachment to self up to attachment to the perceiver.
Second, constantly staying away from the view of annihilation.
Third, constantly staying away from the view of permanence.
Fourth, constantly staying away from attachment to characteristics of conceptualization.
Fifth, constantly staying away from attachment to views.
Sixth, constantly staying away from attachment to name and form.
Seventh, constantly staying away from attachment to aggregates.
Eighth, constantly staying away from attachment to sense fields.
Ninth, constantly staying away from attachment to elements.
Tenth, constantly staying away from attachment to truth.
Eleventh, constantly staying away from attachment to dependent origination.
Twelfth, constantly staying away from attachment to abiding in the three realms.
Thirteenth, constantly staying away from attachment to all phenomena.
Fourteenth, constantly staying away from attachment to what is reasonable and unreasonable regarding all phenomena.
Fifteenth, constantly staying away from attachment to views concerning refuge in Buddha.
Sixteenth, constantly staying away from attachment to views concerning refuge in Dharma.
Seventeenth, constantly staying away from attachment to views concerning refuge in Saṅgha.
Eighteenth, constantly staying away from attachment to views relying on morality.
Nineteenth, constantly staying away from attachment to views relying on emptiness.
Twentieth, constantly staying away from the nature of weariness and fear toward emptiness.
Why are the twenty practices called those that should constantly be perfected?
First, constantly perfecting penetrating realization of emptiness.
Second, constantly perfecting realization of the non-characteristic.
Third, constantly perfecting knowledge of the non-aspiration.
Fourth, constantly perfecting purification of the three wheels.
Fifth, constantly perfecting compassion for sentient beings without attachment to sentient beings.
Sixth, constantly perfecting seeing the equal nature of all phenomena and having no attachment within it.
Seventh, constantly perfecting seeing the equal nature of all sentient beings and having no attachment within it.
Eighth, constantly perfecting penetrating the truth leading to the ultimate and having no attachment within it.
Ninth, constantly perfecting the wisdom of unborn patience.
Tenth, constantly perfecting explaining that the truth of all phenomena has one characteristic.
Eleventh, constantly perfecting elimination of discrimination.
Twelfth, constantly perfecting freedom from all false thoughts.
Thirteenth, constantly perfecting freedom from all views.
Fourteenth, constantly perfecting freedom from afflictions.
Fifteenth, constantly perfecting skillful means in cultivating śamatha and vipaśyanā.
Sixteenth, constantly perfecting the taming of the nature of mind.
Seventeenth, constantly perfecting the stilling of the nature of mind.
Eighteenth, constantly perfecting the unobstructed nature of wisdom.
Nineteenth, constantly perfecting freedom from attachment and defilement.
Twentieth, constantly perfecting appearing in the assembly of a Buddha land according to the wishes of the mind.
Subhūti, you should know that when abiding in the Seventh Ground, Great Bodhisattvas should constantly stay away from the twenty former practices and constantly perfect the twenty latter practices.
Furthermore, Subhūti, when abiding in the Eighth Ground, Great Bodhisattvas should constantly perfect four practices. What are the four?
First, constantly perfecting realization of the mental activities of all sentient beings.
Second, constantly perfecting playful miraculous powers.
Third, constantly perfecting self-adornment of Buddha lands according to the Buddha lands they have seen.
Fourth, constantly perfecting serving and making offerings to the Buddhas, the World-Honored Ones; regarding the body of the Thus Come One, they should contemplate it according to reality.
Subhūti, you should know that when abiding in the Eighth Ground, Great Bodhisattvas should constantly perfect these four practices.
Furthermore, Subhūti, when abiding in the Ninth Ground, Great Bodhisattvas should constantly perfect four practices. What are the four?
First, constantly perfecting wisdom regarding superior and inferior faculties.
Second, constantly perfecting the adornment and purification of Buddha lands.
Third, constantly perfecting entering various samādhis such as illusory samādhi.
Fourth, constantly perfecting causing the roots of virtue of sentient beings to mature and entering realms through teaching and transforming beings.
Subhūti, you should know that when abiding in the Ninth Ground, Great Bodhisattvas should constantly perfect these four practices.
Furthermore, Subhūti, when abiding in the Tenth Ground, Great Bodhisattvas should constantly perfect twelve practices. What are the twelve?
First, constantly perfecting acceptance of infinite great vows, so that no matter where they are, whatever they vow is accomplished.
Second, constantly perfecting wisdom that hears the various sounds of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans.
Third, constantly perfecting unobstructed eloquence.
Fourth, constantly perfecting complete entry into the womb.
Fifth, constantly perfecting complete birth.
Sixth, constantly perfecting complete family.
Seventh, constantly perfecting complete lineage.
Eighth, constantly perfecting complete retinue.
Ninth, constantly perfecting complete physical birth.
Tenth, constantly perfecting complete leaving home.
Eleventh, constantly perfecting complete adornment of the Bodhi tree.
Twelfth, constantly perfecting complete accomplishment of all virtues.
Subhūti, you should know that when abiding in the Tenth Ground, Great Bodhisattvas should constantly perfect these twelve practices. Subhūti, you should know that any Great Bodhisattva who has already abided in the Tenth Ground has perfected all the supreme Dharma cultivated in the previous grounds and speaks words appropriate and equal to those of the Thus Come Ones.
The Venerable Subhūti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, using non-attainment as the means, skillfully cultivate the practice of pure superior aspiration?”
The Buddha said:
“Subhūti, what great Bodhisattva uses mental activity corresponding with the wisdom of All-knowledge to cultivate all excellent roots of goodness? That is a great Bodhisattva who uses non-attainment as a skillful means and skillfully cultivates and purifies the supreme pure resolve karma.
“World-Honored One, what is it for a great Bodhisattva to use non-attainment as a skillful means and skillfully cultivate and purify the karma of an equal mind toward all sentient beings?
“Subhūti, any great Bodhisattva who, using mental activity corresponding with the wisdom of All-knowledge, gives rise to the four immeasurable minds of loving-kindness, compassion, joy, and equanimity—this is a great Bodhisattva who uses non-attainment as a skillful means and skillfully cultivates and purifies the karma of an equal mind toward all sentient beings.
“World-Honored One, what is it for a great Bodhisattva to use non-attainment as a skillful means and skillfully cultivate and purify the karma of giving all things in generosity?
“Subhūti, any great Bodhisattva who, while practicing generosity, has no discrimination toward any sentient being—this is a great Bodhisattva who uses non-attainment as a skillful means and skillfully cultivates and purifies the karma of giving all things in generosity.
“World-Honored One, what is it for a great Bodhisattva to use non-attainment as a skillful means and skillfully cultivate and purify the karma of drawing near good friends?
“Subhūti, any great Bodhisattva who sees virtuous friends teaching and guiding sentient beings, causing them to cultivate the wisdom of All-knowledge; then draws near them with respect, makes offerings, honors them, praises them, learns the excellent true Dharma, and serves them day and night without a lazy mind—this is a great Bodhisattva who uses non-attainment as a skillful means and skillfully cultivates and purifies the karma of drawing near virtuous friends.
“World-Honored One, what is it for a great Bodhisattva to use non-attainment as a skillful means and skillfully cultivate and purify the karma of diligently seeking the true Dharma?
“Subhūti, any great Bodhisattva who, with mental activity corresponding to the wisdom of All-knowledge, diligently seeks the unsurpassed true Dharma of the Tathāgata and does not fall into the paths of Śrāvakas or Pratyekabuddhas—this is a great Bodhisattva who uses non-attainment as a skillful means and skillfully cultivates and purifies the karma of diligently seeking the true Dharma.
“World-Honored One, what is it for a great Bodhisattva to use non-attainment as a skillful means and skillfully cultivate and purify the karma of always wishing to renounce worldly life?
“Subhūti, any great Bodhisattva, regardless of where they are born, feels weary of household life, which is noisy, complicated, oppressive, and suffocating like a prison; instead, they always delight in the Buddha Dharma and in pure renunciation, which is peaceful, unconditioned, like empty space without obstruction—this is a great Bodhisattva who uses non-attainment as a skillful means and skillfully cultivates and purifies the karma of always wishing to renounce worldly life.
“World-Honored One, what is it for a great Bodhisattva to use non-attainment as a skillful means and skillfully cultivate and purify the karma of cherishing the Buddha’s body?
“Subhūti, any great Bodhisattva who, having seen the form and appearance of the Buddha even just once, until attaining the wisdom of All-knowledge, constantly keeps the Buddha in remembrance—this is a great Bodhisattva who uses non-attainment as a skillful means and skillfully cultivates and purifies the karma of cherishing the Buddha’s body.
“World-Honored One, what is it for a great Bodhisattva to use non-attainment as a skillful means and skillfully cultivate and purify the karma of proclaiming the teachings?
“Subhūti, whether while the Buddha is present in the world or after the Buddha has entered Nirvāṇa, any great Bodhisattva who, for the sake of sentient beings, proclaims the teachings of the Dharma—which are wholesome in the beginning, middle, and end; refined in meaning and expression; purely complete; and endowed with pure conduct—specifically, the Sūtras, Geya (mixed prose and verse), Vyākaraṇa (prophecies), Gāthā (verses), Udāna (inspired utterances), Jātaka (accounts of previous births), Itivṛttaka (accounts of past events), Nidāna (causal accounts), Avadāna (illustrative stories), Vaipulya (extensive teachings), Adbhuta-dharma (wondrous teachings), and Upadeśa (discourses)—that is a great Bodhisattva who uses non-attainment as a skillful means and skillfully cultivates and purifies the karma of proclaiming the teachings.
“World-Honored One, what is it for a great Bodhisattva to use non-attainment as a skillful means and skillfully cultivate and purify the karma of destroying arrogance?
“Subhūti, any great Bodhisattva who constantly maintains a respectful and humble mind, restrains the mind of arrogance, and therefore is not born into a lowly family—this is a great Bodhisattva who uses non-attainment as a skillful means and skillfully cultivates and purifies the karma of destroying arrogance.
“World-Honored One, what is it for a great Bodhisattva to use non-attainment as a skillful means and skillfully cultivate and purify the karma of always delighting in truthful speech?
“Subhūti, any great Bodhisattva who knows correctly before speaking, whose speech and actions are in harmony—this is a great Bodhisattva who uses non-attainment as a skillful means and skillfully cultivates and purifies the karma of always delighting in truthful speech.
“Subhūti, you should know that when abiding on the First Ground, great Bodhisattvas constantly skillfully cultivate and train these ten supreme karmas, causing them to quickly become perfected.
“World-Honored One, what is it for a great Bodhisattva to purify pure morality?
“Subhūti, any great Bodhisattva who does not give rise to the mind of a Śrāvaka or Pratyekabuddha, nor to any other dharmas that destroy precepts and obstruct Bodhi—this is a great Bodhisattva who purifies pure morality.
“World-Honored One, what is it for a great Bodhisattva to know kindness and repay kindness?
“Subhūti, any great Bodhisattva who, while practicing the supreme practices of a Bodhisattva, receives even a small kindness from another person must repay it appropriately. How much more so when receiving great kindness—should they not repay it accordingly? This is what it means for a great Bodhisattva to know kindness and repay kindness.
“World-Honored One, what is it for a great Bodhisattva to abide in the power of patience?
“Subhūti, any great Bodhisattva whom all sentient beings wish to harm, yet that Bodhisattva never gives rise to an angry mind or harms them—this is a great Bodhisattva who abides in the power of patience.
“World-Honored One, what is it for a great Bodhisattva to experience supreme joy?
“Subhūti, any great Bodhisattva who sees sentient beings mature in the practices of the Three Vehicles and therefore rejoices deeply in their heart—this is a great Bodhisattva who receives supreme joy.
“World-Honored One, what is it for a great Bodhisattva not to abandon sentient beings?
“Subhūti, any great Bodhisattva who constantly rescues all sentient beings everywhere and enables them to be free from suffering and calamity—this is a great Bodhisattva who does not abandon sentient beings.
“World-Honored One, what is it for a great Bodhisattva to constantly give rise to great compassion?
“Subhūti, while practicing the supreme practices of a Bodhisattva, any great Bodhisattva who thinks: ‘For the benefit of all sentient beings, even if for countless kalpas, as numerous as the grains of sand in the Ganges River, I must endure the severe sufferings of the great hells—being burned, boiled, cut, severed, hung, ground, or pounded, undergoing immeasurable forms of suffering—until those sentient beings are able to ride the vehicle of the Tathāgata and enter Nirvāṇa. In this way, until the entire realm of all sentient beings is exhausted, my mind of great compassion will still not become weary or tired.’ This is a great Bodhisattva who constantly gives rise to great compassion.
“World-Honored One, what is it for a great Bodhisattva to hold reverent faith toward teachers and elders, serving and making offerings to them as if serving the Buddhas?
“Subhūti, any great Bodhisattva who, seeking the unsurpassed supreme enlightenment in the future, respectfully follows and complies with teachers and elders without becoming attached to them—this is a great Bodhisattva who holds reverent faith toward teachers and elders, serving and making offerings to them as if serving the Buddhas.
“World-Honored One, what is it for a great Bodhisattva to diligently seek and cultivate the pāramitās?”
Good Sir, Subhūti, what kind of Great Bodhisattva is one who wholeheartedly cultivates and studies all the pāramitā dharmas, pays no attention to other matters, and only wishes to bring all sentient beings to maturity? That is a Great Bodhisattva who diligently seeks to cultivate the pāramitās. Good Sir, you should know that when abiding on the Second Ground, Great Bodhisattvas should contemplate and learn these eight dharmas, causing them to be quickly perfected.
The World-Honored One, how is it that a Great Bodhisattva diligently seeks extensive learning, is always without weariness toward the teachings already heard, and also does not cling to written words?
Subhūti, any Great Bodhisattva who arouses diligence and vigor and thinks: “If all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones in this Buddha-land or in the worlds of the ten directions have expounded the true Dharma, then I shall listen to it, receive and uphold it, recite it, and cultivate and study it completely, not allowing anything to be lacking, yet while there I will not cling to written words.” This is a Great Bodhisattva who diligently seeks extensive learning, is always without weariness toward the teachings already heard, and does not cling to written words.
The World-Honored One, how is it that a Great Bodhisattva, with an undefiled mind, constantly practices Dharma-giving, even though extensively teaching and transforming others, does not become arrogant?
Subhūti, any Great Bodhisattva who expounds the true Dharma for the sake of sentient beings and not for himself, dedicates these roots of goodness toward the fruit of Bodhi and not toward seeking other things, and although teaching and transforming many beings does not become negligent or conceited—this is a Great Bodhisattva who constantly practices Dharma-giving with an undefiled mind, and although extensively teaching and transforming others, does not become arrogant.
The World-Honored One, how is it that a Great Bodhisattva plants roots of goodness in order to adorn and purify Buddha-lands, and although dedicating them, does not become arrogant?
Subhūti, any Great Bodhisattva who diligently and courageously cultivates roots of goodness; who, wishing to adorn the pure lands of the Buddhas and wishing to purify his own mind and the minds of all others, does so without becoming arrogant—this is a Great Bodhisattva who plants roots of goodness in order to adorn and purify Buddha-lands, and although dedicating them, does not become arrogant.
The World-Honored One, how is it that a Great Bodhisattva, in order to teach and transform sentient beings, does not become weary of boundless birth and death, and also does not become negligent or conceited?
Subhūti, any Great Bodhisattva who, wishing to bring all sentient beings to maturity, plants roots of goodness and adorns pure Buddha-lands, even though he has not yet perfected omniscient wisdom and has not yet completely accomplished all Buddha-dharmas, and even though he must undergo boundless births and deaths and endure hardships, never becomes weary or fatigued, nor does he become arrogant. This is a Great Bodhisattva who, in order to teach and transform sentient beings, does not become weary of boundless birth and death and also does not become negligent or conceited.
The World-Honored One, how is it that a Great Bodhisattva, although possessing shame, does not cling?
Subhūti, any Great Bodhisattva who exclusively seeks the supreme enlightenment, and because of possessing complete shame, definitely does not temporarily arouse an intention toward the vehicles of the Śrāvakas or Pratyekabuddhas, yet within this does not cling, does not give rise to weariness, and does not slander them—this is a Great Bodhisattva who, although possessing shame, does not cling. Subhūti, you should know that when abiding on the Third Ground, Great Bodhisattvas should constantly abide in these five dharmas, diligently and vigorously cultivating them, causing them to be quickly perfected.
The World-Honored One, how is it that a Great Bodhisattva dwells in secluded places and never abandons them?
Subhūti, any Great Bodhisattva who, in seeking supreme enlightenment, surpasses the levels of the Śrāvakas and Pratyekabuddhas and constantly does not abandon secluded places—this is a Great Bodhisattva who dwells in secluded places and never abandons them.
The World-Honored One, how is it that a Great Bodhisattva always delights in having few desires?
Subhūti, any Great Bodhisattva who does not seek supreme enlightenment for his own sake, much less seek worldly matters or the affairs of the Two Vehicles—this is a Great Bodhisattva who always delights in having few desires.
The World-Honored One, how is it that a Great Bodhisattva always delights in contentment?
Subhūti, any Great Bodhisattva who exclusively seeks supreme enlightenment and does not cling to other matters—this is a Great Bodhisattva who always delights in contentment.
The World-Honored One, how is it that a Great Bodhisattva never abandons the merit of the Dhūta practices?
Subhūti, any Great Bodhisattva who carefully examines the patience toward Dharma within the profound teachings of the Buddha—this is a Great Bodhisattva who never abandons the merit of the Dhūta practices.
The World-Honored One, how is it that a Great Bodhisattva never relinquishes the precepts of training?
Subhūti, any Great Bodhisattva who firmly maintains the precepts that have been learned and does not change them, yet within them does not grasp their characteristics—this is a Great Bodhisattva who never relinquishes the precepts of training.
The World-Honored One, how is it that a Great Bodhisattva should give rise to a mind of weariness and wish to distance himself from sensual pleasures?
Subhūti, any Great Bodhisattva who does not arouse desire toward attractive sensual pleasures—this is a Great Bodhisattva who gives rise to a mind of weariness and wishes to distance himself from sensual pleasures.
The World-Honored One, how is it that a Great Bodhisattva constantly wishes to arouse a mind corresponding with Nirvāṇa?
Subhūti, any Great Bodhisattva who fully understands all dharmas and constantly does not create or fabricate—this is a Great Bodhisattva who constantly wishes to arouse a mind corresponding with Nirvāṇa.
The World-Honored One, how is it that a Great Bodhisattva constantly wishes to abandon all things?
Subhūti, any Great Bodhisattva who constantly does not hold onto inner or outer dharmas—this is a Great Bodhisattva who is never deluded at any time.
The World-Honored One, how is it that a Great Bodhisattva constantly does not feel attachment or regret toward all affairs?
Subhūti, any Great Bodhisattva who is not disturbed by thoughts concerning all affairs—this is a Great Bodhisattva who does not feel attachment or regret toward all affairs. Subhūti, you should know that when abiding on the Fourth Ground, Great Bodhisattvas must constantly receive and uphold these ten dharmas and must not temporarily cease them.
The World-Honored One, how is it that a Great Bodhisattva should distance himself from household life?
Subhūti, any Great Bodhisattva whose disposition delights in traveling through the lands of the Buddhas, and wherever he is born wishes to leave home, shave off his hair and beard, carry a begging bowl, wear the three Dharma robes, and manifest as a Śramaṇa—this is a Great Bodhisattva who should distance himself from household life.
The World-Honored One, how is it that a Great Bodhisattva should distance himself from Bhikṣuṇīs?
Subhūti, any Great Bodhisattva should always distance himself from Bhikṣuṇīs, not dwelling together with them even for a very short period of time, and should not give rise to evil thoughts toward them—this is a Great Bodhisattva who should distance himself from Bhikṣuṇīs.
The World-Honored One, how is it that a Great Bodhisattva should distance himself from stingy households?
Subhūti, any Great Bodhisattva thinks in this way: “I should, for the long-term benefit and happiness of all sentient beings, cause these sentient beings to rely upon the power of their own merits and receive such excellent acts of giving from donors. Therefore, within this, I should not be miserly or jealous.” Having thought in this way, he distances himself from stingy households. This is a Great Bodhisattva who distances himself from stingy households.
The World-Honored One, how is it that a Great Bodhisattva should distance himself from assemblies filled with disputes and anger?
Subhūti, any Great Bodhisattva thinks in this way: “Any assembly in which there are practices of Śrāvakas and Pratyekabuddhas, or in which teachings primarily corresponding to the Two Vehicles are expounded, may cause me to retreat from the mind of great Bodhi. Therefore, I should definitely distance myself from such assemblies.” He further thinks: “Those who are angry and engage in disputes can cause sentient beings to give rise to harmful anger and create many kinds of unwholesome karmic actions. If they oppose even the path of good destinies, how much more would they oppose great Bodhi? Therefore, I should definitely distance myself from anger and disputes.” This is a Great Bodhisattva who should distance himself from assemblies filled with disputes and anger.
The World-Honored One, how is it that a Great Bodhisattva should distance himself from praising himself and criticizing others?
Good Present, the Great Bodhisattva who does not see any inner dharmas or outer dharmas, and who constantly stays far away from praising oneself and criticizing others; this is the Great Bodhisattva who should stay far away from praising oneself and criticizing others.
World-Honored One, how should a Great Bodhisattva stay far away from the ten paths of unwholesome karma?
Good Present, a Great Bodhisattva who thinks in this way: “Even in the wholesome realms of gods and humans, these ten unwholesome acts can still obstruct one in such a way; how much more so regarding the noble path and unsurpassed great enlightenment. Therefore, I must definitely stay far away from them.” This is the Great Bodhisattva who should stay far away from the ten paths of unwholesome karma.
World-Honored One, how should a Great Bodhisattva stay far away from superior conceit?
Good Present, a Great Bodhisattva who completely does not see any inner or outer dharmas that are worthy of giving rise to superior conceit. Therefore, one should decisively stay far away from such superior conceit; this is the Great Bodhisattva who should stay far away from superior conceit.
World-Honored One, how should a Great Bodhisattva stay far away from inversion?
Good Present, a Great Bodhisattva who observes that all inversions are completely impossible to grasp, and therefore decisively stays far away from inversion; this is the Great Bodhisattva who should stay far away from inversion.
World-Honored One, how should a Great Bodhisattva stay far away from doubt?
Good Present, a Great Bodhisattva who sees that doubt is completely impossible to grasp, and therefore decisively stays far away from doubt; this is the Great Bodhisattva who should stay far away from doubt.
World-Honored One, how should a Great Bodhisattva stay far away from greed, anger, and ignorance?
Good Present, a Great Bodhisattva who completely does not see greed, anger, and ignorance, nor regards greed, anger, and ignorance as the three poisons that must be abandoned; this is the Great Bodhisattva who should stay far away from greed, anger, and ignorance.
Good Present, you should know that when abiding on the Fifth Ground, a Great Bodhisattva must always stay far away from these ten dharmas and should not approach them, cultivate them, or practice according to them.
World-Honored One, how should a Great Bodhisattva perfect the six perfections?
Good Present, a Great Bodhisattva who perfects the six perfections surpasses the stages of the Śrāvakas and Pratyekabuddhas. If one abides in these six perfections, the noble assembly, the Three Vehicles, and the five kinds of knowable objects can be transcended, reaching the shore of enlightenment. What are the five? First, the past. Second, the future. Third, the present. Fourth, the unconditioned. Fifth, that which cannot be expressed. Therefore, a Great Bodhisattva must definitely perfect the six perfections, including generosity. This is the Great Bodhisattva who should perfect the six perfections.
World-Honored One, how should a Great Bodhisattva stay far away from the mind of a Śrāvaka?
Good Present, a Great Bodhisattva who thinks: “The mind of the Śrāvaka Vehicle is not the path for realizing the unsurpassed state of enlightenment, and therefore it should be abandoned.” Why? Because it is weary of birth and death. This is the Great Bodhisattva who should stay far away from the mind of a Śrāvaka.
World-Honored One, how should a Great Bodhisattva stay far away from the mind of a Pratyekabuddha?
Good Present, a Great Bodhisattva who thinks: “The mind of the Pratyekabuddha Vehicle is not the path for realizing the unsurpassed state of enlightenment, and therefore it should be abandoned.” Why? Because it delights in Nirvāṇa. This is the Great Bodhisattva who should stay far away from the mind of a Pratyekabuddha.
World-Honored One, how should a Great Bodhisattva stay far away from the mind of distress and agitation?
Good Present, a Great Bodhisattva who thinks: “The mind of distress and agitation, which fears birth and death, is not the path for realizing the unsurpassed state of enlightenment; therefore, the mind of distress and agitation should be abandoned.” Why? Because it fears birth and death. This is the Great Bodhisattva who should stay far away from the mind of distress and agitation.
World-Honored One, how should a Great Bodhisattva stay far away from the mind that becomes sorrowful and unhappy whenever seeing someone come to ask for something?
Good Present, a Great Bodhisattva who thinks: “This mind of sorrow and unhappiness is not the path for realizing the unsurpassed state of enlightenment, and therefore it should be abandoned.” Why? Because it contradicts loving-kindness and compassion. This is the Great Bodhisattva who should stay far away from the mind that becomes sorrowful and unhappy whenever seeing someone come to ask for something.
World-Honored One, how should a Great Bodhisattva stay far away from regret, sadness, and remorse regarding possessions that have already been given away?
Good Present, a Great Bodhisattva who thinks: “This mind of regret is not the path for realizing the unsurpassed state of enlightenment, and therefore it should be abandoned.” Why? Because it goes against the original vow. That is, previously, when I aroused the Bodhi mind, I made the vow: “Whenever anyone comes to ask for my possessions, I will give according to their needs and will not allow them to lack anything. Why today would I oppose them?” This is the Great Bodhisattva who should stay far away from the mind of opposing those who come to ask for things.
Good Present, you should know that when abiding on the Sixth Ground, Great Bodhisattvas should always perfect the six dharmas spoken of later, but among them there is no grasping or attachment.