THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 4
Chapter 19: QUESTIONS ABOUT THE MAHĀYĀNA
At that time, Subhūti addressed the Buddha:
World-Honored One! What is the great vow of a Great Bodhisattva? How can one know that a Bodhisattva is proceeding toward the Great Vehicle? Where will one arrive by traveling on this vehicle? Who will accomplish this vehicle?
The Buddha told Subhūti:
The six pāramitās are the Great Vehicle of the Great Bodhisattva. They are the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom.
Subhūti asked the Buddha:
What is the Bodhisattva’s Perfection of Giving?
The Buddha taught:
A Great Bodhisattva gives with a mind in accordance with All-Knowing Wisdom, giving both internally and externally, and then dedicates this merit to sentient beings, together with sentient beings aspiring toward the unsurpassed right and complete enlightenment. This is the Great Bodhisattva’s Perfection of Giving.
Subhūti asked the Buddha:
What is the Perfection of Maintaining Precepts?
The Buddha taught:
A Bodhisattva maintains precepts through All-Knowing Wisdom, personally upholding and teaching others to practice the ten wholesome deeds, yet without grasping or attachment. This is the Bodhisattva’s observance of precepts without attachment.
Subhūti addressed the Buddha:
What is the Perfection of Patience?
The Buddha taught:
A Bodhisattva has perfected the practice of patience personally, and also encourages everyone to cultivate the practice of patience, yet without grasping or attachment. This is the Great Bodhisattva’s cultivation of the Perfection of Patience.
Subhūti addressed the Buddha:
What is the Perfection of Diligence?
The Buddha taught:
The Bodhisattva’s mind accords with All-Knowing Wisdom, does not abandon the five pāramitās, and among sentient beings practices the five pāramitās without seeing any dharma that can be grasped. This is called the Great Bodhisattva’s Perfection of Diligence.
Subhūti addressed the Buddha:
What is the Perfection of Meditation?
The Buddha taught:
A Great Bodhisattva uses All-Knowing Wisdom and skillful means to enter meditation, yet does not become attached to meditative states. Furthermore, the Bodhisattva teaches others to practice meditation without having anything to grasp. This is the Bodhisattva’s Perfection of Meditation.
Subhūti addressed the Buddha:
What is the Bodhisattva’s Perfection of Wisdom?
The Buddha taught:
A Great Bodhisattva, with All-Knowing Wisdom, is not dependent upon any dharmas, contemplates the nature of all dharmas without grasping them; teaches others without being dependent upon dharmas, and contemplates the nature of dharmas without grasping them. This is the Great Bodhisattva’s Perfection of Wisdom, and it is precisely the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, there is the Great Vehicle in which inner emptiness, outer emptiness, and even existence and non-existence are empty.
What is inner emptiness?
The inner dharmas are the eye, ear, nose, tongue, body, and mind. The eye is originally empty because it does not cling to sense objects and does not perish. Why? Because its intrinsic nature is so. The ear is originally empty, the nose is originally empty, the tongue is originally empty, the body is originally empty, and the mind is originally empty. Each is neither attached to defilements of sense objects nor destroyed. Why? Because their intrinsic natures are all so.
What is outer emptiness?
The outer dharmas are form, sound, smell, taste, touch, and dharmas. Form is originally empty, not clinging to defilements of sense objects and not destroyed. Why? Because the intrinsic nature of form is so. Sound, smell, taste, touch, and dharmas are all the same. Why? Because their natures are originally empty.
What is inner-and-outer emptiness?
The six inner sense faculties and the six external sense objects together constitute the inner-and-outer dharmas. Because the inner dharmas are empty, the outer dharmas are empty. Because the outer dharmas are empty, the inner dharmas are empty, without attachment and without destruction. Why? Because their intrinsic natures are originally so. This is inner-and-outer emptiness.
What is emptiness of emptiness?
The emptiness of all dharmas maintains that all dharmas are completely empty, and it does not abide within emptiness itself. This is emptiness of emptiness.
What is great emptiness?
The eight directions, as well as above and below, are all empty. This is great emptiness.
What is supreme emptiness?
Nirvāṇa, being without attachment and without destruction, is supreme emptiness.
What is conditioned emptiness?
From the fundamental absence of attachment and non-destruction, up to the three realms, all are empty. This is conditioned emptiness.
What is unconditioned emptiness?
It is non-arising and non-ceasing, abiding in what does not change. Because there is no attachment and no destruction, all are empty. Why? Because the root source is empty.
What is ultimate emptiness?
All conditioned and unconditioned dharmas have no boundary or limit; this is called ultimate emptiness.
What is beginningless emptiness?
Dharmas may come into being, yet one does not know where they come from and there is no place they come from. This is called beginningless emptiness.
What is non-action emptiness?
Regarding all dharmas, there is no place of separation; this is called non-action emptiness.
What is nature emptiness?
The nature of all dharmas, the nature of conditioned and unconditioned dharmas, is not something created by Arhats, Pratyekabuddhas, or Buddhas, the World-Honored Ones; therefore it is called nature emptiness.
What is emptiness of all dharmas?
All dharmas are the five aggregates, the twelve sense bases, the eighteen elements, conditioned dharmas, and unconditioned dharmas. Regarding all dharmas, from the absence of attachment and destruction up to the nature of all dharmas—
What is self-characteristic emptiness?
The characteristic of form is the characteristic that is grasped by the faculties. That grasped characteristic gives rise to perception. From perception arises knowledge of characteristics; that is consciousness, extending up to the characteristics of conditioned and unconditioned dharmas. From the characteristics of conditioned and unconditioned dharmas, all dharmas are empty. This is self-characteristic emptiness.
What is emptiness of non-attainment?
From the absence of attachment and destruction, there is no attainment; dharmas likewise have no attainment. This is emptiness of non-attainment.
What is non-emptiness?
Within all dharmas, there is no perception of anything. This is non-emptiness.
What is existence emptiness?
Dharmas do not arise accidentally, but through aggregation, and yet there is no true reality. This is existence emptiness.
What is existence-and-nonexistence emptiness?
Within the aggregates that lack true reality, this is existence-and-nonexistence emptiness.
Furthermore, Subhūti! Existence takes existence as emptiness; non-existence takes non-existence as emptiness; difference takes difference as emptiness.
What is existence?
Existence is the nature of the five aggregates. Taking the nature as empty is existence emptiness.
What is non-existence?
Because non-existence is empty, there is nothing that creates. That which is not created is emptiness. This emptiness is not something that wisdom can create, nor is it something that views can create.
What is difference emptiness?
Whether there is a Buddha or no Buddha, the dharma-nature and dharma-quiescence remain as they are, and ultimate reality is also the same. Therefore, difference emptiness is precisely the emptiness of difference.
Subhūti! This is the Great Vehicle of the Great Bodhisattva.
What is a vehicle?
There are hundreds of samādhis, each with its own name. But which samādhi is named Śūraṅgama?
What is the Śūraṅgama Samādhi?
All samādhis enter into this samādhi; therefore it is called Śūraṅgama.
There is also a samādhi named Jewel Seal. What is the Jewel Seal Samādhi?
It is the samādhi that seals and confirms the other samādhis.
There is also a samādhi named Lion’s Play. What is Lion’s Play?
One who dwells in this samādhi is free and自在 within all other samādhis.
Again, there is the Moon Samādhi; one who abides in this Samādhi can use rays of light to illuminate the Samādhis.
Again, there is the Moon Banner Samādhi; one who abides in this Samādhi can uphold the other Samādhis.
Again, there is the Supreme Vehicle of All Dharmas Samādhi; one who abides in this Samādhi will give rise to other Samādhis.
Again, there is the Crown Illumination Samādhi; one who abides in this Samādhi can use light to illuminate all the Samādhis.
Again, there is the Complete Dharma-Nature Samādhi; one who abides in this Samādhi understands all dharmas with certainty.
Again, there is the Banner of All Accomplishment Samādhi; one who abides in this Samādhi firmly upholds the Samādhis.
Again, there is the Vajra Samādhi; one who abides in this Samādhi cannot be confronted by anyone.
Again, there is the Seal of That Which Enters the Dharma Samādhi; one who abides in this Samādhi accords with the seals of all dharmas.
Again, there is the Abiding Samādhi; one who abides in this Samādhi can immediately abide in the Samādhis.
Again, there is the Radiating Light Samādhi; one who abides in this Samādhi can illuminate all the Samādhis.
Again, there is the Worldly Advancement Samādhi; one who abides in this Samādhi can use the power of influence to teach and transform the Samādhis.
Again, there is the Equal Progress Samādhi; one who abides in this Samādhi can move throughout the Samādhis.
Again, there is the Entering Discerning Eloquence and Teaching Samādhi; one who abides in this Samādhi can explain the Samādhis.
Again, there is the Transcending Measure of Sound Samādhi; one who enters this Samādhi enters into immeasurable named Samādhis.
Again, there is the Illuminating Everywhere Samādhi; one who abides in this Samādhi can illuminate all directions and aspects.
Again, there is the Total Retention Seal Samādhi; one who abides in this Samādhi can preserve the seals of all Samādhis.
Again, there is the Unforgetting Samādhi; one who abides in this Samādhi does not forget the other Samādhis.
Again, there is the Universal Space Samādhi; one who abides in this Samādhi can be present throughout all other Samādhis.
Again, there is the Vajra Division Samādhi; one who abides in this Samādhi upholds the Samādhis.
Again, there is the Supreme Treasure Samādhi; one who abides in this Samādhi subdues defilements.
Again, there is the Blazing Flame Samādhi; one who abides in this Samādhi can use the light produced by burning flames to illuminate all the Samādhis.
Again, there is the No-Wish Samādhi; one who abides in this Samādhi has no aspirations toward any dharmas.
Again, there is the Deep Abiding Samādhi; one who abides in this Samādhi does not see the dwelling place of any dharmas.
Again, there is the Selection and Examination Samādhi; one who abides in this Samādhi does not constantly recollect the dharmas.
Again, there is the Stainless Lamp Samādhi; one who abides in this Samādhi becomes a bright lamp for the Samādhis.
Again, there is the Boundless Light Samādhi; one who abides in this Samādhi has no limitation regarding the Samādhis.
Again, there is the Making Light Samādhi; one who abides in this Samādhi possesses illumination toward the Samādhis.
Again, there is the Universal Illumination Samādhi; one who abides in this Samādhi will have other Samādhis appear before them.
Again, there is the Pure Essence Samādhi; one who abides in this Samādhi will keep pace with the Samādhis.
Again, there is the Stainless Light Samādhi; one who abides in this Samādhi disperses the impurities of other Samādhis.
Again, there is the Creating Bliss Samādhi; one who abides in this Samādhi experiences the bliss of the Samādhis.
Again, there is the Lightning Brightness Samādhi; one who abides in this Samādhi brings clarity to the Samādhis.
Again, there is the Endless Samādhi; one who abides in this Samādhi cannot see its end because it is inexhaustible.
Again, there is the Supreme Majesty Samādhi; one who abides in this Samādhi possesses virtue and majesty surpassing the Samādhis.
Again, there is the Complete End Samādhi; one who abides in this Samādhi sees all the ultimate places of the Samādhis that cannot otherwise be seen.
Again, there is the Immovable Samādhi; one who abides in this Samādhi makes the Samādhi unmoving, unaware, and undisturbed.
Again, there is the Non-Differentiating Samādhi; one who abides in this Samādhi does not see separation.
Again, there is the Sun Lamp Samādhi; one who abides in this Samādhi illuminates the doors of the Samādhis.
Again, there is the Stainless Moon Samādhi; one who abides in this Samādhi removes the darkness of the Samādhis.
Again, there is the Pure Radiant Light Samādhi; one who abides in this Samādhi distinguishes the four unobstructed wisdoms regarding the Samādhis.
Again, there is the Creating Illumination Samādhi; one who abides in this Samādhi becomes the brightness of the Samādhis.
Again, there is the Creation Samādhi; one who abides in this Samādhi becomes the ultimate completion of the Samādhis.
Again, there is the All Wisdom Samādhi; one who abides in this Samādhi sees the wisdom of the Samādhis.
Again, there is the Vajra Samādhi; one who abides in this Samādhi decisively determines the Samādhis.
Again, there is the Abiding Mind Samādhi; one who abides in this Samādhi is unmoving, not agitated, without fear, and without conceptual thoughts.
Again, there is the Manifest Illumination Samādhi; one who abides in this Samādhi sees light everywhere within the Samādhis.
Again, there is the Establishment Samādhi; one who abides in this Samādhi gains stability within the Samādhis.
Again, there is the Treasure Accumulation Samādhi; one who abides in this Samādhi sees all the treasures of the Samādhis.
Again, there is the Dharma Seal Samādhi; one who abides in this Samādhi seals and verifies the Samādhis, both those that possess verification and those that do not receive verification.
Again, there is the Equality Samādhi; one who abides in this Samādhi does not see the liberation of dharmas.
Again, there is the Abandoning Bliss Samādhi; one who abides in this Samādhi abandons all forms of happiness.
Again, there is the Samādhi Beyond Dharma Concentration; one who abides in this Samādhi extinguishes confusion regarding dharmas and dwells in the higher Samādhi.
Again, there is the Dispelling Knots Samādhi; one who abides in this Samādhi can dissolve the functions of the Samādhis.
Again, there is the Explaining All Dharma Phrases Samādhi; one who abides in this Samādhi can explain dharma phrases and the Samādhis.
Again, there is the Equality of Letters Samādhi; one who abides in this Samādhi understands all letters.
Again, there is the Complete Letter Samādhi; one who abides in this Samādhi does not see even a single letter.
Again, there is the Cutting Off Causes and Conditions Samādhi; one who abides in this Samādhi cuts off causes and conditions.
Again, there is the No-State Samādhi; one who abides in this Samādhi does not follow the states of the dharmas.
Again, there is the No-Activity Samādhi; one who abides in this Samādhi does not see the flow and movement of dharmas.
Again, there is the No-Cavern Activity Samādhi; one who abides in this Samādhi does not see movement within the ancestral cave.
Again, there is the Complete Sound Samādhi; one who abides in this Samādhi can purify all sounds.
Again, there is the All Practices Samādhi; one who abides in this Samādhi sees the cultivation of the Samādhis.
Again, there is the Non-Arising Samādhi; one who abides in this Samādhi does not perceive the moving nature of the Samādhis.
Again, there is the Transcending Realms Samādhi; one who abides in this Samādhi transcends all realms.
There is also the Samadhi of Gathering All Virtuous Things; the person abiding in this Samadhi will gather together the dharmas within all Samadhis.
There is also the Samadhi of Selective Stopping; the person abiding in this Samadhi’s mind will not fall into decline.
There is also the Samadhi of the Pure Flower; the person abiding in this Samadhi will obtain the pure flower offerings of all Samadhis.
There is also the Samadhi of the Master of Enlightenment; the person abiding in this Samadhi possesses the seven factors of enlightenment within Samadhi.
There is also the Samadhi of Unlimited Eloquence; the person abiding in this Samadhi becomes equal to those possessing unlimited eloquence.
There is also the Samadhi of the Incomparable Equal; the person abiding in this Samadhi immediately realizes the fruit of the Incomparable Equal.
There is also the Samadhi of Transcending All Dharmas; the person abiding in this Samadhi will cross beyond the three realms.
There is also the Samadhi of Determination; the person abiding in this Samadhi decisively determines matters upon seeing dharmas and Samadhis.
There is also the Samadhi of Dispelling All Doubts; the person abiding in this Samadhi will realize the Samadhi of dispersing all dharmas.
There is also the Samadhi of Non-Abiding; the person abiding in this Samadhi does not see any location of dharmas.
There is also the Samadhi of One Practice; the person abiding in this Samadhi does not see that dharmas have duality.
There is also the Samadhi of That Which Beings Enter; the person abiding in this Samadhi does not see beings or the places into which beings enter.
There is also the Samadhi of One Matter; the person abiding in this Samadhi does not see the activities of the various Samadhis.
There is also the Samadhi of Disliking and Covering All Matters; the person abiding in this Samadhi does not see separate distinctions.
There is also the Samadhi of Dispelling the Grievances and Enmities of All Births and Deaths; the person abiding in this Samadhi attains the Samadhi of all forms of aversion and possesses wisdom that awakens to everything.
There is also the Samadhi of the Entry into the Sounds of All Activities and Aggregates; the person abiding in this Samadhi, all actions and sounds follow along.
There is also the Samadhi of Liberation from All Sounds, Echoes, and Words; the person abiding in this Samadhi sees that all Samadhis are liberated from speech and written characters.
There is also the Samadhi of the Burning Lamp; the person abiding in this Samadhi has brilliant majesty and virtue among all Samadhis.
There is also the Samadhi of Pure Characteristics; the person abiding in this Samadhi will purify all characteristics of Samadhi.
There is also the Samadhi of No Standard; the person abiding in this Samadhi does not see standards within Samadhi.
There is also the Samadhi of Complete All Matters; the person abiding in this Samadhi will fully possess all Samadhis.
There is also the Samadhi of Not Wishing for Suffering or Pleasure; the person abiding in this Samadhi does not see suffering or pleasure within all Samadhis.
There is also the Samadhi of Matters Not Diminishing; the person abiding in this Samadhi does not see that Samadhis have an ending.
There is also the Samadhi of Maintaining the Marks; the person abiding in this Samadhi preserves all Samadhis completely.
There is also the Samadhi of the Groupings of Wrong and Right; the person abiding in this Samadhi sees wrong and right within all Samadhis.
There is also the Samadhi of Extinguishing Anger and Disputes; the person abiding in this Samadhi does not see quarrels, anger, or resentment within all Samadhis.
There is also the Samadhi of No Anger; the person abiding in this Samadhi does not see anger or non-anger toward dharmas within all Samadhis.
There is also the Samadhi of Stainless Light; the person abiding in this Samadhi does not see brightness and does not see defilement regarding Samadhi.
There is also the Samadhi of the Essential; the person abiding in this Samadhi does not see importance within all Samadhis.
There is also the Samadhi of the Full Moon Without Defilement or Stain; the person abiding in this Samadhi can cause all Samadhis to become complete and perfect like the full moon.
There is also the Samadhi of Great Adornment; the person abiding in this Samadhi can make all Samadhis beautifully adorned.
There is also the Samadhi of Creating Light for the World; the person abiding in this Samadhi will illuminate all dharmas throughout the ten directions with radiant light.
There is also the Samadhi of Equality; the person abiding in this Samadhi has no dharmas that are concentrated or scattered.
There is also the Samadhi of No Division; the person abiding in this Samadhi can command all Samadhis without anger or resentment.
There is also the Samadhi of No Reliance, No Defect, and No Pleasure; the person abiding in this Samadhi does not see any flaws within all Samadhis.
There is also the Samadhi of Ultimate Suchness; the person abiding in this Samadhi does not see any movement in the true nature of all dharmas.
There is also the Samadhi of Harmonious Body; the person abiding in this Samadhi does not see the nature of Samadhi.
There is also a Samadhi called the Cutting Off of Verbal Activity and Not Being Joined with Emptiness; the person abiding in this Samadhi does not see words or expressions within all Samadhis.
There is also a Samadhi called the Original Liberation of Emptiness; the person abiding in this Samadhi realizes that all dharmas are originally empty.
O Subhuti! These are what the Great Bodhisattvas practice when practicing the Mahayana Prajnaparamita.
Chapter 20: DHARANI
Furthermore, Subhuti! What is the Great Vehicle? It is the four Foundations of Mindfulness: the Bodhisattva observes his own body, observes the bodies of others, observes internal and external bodies, but has no notion of body and no grasping; whether acting or meditating, he constantly reflects on the suffering caused by ignorance in the world. He observes internal feelings, mind, and dharmas.
O Subhuti! What is meant by a Bodhisattva contemplating the inner activities of the body? A Bodhisattva, while walking, knows that he is walking; while standing, knows that he is standing; while sitting, knows that he is sitting; while lying down, knows that he is lying down. The Bodhisattva clearly knows the actions of the body. This is the Bodhisattva observing his own body while acting, and while meditating, always remembering the suffering and afflictions of the world.
O Subhuti! The Bodhisattva comes, goes, moves back and forth peacefully, remains mindful without forgetting, sits and lies down calmly on either side, wears the three robes according to the Dharma without losing dignity and proper conduct, and practices Prajñāpāramitā. The Bodhisattva observes his own inner and outer body, cultivating in this way without attachment. The Bodhisattva constantly observes the incoming and outgoing breath. When the breath is long, he knows it is long; when the breath is short, he knows it is short. It is like the turning wheel of a potter, which becomes fast or slow according to the control of the one operating it. The Bodhisattva observes his own breathing and thoughts; this is the Bodhisattva contemplating the inner body. Whether active or meditating, he constantly reflects on the ignorance and suffering of beings in the world.
Furthermore, Subhuti! Through practicing this Prajñāpāramitā and constantly contemplating, one observes and distinguishes the four great elements of the body: earth, water, fire, and wind, like slaughtering an ox and dividing it into four parts. The Bodhisattva contemplates the four distinct parts of the body, which have always been this way from beginningless time until now. This is the Bodhisattva contemplating both the inner and outer body without attachment.
O Subhuti! The Bodhisattva contemplates the body from head to toe as entirely impure: hair, body hair, teeth, nails, bones, marrow, the five internal organs, and the thirty-six bodily substances—there is nothing worthy of craving. It is like a farmer’s granaries filled with the five kinds of grain; a person with eyes opens the granaries and analyzes them, knowing them clearly. The Bodhisattva contemplates the things within the body in the same way. This is the Bodhisattva observing his own inner body. Whether living his daily life or meditating, he constantly remembers the delusion, attachment, and suffering in the world, and thus there is nothing to cling to.
Furthermore, Subhuti! The Bodhisattva contemplates the human body from the day of death until the fifth day: the body swells up, turns dark and bluish, decays, pus and blood spread everywhere, and there is no place remaining that is clean; it may be eaten by birds and animals, either completely or partially, becoming disgusting and impure. Some corpses remain only with tendons attached to bones, with blood flowing everywhere. Some corpses have lost their flesh and blood, leaving tendons and bones mixed together. Some corpses have lost flesh and blood, with only tendons and bones scattered everywhere. Some corpses have been dead for a long time, with burned bones turning blue or white, broken into pieces, or becoming the same color as the earth. The Bodhisattva gives rise to this contemplation, observes in this way, and then returns to contemplate his own body: if he has not yet been liberated and has not transcended this condition, he too will become the same. This is the Bodhisattva contemplating the Dharma within his own body and the bodies of others, so that there is no longer craving or attachment.
While creating actions and while meditating, the Bodhisattva constantly remembers the ignorance, suffering, and dangers of the world. The Bodhisattva contemplates the factors of awakening in himself as well as in others, distinguishing and remembering them in order to eliminate the mind of delusion.
O Subhuti! This is the Great Vehicle of the Great Bodhisattva. There is also the Great Vehicle that gradually disciplines and controls the four right efforts. What are the four?
Regarding unwholesome dharmas that have not yet arisen in the mind, one should constantly restrain one’s actions, diligently guard the mind, and cause them not to arise.
Unwholesome dharmas that have already arisen in the mind should be diligently restrained and guarded so that they are extinguished.
Wholesome dharmas that have not yet arisen should be diligently cultivated so that they arise.
Wholesome dharmas that have already arisen should be made complete, widely transmitted, and preserved without loss; therefore, one should diligently gather and maintain the mind so that they are accomplished. This is the Great Vehicle of the Great Bodhisattva.
Subhuti! There is also the Great Vehicle called the four bases of spiritual power. They are:
The Bodhisattva uses concentration together with the desire to eliminate all conditioned activities, applies effort, and attains spiritual power.
Uses concentration together with diligence to eliminate all conditioned activities, applies effort, and attains spiritual power.
Uses concentration together with maintaining mindfulness to eliminate all conditioned activities, applies effort, and attains spiritual power.
Uses concentration together with wisdom to eliminate all conditioned activities, applies effort, and attains spiritual power.
This is the Great Vehicle of the Great Bodhisattva.
O Subhuti! There is also the Great Vehicle of the five faculties. What are the five faculties? The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This is the Great Vehicle of the Great Bodhisattva.
O Subhuti! There is also the Great Vehicle of the five powers. What are the five powers? The power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. This is the Great Vehicle of the Great Bodhisattva.
O Subhuti! There is also the Great Vehicle of the seven factors of awakening. They are the factor of mindfulness awakening, the factor of Dharma investigation awakening, the factor of diligence awakening, the factor of joy awakening, the factor of faith awakening, the factor of concentration awakening, and the factor of non-attachment awakening. This is the Great Vehicle of the Great Bodhisattva.
O Subhuti! There is also the Great Vehicle of the eightfold noble path. They are Right View, Right Mindfulness, Right Speech, Right Conduct, Right Action, Right Practice, Right Aspiration, and Right Concentration. This is the Great Vehicle of the Great Bodhisattva, without attachment.
Subhuti! There is also the Great Vehicle consisting of the three samādhis. They are the Empty Samādhi, the Signless Samādhi, and the Wishless Samādhi. This is the Great Vehicle of the Great Bodhisattva. There is also the Great Vehicle consisting of various wisdoms: the wisdom of suffering, the wisdom of accumulation, the wisdom of cessation, the wisdom of the path, the wisdom of extinction, the wisdom of non-arising, the Dharma wisdom, the luminous wisdom, the wisdom that knows the thoughts of others, and the true wisdom.
What is the wisdom of suffering? The suffering that no longer arises is called the wisdom of suffering. The destruction of habitual tendencies is called the wisdom of accumulation. The complete exhaustion of all suffering is called the wisdom of cessation. The eightfold noble path is called the wisdom of the path. Causing greed, anger, and ignorance to cease is called the wisdom of extinction. No longer falling into the cycle of birth and death is called the wisdom of non-arising. Clearly knowing the elimination of the five aggregates is Dharma wisdom. Clearly knowing that the eyes, ears, nose, tongue, body, and mind are impermanent, and that form, sound, smell, taste, touch, and phenomena are also impermanent, is called luminous wisdom. Knowing all the thoughts that arise in the minds of sentient beings is called the wisdom that knows the thoughts of others. The omniscient wisdom of the Tathāgata is called true wisdom. Regarding these dharmas, the Bodhisattva has no attachment.
Subhuti! This is the Great Vehicle of the Great Bodhisattva consisting of the three levels of faculties: the five faculties of those who are learning the path, from lay practitioners to the fruit of Stream-entry, concern things not yet known that must be known. From Stream-entry to Once-returner and Non-returner, there are also five faculties that should be understood as already known. From Arhat, Pratyekabuddha, Bodhisattva, up to Buddhahood, there are also five faculties; what has already been known does not need to be learned again. One should know that this is the Great Vehicle of the Bodhisattva.
O Subhuti! There is also the Great Vehicle called the three samādhis. These are: having examination and investigation, having investigation without examination, and thirdly, neither examination nor investigation. Having examination and investigation is the first meditation. What is having investigation without examination? The stage between the first meditation and the second meditation is called having investigation without examination. What is neither examination nor investigation? From the second meditation onward, there are no more conceptual thoughts; without conceptual thinking, there is only the wisdom of meditation, called neither examination nor investigation. This is the Great Vehicle of the Great Bodhisattva.
O Subhuti! There is also the Great Vehicle called the ten recollections. They are recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of giving, recollection of heavenly beings, recollection of cessation, recollection of breathing, recollection of the suffering of the body, and recollection of death. All are without attachment; this is called the Great Vehicle.
O Subhuti! There is also the Great Vehicle called the four meditations, the four immeasurable minds, the four formless meditations, the eight meditations of only nothingness, the nine successive meditations, the ten powers of the Buddha, and the four fearlessnesses.
What are the ten powers?
The Buddha manifested with an excellent physical form and displayed miraculous spiritual powers, causing those with deviant minds to turn back to the right path; this is the First Power.
With His mouth, He spoke words loftier than those of ordinary beings, causing the foolish and stubborn to become enlightened, opened, and liberated; this is the Second Power.
His mind entered pure concentration and attained the six supernatural abilities. Even when disturbed by evil spirits, His aspiration for the Way remained firm; this is the Third Power.
The Fourth Power is silence that puts an end to deluded thoughts. His unconditioned spiritual power caused the great trichiliocosm to tremble, and the sun and moon caused humankind to be filled with fear.
The Fifth Power is complete understanding of the meaning of the Way, expounding the Dharma and spreading teachings throughout the ten directions, allowing all to attain the Way.
The Sixth Power is that regarding their thoughts and the realms they enter, whether they are bound or liberated, all attain liberation.
The Seventh Power is possessing great wisdom that understands all the blessings and misfortunes created in the three times, which have not yet ripened into their karmic results.
The Eighth Power is knowing the deep causes of sentient beings in the past: because they created different kinds of karma, they received different bodies.
The Ninth Power is using the pure wisdom eye that fully penetrates the limitless to see the cycle of sentient beings’ birth and death in samsara.
The Tenth Power is that wisdom is fully complete, skillful means are fully prepared, birth and death have ended, karmic actions have been exhausted, what needed to be done has been accomplished, and there is no further return to this life. Naturally, without a teacher, He declares Himself to possess omniscient wisdom.
The Four Fearlessnesses:
The Buddha is the Perfectly and Fully Awakened One, therefore among Śramaṇas, Brāhmaṇas, Māras, gods, Brahmā kings, and other assemblies, no one has the ability to question Him. He also sees no one capable of doing so. Because He has realized this Dharma, He practices with peace and attains the First Fearlessness.
His practice of diligence has reached the highest state. Therefore, among humans, He can roar like a lion and turn the Wheel of Dharma, which Śramaṇas, Brāhmaṇas, gods, Māras, Brahmā beings, and other assemblies cannot turn. Only the Buddha can turn it. This is the Second Fearlessness.
The Buddha has completely eliminated all defilements; therefore, no Śramaṇa, Brāhmaṇa, god, Māra, or Brahmā dares to say that the Buddha’s defilements have not been completely eradicated. This is the Third Fearlessness.
The Buddha’s teachings are truthful, do not contradict the results of wholesome and unwholesome actions, and produce results corresponding exactly to actions performed. Other beings such as gods, Māras, and Brahmās dare not oppose the Buddha’s words. As the Buddha taught, practicing the Noble Eightfold Path leads to attainment of the Way and transcendence of suffering. No other beings such as gods, Māras, or Brahmās can go against that teaching. The Buddha Himself also has no concern regarding this. This is the Fourth Fearlessness.
This is the Great Vehicle of the Great Bodhisattva, without any attachment or grasping.
Subhūti! There is also a Great Vehicle called the Four Unobstructed Wisdoms. They are: unobstructed wisdom that knows all phenomena completely; unobstructed wisdom that can transcend all expressions and words; unobstructed wisdom that can distinguish and express eloquently; and unobstructed wisdom whereby all spoken words are clear and understandable. This is the Great Vehicle of the Great Bodhisattva.
Subhūti! There is also a Great Vehicle consisting of the Eighteen Qualities of a Buddha:
From the time Buddhas attain Buddhahood onward, they never make mistakes.
From the time Buddhas attain Buddhahood onward, they never speak harsh or erroneous words.
They are always in Right Mindfulness.
They have no kinds of false thoughts.
Their minds always remain in concentration.
Having already understood, they no longer concern themselves with it.
Their freedom and mastery never diminish.
Their diligence never diminishes.
Their aspiration and mindfulness never diminish.
Their wisdom never diminishes.
Their liberation never diminishes.
Their knowledge and vision of liberation never diminish.
All bodily actions are carried out according to wisdom.
All verbal actions are carried out according to wisdom.
All mental actions are carried out according to wisdom.
They see past karmic actions with unobstructed wisdom.
They see future karmic actions with unobstructed wisdom.
They see present karmic actions with unobstructed wisdom.
This is the Great Vehicle, yet without attachment.
Subhūti! There is also a Great Vehicle called Dhāraṇī-mukha. What is Dhāraṇī-mukha? It is the joining of letters and speech, whereby letters enter into Dharma gates. What are the Contemplation-of-Letters gates?
The letter A is the contemplation that all phenomena have no coming or going.
The letter La means that phenomena are free from dust and defilement.
The letter Ba means that, regarding phenomena, Nirvāṇa is the highest truth.
The letter Gia means that phenomena have no birth and death.
The letter Na means that, regarding phenomena, the letter-self has already been contemplated completely. Although the roots have already been contemplated, one does not consider it as gaining or losing.
The letter La means all auxiliary conditions are completely extinguished and the ocean of attachment has been crossed.
The letter Đà means that phenomena are like non-severance.
The letter Ba means that phenomena have already departed from the prison of suffering.
The letter Trà means that the impurities of phenomena have ended.
The letter Sa means that phenomena have no obstruction.
The letter Hòa means that phenomena have ended speech and action.
The letter Đa means that phenomena are like immovability.
The letter Dạ means that phenomena truly have no place of arising.
The letter Tra means that the fierce nature of phenomena cannot be seen.
The letter Gia means that the creation and activity of phenomena cannot be seen.
The letter Sa means that when phenomena cannot be attained, they cannot be turned.
The letter Ma means that the self and phenomena cannot be seen.
The letter Gia means that the holding and maintaining of phenomena cannot be seen.
The letter Tha means that the positions of phenomena cannot be grasped.
The letter Xà means that the place of arising of phenomena cannot be grasped.
The letter Thấp-ba means that the skillfulness of phenomena cannot be grasped.
The letter Đại means that the nature of phenomena cannot be grasped.
The letter Xá means that the tranquility of phenomena cannot be grasped.
The letter Khư means that the emptiness of phenomena cannot be grasped.
The letter Xoa means that the destruction of phenomena cannot be grasped.
The letter Xí means that phenomena remain in their own positions and cannot be moved.
The letter Nhã means that the wisdom of phenomena cannot be grasped.
The letter Y-đà means that the meaning of phenomena cannot be grasped.
The letter Phồn means that the meanings of phenomena cannot be completely grasped.
The letter Xa means that among phenomena, there is no phenomenon worthy of being discarded.
The letter Ma means that phenomena have no mounds or accumulations.
The letter Phả means that phenomena cannot be distinguished.
The letter Tha means that the death of phenomena cannot be grasped.
The letter Nga means that phenomena have no groups or assemblies.
The letter Ra means that although phenomena have differences, they each have their own positions.
The letter Na means that phenomena neither come nor go, neither stand nor sit, neither lie down nor differ.
The letter Phá means that phenomena are not peaceful within the three realms.
The letter Ca means that the nature of phenomena cannot be grasped.
The letter Sai means that phenomena cannot be ordinary.
The letter Ta means that the division and abandonment of phenomena cannot be grasped.
The letter Tra among all dharmas has no crossing beyond.
The letter Đồ: all dharmas have reached the ultimate and final end, where there is no longer birth and death.
Thus, the above letters and numbers do not surpass the letter Đồ. Why? Because upon reaching that letter, there are no more numbers; one cannot even think that this letter disappears, nor can it be seen, spoken of, recorded, or manifested as existing.
O Subhūti! Dharmas are not like empty space. This method of observing letters is the gateway for entering Dhāraṇī. If any Bodhisattva clearly understands this method of observing letters, then although they do not abide in these linguistic expressions, through wisdom they still clearly understand this language. If a Great Bodhisattva hears the explanation of these forty-two letters and then receives, maintains, reads, recites, or explains their meaning for others, that person, if they do not receive and maintain them through false views, will attain twenty kinds of merit:
– The ability to remember and distinguish.
– The ability in shame and conscience.
– The ability to practice with firmness.
– The ability of awareness and understanding.
– The ability of skillful eloquence in speech.
– The ability of Dhāraṇī.
– Not speaking about urgent matters.
– Throughout life, never having doubt toward the sutras.
– Hearing good things, one does not become joyful; hearing bad things, one does not become sorrowful.
– Oneself does not become arrogant or inferior.
– Walking and moving properly without losing dignity and proper conduct.
– Clearly understanding the five aggregates and the six sense objects.
– Being proficient in the Four Truths and the twelve links of dependent origination.
– Skillfully understanding and distinguishing causes and conditions.
– Being skilled in all dharmas, possessing complete wisdom and faculties.
– Clearly knowing the karmic results of good and bad arising from the thoughts of others.
– With the divine ear, hearing everything and knowing past lives.
– Skillfully knowing the places where beings are born.
– Being able to completely eliminate all defilements.
– Traveling everywhere and skillfully teaching and guiding.
O Subhūti! This is the gate of the Dhāraṇī of Total Preservation, the Dharma gate through letters, the Dharma gate of entering; it is precisely the Great Bodhisattva Mahāsattva, the Great Vehicle of the Great Bodhisattva.
Chapter 21: GOVERNING THE GROUND
The Buddha said to Subhūti:
As you asked the Great Bodhisattva about the great vows and the initiation into the Great Vehicle, the Bodhisattva practices the six pāramitās, going from one realm to another. How does the Bodhisattva cross from one stage to another? Because phenomena neither come nor go; there is no phenomenon that crosses over and no phenomenon that does not cross over. Phenomena also have no destruction, no arrogance, and no recollection. One only practices dwelling in the Ground of Governance and does not perceive the ground.
How does the Bodhisattva practice dwelling in the Ground of Governance?
Beginning from abiding in the First Ground, one must practice ten matters:
One must become pure with regard to the three kinds of greed, anger, and ignorance, without clinging or grasping.
Giving should not be done for oneself and should not involve attachment, but should be for all sentient beings and purified by the four immeasurable equal minds, while not perceiving that there are sentient beings.
One practices giving without seeing a gift that is given or a recipient who receives the gift.
One must follow a Good Spiritual Friend in cultivation and must not become arrogant.
One wishes to attain the Dharma, although ultimately there is no Dharma to attain.
One wishes to cause those who leave the household life to be free from sensual desire.
One wishes to seek the body of a Buddha, but not because of possessing excellent physical marks.
One wishes to propagate the teachings of the Dharma and, throughout one’s life, never destroy the Dharma.
One wishes to eliminate the mind of dependence, although there is no Dharma wealth.
One wishes to speak correctly, although there is no method by which to speak.
Subhūti! In the Ground of Governance, the Bodhisattva must undertake these ten matters.
Subhūti! In the Second Ground, the Great Bodhisattva constantly reflects on eight practices that must be accomplished. They are:
Must maintain pure precepts.
Always remember the matter of repaying kindness.
Always practice patience.
The mind is always joyful.
Do not abandon sentient beings.
Take great loving-kindness as the foundation.
Toward the Teacher, one must respect, serve, and have complete faith.
Toward the pāramitās, one should serve them as one serves the World-Honored One and constantly cultivate and revere them.
Subhūti! The Great Bodhisattva in the Second Ground must fully possess these eight practices.
Subhūti! The Bodhisattva in the Third Ground must rely upon five practices:
Learning continuously without becoming weary.
Not being dependent on the written words of the Dharma; therefore, when transmitting the Dharma, one does not become proud.
Purifying the Buddha fields.
Giving with a good mind, without arrogance.
Always knowing shame and remorse.
Subhūti! These are the five practices upon which the Bodhisattva in the Third Ground must rely.
Subhūti! The Bodhisattva in the Fourth Ground must practice ten matters according to the Dharma and must not abandon them:
Must not abandon seated meditation.
Must have few desires.
Must know contentment.
Must not abandon the twelve practices of a śramaṇa.
Must not abandon the precepts.
Must see desire as something impure.
Must arouse thoughts like Nirvāṇa.
Must not regret possessions.
Must not have laziness or negligence.
Must not cherish possessions.
These are the ten matters according to the Dharma that the Bodhisattva in the Fourth Ground must practice and must not abandon.
Subhūti! The Bodhisattva in the Fifth Ground must stay away from eight things:
Must stay away from household wealth.
Must stay away from bhikṣuṇīs.
Must create much merit and stay away from jealousy.
Must stay away from worldly gatherings.
Must stay away from disputes and resentment.
Must stay away from fighting and litigation.
Must stay away from a conceited mind.
Must stay away from people with a disparaging nature.
Subhūti! The Bodhisattva in the Sixth Ground must fully possess six practices. These are the six pāramitās. There are also six things that should not be done:
Do not have the intention of a Śrāvaka.
Do not have the intention of a Pratyekabuddha.
Do not have a narrow or petty intention.
When encountering people who ask for alms, do not have a mind of weariness.
After giving excellent things, do not later feel regret.
Stay away from the notion of “mine.”
Subhūti! The Bodhisattva in the Sixth Ground must possess the six practices and stay away from six things.
Subhūti! The Bodhisattva in the Seventh Ground must not engage in twenty things. These are: having self, having sentient beings, having lifespan, having life principle (person), having annihilation, having permanence, having thoughts, having notions of categories, entering the aggregates, entering the realms, entering the sense bases, wishing to be born in the three realms, not following the Buddha’s knowledge and views, being unable to enter the knowledge and views of Dharma, being unable to enter the knowledge and views of the Saṅgha, being unable to enter the precepts, being unable to enter emptiness, being unable to enter the signless, emptiness, wishlessness, and being unable to enter the path. These are the twenty things that should not be done.
The Bodhisattva must fully possess twenty things: namely, the realization of the signless nature of emptiness; realization of the wisdom of wishlessness; purification of body, speech, and mind; always loving all sentient beings while not perceiving that there are sentient beings; equally observing all phenomena. Yet, there is no place of attachment; wishing to guide others but not becoming arrogant; not seeing anything that requires patience; steadfastly teaching and transforming; ending the mind of discrimination; transforming false thoughts; transforming views and attachments; transforming views concerning the annihilation of defilements; possessing the wisdom of self-discipline; possessing unobstructed wisdom of mind; not being contaminated or attached to matters of desire. These are the twenty practices that the Bodhisattva in the Seventh Ground must fully possess.
Subhūti! The Bodhisattva in the Eighth Ground fully possesses four practices. What are the four?
Using supernatural powers to travel and observe the minds of sentient beings.
Going to Buddha lands to observe the extraordinary and wondrous qualities of Buddhas.
Personally adorning Buddha lands.
Visiting, paying homage to, and making offerings to all Buddhas, then contemplating the Buddha’s body as it truly is.
The Bodhisattva must possess these four practices.
Furthermore, Subhūti! The Great Bodhisattva in the Eighth Ground must also fully possess four practices. What are the four?
Relying on the wisdom that fully possesses the faculties.
Purifying Buddha lands.
Constantly entering the illusory samādhi, knowing the fundamental nature of sentient beings and the merits created by sentient beings.
For those who are worthy of being liberated, according to their circumstances, causing them to become purified.
The Bodhisattva at the Eighth Ground must fulfill these four things.
Subhūti! The Great Bodhisattva in the Ninth Ground must fully possess twelve Dharma practices. They are:
According to each object, using vast and limitless vows, transmit one’s own cultivation and realization to devas, dragons, yakshas, gandharvas, and all others, fully accomplishing this.
Through the Bodhisattva of Eloquence, attain the understanding of sounds.
Use words to transmit the causes of cultivation.
Accomplishment regarding the womb.
Accomplishment regarding being a householder.
Accomplishment regarding parents.
Accomplishment regarding lineage.
Accomplishment regarding relatives.
Accomplishment regarding birth into the world.
Accomplishment regarding leaving home.
Accomplishment of adorning the Bodhi tree and accomplishing all wholesome merits.
Subhūti! When abiding in the Ninth Ground, the Great Bodhisattva must accomplish these twelve Dharmas.
Subhūti! In the Tenth Ground, the Great Bodhisattva will be called a Tathāgata.
—
Subhūti addressed the Buddha:
“World-Honored One! What does it mean for a Bodhisattva to purify the things that belong to oneself?”
The Buddha said:
“All wholesome deeds that one performs, when they accord with the wisdom of Omniscience, are called the Bodhisattva’s purification of one’s own possessions.”
“What does it mean for a Bodhisattva to be equal toward sentient beings?”
The Buddha said:
“One must purify the four equal minds toward sentient beings.”
“What does it mean for a Bodhisattva to give away one’s possessions?”
The Buddha said:
“To give to sentient beings without discrimination.”
“What does it mean that a Bodhisattva must serve a virtuous friend?”
The Buddha said:
“The one who teaches the entry into Omniscient Wisdom, encourages cultivation, and encourages assistance—one should follow this person, cultivate and study together, respectfully obeying them as one’s teacher. Such a person is the Bodhisattva’s good spiritual friend.”
“What is the desire that accords with the Dharma?”
The Buddha said:
“All that one does should seek only the wisdom of Omniscience, and not seek the state of the Arhat or the Pratyekabuddha.”
“What does it mean that a Bodhisattva always wishes to leave home and practice the Way?”
The Buddha said:
“Wherever a Bodhisattva lives, they delight in becoming a śramaṇa and cannot abandon the path halfway; they always remember the matter of leaving home.”
“What is the aspiration to seek the Buddha’s bodily form?”
The Buddha said:
“If one sees the image of the Buddha, one’s mind should turn toward the Buddha until attaining Omniscient Wisdom, without ever abandoning it.”
“What is the circulation of the teachings?”
The Buddha said:
“When the Buddha is alive or after the Buddha’s parinirvāṇa, the Bodhisattva upholds and transmits the twelve divisions of the scriptures. At the beginning, one teaches the truth; at the end, one also teaches the truth. The meanings and principles from beginning to end are complete and pure.”
“What does it mean that a Bodhisattva is not dependent on others?”
The Buddha said:
“From the time of completely eliminating anger until now, one will never again fall into inferior states.”
“What does it mean that a Bodhisattva speaks according to truth?”
The Buddha said:
“One’s words and actions must correspond with each other. These are the ten practices that a Bodhisattva must cultivate.”
—
Subhūti addressed the Buddha:
“World-Honored One! What is the Bodhisattva’s keeping of pure precepts?”
The Buddha said:
“Not thinking of the Arhat, the Pratyekabuddha, or evil precept-holders who slander the Way—this is pure precept observance.”
“What does it mean that a Bodhisattva repays kindness and remembers kindness?”
The Buddha said:
“One who practices the Bodhisattva path does not forget even a small kindness, much less a great kindness. This is remembering kindness.”
“What does it mean that a Bodhisattva abides in the power of patience?”
The Buddha said:
“Toward all sentient beings, one does not oppress them and does not become angry. This is patience.”
“What does it mean that a Bodhisattva attains the joy of delight?”
The Buddha said:
“A Bodhisattva takes teaching and guiding sentient beings as joy.”
“Why does a Bodhisattva not abandon sentient beings?”
The Buddha said:
“Because the Bodhisattva wishes to seek everything.”
“What does it mean that a Bodhisattva has great compassion?”
The Buddha said:
“The Bodhisattva’s mind thinks: ‘I must, for each and every sentient being in hell, undergo hardships and suffering on their behalf for as many kalpas as there are grains of sand in the Ganges River. When every single sentient being can become a Buddha, only then may I enter Nirvāṇa.’ Therefore, they encourage and guide them with great compassion.”
“Why does a Bodhisattva respect teachers and elders with faith and reverence?”
The Buddha said:
“Because serving teachers and elders is the same as serving the Buddha.”
“What does it mean that a Bodhisattva delights in cultivating the pāramitās?”
The Buddha said:
“A Bodhisattva leaves behind other matters and seeks only the pāramitās.”
“What does it mean that a Bodhisattva learns extensively without becoming weary?”
The Buddha said:
“A Bodhisattva must uphold all the teachings spoken by the Buddhas of the ten directions without becoming weary.”
“What does it mean that a Bodhisattva gives the Dharma everywhere without any expectation?”
The Buddha said:
“A Bodhisattva gives the Dharma without seeking even the fruit of the Way, much less anything else.”
“Why is a Bodhisattva called one who purifies the Buddha-land?”
The Buddha said:
“The Bodhisattva plants wholesome roots and cultivates merit, then dedicates this merit to purifying the Buddha-land.”
“What does it mean that a Bodhisattva endures countless asaṃkhyeya kalpas of birth and death without a time limit?”
The Buddha said:
“The Bodhisattva gathers all merits and fully prepares them to nurture sentient beings and purify the Buddha-land until attaining Omniscient Wisdom, without weariness or laziness.”
“Why does a Bodhisattva abide in shame and conscience?”
“The Bodhisattva feels ashamed before Arhats and Pratyekabuddhas.”
“What does it mean that a Bodhisattva does not abandon meditation?”
“The Bodhisattva does not abandon sitting meditation; therefore, Arhats and Pratyekabuddhas cannot keep up with them.”
“What does it mean that a Bodhisattva has few desires?”
The Buddha said:
“Even regarding the Bodhisattva path, one has no desire for anything else, much less other things.”
“What does it mean that a Bodhisattva knows contentment?”
The Buddha said:
“A Bodhisattva attaining Omniscient Wisdom is called knowing contentment.”
“Why does a Bodhisattva not abandon the virtues of a dhūta ascetic practitioner?”
The Buddha said:
“Because that person has deeply entered the Dharma of Patience.”
“Why is it called that a Bodhisattva does not abandon precepts?”
The Buddha said:
“When a Bodhisattva no longer clings to holding precepts, this is called not abandoning precepts.”
“What does it mean that a Bodhisattva becomes weary of sensual desire?”
The Buddha taught:
A Bodhisattva has no place where lust and jealousy arise. Why is it said that the intention of a Bodhisattva is equal to Nirvana? The Buddha taught:
Because the Bodhisattva does not see any dharma among all dharmas. What does it mean that a Bodhisattva abandons possessions?
The Bodhisattva does not receive or cling to possessions, whether external or internal; that is abandonment.
Why does a Bodhisattva not become weary and not become lazy? The Buddha taught:
Because the Bodhisattva does not give rise to two discriminating thoughts; this is what is called not becoming weary.
Why does a Bodhisattva not long for possessions? The Buddha taught:
Because regarding all things, the Bodhisattva has no thoughts of attachment.
Subhuti said to the Buddha:
“World-Honored One! How does a Bodhisattva distance themselves from worldly actions?”
The Buddha taught:
When traveling through the Buddha realms as well as when coming to the place of birth, the Bodhisattva always shaves the beard and hair and wears the kasaya robe.
How does a Bodhisattva distance themselves from the community of bhikkhunis?
Even for the brief moment of snapping one’s fingers, one should not live together with them and should not become close to them. This is how a Bodhisattva distances themselves from bhikkhunis.
How does a Bodhisattva distance themselves from jealousy?
A Bodhisattva should think: “I must help sentient beings attain peace and security; I should not give rise to a mind of envy.”
How does a Bodhisattva distance themselves from places of gathering and assembly? The Buddha taught:
If, in places where Bodhisattvas gather, there are Pratyekabuddhas or Arhats, one should leave that place.
How does a Bodhisattva distance themselves from anger? The Buddha taught:
A Bodhisattva does not allow anger, hatred, and conflict to arise.
Why does a Bodhisattva distance themselves from elevating themselves?
Because inner dharmas cannot be seen.
Why must a Bodhisattva distance themselves from the contempt of others?
Because a Bodhisattva does not see external dharmas.
Why does a Bodhisattva distance themselves from the ten unwholesome actions?
These ten unwholesome actions constantly destroy the path of the sages, so how much more should they be avoided on the Buddha’s path? Therefore, one must distance oneself from the ten unwholesome actions.
How does a Bodhisattva distance themselves from opposition?
A Bodhisattva does not see any dharma worthy of self-exaltation; this is the abandonment of opposition.
How does a Bodhisattva distance themselves from self-indulgence?
A Bodhisattva does not see that there is form; therefore, where could there be a place to act according to self-indulgence?
Why does a Bodhisattva distance themselves from delusion?
Because characteristics and appearances cannot be seen.
Why does a Bodhisattva distance themselves from lust, anger, and ignorance?
Because a Bodhisattva does not see the characteristics of lust, anger, or ignorance.
Why must a Bodhisattva abiding in the six abodes fully cultivate the six paramitas?
The Buddhas, World-Honored Ones, disciples of the Buddha, and Pratyekabuddhas abide in the six paramitas. That place can carry one across to the other shore; therefore, a Bodhisattva must fully cultivate the six paramitas.
Why does a Bodhisattva not have the intention of a Shravaka?
Because the work of Shravakas is not the path of equality; therefore, a Bodhisattva does not engage in small and limited practices.
Why must one not become weary?
Because weariness is also not the path of equality. Therefore, when this thought first arises, one immediately gives generosity and does not regret it.
Why must a Bodhisattva not give rise to the notion of self?
Because from beginningless time until now, the self cannot be completely seen. Even sentient beings with characteristics, with feelings, and with life-force cannot be seen from beginningless time until now.
Why does a Bodhisattva not hold the view of annihilation?
Because all dharmas do not have extinction; from beginningless time until now, no dharma has ever been produced.
Why is a Bodhisattva not affected by the eternalist view?
Because the Bodhisattva sees that all dharmas have no place of arising and are not eternal.
Why does a Bodhisattva not give rise to thoughts regarding impurity?
Why does a Bodhisattva not give rise to various views and concepts that cannot be seen?
Because the Bodhisattva does not enter into name and form and does not see any characteristics or appearances.
Why does a Bodhisattva not enter the five aggregates, nor enter the Dharma realm, nor enter the sense spheres?
Because in reality, those dharmas cannot be grasped.
Why does a Bodhisattva not enter the three realms?
Because the three realms are not real.
Why does a Bodhisattva not establish an abiding place?
Because they do not rely on space and have no place of dependence. Why is this so?
Because there is no form or image.
Why does a Bodhisattva not enter into Buddha-view?
Because a Bodhisattva does not see the Buddha through dependence on anything.
Why does a Bodhisattva not contend with space?
Why is a Bodhisattva complete in Dharma?
Because the Bodhisattva wishes to be complete in characteristics.
Why does a Bodhisattva realize the wisdom of the Signless?
Because the Bodhisattva has no thoughts toward characteristics.
Why does a Bodhisattva realize the wisdom of the Wishless?
Because there is no longer attachment to the three realms.
Why is a Bodhisattva pure with regard to the three actions?
Because they fully possess the ten wholesome deeds.
Why does a Bodhisattva use complete wisdom to have compassion for sentient beings?
Because they wish to purify the Buddha realms.
Why does a Bodhisattva view all dharmas equally?
Because all dharmas are neither high nor low.
How does a Bodhisattva attain awakening?
The Bodhisattva, according to awakening to the dharmas, liberates sentient beings.
How does a Bodhisattva attain the patience of non-arising?
The Bodhisattva realizes that all dharmas neither arise nor cease, and there is nothing to endure.
Why does a Bodhisattva attain unborn wisdom?
Because the Bodhisattva knows that name and form have no place of arising.
Why does a Bodhisattva receive the teachings of the Buddha path?
Because there are no two teachings of Dharma.
Why does a Bodhisattva eliminate discriminating thoughts?
Because regarding dharmas, the Bodhisattva does not see discrimination into separate parts.
Why does a Bodhisattva not practice the Dharma-door of changing views?
Because the Bodhisattva does not give rise to seeking the fruits of Arhatship or Pratyekabuddhahood.
Why does a Bodhisattva transform defilements?
Because it is to eliminate habitual tendencies and outflows.
Why does a Bodhisattva eliminate defilements and attain purity?
Because the Bodhisattva attains the wisdom of Omniscience.
Why does a Bodhisattva tame the mind?
Because they do not become weary of the three realms.
Why does a Bodhisattva attain mastery of the mind?
Because they restrain the six sense faculties.
Why is the wisdom of a Bodhisattva unobstructed?
Because they attain the Buddha eye.
Why does a Bodhisattva know that sensual desires are impermanent?
Because they contemplate the six sense objects.
Why can a Bodhisattva enter into the minds of sentient beings?
Because by knowing one thought, they know all thoughts of sentient beings.
Why, when a Bodhisattva contemplates Buddha lands, does the Bodhisattva use supernatural powers to travel from one realm to another?
Because there is no conception of Buddha lands.
Why, according to their own understanding, does a Bodhisattva see the Buddha realms as their own realms?
Because the Bodhisattva abides in the position of a Wheel-turning King and travels through the Buddha realms throughout the three thousand worlds.
Why does a Bodhisattva see the Buddhas directly?
Because by seeing Dharma, one sees the Buddha.
Why does a Bodhisattva truly see the Buddha’s body?
Because the Bodhisattva sees the nature of Dharma; therefore, this is true seeing.
Why does a Bodhisattva possess complete abilities and wisdom?
Because after abiding in the Ten Powers of the World-Honored One, the Bodhisattva can possess the powers of sentient beings.
Why can a Bodhisattva purify Buddha lands?
Because they can purify the actions of sentient beings.
Why does a Bodhisattva attain the Illusory Samadhi?
Because the Bodhisattva follows objects of perception without being shaken.
Why does a Bodhisattva constantly abide in Samadhi?
Because they have already obtained the corresponding result.
Why does a Bodhisattva deeply enter into merits and virtues?
Because according to the Dharma path, they save and liberate sentient beings.
Why is a Bodhisattva inconceivable?
Because the Bodhisattva himself has the ability to teach and transform all sentient beings.
Why do the vows of a Bodhisattva accord with one another?
Because they fully possess the six paramitas.
Why does a Bodhisattva know the words and knowledge of devas, nagas, ghosts, and spirits?
Because the Bodhisattva has wisdom and eloquent abilities, and there is nothing they do not know.
Why does a Bodhisattva perfect the attainment of entering the womb?
Because wherever the Bodhisattva goes, they always teach and transform sentient beings.
Why does a Bodhisattva perfect worldly activities?
Because the Bodhisattva is born into the household of the noble and wealthy.
Why does a Bodhisattva perfect the condition of parents?
Because the Bodhisattva is born into the lineage of Kshatriyas or Brahmins.
Why does a Bodhisattva perfect their lineage?
Because the Bodhisattva continues the lineage of Bodhisattvas from past generations.
Why is the Bodhisattva’s attainment of retinue accomplished? Because the Bodhisattva takes other Bodhisattvas as companions.
Why is the Bodhisattva’s birth accomplished? Because when the Bodhisattva is born, the radiant light shines throughout countless realms, causing countless worlds to tremble.
Why is the Bodhisattva’s renunciation accomplished? Because when the Bodhisattva renounces worldly life, he brings peace to innumerable hundreds of thousands of sentient beings and fulfills the aspirations of the three vehicles.
Why does the Bodhisattva adorn the Bodhi tree? Because gold is used for the trunk of the tree, the seven treasures are used for its branches and leaves, and the light from that tree shines throughout countless worlds in all ten directions. This is the accomplishment of the Bodhi tree.
Why does the Bodhisattva completely accomplish all merits and virtues? Because the Mahābodhisattva purifies the Buddha realms and purifies sentient beings, thus completely accomplishing all merits and virtues.
Why, when the Bodhisattva abides in the tenth bhūmi, is he called the Tathāgata? Because the Bodhisattva fully possesses the six pāramitās, all habitual defilements are completely eliminated, and he attains the eighteen Buddha qualities, fully possessing omniscient wisdom.
Subhūti! Therefore, when the Mahābodhisattva attains the tenth bhūmi, he is called the Tathāgata.
Why has the Bodhisattva already entered and dwelt in the tenth bhūmi? The Buddha said to Subhūti:
The Mahābodhisattva, through skillful means, practices the six pāramitās, up to the thirty-seven factors of enlightenment and the eighteen qualities, passing through the Purified Cessation Ground, the Lineage Ground, the Eighth Ground, the Seeing Ground, the Ejecting Ground, the Ground where lust, anger, and ignorance are extinguished; the Accomplished Ground; the Pratyekabuddha Ground; and the Bodhisattva Ground.
Subhūti! After the Mahābodhisattva passes through these nine grounds, he then dwells in the Buddha Ground. Subhūti, these are the ten grounds in which the Mahābodhisattva dwells. You should know that these constitute the entrance into the Mahāyāna of the Mahābodhisattva.
Chapter 22: QUESTIONS ABOUT THE ARISING OF THE VEHICLE
The Buddha said to Subhūti:
As you have asked, what does the Mahābodhisattva arise from within the vehicle, and where does he abide?
Subhūti said to the Buddha:
I respectfully request the World-Honored One to expound. The Buddha taught:
One should depart from the three realms and abide in the wisdom of Omniscience without any attachment. Why? Because the Great Vehicle and the wisdom of Omniscience are equal, without difference, not the same, without form, neither able to be seen nor obstructed. This equality is called the Signless. Why is this so? Subhūti, that signless dharma neither departs nor does it not depart.
Subhūti! If one were to depart from the signless dharma, then the nature of dharma would also depart from arising. If that were so, then Suchness would also depart from arising. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the inconceivable nature. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of cessation and extinction. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the essence of cessation and extinction. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the absence of form, feeling, perception, formations, and consciousness. Why is this so? Because the emptiness of form does not depart from the three realms and does not abide in the wisdom of Omniscience; the emptiness of feeling, perception, formations, and consciousness is likewise. Why?
Subhūti! With regard to form, form itself is empty; with regard to feeling, perception, formations, and consciousness, they themselves are also empty. To wish to depart from the arising of the signless dharma is to wish to depart from the emptiness of the eye, and to wish to depart from the emptiness of the mind. To wish to depart from the arising of the signless dharma is to wish to depart from the emptiness of the six sense objects and the twelve links of dependent origination. Why? Because the emptiness of the six sense objects also does not depart from the three realms and does not abide in the wisdom of Omniscience. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of dreams, illusions, mirages, echoes, and shadows of light. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the dharmas manifested through the transformations of the Tathāgata. Why? Because dreams, illusions, mirages, echoes, shadows of light, and the transformed dharmas of the Tathāgata also do not depart from the three realms and do not abide in the wisdom of Omniscience. Why? Because dreams take dreams as emptiness; mirages, echoes, shadows of light, and even the transformed dharmas of the Tathāgata are themselves empty.
To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the perfection of giving. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the perfection of morality, the perfection of patience, the perfection of diligence, and the perfection of meditation. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the perfection of wisdom. Why?
Subhūti! The six perfections also do not depart from the three realms and do not abide in the wisdom of Omniscience. Why? Because the six perfections themselves are empty. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the emptiness of both inner and outer aspects. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of emptiness of existence and nonexistence. Why?
Subhūti! Because the emptiness of both inner and outer aspects, up to the emptiness of existence and nonexistence, are themselves empty, yet they also do not depart and do not abide in the wisdom of Omniscience. Why? Because the emptiness of both inner and outer aspects, up to existence and nonexistence, is completely empty.
To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the eighteen dharmas. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the Arhat, the Pratyekabuddha, and up to the Tathāgata, the Perfectly Enlightened One. Why? Because from Arhat, Pratyekabuddha, up to Buddha, they also do not depart from the three realms and do not abide in the wisdom of Omniscience. Why? Because for the Arhat, the Arhat is empty; for the Pratyekabuddha, the Pratyekabuddha is also empty; for the Buddha, the Buddha is also empty.
To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood, and Buddhahood. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the wisdom of Omniscience. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of names and characteristics. To wish to depart from the arising of the signless dharma is to wish to depart from the arising of the establishment and teaching of numbered categories of dharma. Why? Subhūti! Names are empty, and the establishment of teachings and practices of dharma is also empty. Why? Because names are completely empty, therefore to wish to depart from the arising of the signless dharma is to wish to depart from the arising of that which has no arising, no place of cessation, no place of attachment, no place of cutting off, and no possession.
Subhūti! Therefore, the Great Vehicle arises from the three realms and abides in the unmoving place of the wisdom of Omniscience.
Subhūti! As you have asked, where does the Vehicle abide? Now the Buddha teaches:
The Vehicle has no place where it abides. Why? Just as all dharmas have no place where they abide, the place where the Vehicle abides is likewise without a place of abiding. Just as the nature of dharma does not abide and has no place of abiding. That Vehicle neither abides nor does it not abide. It has no arising, and it neither abides nor does it not abide. It is without arising, without cessation, without permanence, without discontinuity, without true existence, and it neither abides nor does it not abide. The Vehicle is likewise. Why? Because the realm of phenomena does not abide and does not not abide; the realm of phenomena itself is empty, and even up to non-possession itself is also empty.
Subhūti! The Vehicle has no place of abiding. Why? Because all dharmas do not abide, yet they abide, and therefore they are unmoving. As you asked: What will depart from the Vehicle?
Nothing arises from within the Vehicle. Why is this so? Subhūti! The thing that can depart from the Vehicle and the person who can depart from the Vehicle are both nonexistent, cannot be seen. Since dharmas cannot be seen, they will not depart from anywhere. Why? Because the self cannot be seen; even life span and views, from their roots onward, are ultimately pure. From self, person, through views and the nature of dharma, none can be seen; Suchness cannot be seen, and ultimate reality cannot be seen, up to ultimate purity. The inconceivable realms, aggregates, and sense bases cannot be seen. The six perfections also cannot be seen, up to ultimate purity. The emptiness of both inner and outer aspects, up to the emptiness of existence and nonexistence, cannot be seen and there is no place where they can be seen. The thirty-seven aids to enlightenment and the eighteen unique qualities of a Buddha do not truly exist and cannot be seen. From Stream-entry up to Buddhahood, all are not truly existent and cannot be seen. From the path of Stream-entry up to the unsurpassed path of Perfect Enlightenment of the Buddha, there is no true existence and nothing can be seen, no arising, nothing can be seen, up to nonexistence. From non-true existence to non-true existence, it cannot be seen. Why is this so?
Subhūti! Because there is no true existence, it cannot be seen. When abiding in the First Ground, it also cannot be seen; up to abiding in the Tenth Ground, it is not truly existent and therefore cannot be seen. That which is not truly existent and cannot be seen is ultimately and eternally pure.
What are the First Abiding Ground, the Pure Extinction Ground, the Seed-Nature Ground, the Eighth Ground, the Seeing Ground, the Ground of Overcoming, the Ground of Removing Defilements, the Ground of What Has Been Accomplished, the Pratyekabuddha Ground, the Bodhisattva Ground, and the Buddha Ground?
Even within the emptiness of both inner and outer aspects, they cannot be seen. From the First Ground onward, nothing can be seen; even the emptiness of both inner and outer aspects, the emptiness of existence and nonexistence, is not truly existent. Abiding in the Second Ground, Third Ground, Fourth Ground, up to the Tenth Ground; from the emptiness of both inner and outer aspects and the emptiness of existence and nonexistence up to the Tenth Ground, nothing is seen. Why?
Subhūti! From the First Ground to the Tenth Ground, there is no true existence, nothing seen as existing, up to ultimate purity. From the emptiness of both inner and outer aspects up to the emptiness of existence and nonexistence, within these, the purity of sentient beings is not truly existent, up to ultimate purity. From the emptiness of both inner and outer aspects up to the emptiness of existence and nonexistence, within these, the purity of Buddha realms is not truly existent, up to ultimate purity. Within the emptiness of both inner and outer aspects and the emptiness of existence and nonexistence, the five types of eyes are not truly existent, up to ultimate purity.
Subhūti! Thus, the Great Bodhisattva, relying on non-dependence, causes all dharmas, through the Great Vehicle, to give rise to the wisdom of Omniscience.