THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 3
Chapter 12: THE PRACTICE OF EMPTINESS
The Venerable Subhūti said to the Buddha:
World-Honored One! A Great Bodhisattva who practices Prajñāpāramitā without skillful means and expedient wisdom falls into the aspect of conditioned practice regarding the five aggregates; considering the five aggregates to be permanent, the five aggregates to be impermanent, the five aggregates to be suffering, the five aggregates to belong to oneself, or saying that the five aggregates are tranquil—all these are falling into the aspect of conditioned practice. Even when learning the thirty-seven aids to enlightenment and the eighteen exclusive qualities of a Buddha, one still falls into the aspect of conditioned practice.
World-Honored One! If a Bodhisattva practices Prajñāpāramitā and thinks: “I am practicing Prajñāpāramitā,” even if that person wishes to attain some acquisition, it is still only the aspect of conditioned practice. If a Bodhisattva thinks: “A person who learns in this way is learning Prajñāpāramitā,” that too is only the aspect of conditioned practice. If one considers a person who learns in this way [to truly be learning], one should know that this person does not yet possess skillful means and expedient wisdom.
Subhūti said to Śāriputra:
A Bodhisattva practicing Prajñāpāramitā, because they abide in form, because they discriminate form, become bound by form; because they discriminate form, they create karma concerning form; because they seek after form, they cannot escape birth, aging, sickness, and death. If the Bodhisattva again practices Prajñāpāramitā without skillful means and expedient wisdom, relying on the eyes, ears, nose, tongue, body, and mind to discriminate the six sense faculties and the eighteen realms; and if they abide in the thirty-seven aids to enlightenment and the eighteen exclusive qualities of a Buddha, calculating, discriminating, and seeking after form, then that person also cannot escape birth, aging, sickness, and death. Such a Bodhisattva cannot attain even the fruit of the Śrāvaka or Pratyekabuddha, let alone seek and attain Perfect Complete Enlightenment; this is impossible. Therefore, we should know that this is a Bodhisattva who practices Prajñāpāramitā without skillful means and expedient wisdom.
Śāriputra asked Subhūti:
How can one know that a Bodhisattva practicing Prajñāpāramitā possesses skillful means and expedient wisdom?
Subhūti replied:
A Great Bodhisattva practicing Prajñāpāramitā, regarding form, feeling, perception, formations, and consciousness, does not cling to the aspect of conditioned practice, nor does one consider the five aggregates to be permanent or impermanent. One does not fall into suffering, pleasure, or feeling; one does not cling to the idea that they belong to oneself or do not belong to oneself; one does not become attached to emptiness, signlessness, wishlessness, or tranquility.
Śāriputra! Because the five aggregates are the five aggregates, the five aggregates are not apart from emptiness, and emptiness is not separate from the five aggregates; the five aggregates themselves are emptiness, and emptiness itself is the five aggregates… Up to the six pāramitās, the thirty-seven aids to enlightenment, and the eighteen exclusive qualities of a Buddha—all are empty. Even if one says there is emptiness, emptiness is not separate from the eighteen qualities, and the eighteen qualities are not separate from emptiness. This is called a Bodhisattva practicing Prajñāpāramitā with skillful means and expedient wisdom. Such a person is a Bodhisattva practicing Prajñāpāramitā who will accomplish Perfect Complete Enlightenment. One who practices Prajñāpāramitā does not see oneself practicing Prajñāpāramitā, nor does one see others as practicing or not practicing.
Śāriputra asked Subhūti:
Why does a Great Bodhisattva practicing Prajñāpāramitā not see oneself practicing Prajñāpāramitā?
Subhūti replied:
Because the characteristics of Prajñāpāramitā truly cannot be seen. Why? Because that which exists is precisely not truly existent; therefore, in practicing Prajñāpāramitā, there is nothing to see. This is because all Bodhisattvas know that the existence of all phenomena is precisely not true existence.
Subhūti continued:
There is a samādhi called “Non-arising of Anything Among All Phenomena.” This is precisely the vast, immeasurable, and boundless wondrous function of Great Bodhisattvas. It is not the understanding of Śrāvakas and Pratyekabuddhas. A Great Bodhisattva who abides in this samādhi will quickly accomplish Perfect Complete Enlightenment.
Śāriputra asked Subhūti:
Is it only this samādhi that enables a Bodhisattva to quickly attain Perfect Complete Enlightenment, or are there other samādhis as well?
Subhūti replied:
There are also other samādhis that enable a Bodhisattva to quickly attain Buddhahood.
Śāriputra asked:
What samādhis are these?
Subhūti replied:
There is a samādhi called “Śūraṅgama Bodhisattva Practice.” One who abides in this samādhi also quickly attains Buddhahood.
There are also the Jewel Seal Samādhi, the Lion’s Play Samādhi, the Moon Samādhi, the Moon Banner Creation Samādhi, the Seal of All Phenomena Samādhi, the Radiant Crown Samādhi, the True Dharma Nature Samādhi, the Complete Creation Banner Samādhi, the Vajra Samādhi, the Seal of Entry into All Phenomena Samādhi, the Samādhi of the Samādhi King’s Entry, the King Seal Samādhi, the Powerful Advance Samādhi, the Jewel Vessel Samādhi, and the Complete Entry into Eloquence Samādhi. All such samādhis are to be fully learned by Great Bodhisattvas, and by doing so they will quickly attain Buddhahood.
Śāriputra! There are also countless samādhis beyond calculation that Bodhisattvas must learn; they also help that person quickly attain Buddhahood.
At that time, relying upon the Buddha’s spiritual power, Subhūti said:
If a Great Bodhisattva practices these samādhis, that person has already received predictions of Buddhahood from Buddhas of the past and Buddhas of the present. That person also does not have the thought of having a samādhi, does not think of samādhi, and does not become conceited by thinking: “I have attained this samādhi; I abide in this samādhi.” Rather, there is completely no conception of samādhi.
Śāriputra asked Subhūti:
Have those who abide in these samādhis already received predictions from Buddhas of the past?
Subhūti replied:
Śāriputra! That is not so, because Prajñāpāramitā, samādhi, and Bodhisattva are not different from one another. The Bodhisattva itself is samādhi, samādhi itself is the Bodhisattva, and Prajñāpāramitā is likewise not different. Those people do not know that all phenomena are samādhi. Why do they not know? Because the Bodhisattva does not see what is samādhi, therefore they do not know.
The Buddha praised Subhūti:
Excellent, excellent! As I have previously praised you, you are foremost among those who understand emptiness. Great Bodhisattvas should arouse the mind to learn the six pāramitās, the thirty-seven aids to enlightenment, and the eighteen exclusive qualities of a Buddha in this way.
Śāriputra said to the Buddha:
World-Honored One! How should a Great Bodhisattva arouse the mind to learn Prajñāpāramitā in this way?
The Buddha said:
Indeed, a Great Bodhisattva should arouse the mind to learn the six pāramitās, the thirty-seven aids to enlightenment, and the eighteen exclusive qualities of a Buddha, but should not think: “I attain; I see.”
Śāriputra said to the Buddha:
What are “attaining” and “seeing”?
The Buddha said:
Regarding myself and all beings, both inner and outer, all are empty; there is nothing to see. Regarding the five aggregates, the twelve sense bases, the eighteen realms, and the twelve links of dependent origination, they cannot be seen because they are eternally pure. Suffering, its origin, cessation, and the path cannot be seen because they are eternally pure. The desire realm, the form realm, and the formless realm… the thirty-seven aids to enlightenment, the eighteen exclusive qualities of a Buddha, the six pāramitās… from the fruit of Stream-entry up to Buddhahood—all cannot be seen because they are eternally pure.
Śāriputra said to the Buddha:
What is purity?
The Buddha said:
Because it is unborn and nonexistent, it cannot be seen; because it is not created, it is called pure.
Śāriputra said to the Buddha:
World-Honored One! When a Great Bodhisattva arouses the mind to learn in this way, what dharma is being learned?
The Buddha said:
The Bodhisattva learning here is learning the dharma of “there is nothing to learn.” Why? Because this dharma is not like the understanding of ordinary beings.
Śāriputra said to the Buddha:
World-Honored One! What is this dharma like?
The Buddha said:
The existence of phenomena does not truly possess function; because it has no function, it is called not truly existent.
Śāriputra addressed the Buddha:
What is not truly existent, yet appears to exist? The Buddha said:
The five aggregates do not exist because of their inner and outer aspects; both existence and non-existence do not reach the thirty-seven factors of enlightenment, and the eighteen distinct qualities of a Buddha are the same… Ordinary beings arise from ignorance and give rise to craving; then from craving they create the karma of ignorance, falling into the two extremes, and therefore they conceive of existence and non-existence. They do not know or see the Dharma of Emptiness, so they cling to name and form; the six sense bases…, the thirty-seven factors of enlightenment, and the eighteen distinct qualities of a Buddha. Although they enter into these, the Dharma itself is empty, so even if they think about it, they neither see nor know.
Question:
What is it that they do not know and do not see? The Buddha replied:
They do not know and do not see the five aggregates, the thirty-seven factors of enlightenment, and the eighteen distinct qualities of a Buddha. Therefore, they fall among ordinary beings, do not escape greed, do not escape the realms of Desire, Form, and Formlessness, do not escape the teachings of the Śrāvakas and Pratyekabuddhas. Not only that, they also do not believe.
What do they not believe? They do not believe that the five aggregates, the thirty-seven factors of enlightenment, and the eighteen distinct qualities are Empty. And they also do not abide. Where do they not abide? They do not abide in the six pāramitās, do not abide in non-retrogression, up to the eighteen distinct qualities of a Buddha. Therefore, they are called ignorant ordinary beings, and thus they fall into the six faculties, the five aggregates, the six sense fields, the eighteen elements, lust, anger, ignorance, various views, up to the thirty-seven factors of enlightenment, the eighteen distinct qualities of a Buddha, and fall into the paths.
Śāriputra addressed the Buddha:
World-Honored One! If a Bodhisattva learns in this way but does not learn Prajñāpāramitā, will they fail to accomplish the wisdom of omniscience?
The Buddha said:
That is correct. Learning in this way but not learning Prajñāpāramitā, they will not give rise to the wisdom of omniscience.
Śāriputra addressed the Buddha:
Why does a Bodhisattva who does not learn Prajñāpāramitā not give rise to the wisdom of omniscience?
The Buddha said:
Because a Great Bodhisattva, without skillful means and expedient wisdom, enters the six pāramitās, the thirty-seven factors of enlightenment, and the eighteen distinct qualities of a Buddha through conceptual thoughts, and enters omniscient wisdom through conceptual thoughts. Therefore, if a Bodhisattva does not learn Prajñāpāramitā, they cannot give rise to the wisdom of omniscience.
Śāriputra addressed the Buddha:
How should a Bodhisattva learn Prajñāpāramitā in order to accomplish the wisdom of omniscience?
The Buddha said:
A Great Bodhisattva who practices Prajñāpāramitā does not see Prajñāpāramitā; this itself is the Great Bodhisattva practicing Prajñāpāramitā. Furthermore, learning in this way gives rise to the wisdom of omniscience, but it must be without anything seen and without anything attained.
Śāriputra asked:
What does it mean to be without anything seen and without anything attained?
The Buddha said:
There is no seeing because all dharmas are empty.
Chapter 13: QUESTIONS ABOUT ILLUSION
Subhūti addressed the Buddha:
World-Honored One! If someone asks: If an illusory person practices Giving, Moral Conduct, Diligence, Patience, Meditation, and Wisdom, learns the thirty-seven factors of enlightenment, the eighteen distinct qualities of a Buddha, and learns omniscient wisdom, will they accomplish omniscient wisdom or not? How should we answer them?
The Buddha said to Subhūti:
I ask you again, answer according to your own understanding. How do you understand it? Are the five aggregates and illusion different from each other? Are the six sense faculties, the six sense objects, and the eighteen realms different from illusion?
Subhūti replied:
“World-Honored One, they are not different.”
The Buddha said:
“Are the thirty-seven aids to enlightenment, the eighteen unique qualities, emptiness, signlessness, wishlessness, and the Path different from illusion?”
Subhūti replied:
“World-Honored One, there is no difference. The five aggregates themselves are illusion, and illusion itself is the five aggregates; the twelve sense bases, the eighteen realms, the thirty-seven aids to enlightenment, and the eighteen unique qualities are all illusion.”
The Buddha said to Subhūti:
“Does a person of illusion still encounter obstacles, still become bound, and still undergo birth and death?”
Subhūti replied:
“No.”
The Buddha asked:
“Subhūti, what is your understanding? A person of illusion neither arises nor ceases. By learning the perfection of wisdom, can such a person attain omniscient wisdom?”
Subhūti said to the Buddha:
“No, it cannot be attained.”
The Buddha asked:
“Subhūti, what do you understand? Is it because a name designation is combined with the dharma of the five aggregates that one is called a bodhisattva?”
Subhūti replied:
“Yes, it is exactly so.”
The Buddha asked:
“Based on names and designations, can one see the arising and ceasing of the five aggregates?”
Subhūti replied:
“No, it cannot be seen.”
The Buddha asked:
“Furthermore, if there is no arising and no ceasing, no name designation, no bodily or mental activity, no dependence, and no bondage, can one who learns the perfection of wisdom attain omniscient wisdom?”
Subhūti replied:
“No, it cannot be attained.”
The Buddha said:
“A bodhisattva who learns the perfection of wisdom must have no grasping at attainment.”
Subhūti said to the Buddha:
“A bodhisattva learning the perfection of wisdom and learning perfect enlightenment is just like a person of illusion, because the five aggregates are like a person of illusion.”
The Buddha said:
“Then, what is your understanding? Can the five aggregates, by learning the perfection of wisdom, attain omniscient wisdom?”
Subhūti replied:
“No. Why? Because the existence of the five aggregates is itself not truly existent; what is not truly existent cannot be seen.”
The Buddha asked:
“Subhūti, what do you think? Will the five aggregates, which are like a dream, like an echo, like a mirage, like a magical illusion, learn the perfection of wisdom?”
Subhūti replied:
“World-Honored One, according to my understanding, it is not so. Why? Because the five aggregates and the six sense faculties are like dreams and illusions, not truly existent, and cannot be seen.”
Subhūti said to the Buddha:
“When those who have just generated the mind of the Great Vehicle bodhisattva hear such teachings, will they not become frightened by the perfection of wisdom?”
The Buddha said:
“A bodhisattva who has just generated the mind of the Great Vehicle, who has not yet attained the skillful means of the perfection of wisdom, upon hearing such teachings, will be unable to draw near to a virtuous friend because of fear.”
Subhūti said to the Buddha:
“What skillful means should a bodhisattva practice so as not to become frightened?”
The Buddha taught:
“A bodhisattva practicing the perfection of wisdom should use omniscient wisdom to contemplate the five aggregates as impermanent, and also not cling to the five aggregates. This is a bodhisattva practicing the perfection of wisdom with skillful means.
Furthermore, Subhūti, a bodhisattva uses omniscient wisdom to contemplate the five aggregates as impermanent, suffering, empty, and without self; as emptiness, signlessness, wishlessness, and quiescence, without falling into attainment or attachment. This is a bodhisattva practicing the perfection of wisdom with skillful means.
A bodhisattva will think: ‘For the sake of all sentient beings, I will teach the Dharma of impermanence, suffering, emptiness, and non-self; emptiness, signlessness, wishlessness, and quiescence, without attainment and without relying upon them.’ This is the bodhisattva’s perfection of generosity.”
“Furthermore, Subhūti, a bodhisattva does not use the mind of an arhat or a pratyekabuddha to contemplate the five aggregates as impermanent, suffering, empty, and without self; emptiness, signlessness, wishlessness, and quiescence. This is the bodhisattva’s perfection of discipline. Therefore, the bodhisattva neither trembles nor fears. The bodhisattva firmly cultivates the practice of patience; this is the bodhisattva’s perfection of patience.”
“Furthermore, Subhūti, a bodhisattva uses omniscient wisdom to contemplate the five aggregates as impermanent… and thus has no perception or attachment, abiding in omniscient wisdom. This is the bodhisattva’s practice of the perfection of diligence, not using the mind of an arhat or pratyekabuddha. A bodhisattva practicing this Dharma, even when others create adverse conditions, does not have a disturbed mind. This is the bodhisattva’s practice of the perfection of meditation, and therefore does not become frightened.”
“Furthermore, Subhūti, a bodhisattva practicing the perfection of wisdom should contemplate in this way: Not only are the five aggregates empty, but emptiness itself is the five aggregates; the six sense faculties, the eighteen realms, and the thirty-seven aids to enlightenment are the same. Therefore, a bodhisattva practicing the perfection of wisdom does not tremble and does not fear.”
Subhūti said to the Buddha:
“What virtuous friends should a bodhisattva practicing the perfection of wisdom rely upon in order to hear teachings on the practice of the perfection of wisdom without becoming frightened?”
The Buddha said:
“A bodhisattva contemplates the five aggregates as impermanent, suffering, empty, and without self; emptiness, signlessness, wishlessness, and quiescence, but has no thought of seeking to accomplish merit. This person does not seek the fruit of arhatship or pratyekabuddhahood, but only seeks omniscient wisdom. Such a person is a virtuous friend of the bodhisattva.
This person teaches the quiescence of the six sense faculties and the eighteen realms without thoughts of seeking. Performing virtuous deeds without seeking, this person does not stop at the fruition of the Śrāvaka or pratyekabuddha paths, but only seeks omniscient wisdom. Such a person is a virtuous friend of the bodhisattva.”
“Furthermore, Subhūti, a bodhisattva contemplates the thirty-seven aids to enlightenment, the eighteen unique qualities, omniscient wisdom, and the Path, without thoughts of seeking to accomplish merit. This person does not seek the fruition of the Śrāvaka or pratyekabuddha paths, but only seeks omniscient wisdom. Such a person is a virtuous friend of the bodhisattva.”
Subhūti said to the Buddha:
“What kind of evil spiritual companions cause a bodhisattva who learns the perfection of wisdom without skillful means, upon hearing teachings on the perfection of wisdom, to become afraid?”
The Buddha said:
“A bodhisattva without omniscient wisdom relies on the perfection of wisdom and becomes conceited. This person practices meditation, diligence, patience, discipline, and generosity, then clings to the perfection of generosity and becomes conceited.
Furthermore, Subhūti, a bodhisattva who lacks omniscient wisdom contemplates that the inner and outer aspects of the five aggregates, the six sense faculties, the eighteen realms, the thirty-seven aids to enlightenment, and the eighteen unique qualities are all empty, then relies upon these emptinesses and becomes conceited. Such a bodhisattva is not practicing the perfection of wisdom with skillful means, and therefore, upon hearing teachings on the perfection of wisdom, becomes frightened.”
Subhūti said to the Buddha:
“What kinds of people are evil spiritual companions of bodhisattvas?”
The Buddha said:
“They are those who advise bodhisattvas to separate themselves from the six perfections, telling them not to study this Dharma because it is not the Buddha’s teaching. These people merely practice such things themselves but do not listen to the teachings, do not uphold them, read or recite them, and do not teach them to others. Such people are evil spiritual companions of bodhisattvas.”
The Bodhisattva also has evil spiritual friends who discuss the pleasures of Mara. Mara Pāpīyas, assuming the dignified appearance of the Buddha, comes to the Bodhisattva and advises him to abandon the six pāramitās, saying: “Good man, what use is there in using these six pāramitās? You should know that this is an evil spiritual friend of the Bodhisattva. Mara again assumes the dignified appearance of the Buddha and comes to the Bodhisattva, distinguishing and proclaiming the wholesome foundational teachings of the Śrāvakas, but within them he only speaks of the affairs of Mara. Therefore, you should know that this is an evil spiritual friend of the Bodhisattva. Mara again assumes the dignified appearance of the Buddha and comes to the Bodhisattva, saying: ‘Good man, you have the mind of a Bodhisattva, but you are neither one who is irreversible nor one who will attain Perfect Complete Enlightenment.’ Anyone who does not teach the Bodhisattva to recognize the affairs of Mara is an evil spiritual friend of the Bodhisattva. Mara Pāpīyas assumes the dignified appearance of the Buddha and comes to the Bodhisattva, saying: ‘The six faculties, the six objects, the eighteen realms, up to the six pāramitās, the thirty-seven aids to enlightenment, and the eighteen exclusive qualities of a Buddha are all empty. Why then study this Dharma of Perfect Complete Enlightenment?’ Whoever teaches in this way is an evil spiritual friend of the Bodhisattva.
Furthermore, Subhūti, Mara again assumes the appearance of a Pratyekabuddha and comes to the Bodhisattva, saying: “Good man, the ten directions are all empty; there are no Buddhas and no Bodhisattvas, no Śrāvakas,” and then speaks to the Bodhisattva about the affairs of Mara. This is an evil spiritual friend of the Bodhisattva.
Mara again assumes the appearance and clothing of a Śrāvaka and comes to destroy the Bodhisattva’s knowledge of All-Knowing Wisdom, and then teaches him the practices of the Śrāvaka and Pratyekabuddha. Whoever teaches this is an evil spiritual friend of the Bodhisattva.
Mara again disguises himself as the Bodhisattva’s original teacher and comes to advise him to abandon the Bodhisattva practices and All-Knowing Wisdom, even the thirty-seven aids to enlightenment and the eighteen exclusive qualities of a Buddha. Then he teaches him emptiness, signlessness, and wishlessness again, saying: “You should contemplate this Dharma, and you will quickly attain the fruit of the Śrāvaka. Why bother studying the Dharma of Perfect Complete Enlightenment?” But in reality, these things are only the affairs of Mara.
Furthermore, Subhūti, Mara even disguises himself as the Bodhisattva’s mother and comes to him, saying: “My child, you should accept the fruit of stream-entry and attain the fruit of arhatship. Why seek Perfect Complete Enlightenment, which requires you to endure birth and death for countless kalpas and suffer the pain of having your hands and feet cut off?” Whoever brings the affairs of Mara to that person and speaks in this way is simply manifesting what Mara has created.
Furthermore, Subhūti, Mara again disguises himself as a monk and comes to speak to the Bodhisattva about the eye, ear, nose, tongue, body, and mind; impermanence, suffering, emptiness, and non-self; emptiness, signlessness, wishlessness, and tranquility, up to the thirty-seven aids to enlightenment and the eighteen exclusive qualities of a Buddha; and he speaks of all these in order to make him cling to those teachings. You should know that this is an evil spiritual friend of the Bodhisattva. Having understood this, you must quickly stay away from such people.
Chapter 14: UNDERSTANDING THE ROOT
Subhūti addressed the Buddha:
“A Bodhisattva is called a Bodhisattva; what is the meaning of this term?”
The Buddha said to Subhūti:
The meaning of the word Bodhisattva is that there is no possession. Why? The Way itself has no meaning of words, no self; the meaning of Bodhisattva is likewise.
Subhūti! For example, birds flying through the sky leave no footprints; the meaning of Bodhisattva is also like this. For example, dreams, illusions, mirages, and the transformations of the Tathāgata do not truly exist; the meaning of Bodhisattva is also like this. Likewise, the nature of phenomena and ultimate reality do not truly exist. For example, the five aggregates of an illusory person cannot be seen or grasped; the meaning of a Great Bodhisattva practicing Prajñā-pāramitā is also like this. For example, the inner and outer emptiness practiced by an illusory person does not truly exist; the meaning of a Bodhisattva practicing Prajñā-pāramitā is also like this.
Subhūti! For example, the five aggregates of the Buddha cannot be grasped. Why? Because without the five aggregates, the Bodhisattva practicing Prajñā-pāramitā does not see the words and meanings of Bodhisattva.
Subhūti! For example, the six sense faculties of the Tathāgata, the Rightly and Fully Awakened One, do not truly exist; the meaning of a Bodhisattva practicing Prajñā-pāramitā is also like this.
Subhūti! For example, when the Buddha practices inner and outer emptiness, that boundary cannot be seen; practicing the thirty-seven aids to enlightenment and the eighteen unique qualities of a Buddha also cannot be seen; the meaning of Bodhisattva is likewise so. The nature of conditioned and unconditioned phenomena also has no meaning.
Subhūti! For example, the terms unborn, undying, not truly existent, uncreated, unattached, and not annihilated are also not truly existent.
Subhūti asked:
What are unborn, not annihilated, unattached, nonexistent, and uncreated?
The Buddha replied:
They are the five aggregates being unborn, undying, unattached, and not annihilated; one also cannot see the six sense faculties, the six objects of the senses, and the eighteen realms. The five aggregates do not cling to the thirty-seven aids to enlightenment and the eighteen unique qualities, do not cling, and cannot be seen as annihilated; the meaning of a Bodhisattva practicing Prajñā-pāramitā is also like this.
Subhūti! For example, the thirty-seven aids to enlightenment and the eighteen unique qualities are originally pure and without meaning; the meaning of Bodhisattva is also like this. For example, when “I” and “mine” are pure, there are no boundaries; self, person, sentient being, and life span are completely impossible to see because there are no boundaries. The meaning of a Bodhisattva practicing Prajñā-pāramitā is also like this.
Subhūti! For example, the World-Honored One, being fully endowed with precepts, no longer manifests former habitual tendencies and evil conduct; having attained concentration, phenomena that disturb the mind no longer appear; having attained wisdom, traces of ignorance no longer remain; having attained liberation, traces of not being liberated are no longer seen; having realized the wisdom of liberation, one does not see the wisdom that is not liberated.
For example, when the Buddha’s radiance appears, the light of the sun and moon and the light of the gods of the Heaven of the Thirty-Three, up to the gods of the Highest Heaven, can no longer be seen. Likewise, all the meanings of a Bodhisattva practicing Prajñā-pāramitā cannot be seen. Because the Way and the meaning of Bodhisattva neither unite nor separate, have no shadow or form, and cannot be seen; there is no opposing characteristic, and one characteristic is precisely the absence of characteristics.
Subhūti! Regarding all phenomena, a Bodhisattva should study them but not cling to them; then they will understand all phenomena completely.
Subhūti said to the Buddha:
What are these phenomena? How do Bodhisattvas study all phenomena without clinging? How do Bodhisattvas understand all phenomena?
The Buddha told Subhūti:
These phenomena are wholesome phenomena, unwholesome phenomena, determinate phenomena, indeterminate phenomena, worldly phenomena, the path, contaminated phenomena, uncontaminated phenomena, conditioned phenomena, and unconditioned phenomena. These are the phenomena Bodhisattvas should study, including the practice of not clinging.
Subhūti said to the Buddha:
What are worldly wholesome phenomena?
The Buddha told Subhūti:
Worldly wholesome phenomena include filial respect toward parents, making offerings to Śramaṇas and practitioners, caring for the elderly, performing meritorious deeds, maintaining purity of conduct, diligently nurturing wholesome intentions, and respecting the means of the ten wholesome actions. There are worldly contemplative practices regarding the inner body, such as contemplation of decay, contemplation of swelling, contemplation of blood, contemplation of being eaten by animals until nothing remains, contemplation of scattered remains, contemplation of bones, contemplation of being half burned, the four dhyānas, the four immeasurable minds, and the four formless meditations; contemplation of the Buddha, Dharma, and Sangha; contemplation of precepts, generosity, and heaven; contemplation of diligence, breathing, the body, and death. Subhūti, these are the wholesome phenomena of the world.
The unwholesome phenomena of the world are killing living beings, stealing, sexual misconduct, harsh speech, false speech, frivolous speech, jealousy, and wrong views. These are the unwholesome phenomena of the world.
What are determinate phenomena? They are wholesome phenomena and unwholesome phenomena.
What are indeterminate phenomena? They are phenomena that do not involve the cooperation of body, speech, and mind, the five aggregates, the four great elements, the twelve sense bases, and the eighteen realms.
What are worldly phenomena? Worldly phenomena include the five aggregates, the twelve sense bases, the eighteen realms, the ten wholesome actions, the four dhyānas, the four immeasurable minds, and the four formless meditations.
What are the phenomena of the path? They are the thirty-seven aids to enlightenment, the three doors of liberation, the three roots, the three liberating concentrations that gather the mind, the eight liberations, the nine stages of meditation, the eighteen forms of emptiness, the ten powers of the Buddha, the four fearlessnesses, and the eighteen unique qualities. These are the phenomena of the path.
What are contaminated phenomena? Contaminated phenomena are the five aggregates, the twelve sense bases, the eighteen realms, the twelve links of dependent origination, the four dhyānas, and the four formless meditations. These are contaminated phenomena.
What are uncontaminated phenomena? Uncontaminated phenomena are the thirty-seven aids to enlightenment and the eighteen unique qualities. These are uncontaminated phenomena.
What are conditioned phenomena? Conditioned phenomena are the Desire Realm, the Form Realm, the Formless Realm, the thirty-seven aids to enlightenment, and the eighteen unique qualities. These are conditioned phenomena.
What are unconditioned phenomena? Unconditioned phenomena are unborn, undying, without beginning, without end, without abiding, and without change; completely free from greed, anger, and delusion. They remain as the nature of phenomena and ultimate reality remain. These are unconditioned phenomena. Great Bodhisattvas, regarding phenomena without characteristics, do not cling and are not shaken in awakening; all phenomena are non-dual.
Subhūti said to the Buddha:
Why is it called “Great”?
The Buddha said:
This person is certainly the foremost among the great assemblies; therefore, he is called “Great.”
Subhūti said to the Buddha:
Among which beings will this person become the foremost?
The Buddha told Subhūti:
This great assembly refers to those of the stages of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and Great Bodhisattvas from those who have first aroused the mind up to those who have reached the stage of non-retrogression. These are the groups of the great assembly. The Bodhisattva will become foremost within that assembly. Among them, the one who arouses the vajra mind becomes foremost.
Subhūti said to the Buddha:
World-Honored One! What is called the vajra mind?
The Buddha told Subhūti:
A Great Bodhisattva arouses the following mind: “I will endure the suffering of birth and death through countless kalpas and practice diligence. I will give up all possessions for the sake of sentient beings. I will maintain an equal mind toward all sentient beings. I will use the three vehicles to liberate sentient beings and enable them to reach Nirvāṇa, yet I will not see any sentient beings who attain Nirvāṇa. I will understand that all phenomena are unborn from the beginning and constantly practice the six pāramitās through the wisdom of omniscience. I will study and rescue all.” Subhūti, this is the vajra mind of a Bodhisattva.
The Bodhisattva again arouses the mind: “I will bear the suffering of sentient beings in the hell realms and realms of hungry ghosts. I will endure suffering on behalf of sentient beings throughout countless kalpas, allowing sentient beings to completely rest in Nirvāṇa before I myself undergo countless kalpas of practice to attain Perfect and Complete Enlightenment.”
Subhuti! That is the Bodhisattva who has generated the Vajra-like mind, serving as the foremost among the great assembly.
Subhuti! A Bodhisattva should generate the wondrous mind; because of the wondrous mind, one becomes the foremost among the great assembly. After generating this mind, that person no longer gives rise to lust, anger, or delusion, and therefore does not trouble sentient beings, nor does one generate the mind of a Śrāvaka or a Pratyekabuddha. This is the great Bodhisattva who has generated the wondrous mind and serves as the foremost among the great assembly. Yet one does not become self-arrogant, always generating the mind of omniscient wisdom to support sentient beings, never abandoning sentient beings, and constantly practicing the Dharma and delighting in the Dharma.
Question:
What are the joys of the Dharma?
Answer:
According to one’s own understanding, one receives, upholds, reads, and recites it. The Bodhisattva practices Prajñā-pāramitā in the emptiness of all phenomena, becoming a guide for the great assembly without relying on attainment. The Bodhisattva abides in the thirty-seven factors conducive to enlightenment and the eighteen unique qualities of a Buddha, serving as the foremost for the great assembly, yet does not rely on knowledge and views. The Bodhisattva who practices Prajñā-pāramitā abides in practices such as the Vajra Samādhi, extending until the realm of space itself, yet is not defiled, attaining the Samādhi of Liberation, serving as the foremost for the great assembly, but has no place of attainment and does not depend upon it.
Subhuti! When a Bodhisattva abides in this Dharma and this stage, they can serve as the foremost for sentient beings; therefore, they are called “Great.”
Chapter 15: MAHĀ-SAT
At that time, the Venerable Śāriputra said to the Buddha:
I will also explain why he is called a Great Bodhisattva. The Buddha said:
“Venerable Śāriputra, speak freely and explain.” Śāriputra said:
A Bodhisattva cuts off all deluded views, therefore he is called “Great.”
What are the deluded views among all views? Wrong views (deluded views) are seeing that there is a self, there are persons, there are sentient beings, there is annihilation, there is permanence, there are views of existence, there are views of non-existence, there are the five aggregates, the eighteen realms, the twelve sense bases, the Four Truths, the twelve links of dependent origination, the thirty-seven aids to enlightenment, the eighteen exclusive qualities, the nurturing of sentient beings, the purification of Buddha lands, the path, and even the turning of the Dharma wheel by the Buddha. All attachments to views are cut off; teaching the Dharma in this way is therefore called “Great.”
Subhūti asked Śāriputra:
Why does the Great Bodhisattva see the five aggregates, the twelve sense bases, the eighteen realms, the twelve links of dependent origination, the thirty-seven aids to enlightenment, up to the eighteen exclusive qualities and all deluded views?
Śāriputra replied:
When the Great Bodhisattva does not practice Prajñāpāramitā with skillful means, he follows the five aggregates, the six faculties, the eighteen realms, relies on the twelve links of dependent origination, relies on the six pāramitās, the thirty-seven aids to enlightenment, and the eighteen exclusive qualities, and thus gives rise to various views and attachments. When the Great Bodhisattva practices Prajñāpāramitā with skillful means, he cuts off these views and attachments, and teaches the Dharma to people without relying on such things.
Subhūti said to the Buddha:
I will also explain why he is called “Great.” The Buddha said to Subhūti:
“Speak.”
Subhūti said:
The profound and supreme meaning of the path is not within the understanding of the Śrāvakas and Pratyekabuddhas. Why? The All-knowing Wisdom is an undefiled dharma, and because the mind of that one does not cling to anything, it is called “Great.”
Śāriputra asked Subhūti:
What is there that is so profound in the Bodhisattva that Arhats and Pratyekabuddhas cannot compare with?
Subhūti replied:
From the time the Bodhisattva first generates the mind of enlightenment onward, he does not see any dharmas as having birth or extinction, increase or decrease, bondage or cessation.
Śāriputra! The dharmas have no birth, no extinction, no increase, no decrease, no bondage, and no cessation. There is also no mind of an Arhat or Pratyekabuddha, up to the mind of the path and the Buddha mind. This is the profound mind of the Great Bodhisattva, which Arhats and Pratyekabuddhas cannot understand.
Śāriputra said:
Thus, according to your meaning, one does not cling to the five aggregates, the thirty-seven aids to enlightenment, or the eighteen exclusive qualities, and also does not become attached.
Śāriputra asked Subhūti:
Suppose All-knowing Wisdom is undefiled; would the mind of ordinary people also be undefiled because its nature is emptiness, and likewise the minds of Arhats, Pratyekabuddhas, and Buddhas?
Subhūti replied:
That is exactly as the Venerable One has said.
Śāriputra asked:
Are the five aggregates also undefiled because their nature is originally empty, and are the thirty-seven aids to enlightenment and the eighteen exclusive qualities likewise so?
Subhūti replied:
That is exactly as the Venerable One has said.
Śāriputra asked Subhūti:
Does having no mind mean that it does not accord with mind? Is there no form, feeling, perception, formations, and consciousness because they do not accord with consciousness?
Subhūti replied:
That is exactly as the Venerable One has said.
Śāriputra asked:
Are the thirty-seven aids to enlightenment and the eighteen exclusive qualities also not the eighteen dharmas, because there is no attachment and no accordance?
Subhūti replied:
Both existence and non-existence are in accordance.
Subhūti said to Śāriputra:
The Great Bodhisattva practices Prajñāpāramitā in this way: he does not cling to the mind of the path. Arhats and Pratyekabuddhas cannot understand this; yet his mind does not become proud or have anything upon which it relies. It relies upon that, yet there is nothing upon which it relies.
Chapter 16: ASKING ABOUT THE GREAT VOW
At that time, Bhadanta Vardhamāna (Bhadanta Văn-đà-ni Tử) said to the Buddha:
“World-Honored One! I also wish to speak about the Mahāsattva.”
The Buddha said:
You should speak. Bhadanta said:
A Bodhisattva uses the reins of great merit and virtue, therefore rides in the vehicle of the Great Vehicle; for this reason he is called a Mahāsattva.
Śāriputra asked Bhadanta:
What virtues does a Great Bodhisattva possess that he is called a Mahāsattva? Bhadanta replied:
A Great Bodhisattva practices the perfection of generosity, not limiting it only to people, but giving to all sentient beings, for the sake of all sentient beings; he practices morality, patience, diligence, meditation, and the perfection of wisdom. For the sake of all sentient beings, the Bodhisattva practices ascetic disciplines. The Bodhisattva establishes great vows without limitation toward all sentient beings, not saying: “I will only transform those who have a relationship with me and not transform others”; nor saying: “I will transform those who are close to the path and not transform others.” Because of all sentient beings, the Bodhisattva makes the great vow: “I myself must fully perfect the six perfections and teach everyone to fully perfect the six perfections through the wisdom of omniscience, with the aspiration to dedicate these merits so that all sentient beings may attain Perfect Complete Enlightenment.”
Venerable Śāriputra! This is a Bodhisattva who practices the perfection of wisdom and performs generosity.
Furthermore, the Bodhisattva gives with the wisdom of omniscience, not seeking the fruit of the Arhat or Pratyekabuddha, and this is the Bodhisattva practicing the perfection of wisdom in the act of generosity and the perfection of morality.
The Bodhisattva gives while contemplating phenomena through the wisdom of omniscience and practicing accordingly; this is the practice of the perfection of patience. When he diligently engages in what should be done, this is the perfection of diligence. Giving with enthusiasm and being in accordance with the wisdom of omniscience, completely without the thought of a Śrāvaka or Pratyekabuddha, this is cultivating the perfection of meditation. Giving is like an illusion, without seeing a giver, an object given, or a recipient of the gift; this is the Bodhisattva giving while cultivating the perfection of wisdom through the wisdom of omniscience. The Bodhisattva does not conceptualize or cling to the perfections. You should know that this is the Bodhisattva practicing the great vow.
Furthermore, Śāriputra! The Great Bodhisattva practices the perfection of morality together with generosity through the wisdom of omniscience, dedicating the merit of generosity to all sentient beings while aspiring for Perfect Complete Enlightenment; this is the Bodhisattva practicing the perfection of morality while possessing the perfection of generosity.
Furthermore, Śāriputra! The Bodhisattva’s perfection of morality is complete with diligence because he cultivates the perfection of diligence. The Bodhisattva practicing the perfection of morality does not seek the fruit of the Arhat or Pratyekabuddha. The Bodhisattva practicing the perfection of morality views all perfections as having the mark of illusion, without pride and without relying upon them. This is the Bodhisattva practicing the perfection of morality through the perfection of wisdom. Because he practices the perfection of morality, he possesses all the perfections; therefore he is called one who practices the great vow. The Bodhisattva practicing the perfection of patience is in accord with generosity through the wisdom of omniscience. The Bodhisattva enters the formless meditations but does not abide in them; this is the Bodhisattva practicing the perfection of wisdom through skillful means.
Furthermore, Śāriputra! The Bodhisattva practices meditation contemplating emptiness, signlessness, and wishlessness; this is the Bodhisattva practicing Mahāsattva through the perfection of wisdom, and therefore he is called one who practices the great vow. The Bodhisattva who practices this great vow is praised by all the World-Honored Ones throughout the ten directions, who together proclaim in a great voice: “That Bodhisattva in that land, possessing the merits of the great vow, will nurture sentient beings and purify the Buddha-field.”
Śāriputra asked Bhadanta Văn-đà-ni:
What is the Bodhisattva Mahāyāna-sambodhi? (Bodhisattva Mahāyāna-sambodhi: In the Jin translation, it means “turning toward the Great Vehicle.”) Why is it called turning toward the Great Vehicle?
Bhadanta replied:
Practicing the six perfections completely according to the appropriate levels of meditation and then turning toward the wisdom of omniscience; in the eight meditative absorptions contemplating impermanence, suffering, emptiness, non-self, and wishlessness, this is the Bodhisattva practicing the Great Vehicle perfection of wisdom. The Bodhisattva recollects the thirty-seven factors of enlightenment and the eighteen unshared Buddha qualities; this is the Great Vehicle of the Bodhisattva. The Bodhisattva’s mind does not approach the fruit of the Arhat or Pratyekabuddha, but only aspires to attain the wisdom of omniscience; this is the Bodhisattva practicing the four immeasurable minds while possessing the perfection of patience. The Bodhisattva diligently practices the wisdom of omniscience; this is the Bodhisattva’s perfection of diligence. Although the Bodhisattva practices the four meditations, loving-kindness, compassion, sympathetic joy, equanimity, and the eight meditations cannot disturb him, because he possesses skillful means. The Bodhisattva practices the four immeasurable minds to eliminate the afflictions of sentient beings; this is the Bodhisattva practicing the four immeasurable minds while possessing the perfection of generosity. Constructed phenomena and meditation are not dedicated toward the fruit of the Arhat or Pratyekabuddha, but always seek the wisdom of omniscience; this is the Bodhisattva practicing the four immeasurable minds without grasping at the perfection of morality.
The Bodhisattva also has the Great Vehicle: regarding internal and external emptiness, wisdom is not caused to regress, yet there is no dependence, grasping, or view of attachment; this is the Great Vehicle of the Bodhisattva. There is also the Great Vehicle that does not abide in phenomena; wisdom also does not abide in distraction or concentration, in permanence or impermanence, suffering or happiness, self or non-self; this is the Great Vehicle of the Bodhisattva, in accordance with non-grasping. There is also the Great Vehicle that does not abide in the past, present, or future, nor is it separate from the three periods of time; this is the Great Vehicle in accordance with non-grasping. The Great Vehicle is wisdom that does not abide in the three realms, nor is it separated from the three realms. There is also the Great Vehicle: wisdom does not abide in worldly phenomena, Dharma phenomena, conditioned phenomena, unconditioned phenomena, phenomena with outflows, or phenomena without outflows.
Venerable Śāriputra! This is the Great Vehicle of the Great Bodhisattva.
Chapter 17: MAHĀYĀNA
At that time, Śāriputra asked Bhadanta Văn-đà-ni: What is the Great Bodhisattva who rides the vehicle of the Great Vehicle?
Subhūti replied:
The Bodhisattva practicing the Perfection of Wisdom sits upon the vehicle of Giving, Morality, Patience, Diligence, Meditation, and the six Perfections. Sitting in the vehicle of these six Perfections, he does not see that there are the six Perfections, nor does he rely upon them. The Bodhisattva does not rely upon anything whatsoever; this is the Bodhisattva sitting in the Great Vehicle.
Furthermore, Śāriputra, the Great Bodhisattva wholeheartedly studies the wisdom of Omniscience, fully possessing the thirty-seven aids to enlightenment and the eighteen unique qualities, and although he wishes to accomplish them, he does not rely upon them. This is the Bodhisattva sitting in the Great Vehicle.
Furthermore, Śāriputra, the Bodhisattva reflects: The Bodhisattva is merely a designation; the five aggregates, the six sense faculties, the thirty-seven aids to enlightenment, inner and outer emptiness, and the eighteen unique qualities are all merely designations. Therefore, he does not rely upon these dharmas. Even the dharmas of the Tathāgata are merely designations, so the nature of dharma cannot be seen; Suchness is only a designation, so Suchness cannot be seen; the Buddha and the Path are only designations, so they cannot be relied upon. This is the Great Bodhisattva sitting in the Great Vehicle.
Furthermore, the Great Bodhisattva, from the moment he first arouses the mind of enlightenment until he has perfected the spiritual powers of a Bodhisattva, having accomplished them, wishes to nurture sentient beings. From one Buddha-land to another Buddha-land, he makes offerings, pays homage, attends upon the World-Honored Ones, and draws near to their teachings.
What are these teachings called? Because the Great Vehicle Bodhisattva rides the Great Vehicle and travels throughout Buddha-lands to purify Buddha-lands and nurture sentient beings, yet he has no thoughts of Buddha-lands, no thoughts of sentient beings, and no thought of abiding in either of these two spheres. For the sake of sentient beings, the Bodhisattva manifests forms according to their faculties and dispositions, does not abide in the wisdom of Omniscience, and never separates from the Bodhisattva path. He proceeds toward the wisdom of Omniscience and turns the Dharma wheel, which all Arhats, Pratyekabuddhas, devas, dragons, yakṣas, gandharvas, asuras, and humans in the world cannot turn.
At that time, he hears the voices of Buddhas in the innumerable Buddha-lands of the ten directions praising him, saying that in that land there is a Great Bodhisattva who rides the Great Vehicle and reaches the wisdom of Omniscience and turns the Dharma wheel.
Śāriputra, this is the Great Bodhisattva riding the Great Vehicle.
Chapter 18: THE GREAT VOWS
At that time, Subhūti addressed the Buddha:
What are the vows of the Great Bodhisattva?
The Buddha said to Subhūti:
They are the six Perfections, the thirty-seven aids to enlightenment, inner and outer emptiness, emptiness of existence and non-existence, the eighteen unique qualities, and the wisdom of Omniscience. The Bodhisattva wears the armor of these virtues and accomplishes the radiant Buddha-body that illuminates the three-thousand-great-thousand worlds. He then emits light throughout the innumerable Buddha-lands of the ten directions, causing the six kinds of movement to occur. The Bodhisattvas in the innumerable Buddha-lands of the ten directions receive this light and, abiding in the Perfection of Giving and wearing the armor of the Great Vehicle, immediately transform the three-thousand-great-thousand world into lapis lazuli. They themselves transform into Wheel-Turning Kings and, according to the wishes of sentient beings, practice giving: To the hungry they give food, to the thirsty they give drink, to those who are cold they give clothing, to the sick they give medicine. To those who need incense and flowers they give incense and flowers. They provide whatever is suitable according to the bodies and needs of each sentient being.
Having done this, the Bodhisattva then teaches them the practice of the six Perfections. After hearing the Bodhisattva’s teachings, sentient beings do not abandon the practice of the six Perfections until they attain unsurpassed Bodhi. This is the Bodhisattva wearing the armor of the Great Vehicle.
Subhūti! It is like an illusionist performing at a crossroads before a crowd of people. According to their preferences, he gives them food, water, clothing, blankets, and wealth; according to each person’s needs, the illusory beings provide everything completely.
Subhūti! What do you think? Does the illusionist give anything to people?
Subhūti replied:
There is no object given and no person who receives the gift.
The Buddha said to Subhūti:
The Bodhisattva transforms his body into a Wheel-Turning King, practices giving, and gives whatever those who desire something wish for, satisfying each person. Although he gives, there is no thing given and no recipient.
Subhūti! This is because these dharmas are illusory dharmas, and therefore they are so.
Furthermore, Subhūti! The Great Bodhisattva abiding in the Perfection of Morality also transforms into a Wheel-Turning King. In that position, he teaches people to cultivate the ten wholesome actions, teaches people to practice the four meditations, the four immeasurables, and the four formless meditations, teaches the thirty-seven aids to enlightenment, and up to the eighteen unique qualities. From the time sentient beings hear these teachings until they attain the Path, they never abandon these dharmas.
Subhūti! It is like an illusionist creating a number of people and then teaching those people to cultivate the ten wholesome actions and the thirty-seven aids to enlightenment up to the eighteen unique qualities.
Subhūti! What do you understand? Are there people who practice the ten wholesome actions, the four meditations, the four formless meditations, up to the thirty-seven aids to enlightenment and the eighteen unique qualities?
Subhūti replied:
World-Honored One, there are no practitioners.
The Buddha said to Subhūti:
The Bodhisattva teaches sentient beings through the ten wholesome actions, the thirty-seven aids to enlightenment, and the eighteen unique qualities, yet he does not see anyone abiding in these dharmas. Because the dharmas are like illusions, this is how it is. Subhūti, therefore the Bodhisattva wears the armor of the Great Vehicle.
Subhūti! The Bodhisattva abiding in the Perfection of Patience also teaches and transforms sentient beings through the Perfection of Giving. From the moment he first arouses the mind of enlightenment, he makes the vow: Even if sentient beings take knives and harm me, I will accept it without generating even the slightest harmful thought, and instead use the mind of patience to teach and transform sentient beings. Although he teaches sentient beings through the Dharma of Patience, he is not like an illusionist and has no conception of sentient beings. Subhūti, this is the Bodhisattva wearing the armor of the Great Vehicle.
Furthermore, Subhūti! The Great Bodhisattva abiding in the Perfection of Diligence teaches and transforms sentient beings through the wisdom of Omniscience, and this is also like an illusionist. This is the Bodhisattva wearing the armor of the Great Vehicle.
The Bodhisattva abiding in the Perfection of Meditation teaches sentient beings regarding all dharmas. The Bodhisattva does not see any dharma of distraction or one-pointedness. Subhūti, this is the Bodhisattva abiding in the Perfection of Meditation, teaching people to cultivate single-minded meditation until they attain unsurpassed Bodhi and never abandon this concentration. It is also like an illusionist; therefore, it is called the Great Vow.
Furthermore, Subhūti! The Bodhisattva abiding in the Perfection of Wisdom does not see, among all dharmas, any “this side” or “that side,” and the teaching and transforming of sentient beings is also like an illusion. He does not see a teacher or a recipient of teachings. Subhūti, these are the vows of the Great Bodhisattva.
Furthermore, Subhūti! The Bodhisattva wearing the armor of the Great Vehicle makes countless and boundless sentient beings in the innumerable Buddha-lands attain peace and enter the six Perfections. He teaches sentient beings the six Perfections, and after hearing them, they remember them forever until they attain unsurpassed Bodhi. Yet this is also like an illusion: there is no person who upholds the Dharma and no person who receives the teaching and transformation. This is the Bodhisattva wearing the armor of the Great Vehicle.
The mind of the Bodhisattva wearing the Great Vehicle armor accords with the wisdom of Omniscience. He does not say, “I will teach the thirty-seven aids to enlightenment and the eighteen unique qualities to this many people,” nor does he say, “There are this many people whom I cannot teach.” He does not say, “I have taught this many people to attain the fruit of Stream-entry,” up to Arhatship and Pratyekabuddhahood. He does not say, “I have not taught this many people to attain the fruit of Arhatship.” He does not say, “I have transformed this many people so that they obtain the wisdom of Omniscience,” nor does he say, “I have not taught all of those people.” Because the Bodhisattva’s teaching and transformation has no limit and makes no distinction between self and others.
Subhūti! The Bodhisattva is also like an illusionist teaching illusory people, not seeing any teaching or anyone being taught. This is the vow of the Great Bodhisattva.
Subhūti addressed the Buddha:
According to the meaning I have heard from the Buddha, one should know that the Bodhisattva does not practice according to vows, because all dharmas are empty. Therefore, form, feeling, perception, formations, and consciousness; eye, ear, nose, tongue, body, and mind; form, sound, smell, taste, touch, and dharmas; the eighteen elements; the Perfection of Wisdom; inner and outer emptiness; the thirty-seven aids to enlightenment; the eighteen unique qualities; and even the Bodhisattva and the Great Vows are all empty.
World-Honored One! Therefore, I know that the Bodhisattva does not practice according to the Great Vows.
The Buddha said to Subhūti:
“Just as you have said.” The Buddha said to Subhūti:
“All-knowing Wisdom is neither made nor created. For the sake of all sentient beings, Bodhisattvas make great vows; yet those sentient beings have no action and no creation.”
Subhūti said to the Buddha:
“Why is it that All-knowing Wisdom and sentient beings have no action and no creation?”
The Buddha replied:
“Because no person is seen, therefore All-knowing Wisdom has no action and no creation. Subhūti! The five aggregates are neither created nor uncreated; likewise, the six sense faculties, the six sense objects, self, others, and lifespan all have no place of action and no creation, because their realms cannot be grasped.
Subhūti! Like dreams, like illusions, like transformations, like echoes, like mirages, there is no action and no creation. The emptiness of the internal and external, the thirty-seven factors assisting enlightenment, and the eighteen uncommon dharmas originally have no action and no creation, because there is no ultimate realm to be attained.
Subhūti! Therefore, All-knowing Wisdom and sentient beings do not exist and are without creation. Thus one should know that the Bodhisattva does not practice in accordance with the great vows.”
Subhūti said to the Buddha:
“As I contemplate the meaning spoken by the World-Honored One, the five aggregates are neither bound nor liberated.”
Bhadra-nanda Vandanī asked Subhūti:
“What are the five aggregates that are neither bound nor liberated?”
Subhūti replied:
“The five aggregates are like dreams, like illusions, like transformations, like echoes, like mirages; throughout the three times there is no bondage and no liberation. The five aggregates have no beginning, no bondage, and no liberation. The five aggregates are quiescent and do not arise, therefore there is no bondage and no liberation. Even though the five aggregates may be wholesome, unwholesome, worldly, path-related, conditioned, or unconditioned, they still have no bondage and no liberation.
All dharmas, such as the immeasurable, the peaceful and tranquil, the six pāramitās, the immeasurable, internal and external emptiness, the thirty-seven factors assisting enlightenment, the eighteen uncommon dharmas, the path, the Bodhisattva, All-knowing Wisdom, the dharmas of All-knowing Wisdom, the nature of dharma, suchness, the unconditioned, the immeasurable, and the peaceful and tranquil, do not arise; therefore all are likewise without bondage and liberation.
Bhadra-nanda! Through non-bondage and non-liberation, the Great Bodhisattva practices Prajñāpāramitā, All-knowing Wisdom, nurtures sentient beings, purifies Buddha lands, encounters the Buddhas, constantly hears the Dharma, constantly sees the World-Honored Ones, always abides in supernatural powers, never leaves the five kinds of eyes, turns the Dharma wheel, without bondage and without liberation, and establishes sentient beings in the Three Vehicles.
In this way, Bhadra-nanda, through non-bondage and non-liberation, the Great Bodhisattva practices Prajñāpāramitā and the dharmas that lead to enlightenment; immeasurable and peaceful, without any place of arising.
Bhadra-nanda, you should know that this is the Bodhisattva practicing the vows of non-bondage and non-liberation.”