THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 486
Chapter 3: SUBHŪTI (5)
At that time, Subhūti again addressed the Buddha, saying:
“Called a Great Bodhisattva, what meaning does the term and expression ‘Bodhisattva’ have?”
The Buddha told Subhūti:
“There is no expression whose meaning is the meaning of Bodhisattva. Why? Subhūti, because Bodhi does not arise, and sattva does not exist. Since the meaning of expressions cannot be grasped within that principle, therefore there is no expression whose meaning is the meaning of Bodhisattva.
Subhūti, it is like in empty space, where there truly are no traces of birds; the meaning of the expression ‘Bodhisattva’ is also like this, truly without possession.
Subhūti, it is like an object seen in a dream, truly without possession; the meaning of the expression ‘Bodhisattva’ is also like this, truly without possession.
Subhūti, it is like a magical illusion, truly without possession; the meaning of the expression ‘Bodhisattva’ is also like this, truly without possession.
Subhūti, it is like a mirage, truly without possession; the meaning of the expression ‘Bodhisattva’ is also like this, truly without possession.
Subhūti, it is like reflections in a mirror, echoes, and transformed appearances, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the expression ‘suchness,’ truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the expression ‘dharmadhātu,’ truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the expression ‘nature of dharma,’ truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the expressions ‘nature of emptiness without falseness,’ ‘nature that does not change,’ ‘nature of equality,’ ‘nature free from arising,’ ‘principle of dharma,’ ‘abiding of dharma,’ and ‘ultimate reality,’ truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of form up to the meaning of consciousness of an illusory person, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the eye faculty up to the meaning of the mind faculty of an illusory person, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the form realm up to the meaning of the dharma realm of an illusory person, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the eye element up to the meaning of the mind element of an illusory person, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the form element up to the meaning of the dharma element of an illusory person, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the eye-consciousness element up to the meaning of the mind-consciousness element of an illusory person, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of eye-contact up to the meaning of mind-contact of an illusory person, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the feelings arising from eye-contact as condition up to the meaning of the feelings arising from mind-contact as condition of an illusory person, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of the earth element up to the meaning of the consciousness element of an illusory person, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meaning of ignorance up to the meaning of aging-and-death of an illusory person, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like an illusory person practicing the meaning of inner emptiness up to the meaning of emptiness of the emptiness of intrinsic nature, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like an illusory person practicing the meaning of the four foundations of mindfulness up to the meaning of the eighteen unique qualities of a Buddha, truly without possession; the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of the marks of form up to the meaning of the marks of consciousness is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of the marks of the eye faculty up to the meaning of the marks of the mind faculty is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of the marks of the form realm up to the meaning of the marks of the dharma realm is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of the marks of the eye element up to the meaning of the marks of the mind element is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of the marks of the form element up to the meaning of the marks of the dharma element is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of the marks of the eye-consciousness element up to the meaning of the marks of the mind-consciousness element is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of the marks of eye-contact up to the meaning of the marks of mind-contact is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of the marks of feelings arising from eye-contact as condition up to the meaning of the marks of feelings arising from mind-contact as condition is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of the marks of the earth element up to the meaning of the marks of the consciousness element is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of ignorance up to the meaning of aging-and-death is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One: the meaning of the marks of inner emptiness up to the meaning of the marks of emptiness of the emptiness of intrinsic nature is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the Thus Come One, Worthy of Offerings, Fully Enlightened One practicing the meaning of the marks of the four foundations of mindfulness up to the meaning of the marks of the eighteen unique qualities of a Buddha, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like within the unconditioned realm, the meaning of the conditioned realm is truly without possession. Within the conditioned realm, the meaning of the unconditioned realm is also truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the meanings of non-arising, non-ceasing, non-creation, non-action, non-accomplishment, non-destruction, non-attainment, non-abandonment, non-defilement, and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession. Why? Subhūti, it is like form up to consciousness: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the eye faculty up to the mind faculty: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the form realm up to the dharma realm: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the eye element up to the mind element: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the form element up to the dharma element: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the eye-consciousness element up to the mind-consciousness element: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like eye-contact up to mind-contact: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the feelings arising from eye-contact as condition up to the feelings arising from mind-contact as condition: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the earth element up to the consciousness element: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like ignorance up to aging-and-death: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like inner emptiness up to the emptiness of the emptiness of intrinsic nature: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the four foundations of mindfulness up to the eighteen unique qualities of a Buddha: from the meaning of non-arising and non-ceasing up to the meaning of non-defilement and non-purity, truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like form up to consciousness being ultimately pure; the meaning of all marks is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the eye faculty up to the mind faculty being ultimately pure; the meaning of all marks is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhūti, it is like the form realm up to the dharma realm being ultimately pure; the meaning of all marks is truly without possession. When Great Bodhisattvas practice the profound Prajñāpāramitā, the meaning of the expression ‘Bodhisattva’ is likewise truly without possession.
Subhuti, it is like the eye realm up to the mind realm being ultimately pure; the meaning of the characteristics’ expressions is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like the form realm up to the Dharma realm being ultimately pure; the meaning of the characteristics’ expressions is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like the eye-consciousness realm up to the mind-consciousness realm being ultimately pure; the meaning of the characteristics’ expressions is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like eye-contact up to mind-contact being ultimately pure; the meaning of the characteristics’ expressions is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like the feelings that arise conditioned by eye-contact, up to the feelings that arise conditioned by mind-contact, the meaning of the characteristics’ expressions is also truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like the earth element up to the consciousness element being ultimately pure; the meaning of the characteristics’ expressions is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like ignorance up to aging and death being ultimately pure; the meaning of the characteristics’ expressions is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like inner emptiness up to the emptiness of the emptiness of intrinsic nature being ultimately pure; the meaning of the characteristics’ expressions is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like the four foundations of mindfulness up to the eighteen exclusive qualities of a Buddha being ultimately pure; the meaning of the characteristics’ expressions is truly without ownership.
When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like the meaning of the expression “self” up to the view of self being ultimately pure, and is also truly without ownership, because its nature is not existent. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like when the sun rises, the meaning of darkness is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like when the great eon has come to an end, the meaning of conditioned formations is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like the Thus Come One, Arhat, Perfectly Enlightened One: within the aggregate of pure morality, the meaning of violating precepts is truly without ownership; within the aggregate of pure concentration, the meaning of distraction is truly without ownership; within the aggregate of purified wisdom, the meaning of ignorance is truly without ownership; within the aggregate of liberation, the meaning of bondage is truly without ownership; within the aggregate of knowledge and vision of liberation, the meaning of not being liberated in knowledge and vision is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership.
Subhuti, it is like among the radiances of the sun, the moon, the Heaven of the Thirty-Three, and extending broadly up to the Heaven of Ultimate Form; the meaning of the Buddha’s radiance is truly without ownership. When the great Bodhisattvas practice the profound Prajñāpāramitā, then the meaning of the expression “Bodhisattva” is likewise truly without ownership. Why is this? Subhuti, whether it is Bodhi, or sattva, or Bodhisattva, or the meaning of the expression “Bodhisattva”—such dharmas are neither associated nor not associated; they have no color, no cognition, and are not opposed to any single characteristic, therefore they are called “without characteristics.” In all dharmas, the great Bodhisattvas are not truly existent, do not cling, and are unobstructed; therefore they diligently cultivate and learn in accordance with Correct Enlightened Knowledge.
At that time, the venerable Subhuti said to the Buddha:
“World-Honored One, what are called all dharmas? Why is it that within all dharmas, the great Bodhisattvas are not truly existent, do not cling, and are unobstructed, and therefore diligently cultivate and learn in accordance with Correct Enlightened Knowledge?”
The Buddha told Subhuti:
“All dharmas include wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, worldly dharmas, supramundane dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, unconditioned dharmas, shared dharmas, and unshared dharmas. Such dharmas are called all dharmas. The great Bodhisattvas, regarding all such dharmas, are not truly existent, do not cling, and are unobstructed; therefore they diligently cultivate and learn in accordance with Correct Enlightened Knowledge.”
The venerable Subhuti again said to the Buddha:
“World-Honored One, why are worldly wholesome dharmas called wholesome dharmas?”
The Buddha said:
“Subhuti, worldly wholesome dharmas are filial respect and obedience toward parents; making offerings to śramaṇas and brāhmaṇas; honoring and serving teachers and elders; giving that includes meritorious deeds; maintaining precepts that include meritorious deeds; providing assistance to the sick that includes meritorious deeds; skillful means that include meritorious deeds; the ten paths of worldly wholesome karma; contemplation of an expanded corpse; contemplation of a decaying corpse; contemplation of a corpse turning blue-black; contemplation of a corpse becoming dark red; contemplation of a destroyed corpse; contemplation of a corpse being devoured by birds and beasts; contemplation of a corpse being scattered; contemplation of only a pile of bones remaining; contemplation of a pile of bones that has been burned. They also include the four worldly meditations; the four immeasurable minds; and the four formless concentrations. They also include recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of precepts, recollection of generosity, recollection of the devas, mindfulness of inhalation and exhalation, recollection of tranquility, mindfulness of the body, and recollection of death. These dharmas are called worldly wholesome dharmas.”
The venerable Subhuti again asked the Buddha:
“Why are unwholesome dharmas called unwholesome?”
The Buddha said:
“Subhuti, unwholesome dharmas are killing living beings, taking what is not given, sexual misconduct, speaking false words, speaking harsh words, divisive speech, idle and improper speech, greed, anger, wrong views, resentment, harming, jealousy, and stinginess. Such dharmas are called unwholesome dharmas.”
The venerable Subhuti again said to the Buddha:
“World-Honored One, why are determinate dharmas called determinate?”
The Buddha said:
“Subhuti, all wholesome dharmas and unwholesome dharmas are called determinate dharmas.”
The venerable Subhuti again asked the Buddha:
“World-Honored One, why are indeterminate dharmas called indeterminate?”
The Buddha said:
“Subhuti, whether bodily karma, verbal karma, or mental karma that is indeterminate; or the four great elements that are indeterminate; or the five faculties that are indeterminate; or the six sense bases that are indeterminate; or the formless aggregates, realms, and sense bases that are indeterminate; or indeterminate karmic retribution—everything such is called indeterminate dharmas.”
The venerable Subhuti again asked the Buddha:
“World-Honored One, what are called worldly dharmas?”
The Buddha said:
“Subhuti, worldly dharmas are the five aggregates, the twelve sense bases, the eighteen realms, the ten paths of wholesome karma, the four meditative absorptions, the four immeasurable minds, the four formless concentrations, and dependent origination. All such dharmas are called worldly dharmas.”
The venerable Subhuti again said to the Buddha:
“World-Honored One, what are called supramundane dharmas?”
The Buddha said:
“Subhuti, they are the thirty-seven factors of enlightenment, the three liberation doors, the faculty of not-yet-knowing, the faculty of what is to be known, the faculty of what has been known, and the fully knowing faculty. They are also samādhi with investigation and examination; samādhi without investigation but with examination; and samādhi without investigation and without examination. They are also luminous liberation, mindfulness and correct knowledge, attention according to reality, the eight liberations, the nine successive concentrations, and inner emptiness, outer emptiness, inner-and-outer emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of inherent nature, emptiness of self-characteristics, emptiness of all dharmas, emptiness of emptiness, and emptiness of the emptiness of intrinsic nature. They are also the ten powers of the Thus Come One, the four fearlessnesses, and the eighteen exclusive qualities of a Buddha. All such are called supramundane dharmas.”
The venerable Subhuti again said to the Buddha:
“World-Honored One, what are called contaminated dharmas?”
The Buddha told Subhuti:
“They are those included within the three realms; or included within the five aggregates, twelve sense bases, and eighteen realms; or included within the four meditative absorptions, the four immeasurable minds, and the four formless concentrations. Such dharmas are called contaminated dharmas.”
The venerable Subhuti again asked the Buddha:
“World-Honored One, what are called uncontaminated dharmas?”
The Buddha said:
“Subhuti, they are the thirty-seven factors of enlightenment, broadly explained up to the ten powers of the Thus Come One, the four fearlessnesses, the four unobstructed knowledges, and the eighteen exclusive qualities of a Buddha. All such are called uncontaminated dharmas.”
The venerable Subhuti again said to the Buddha:
“World-Honored One, what are called conditioned dharmas?”
The Buddha said:
“If a dharma has arising, abiding, change, and cessation; or if it belongs to the three realms; or if it is the thirty-seven factors of enlightenment, broadly explained up to the ten powers of the Thus Come One, the four fearlessnesses, the four unobstructed knowledges, and the eighteen exclusive qualities of a Buddha—then all such dharmas are called conditioned dharmas.”
The venerable Subhuti again said to the Buddha:
“World-Honored One, what are called unconditioned dharmas?”
The Buddha told Subhuti:
“They are dharmas without arising, abiding, change, or cessation; or the cessation of greed, hatred, and delusion; or suchness, the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-transformation, the nature of equality, the nature of being free from arising, the determinate Dharma, the abiding Dharma, and ultimate reality. All such dharmas are called unconditioned dharmas.”
The venerable Subhuti again said to the Buddha:
“World-Honored One, what are called shared dharmas?”
The Buddha said to Subhuti:
“They are the four meditative absorptions, the four immeasurable minds, and the four formless concentrations of the world. All such dharmas are called shared dharmas.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, what is called the non-common dharmas?”
The Buddha taught Subhūti:
“The thirty-seven factors of enlightenment, the three liberation doors, and broadly speaking, up to the eighteen non-common Buddha dharmas—all these are called the non-common dharmas. Regarding dharmas, because their own characteristics are empty, all are thus. Great Bodhisattvas should not cling to them, because all dharmas have no distinctions. Regarding all dharmas, Great Bodhisattvas should use the non-dual Dharma of emptiness as a means to truly comprehend them, because all dharmas are unmoving. Subhūti, you should know that regarding all dharmas that are non-dual, unmoving, without discrimination, and without attachment, this is the meaning of the phrase ‘Bodhisattva.’ Therefore, ‘no phrase’ is itself the meaning of the phrase ‘Bodhisattva.’”
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, why is a Bodhisattva called a Mahāsattva?”
The Buddha told Subhūti:
“Because among the great assembly of sentient beings, these Bodhisattvas are foremost, therefore Bodhisattvas are called Mahāsattvas.”
Venerable Subhūti said to the Buddha:
“World-Honored One, why is it called the great assembly of sentient beings, and why are Bodhisattvas foremost among them?”
The Buddha said:
“Subhūti, whether those of the lineage stage, those of the eighth stage, stream-enterers, once-returners, non-returners, Arhats, Pratyekabuddhas, those who have newly aroused the mind, and successively up to the stage of non-retrogression—Great Bodhisattvas such as these are all called the great assembly of sentient beings. Because Bodhisattvas are foremost among them, they are called Mahāsattvas. This means that these Bodhisattvas have aroused a mind as firm as vajra, decisively indestructible and incapable of retreat; therefore, they can be foremost among the great assembly of sentient beings.”
Venerable Subhūti addressed the Buddha:
“World-Honored One, what is called a mind firm as vajra?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva arouses such a mind:
‘I must put on the great armor of merit in the vast and boundless field of birth and death, in order to destroy the thieves of afflictions for sentient beings. I must dry up the boundless ocean of birth and death for all sentient beings. I must abandon all possessions in order to bring great benefit to sentient beings. I must equally bring benefit and happiness to all sentient beings, with a mind free from partiality and bias. I must enable all kinds of sentient beings to follow the paths of the Three Vehicles and arrive at the city of Nirvāṇa. I must use the Three Vehicles to liberate all sentient beings, yet I do not perceive even a single sentient being attaining the fruit of Nirvāṇa. I must clearly awaken to the nature of dharmas as undefiled, unpurified, unborn, and undestroyed. I must cultivate the perfections from giving through Prajñāpāramitā with all intentions corresponding to the wisdom of omniscience. I must diligently study in order to penetrate the wondrous gate of wisdom and completely understand everything. I must thoroughly understand all modes of the characteristics of dharmas through one meaning. I must thoroughly understand all modes of the characteristics of dharmas through two meanings. I must thoroughly understand all modes of the characteristics of dharmas through many meanings, with no place left for attachment. I must cultivate the wondrous wisdom practices and understand the nature of all dharmas that lead to supreme merit.’
Subhūti, this is precisely a Bodhisattva who has aroused a mind firm as vajra. If a Great Bodhisattva uses non-attainment as a means and abides in this mind, then certainly he will be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, Great Bodhisattvas arouse thoughts such as this:
‘All sentient beings in all realms of hell beings, animals, hungry ghosts, humans, and gods endure various sufferings. I will take their suffering upon myself so that they may attain happiness.’
Or Great Bodhisattvas arouse thoughts such as this:
‘For the benefit of all sentient beings, I will undergo, throughout countless hundreds of thousands of millions of eons, the various severe sufferings of the great hells, and by countless means I will teach and transform them, causing them to realize Nirvāṇa without remainder.’
Continuing in this way, they universally work for the benefit of all sentient beings. Because each and every one of them must undergo countless hundreds of thousands of millions of eons and endure the severe sufferings of the great hells, I will, for each one individually, use countless means to teach and transform them, causing them to attain Nirvāṇa without remainder. By doing this, I will have planted wholesome roots. Then, after passing through countless hundreds of thousands of millions of eons, completing the cultivation of the accumulations of provisions for enlightenment, I will finally realize the supreme enlightenment that I seek.
Subhūti, such vast vows are called the Bodhisattva’s arousing of a mind firm as vajra. If a Great Bodhisattva uses non-attainment as a means and abides in this mind, then certainly he will be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, Great Bodhisattvas constantly arouse vast minds. Because of this mind, they will certainly be able to become foremost among the great assembly of sentient beings. The vast mind of the Bodhisattva here means that Bodhisattvas give rise to such a thought:
‘From the time I first arouse the great Bodhi mind until I attain the wisdom of omniscience, I will certainly never give rise to thoughts of desire, anger, ignorance, resentment, jealousy, wrong views, arrogance, and so forth. Nor will I ever give rise to thoughts seeking the states of Śrāvakas or Pratyekabuddhas.’
This is the vast mind of the Bodhisattva. If a Great Bodhisattva uses non-attainment as a means and abides in this mind, then certainly he will be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, Great Bodhisattvas constantly arouse an unwavering mind. Because of this mind, they will certainly become foremost among the great assembly of sentient beings. What is this unwavering mind? It means that Bodhisattvas give rise to such a thought:
‘I must always rely on intentions corresponding to the wisdom of omniscience, cultivate and bring forth all the activities I have cultivated and established, without becoming arrogant.’
This is called the Bodhisattva’s unwavering mind. If Great Bodhisattvas use non-attainment as a means and abide in this mind, then certainly they will be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, Great Bodhisattvas equally arouse the mind of benefiting and bringing happiness to sentient beings. Because of this mind, they will certainly always be foremost among the great assembly of sentient beings. Here, the Bodhisattva’s mind of benefit and happiness means that Bodhisattvas give rise to such a thought:
‘Until the end of future time, I will certainly bring benefit and happiness to all sentient beings. For their sake, I will become a place of refuge, an island, and a home, never abandoning them.’
This is the Bodhisattva’s mind of benefit and happiness. If Great Bodhisattvas use non-attainment as a means and abide in this mind, then certainly they will be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, Great Bodhisattvas constantly diligently cultivate love for the Dharma, delight in the Dharma, rejoice in the Dharma, and delight in practicing the Dharma. Because of this, they will certainly be foremost among the great assembly of sentient beings. Here, Dharma means all dharmas, without any distinction in nature; this is called Dharma. “Loving Dharma” means having the intention to seek this Dharma. “Delighting in Dharma” means praising and extolling the merits of that Dharma. “Rejoicing in Dharma” means joyfully accepting and trusting that Dharma. “Taking delight in Dharma” means desiring and extensively cultivating that Dharma. If Great Bodhisattvas use non-attainment as a means, constantly love, delight in, rejoice in, and enjoy Dharma without discrimination or attachment, then certainly they will be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, any Bodhisattva who, while practicing the profound Prajñāpāramitā, uses non-attainment as a means and abides in inner emptiness up to emptiness of the emptiness of intrinsic nature—such a Bodhisattva will certainly be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, any Great Bodhisattva who, while practicing the profound Prajñāpāramitā, uses non-attainment as a means to cultivate the thirty-seven factors of enlightenment, extending broadly to the ten powers of the Tathāgata, the four fearlessnesses, the four kinds of unobstructed understanding, and the eighteen non-common Buddha dharmas—such a Bodhisattva will certainly be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, any Great Bodhisattva who, while practicing the profound Prajñāpāramitā, uses non-attainment as a means and abides in samādhi like vajra, up to abiding in samādhi of non-attachment, non-conditioned, undefiled liberation like space—such a Great Bodhisattva will certainly be foremost among the great assembly of sentient beings. Subhūti, you should know that Great Bodhisattvas who abide in these supreme wondrous dharmas while practicing the profound Prajñāpāramitā will certainly be foremost among the great assembly of sentient beings. Therefore, Bodhisattvas are called Mahāsattvas.
At that time, Venerable Śāriputra addressed the Buddha:
“World-Honored One, I wish to use my eloquence to explain the Bodhisattva and why, based on this meaning, he is called Mahāsattva. I ask for your permission.”
The Buddha told Śāriputra:
“Speak as you wish.”
Śāriputra said:
“World-Honored One, because Bodhisattvas possess skillful means, they are able to teach Dharma to sentient beings, causing them to eliminate the view of self, the view of sentient beings, and extending up to the views of knowing and seeing; causing them to eliminate views of permanence, annihilation, existence, non-existence, aggregates, sense fields, elements, views concerning the noble truths, and views concerning dependent origination; causing them to eliminate attachment to the thirty-seven factors of enlightenment, extending broadly up to attachment to the eighteen non-common Buddha dharmas, attachment to accomplishing sentient beings, attachment to adorning and purifying Buddha lands, attachment to Bodhisattvas, attachment to Tathāgatas, attachment to Bodhi, attachment to Nirvāṇa, and attachment to turning the Dharma wheel.
Because Bodhisattvas possess skillful means and use non-attainment as a means, they teach Dharma to sentient beings, causing them to permanently eliminate all these views. Based on this meaning, they are called Mahāsattvas.”
At that time, Subhūti asked Venerable Śāriputra:
“If Great Bodhisattvas constantly teach Dharma to sentient beings using non-attainment as a means, in order to permanently end all views, then why is it that one sees attachment to attainment as a means giving rise to aggregate views?”
Śāriputra said:
“When practicing the profound Prajñāpāramitā, if Great Bodhisattvas lack skillful means and use attainment as a means to give rise to aggregates, then those Great Bodhisattvas, lacking skillful means, certainly cannot teach Dharma to sentient beings using non-attainment as a means to permanently end all views. When practicing the profound Prajñāpāramitā, those Great Bodhisattvas who possess skillful means and, for the sake of sentient beings, use non-attainment as a means to teach Dharma and permanently end all views will certainly not give rise to views and aggregates…”
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, I have used eloquence to explain the Bodhisattva and why, based on this meaning, he is called Mahāsattva. I ask for your permission.”
The Buddha told Subhūti:
“Speak as you wish.”
Subhūti said:
“World-Honored One, because Bodhisattvas wish to attain the wisdom of omniscience, they arouse the Bodhi mind, the incomparable mind, the mind not shared with Śrāvakas and Pratyekabuddhas, and so forth, yet they do not cling to these minds. For this reason, they are called Mahāsattvas. Why? Because the mind of the wisdom of omniscience is truly undefiled and does not fall into the three realms. The mind seeking the wisdom of omniscience is also truly undefiled and does not fall into the three realms. One should not cling to this mind; therefore, Bodhisattvas are called Mahāsattvas.”
At that time, Śāriputra asked Subhūti:
“What is the incomparable mind of Great Bodhisattvas, the mind not shared with Śrāvakas and Pratyekabuddhas?”
Subhūti answered:
“From the time they first arouse the mind, Great Bodhisattvas do not perceive even the slightest dharma as arising, ceasing, increasing, decreasing, coming, going, defiled, or purified. If they do not perceive any dharma as arising, ceasing, increasing, decreasing, coming, going, defiled, or purified, and also do not perceive the minds of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and so forth, then this is called the incomparable mind and the mind not shared with Śrāvakas and Pratyekabuddhas of Great Bodhisattvas. Regarding these minds, Great Bodhisattvas also do not cling.”
At that time, Śāriputra asked Subhūti:
“If Great Bodhisattvas do not cling to such minds, then they also should not cling to the minds of Śrāvakas, Pratyekabuddhas, and the minds of all aggregates, sense fields, elements, the four foundations of mindfulness, and broadly speaking up to the minds of the eighteen non-common Buddha dharmas. Why? Because such minds have no nature of mind?”
Subhūti answered:
“That is so, that is so!”
At that time, Śāriputra asked Subhūti:
“If all minds have no nature of mind and therefore should not be clung to, then do aggregates, sense fields, elements, and broadly speaking up to the eighteen non-common Buddha dharmas also have no nature and therefore should not be clung to?”
Subhūti answered:
“That is so, that is so!”
Śāriputra said:
“If the mind of the wisdom of omniscience is truly undefiled and does not fall into the three realms, then the minds of ignorant ordinary beings, Śrāvakas, and Pratyekabuddhas are also truly undefiled and do not fall into the three realms. Why? Because the original nature of all such minds is emptiness.”
Subhūti answered:
“That is so, that is so!”
Śāriputra said:
“If because the original nature of this mind is emptiness, it is truly undefiled and does not fall into the three realms, then aggregates, sense fields, elements, and broadly speaking up to the eighteen non-common Buddha dharmas are also truly undefiled and do not fall into the three realms. Why? Because the original nature of aggregates, sense fields, elements, and so forth is emptiness.”
Subhūti answered:
“That is so, that is so!”
Śāriputra said:
“If because the nature of mind and form dharmas and so forth is without mind and form, they cannot be clung to, then all dharmas are equal and without distinction?”
Subhūti answered:
“That is so, that is so!”
Śāriputra said:
“If all dharmas are equal and without distinction, why does the Tathāgata say that mind, form, and so forth have various differences?”
Subhūti answered:
“That is because the Tathāgata speaks according to worldly convention, not according to ultimate meaning.”
Śāriputra said:
“If the mind, form, and so forth of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas are all truly undefiled and do not fall into the three realms, then are ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas not different?”
Subhūti answered:
“That is so, that is so!”
Śāriputra said:
“If ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas are not different, why does the Buddha say that there are differences between ordinary and noble beings, great and small?”
Subhūti answered:
“This is because the Tathāgata speaks based on worldly convention, not ultimate meaning. Śāriputra, when practicing the profound Prajñāpāramitā, Great Bodhisattvas use non-attainment as a means, and therefore do not cling to the minds they have aroused, such as the Bodhi mind, the incomparable mind, and the mind not shared with Śrāvakas and Pratyekabuddhas. Regarding aggregates, sense fields, elements, and broadly speaking up to the eighteen non-common Buddha dharmas, they neither hold onto nor cling to them. Based on this meaning, they are called Mahāsattvas.”
At that time, Venerable Pūrṇa Maitrāyaṇīputra addressed the Buddha:
“World-Honored One, I wish to use my eloquence to explain the Bodhisattva. Based on this meaning, the Bodhisattva is called Mahāsattva. I ask for your permission.”
The Buddha told Pūrṇa Maitrāyaṇīputra:
“Please speak.”
Pūrṇa Maitrāyaṇīputra said:
“Because Bodhisattvas benefit and bring happiness to all sentient beings, put on the great armor of merit, turn toward the result of the Great Vehicle, and rely upon the Great Vehicle, they are called Mahāsattvas.”
At that time, Śāriputra asked Pūrṇa Maitrāyaṇīputra:
“How does a Great Bodhisattva put on the great armor of merit for the benefit and happiness of all sentient beings?”
Pūrṇa Maitrāyaṇīputra answered:
“When practicing the perfection of giving, Great Bodhisattvas do not do so for the benefit and happiness of only one group of sentient beings, but for the benefit and happiness of all sentient beings. When practicing the perfections of pure discipline, patience, diligence, meditative concentration, and Prajñāpāramitā, Bodhisattvas likewise do so for all. Śāriputra, this is how Great Bodhisattvas put on the great armor of merit for the benefit of all sentient beings.
Furthermore, Śāriputra, Great Bodhisattvas wearing the great armor of merit and benefiting sentient beings do not set limits and do not think: ‘I must save this many sentient beings into the realm of Nirvāṇa without remainder; as for some sentient beings, I will not bring them into that realm.’ Or: ‘I must save this many sentient beings and enable them to abide in supreme enlightenment; as for some sentient beings, I will not enable them to abide in that state.’ Great Bodhisattvas always save all sentient beings, causing them to enter the realm of Nirvāṇa without remainder and abide in supreme enlightenment. Śāriputra, this is how Great Bodhisattvas put on the great armor of merit for the benefit of all sentient beings.
Furthermore, Śāriputra, Great Bodhisattvas think:
‘I must perfect the perfection of giving, pure discipline, patience, diligence, meditative concentration, and Prajñāpāramitā myself, and also cause all sentient beings to perfect them.’
They also think:
‘I rely on the six perfections to abide in inner emptiness up to emptiness of the emptiness of intrinsic nature; I myself cultivate the four foundations of mindfulness up to the eighteen non-common Buddha dharmas, and then cause sentient beings to likewise rely on the six perfections, abide in inner emptiness up to emptiness of the emptiness of intrinsic nature, and cultivate the four foundations of mindfulness up to the eighteen non-common Buddha dharmas.’
They further think:
‘I rely on the six perfections to quickly realize supreme enlightenment and enter the realm of Nirvāṇa without remainder, and cause sentient beings also to rely on these six perfections, quickly realize supreme enlightenment, and enter the realm of Nirvāṇa without remainder.’
Śāriputra, this is how Great Bodhisattvas put on the great armor of merit for the benefit of all sentient beings.
Furthermore, Śāriputra, when practicing the perfection of giving, Great Bodhisattvas cultivate giving with intentions corresponding to the wisdom of omniscience; they do not mix it with the intentions of Śrāvakas and Pratyekabuddhas, preserve this wholesome root, use non-attainment as a means, share it equally with sentient beings, and dedicate it together toward supreme enlightenment. While giving, they have no reluctance or attachment. This is the great armor of merit of the perfection of giving.
While giving, Bodhisattvas do not arouse intentions of Śrāvakas and Pratyekabuddhas. This is the great armor of merit of the perfection of pure discipline.
While giving, Bodhisattvas have faith, patience, aspiration, joy, and delight in cultivating the practice of giving. This is the great armor of merit of the perfection of patience.
While giving, Bodhisattvas are diligent and courageous, never abandoning effort. This is the great armor of merit of the perfection of diligence.
While giving, Bodhisattvas single-mindedly turn toward the wisdom of omniscience, ultimately bringing benefit to all sentient beings, without mixing with the intentions of Śrāvakas and Pratyekabuddhas. This is the great armor of merit of the perfection of meditative concentration.
While giving, Bodhisattvas abide in the contemplation that all is like illusion, not perceiving giver, recipient, gift, or the result produced by giving. This is the great armor of merit of the perfection of Prajñāpāramitā.
Śāriputra, when Great Bodhisattvas cultivate the practice of the perfection of giving in this way, they fully wear the six kinds of great armor of merit of the perfections. Any Great Bodhisattva who, while practicing the perfection of giving, arouses intentions corresponding to the wisdom of omniscience, with the characteristics of the six perfections, without grasping or attaining, should be known as having put on the great armor of merit.
Furthermore, Śāriputra, when practicing the perfection of pure discipline, Great Bodhisattvas cultivate pure discipline with intentions corresponding to the wisdom of omniscience, without mixing with the intentions of Śrāvakas and Pratyekabuddhas, preserve this wholesome root, use non-attainment as a means, share equally with sentient beings, and dedicate it together toward supreme enlightenment. When cultivating pure discipline, they have no reluctance toward any possessions; this is the great armor of merit of the perfection of giving. When cultivating pure discipline, they do not even seek the states of Śrāvakas and Pratyekabuddhas, much less those of ordinary beings; this is the great armor of merit of the perfection of pure discipline. When cultivating pure discipline, they have faith, patience, aspiration, and delight in the Dharma of pure discipline; this is the great armor of merit of the perfection of patience. When cultivating pure discipline, they are diligent and courageous, never abandoning effort; this is the great armor of merit of the perfection of diligence. When cultivating pure discipline, they completely take great compassion as foremost, without any mixture of the intentions of the Two Vehicles, much less the minds of ordinary beings; this is the great armor of merit of the perfection of meditative concentration. When cultivating pure discipline, regarding all dharmas, they abide in the contemplation that they are like illusions, do not rely upon pure discipline, do not attain anything, and understand that the original nature is empty; this is the great armor of merit of the perfection of Prajñāpāramitā.
Śāriputra, when Great Bodhisattvas cultivate the perfection of pure discipline in this way, they fully wear the six kinds of great armor of merit of the perfections. Any Great Bodhisattva who, while cultivating the perfection of pure discipline, arouses intentions corresponding to the wisdom of omniscience with the characteristics of the six perfections, without grasping or attaining, should be known as having put on the great armor of merit.
Furthermore, Śāriputra, when cultivating the perfection of patience, Great Bodhisattvas cultivate patience with intentions corresponding to the wisdom of omniscience, without mixing with the intentions of Śrāvakas and Pratyekabuddhas, preserve this wholesome root, use non-attainment as a means, share equally with sentient beings, and dedicate it together toward supreme enlightenment. When cultivating patience, in order to accomplish the practice of patience, they have no attachment even to their body or life; this is the great armor of merit of the perfection of giving. When cultivating patience, they do not mix with the inferior intentions of Śrāvakas and Pratyekabuddhas; this is the great armor of merit of the perfection of pure discipline. When cultivating patience, they have faith, patience, aspiration, and delight in the Dharma of patience; this is the great armor of merit of the perfection of patience. When cultivating patience, Bodhisattvas are diligent and courageous, never abandoning effort; this is the great armor of merit of the perfection of diligence. When cultivating patience, Bodhisattvas concentrate their minds on one object; even when encountering hardships and difficulties, their minds do not move. This is the great armor of merit of the perfection of meditative concentration. When cultivating patience, Bodhisattvas abide in the contemplation that all is like illusion; because they assimilate the Buddha’s teachings to mature sentient beings, they contemplate all dharmas as empty and do not cling to those who harm them. This is the great armor of merit of the perfection of Prajñāpāramitā.
Śāriputra, when Great Bodhisattvas cultivate the perfection of patience in this way, they fully wear the six kinds of great armor of merit of the perfections. Any Great Bodhisattva who, while cultivating the perfection of patience, arouses intentions corresponding to the wisdom of omniscience and does not grasp or attain the characteristics of the six perfections should be known as having put on the great armor of merit.