THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 49
Section 13: MAHĀSATTVA (3)
At that time, the Venerable Śāriputra asked Pūrṇa Maitrāyaṇīputra:
Why is a great Bodhisattva, wanting to bring benefit and happiness to all sentient beings, said to be one who relies on the Great Vehicle?
Pūrṇa Maitrāyaṇīputra replied:
Śāriputra, if a great Bodhisattva, when practicing the Perfection of Wisdom, takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and relying on the Perfection of Generosity, does not see any generosity, any Perfection of Generosity, any giver, any receiver, any gift given, or any obstructing dharma – Śāriputra, this is the great Bodhisattva who relies on the Perfection of Generosity.
If a great Bodhisattva, when practicing the Perfection of Wisdom, takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and relying on the Perfection of Ethics, does not see any pure ethics, any Perfection of Ethics, any ethics-upholder, any ethics-breaker, or any obstructing dharma – Śāriputra, this is the great Bodhisattva who relies on the Perfection of Ethics.
If a great Bodhisattva, when practicing the Perfection of Wisdom, takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and relying on the Perfection of Patience, does not see any patience, any Perfection of Patience, any one who endures, any object of endurance, or any obstructing dharma – Śāriputra, this is the great Bodhisattva who relies on the Perfection of Patience.
If a great Bodhisattva, when practicing the Perfection of Wisdom, takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and relying on the Perfection of Energy, does not see any energy, any Perfection of Energy, any energetic person, any lazy person, or any obstructing dharma – Śāriputra, this is the great Bodhisattva who relies on the Perfection of Energy.
If a great Bodhisattva, when practicing the Perfection of Wisdom, takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and relying on the Perfection of Meditation, does not see any dhyāna, any Perfection of Meditation, any meditator, any scattered person, any samādhi-object, or any obstructing dharma – Śāriputra, this is the great Bodhisattva who relies on the Perfection of Meditation.
If a great Bodhisattva, when practicing the Perfection of Wisdom, takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and relying on the Perfection of Wisdom, does not see any wisdom, any Perfection of Wisdom, any cultivator of wisdom, any fool, nor any dharma of the past, future, or present; wholesome, unwholesome, or neutral dharmas; Desire Realm, Form Realm, or Formless Realm dharmas; training, no-training, or neither dharmas; dharmas abandoned through seeing, through cultivation, or not-to-be-abandoned; worldly or transcendent dharmas; form or formless dharmas; visible or invisible dharmas; resistible or non-resistible dharmas; tainted or untainted dharmas; conditioned or unconditioned dharmas; or any obstructing dharma – Śāriputra, this is the great Bodhisattva who relies on the Perfection of Wisdom.
Śāriputra, know that this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
Furthermore, Śāriputra, if a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, should cultivate the four Foundations of Mindfulness, should cultivate the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and for the mastery of cultivation should practice the Emptiness Liberation Gate, should practice the Signless Liberation Gate and Wishless Liberation Gate – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and for the mastery of cultivation should practice the four Dhyānas, should practice the four Immeasurables and four Formless Absorptions – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and for the mastery of cultivation should practice the Perfection of Generosity, should practice the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and for the mastery of cultivation should practice the five types of eyes, should practice the six supernormal powers – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and for the mastery of cultivation should practice the ten powers of the Buddha, should practice the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and for the mastery of cultivation should practice wisdom regarding inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of ultimate limits, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-mark, emptiness of common-mark, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
Furthermore, Śāriputra, if a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “A great Bodhisattva has only a conventional name, expressed through language and speech, because Bodhi and Sattva cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “Form has only a conventional name, expressed through language and speech, because form cannot be obtained; feeling, perception, mental formations, and consciousness have only conventional names, expressed through language and speech, because feeling, perception, mental formations, and consciousness cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The eye base has only a conventional name, expressed through language and speech, because the eye base cannot be obtained; the ear, nose, tongue, body, and mind bases have only conventional names, expressed through language and speech, because the ear, nose, tongue, body, and mind bases cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The form base has only a conventional name, expressed through language and speech, because the form base cannot be obtained; the sound, smell, taste, touch, and dharma bases have only conventional names, expressed through language and speech, because the sound, smell, taste, touch, and dharma bases cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The eye element has only a conventional name, expressed through language and speech, because the eye element cannot be obtained; the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact have only conventional names, expressed through language and speech, because the form element through the feelings arising conditioned by eye-contact cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The ear element has only a conventional name, expressed through language and speech, because the ear element cannot be obtained; the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact have only conventional names, expressed through language and speech, because the sound element through the feelings arising conditioned by ear-contact cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The nose element has only a conventional name, expressed through language and speech, because the nose element cannot be obtained; the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact have only conventional names, expressed through language and speech, because the smell element through the feelings arising conditioned by nose-contact cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The tongue element has only a conventional name, expressed through language and speech, because the tongue element cannot be obtained; the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact have only conventional names, expressed through language and speech, because the taste element through the feelings arising conditioned by tongue-contact cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The body element has only a conventional name, expressed through language and speech, because the body element cannot be obtained; the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact have only conventional names, expressed through language and speech, because the touch element through the feelings arising conditioned by body-contact cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The mind element has only a conventional name, expressed through language and speech, because the mind element cannot be obtained; the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact have only conventional names, expressed through language and speech, because the dharma element through the feelings arising conditioned by mind-contact cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The earth element has only a conventional name, expressed through language and speech, because the earth element cannot be obtained; the water, fire, wind, space, and consciousness elements have only conventional names, expressed through language and speech, because the water, fire, wind, space, and consciousness elements cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The Noble Truth of Suffering has only a conventional name, expressed through language and speech, because the Noble Truth of Suffering cannot be obtained; the Noble Truths of Arising, Cessation, and Path have only conventional names, expressed through language and speech, because the Noble Truths of Arising, Cessation, and Path cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “Ignorance has only a conventional name, expressed through language and speech, because ignorance cannot be obtained; formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair have only conventional names, expressed through language and speech, because formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “Inner emptiness has only a conventional name, expressed through language and speech, because inner emptiness cannot be obtained; outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of ultimate limits, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-mark, emptiness of common-mark, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature have only conventional names, expressed through language and speech, because outer emptiness through emptiness of non-nature-self-nature cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “Suchness has only a conventional name, expressed through language and speech, because suchness cannot be obtained; dharma-realm, dharma-nature, dharma-certainty, dharma-abiding, the nature of departing from birth, equal nature, and realm of reality have only conventional names, expressed through language and speech, because dharma-realm through the realm of reality cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The four Dhyānas have only conventional names, expressed through language and speech, because the four Dhyānas cannot be obtained; the four Immeasurables and four Formless Absorptions have only conventional names, expressed through language and speech, because the four Immeasurables and four Formless Absorptions cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The four Foundations of Mindfulness have only conventional names, expressed through language and speech, because the four Foundations of Mindfulness cannot be obtained; the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path have only conventional names, expressed through language and speech, because the four Right Efforts through the eight Factors of the Noble Path cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The Emptiness Liberation Gate has only a conventional name, expressed through language and speech, because the Emptiness Liberation Gate cannot be obtained; the Signless Liberation Gate and Wishless Liberation Gate have only conventional names, expressed through language and speech, because the Signless Liberation Gate and Wishless Liberation Gate cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The Perfection of Generosity has only a conventional name, expressed through language and speech, because the Perfection of Generosity cannot be obtained; the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom have only conventional names, expressed through language and speech, because the Perfections of Ethics through Wisdom cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The five types of eyes have only a conventional name, expressed through language and speech, because the five types of eyes cannot be obtained; the six supernormal powers have only a conventional name, expressed through language and speech, because the six supernormal powers cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “The ten powers of the Buddha have only a conventional name, expressed through language and speech, because the ten powers of the Buddha cannot be obtained; the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge have only conventional names, expressed through language and speech, because the four fearlessnesses through all-aspect knowledge cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
If a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and observes just as it actually is: “Supreme Awakening has only a conventional name, expressed through language and speech, because Supreme Awakening cannot be obtained; the one who realizes Supreme Awakening has only a conventional name, expressed through language and speech, because the one who realizes Supreme Awakening cannot be obtained” – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
Furthermore, Śāriputra, if a great Bodhisattva takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, and from the time of arousing the mind until the realization of Supreme Awakening – constantly cultivates and perfects supernormal powers without retrogression, brings the maturation of sentient beings to fulfillment, purifies Buddha-lands, goes from one Buddha-land to another, reverently makes offerings and praises the Buddha World-Honored Ones with the body, and at the places of each Buddha hears and receives the dharma in accord with the Great Vehicle; having heard and received, with right thought reflects upon it and diligently cultivates and studies it – Śāriputra, this is the great Bodhisattva who, wanting to bring benefit and happiness to all sentient beings, relies on the Great Vehicle.
Śāriputra, such a great Bodhisattva, though relying on the Great Vehicle, going from one Buddha-land to another, reverently making offerings and praising the Buddha World-Honored Ones, receiving the true dharma at the places of each Buddha, bringing the maturation of sentient beings to fulfillment, and purifying Buddha-lands – yet from the very beginning, the mind has no perceptions of Buddha-lands and so forth.
Śāriputra, such a great Bodhisattva dwells in the non-dual stage, observes sentient beings, and whatever physical form would be of benefit to them – immediately manifests that form to benefit those sentient beings.
Śāriputra, such a great Bodhisattva, until the realization of all-wisdom – wherever born, never departs from the Great Vehicle.
Śāriputra, such a great Bodhisattva will before long realize all-wisdom and, for devas, humans, and so forth, turn the wheel of dharma. That wheel of dharma, no Śrāvakas, Pratyekabuddhas, śramaṇas, brāhmaṇas, Māra-kings, Brahma-kings, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, or anyone in all the world is capable of turning.
Śāriputra, Bodhisattvas with such skillful means, wanting to bring benefit and happiness to all sentient beings, rely on the Great Vehicle – therefore are further called Mahāsattva.
Śāriputra, because the great Bodhisattva, wanting to bring benefit to all sentient beings, relies on the Great Vehicle – throughout innumerable worlds in the ten directions, the Buddha World-Honored Ones, in their great assemblies, joyfully praise them, saying: “In that direction, in that world, there is a great Bodhisattva with such-and-such a name, wanting to bring benefit and happiness to all sentient beings, who relies on the Great Vehicle; before long will realize all-wisdom and, for devas, humans, and so forth, turn the wheel of dharma.” That wheel of dharma, no Śrāvakas and so forth in the world are capable of turning. Thus, one after another, such proclamations spread throughout the ten directions, and all the assemblies of devas, humans, and so forth who hear them are filled with joy, saying together: “Such a Bodhisattva will before long realize all-wisdom and turn the wheel of true dharma, bringing benefit and happiness to all living and conscious beings.”
Section 14: SPEAKING ABOUT THE ARMOR OF THE GREAT VEHICLE (1)
At that time, the Venerable Subhuti addressed the Buddha:
World-Honored One, as it is said that the great Bodhisattva is one who wears the armor of the Great Vehicle – what is called a great Bodhisattva wearing the armor of the Great Vehicle?
The Buddha taught:
Subhuti, if a great Bodhisattva wears the armor of the Perfection of Generosity, wears the armor of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom – Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
If a great Bodhisattva wears the armor of the four Dhyānas, wears the armor of the four Immeasurables and four Formless Absorptions – Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
If a great Bodhisattva wears the armor of the four Foundations of Mindfulness, wears the armor of the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path – Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
If a great Bodhisattva wears the armor of inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of ultimate limits, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-mark, emptiness of common-mark, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature – Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
If a great Bodhisattva wears the armor of the five types of eyes, wears the armor of the six supernormal powers – Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
If a great Bodhisattva wears the armor of the ten powers of the Buddha, wears the armor of the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge – Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
If a great Bodhisattva wears the armor of the various meritorious physical marks of a Buddha – Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
Furthermore, Subhuti, if a great Bodhisattva, wearing such armor of merits, emits a great light that illuminates the entire three-thousand-great-thousand world system and also causes the three lower realms among the six destinies to tremble – and therein all the instruments of suffering in the hells such as fire, and all the physical and mental agony of those sentient beings, are all completely ended; the Bodhisattva, knowing that they have been freed from these sufferings, then extols for them the merits of the Three Jewels; having heard this, their bodies and minds are at peace; from there they die and are born among the devas and humans, whereupon they serve and attend the Buddhas and Bodhisattvas in person, make offerings, and receive the voice of the true dharma. And therein, where animals harm one another, are beaten and driven with whips, undergo immeasurable sufferings – all these are completely ended; the great Bodhisattva, knowing that they have been freed from these sufferings, also extols for them the merits of the Three Jewels; having heard this, their bodies and minds are at peace. From there they die and are born among the devas and humans, whereupon they serve and attend the Buddhas and Bodhisattvas in person, make offerings, and receive the voice of the true dharma. And therein, where hungry ghosts are terrified, hunger-struck and thirst-afflicted, their bodies and minds withered and distressed, undergoing immeasurable sufferings – all these are completely ended. The Bodhisattva, knowing that they have been freed from these sufferings, also extols for them the merits of the Three Jewels; having heard this, their bodies and minds are at peace; from there they die and are born among the devas and humans, whereupon they serve and attend the Buddhas and Bodhisattvas in person, make offerings, and receive the voice of the true dharma. Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
If a great Bodhisattva, wearing such armor of merits, emits a great light that illuminates the innumerable Buddha-worlds in the ten directions and also causes the three lower realms among the six destinies of those worlds to tremble – and therein, the sufferings in the hells, animal realm, and hungry ghost realm are all completely ended; the Bodhisattva, knowing that they have been freed from these sufferings, also extols for them the merits of the Three Jewels; having heard this, their bodies and minds are at peace; from there they die and are born among the devas and humans, whereupon they serve and attend the Buddhas and Bodhisattvas in person, make offerings, and receive the voice of the true dharma. Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
Subhuti, like a magician or his disciple, at a crossroads in front of a crowd, conjures up immeasurable sentient beings undergoing various sufferings in the hells, animal realm, and hungry ghost realm; and also emits an aura that causes the great earth to tremble, ending all the sufferings of those sentient beings, and then extols for them the Three Jewels of Buddha, Dharma, and Sangha – having heard this, their bodies and minds are at peace; from there they die and are born among the devas and humans, serving and making offerings to the Buddhas and Bodhisattvas, receiving the voice of the true dharma at the places of the Buddhas.
Subhuti, what is your view? Is such a magical transformation real?
Subhuti replied:
World-Honored One, no!
The Buddha told Subhuti:
A great Bodhisattva, wearing such armor of merits, emitting great light, causing the great earth to tremble, rescuing the suffering of sentient beings in the three lower realms in immeasurable worlds, causing rebirth among the devas and humans, the seeing of the Buddha and hearing of the dharma – it is likewise: though done, not one bit of it is real. Why? Subhuti, because the nature of all dharmas is empty, all like magical transformation.
Furthermore, Subhuti, if a great Bodhisattva abiding in the Perfection of Generosity transforms the entire three-thousand-great-thousand world system into something like vaidūrya jewel, and also transforms himself into a Wheel-turning King, attended by the seven treasures and surrounded by retinue before and behind – and therein, for those sentient beings who need food gives food, who need drink gives drink, who need clothing gives clothing, who need vehicles gives vehicles; fragrant ointments, scented powders, incense, garlands, dwellings, beds and bedding, lamps and torches, medicines, gold and silver, pearls, coral, jade, and all other necessities for sustaining life – giving all in accordance with each one’s need. Having thus practiced generosity, then also for them expounds the dharma in accord with the six Perfections, causing them to hear, and thereafter until realizing Supreme Awakening, always not departing from the dharma in accord with the six Perfections. Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
Subhuti, like a magician or his disciple, in front of a crowd at a crossroads, conjures up various impoverished, solitary, crippled, and sick sentient beings; and in accordance with their needs, conjures things to give them. Subhuti, what is your view? Is such a magical transformation real?
Subhuti replied:
World-Honored One, no!
The Buddha told Subhuti:
A great Bodhisattva abiding in the Perfection of Generosity, whether transforming the world into vaidūrya jewel or transforming himself into a Wheel-turning King, giving in accordance with the needs of sentient beings, or expounding for them the dharma in accord with the six Perfections – it is likewise: though done, not one bit of it is real. Why? Subhuti, because the nature of all dharmas is empty, all like magical transformation.
Furthermore, Subhuti, if a great Bodhisattva, themselves abiding in the Perfection of Ethics, in order to bring benefit and happiness to all sentient beings, is born into a Wheel-turning King family and inherits the throne of Wheel-turning King, then establishes immeasurable, incalculable hundreds of thousands of sentient beings in the four Dhyānas, or the four Immeasurables and four Formless Absorptions; or again establishes immeasurable, incalculable hundreds of thousands of sentient beings in the four Foundations of Mindfulness, or the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path; or again establishes immeasurable, incalculable hundreds of thousands of sentient beings in the Emptiness Liberation Gate, or the Signless Liberation Gate and Wishless Liberation Gate; or again establishes immeasurable, incalculable hundreds of thousands of sentient beings in the Perfection of Generosity, or the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom; or again establishes immeasurable, incalculable hundreds of thousands of sentient beings in the five types of eyes, or the six supernormal powers; or again establishes immeasurable, incalculable hundreds of thousands of sentient beings in the ten powers of the Buddha, or the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge – having established them, and thereafter until realizing Supreme Awakening, always not departing from such dharmas. Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
Subhuti, like a magician or his disciple, in front of a crowd at a crossroads, conjures up immeasurable sentient beings and causes them to abide in the ten wholesome courses of action; or again causes them to abide in the four Dhyānas through all-aspect knowledge. Subhuti, what is your view? Is such a magical transformation real?
Subhuti replied:
World-Honored One, no!
The Buddha told Subhuti:
A great Bodhisattva, for sentient beings, born into a Wheel-turning King family and inheriting the Wheel-turning King throne, establishing immeasurable, incalculable hundreds of thousands of sentient beings in the ten wholesome courses of action; or again establishing immeasurable, incalculable hundreds of thousands of sentient beings in the four Dhyānas through all-aspect knowledge – it is likewise: though done, not one bit of it is real. Why? Subhuti, because the nature of all dharmas is empty, all like magical transformation.
Furthermore, Subhuti, if a great Bodhisattva themselves abides in the Perfection of Patience, and also exhorts immeasurable, incalculable hundreds of thousands of sentient beings, causing them to abide in the Perfection of Patience – Subhuti, what is the great Bodhisattva who themselves abides in the Perfection of Patience and also exhorts immeasurable, incalculable hundreds of thousands of sentient beings, causing them to abide in the Perfection of Patience?
Subhuti, if a great Bodhisattva, from the time of first arousing the mind until the realization of all-wisdom, wears the armor of patience, constantly thinking: “Even if sentient beings come wielding swords, clubs, earth, and stones to harm me, I shall absolutely not give rise to even a single thought of anger” – and also exhorts all sentient beings to be patient in the same way; Subhuti, such a great Bodhisattva’s inner thought and outer encounter with circumstances do not conflict, and exhorting all sentient beings to abide in such patience – and so forth until realizing Supreme Awakening, always not departing from such patience. Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
Subhuti, like a magician or his disciple, in front of a crowd at a crossroads, conjures up various sentient beings, all wielding swords, clubs, earth, and stones to harm the magician or his disciple. At that time, the magician, toward those conjured sentient beings, gives rise to no mind of retaliation, and exhorts those sentient beings to abide in such patience. Subhuti, what is your view? Is such a magical transformation real?
Subhuti replied:
World-Honored One, no!
The Buddha told Subhuti:
A great Bodhisattva, wearing the armor of patience, themselves abiding in the Perfection of Patience, and also exhorting immeasurable, incalculable hundreds of thousands of sentient beings, causing them to abide in the Perfection of Patience, always not departing – it is likewise: though done, not one bit of it is real. Why? Subhuti, because the nature of all dharmas is empty, all like magical transformation.
Furthermore, Subhuti, if a great Bodhisattva themselves abides in the Perfection of Energy and also exhorts immeasurable, incalculable hundreds of thousands of sentient beings, causing them to abide in the Perfection of Energy – Subhuti, what is the great Bodhisattva who themselves abides in the Perfection of Energy and also exhorts immeasurable, incalculable hundreds of thousands of sentient beings to abide in the Perfection of Energy?
Subhuti, if a great Bodhisattva takes the mind in accord with all-wisdom, body and mind energetic, cuts off all evil dharmas and cultivates all wholesome dharmas, also exhorts immeasurable, incalculable hundreds of thousands of sentient beings to likewise cultivate this – body and mind energetic – and so forth until realizing Supreme Awakening, always not departing from such energy.
Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
, like a magician or his disciple, in front of a crowd at a crossroads, conjures up various sentient beings; and that magician themselves manifests ardent energy, body and mind energetic, and also exhorts those conjured sentient beings to cultivate such ardent energy. Subhuti, what is your view? Is such a magical transformation real?
Subhuti replied:
World-Honored One, no!
The Buddha told Subhuti:
A great Bodhisattva takes the mind in accord with all-wisdom, body and mind energetic, cuts off all evil dharmas, cultivates all wholesome dharmas, and also exhorts immeasurable, incalculable hundreds of thousands of sentient beings to cultivate likewise – body and mind energetic – always not departing – it is likewise: though done, not one bit of it is real. Why? Subhuti, because the nature of all dharmas is empty, all like magical transformation.
Furthermore, Subhuti, if a great Bodhisattva themselves abides in the Perfection of Meditation and also exhorts immeasurable, incalculable hundreds of thousands of sentient beings, causing them to abide in the Perfection of Meditation – Subhuti, what is the great Bodhisattva who themselves abides in the Perfection of Meditation and also exhorts immeasurable, incalculable hundreds of thousands of sentient beings to abide in the Perfection of Meditation?
Subhuti, if a great Bodhisattva, with respect to all dharmas, abides in equal samādhi, not seeing any dharmas as concentrated or scattered, and constantly cultivates such Perfection of Meditation – also exhorting countless hundreds of thousands of sentient beings to cultivate such equal meditation – until realizing Supreme Awakening, always not departing from such samādhi.
Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
Subhuti, like a magician or his disciple, in front of a crowd at a crossroads, conjures up various sentient beings; but that magician, with respect to the self-manifesting dharmas, abides in equal samādhi, and also exhorts those conjured sentient beings to cultivate such equal meditation. Subhuti, what is your view? Is such a magical transformation real?
Subhuti replied:
World-Honored One, no!
The Buddha told Subhuti:
A great Bodhisattva, with respect to all dharmas, abides in equal samādhi, and also exhorts sentient beings to cultivate equal meditation likewise – body and mind energetic – always not departing – it is likewise: though done, not one bit of it is real. Why? Subhuti, because the nature of all dharmas is empty, all like magical transformation.
Furthermore, Subhuti, if a great Bodhisattva themselves abides in the Perfection of Wisdom and also exhorts immeasurable, incalculable hundreds of thousands of sentient beings, causing them to abide in the Perfection of Wisdom – Subhuti, what is the great Bodhisattva who themselves abides in the Perfection of Wisdom and also exhorts immeasurable, incalculable hundreds of thousands of sentient beings to abide in the Perfection of Wisdom?
Subhuti, if a great Bodhisattva, themselves abiding in the Perfection of Wisdom that cuts off all verbal proliferation, not seeing dharmas as having arising, cessation, defilement, or purity, and not seeing any distinction between this shore and the other shore – also exhorts countless hundreds of thousands of sentient beings to abide in such wisdom that cuts off all verbal proliferation – until realizing Supreme Awakening, always not departing from such wisdom.
Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
Subhuti, like a magician or his disciple, in front of a crowd at a crossroads, conjures up various sentient beings; and that magician themselves manifests abiding in the wisdom that cuts off all verbal proliferation, and also exhorts those conjured sentient beings to cultivate such Perfection of Wisdom. Subhuti, what is your view? Is such a magical transformation real?
Subhuti replied:
World-Honored One, no!
The Buddha told Subhuti:
A great Bodhisattva themselves abiding in the Perfection of Wisdom that cuts off all verbal proliferation, and also exhorting sentient beings to cultivate such wisdom that cuts off all verbal proliferation – always not departing – it is likewise: though done, not one bit of it is real. Why? Subhuti, because the nature of all dharmas is empty, all like magical transformation.
Furthermore, Subhuti, if a great Bodhisattva, wearing the armor of all the above merits, uses the power of supernormal abilities throughout the innumerable Buddha-worlds in the ten directions, manifesting the self-body throughout those worlds – in accordance with the preferences of sentient beings, manifests accordingly; themselves abiding in the Perfection of Generosity, exhorts the miserly to abide in generosity; themselves abiding in the Perfection of Ethics, exhorts the precept-breakers to abide in pure ethics; themselves abiding in the Perfection of Patience, exhorts the violent to abide in patience; themselves abiding in the Perfection of Energy, exhorts the lazy to abide in energy; themselves abiding in the Perfection of Meditation, exhorts the scattered-minded to abide in meditation; themselves abiding in the Perfection of Wisdom, exhorts the foolish to abide in sublime wisdom. Such a great Bodhisattva, having already established sentient beings in the six Perfections, then further, according to the language of each type, expounds the dharma in accord with the six Perfections – causing them to hear and, thereafter until realizing Supreme Awakening, always not departing from the dharma in accord with the six Perfections.
Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
Subhuti, like a magician or his disciple, in front of a crowd at a crossroads, conjures up various sentient beings; and that magician themselves manifests abiding in the six Perfections, and also exhorts those conjured sentient beings to abide in them. Subhuti, what is your view? Is such a magical transformation real?
Subhuti replied:
World-Honored One, no!
The Buddha told Subhuti:
A great Bodhisattva, throughout the innumerable Buddha-worlds in the ten directions, manifesting the self-body, according to each type of being abiding in the six Perfections, and also exhorting sentient beings to abide – and so forth until realizing Supreme Awakening, always not departing – it is likewise: though done, not one bit of it is real. Why? Subhuti, because the nature of all dharmas is empty, all like magical transformation.
Furthermore, Subhuti, if a great Bodhisattva, wearing the armor of all the above merits, takes the mind in accord with all-wisdom with great Compassion as foremost, uses non-attainment as the means, brings benefit and happiness to all sentient beings, and does not intermix thoughts of Śrāvakas or Pratyekabuddhas – meaning: not thinking “I will establish these particular sentient beings in the Perfection of Generosity, but not those sentient beings.” Only thinking: “I will establish immeasurable, incalculable, boundless sentient beings in the Perfection of Generosity.” Not thinking: “I will establish these particular sentient beings in the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom, but not those sentient beings.” Only thinking: “I will establish immeasurable, incalculable, boundless sentient beings in the Perfections of Ethics through Wisdom.” Not thinking: “I will establish these particular sentient beings in inner emptiness, but not those sentient beings.” Only thinking: “I will establish immeasurable, incalculable, boundless sentient beings in inner emptiness.” Not thinking: “I will establish these particular sentient beings in outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of ultimate limits, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-mark, emptiness of common-mark, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature, but not those sentient beings.” Only thinking: “I will establish immeasurable, incalculable, boundless sentient beings in outer emptiness through emptiness of non-nature-self-nature.” Not thinking: “I will establish these particular sentient beings in the four Dhyānas, but not those sentient beings.” Only thinking: “I will establish immeasurable, incalculable, boundless sentient beings in the four Dhyānas.” Not thinking: “I will establish these particular sentient beings in the four Immeasurables and four Formless Absorptions, but not those sentient beings.” Only thinking: “I will establish sentient beings in the four Immeasurables and four Formless Absorptions.” Not thinking: “I will establish these particular sentient beings in the four Foundations of Mindfulness, but not those sentient beings.” Only thinking: “I will establish sentient beings in the four Foundations of Mindfulness.” Not thinking: “I will establish these particular sentient beings in the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path, but not those sentient beings.” Only thinking: “I will establish sentient beings in the four Right Efforts through the eight Factors of the Noble Path.” Not thinking: “I will establish these particular sentient beings in the Emptiness Liberation Gate, but not those sentient beings.” Only thinking: “I will establish sentient beings in the Emptiness Liberation Gate.” Not thinking: “I will establish these particular sentient beings in the Signless Liberation Gate and Wishless Liberation Gate, but not those sentient beings.” Only thinking: “I will establish sentient beings in the Signless Liberation Gate and Wishless Liberation Gate.” Not thinking: “I will establish these particular sentient beings in the six supernormal powers, but not those sentient beings.” Only thinking: “I will establish sentient beings in the six supernormal powers.” Not thinking: “I will establish these particular sentient beings in the ten powers of the Buddha, but not those sentient beings.” Only thinking: “I will establish sentient beings in the ten powers of the Buddha.” Not thinking: “I will establish these particular sentient beings in the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge, but not those sentient beings.” Only thinking: “I will establish sentient beings in the four fearlessnesses through all-aspect knowledge.” Not thinking: “I will establish these particular sentient beings in the fruit of Stream-entry, but not those sentient beings.” Only thinking: “I will establish sentient beings in the fruit of Stream-entry.” Not thinking: “I will establish these particular sentient beings in the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddha-stage, but not those sentient beings.” Only thinking: “I will establish sentient beings in the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddha-stage.” Not thinking: “I will establish these particular sentient beings in the Bodhisattva path and Supreme Awakening, but not those sentient beings.” Only thinking: “I will establish sentient beings in the Bodhisattva path and Supreme Awakening.” Subhuti, this is called a great Bodhisattva wearing the armor of the Great Vehicle.
Subhuti, like a magician or his disciple, in front of a crowd at a crossroads, conjures up immeasurable, incalculable, boundless sentient beings and establishes them in the six Perfections through establishing them in Supreme Awakening. Subhuti, what is your view? Is such a magical transformation real?
Subhuti replied:
World-Honored One, no!
The Buddha told Subhuti:
A great Bodhisattva, taking the mind in accord with all-wisdom with great Compassion as foremost, using non-attainment as the means, establishing immeasurable, incalculable, boundless sentient beings in the six Perfections through establishing immeasurable, incalculable, boundless sentient beings in Supreme Awakening – it is likewise: though done, not one bit of it is real. Why? Subhuti, because the nature of all dharmas is empty, all like magical transformation.
– o0o –
End Of Volume 49