THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
VOLUME 53
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Chapter 15: CLARIFYING THE GREAT VEHICLE (3)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, abide contemplating the body, feeling, mind, and dharmas both within and without, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, thoroughly observes his own body – when walking knows as it truly is that he is walking, when standing knows as it truly is that he is standing, when sitting knows as it truly is that he is sitting, when lying down knows as it truly is that he is lying down; in just such ways, exactly and fully knowing whatever differences in bodily deportment occur. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, thoroughly observes his own body – knows exactly going back and forth, knows exactly looking and gazing, knows exactly bending down and looking up, knows exactly in stretching and bending, wearing the saṃghāṭī robe, carrying the bowl and robe, eating, drinking, lying down, walking in meditation, sitting and standing, receiving guests, waking and sleeping, speaking and being silent, entering and leaving concentrations – all are known exactly with mindfulness. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, thoroughly observes his own body – when breathing in, knows as it truly is that he is breathing in; when breathing out, knows as it truly is that he is breathing out; when breathing in long, knows as it truly is that he is breathing in long; when breathing out long, knows as it truly is that he is breathing out long; when breathing in short, knows as it truly is that he is breathing in short; when breathing out short, knows as it truly is that he is breathing out short. Like a skilled wheel-maker or his apprentice, when the wheel-force turns many revolutions, he knows as it truly is that it turns many revolutions; when the wheel-force turns few revolutions, he knows as it truly is that it turns few revolutions. Great Bodhisattvas, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, thoroughly observing their own bodies – whether breathing in or out, whether long or short – all are known as they truly are, in exactly the same way. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, thoroughly observes his own body – contemplates and knows as it truly is the four elements with their differences, namely the earth element, water element, fire element, and wind element – like a skilled butcher or his apprentice who kills a cow and then with a sharp knife cuts and divides the cow’s body into four parts, and whether sitting or standing always observes and knows as it truly are. Great Bodhisattvas, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, thoroughly observing their own bodies, contemplating and knowing as they truly are the differences of the four elements of earth, water, fire, and wind, are exactly the same. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, thoroughly observes his own body – contemplates and knows as it truly is that from head to toe this body is filled with various kinds of impurities, wrapped on the outside in a thin layer of skin: hair of the head, body hair, nails, teeth, skin, blood, flesh, sinews, vessels, bones, marrow, heart, liver, spleen, kidneys, lungs, bile, stomach, large intestine, small intestine, feces, urine, saliva, mucus, spittle, tears, dirt, filth, sweat, phlegm, pus, fat, brain membrane, ear wax, eye discharge – all such impurities filling the body. Like a storehouse of a farmer or an elder filled with various mixed grains, namely glutinous rice, sesame, ordinary rice, beans, wheat – a clear-eyed person opens the storehouse and sees it all, immediately knowing as it truly is that inside there are only these various mixed grains such as glutinous rice, sesame, ordinary rice, and so on. Great Bodhisattvas, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, thoroughly observing their own bodies, contemplating and knowing as they truly are that from foot to head there are only foul and putrid impurities filling it – in the end it is the same. What wise person would consider this body precious? Only ordinary people deluded and attached. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, goes to a desolate place, observes a discarded corpse – a corpse that has passed one day, or passed two days, up to seven days, that corpse swollen, turned bluish-black, rotting and putrid, the skin torn open, pus and blood oozing out. Having seen this, one thinks of one’s own body – it also has such a nature, it is fully endowed with such phenomena, and has not yet been liberated; in the end it will be the same. What wise person would consider this body precious? Only foolish, deluded, and attached persons. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, goes to a desolate place, observes a discarded corpse – a corpse that has passed one day, or two days up to seven days, being gnawed at by birds and animals such as vultures, hawks, crows, falcons, eagles, kites, tigers, leopards, foxes, wolves, jackals, dogs, and so on, pecking, clawing, and gnashing away, flesh and bones falling apart, being bitten and eaten. Having seen this, one thinks of one’s own body – it also has such a nature, it is fully endowed with such phenomena, and has not yet been liberated; in the end it will be the same. What wise person would consider this body precious? Only foolish people delude themselves and remain attached. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, goes to a desolate place, observes a discarded corpse after the birds and animals have fed on it – the corpse dissolving into a slimy, disgusting mess, blood and pus everywhere, with countless worms swarming and writhing, more foul and stinking than a dead dog. Having seen this, one thinks of one’s own body – it also has such a nature, it is fully endowed with such phenomena, and has not yet been liberated; in the end it will be the same. What wise person would consider this body precious? Only a foolish person would delude themselves and cling to it. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, goes to a desolate place, observes a discarded corpse – after the worms have eaten the flesh, the flesh disintegrating and the bones fallen apart, the joints connected, the sinews binding and blood sticking, with only the putrefied flesh remaining. Having seen this, one thinks of one’s own body – it also has such a nature, it is fully endowed with such phenomena, and has not yet been liberated; in the end it will be the same. What wise person would consider this body precious? Only a foolish person would delude themselves and cling to it. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, goes to a desolate place, observes a discarded corpse – a skeleton remains, blood and flesh all gone, only sinews connected. Having seen this, one thinks of one’s own body – it also has such a nature, it is fully endowed with such phenomena, and has not yet been liberated; in the end it will be the same. What wise person would consider this body precious? Only a foolish person would delude themselves and cling to it. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, goes to a desolate place, observes a discarded corpse – only a few bones remaining, the color of the bones white as snow shells, the sinews all disintegrated, the joints all scattered apart. Having seen this, one thinks of one’s own body – it also has such a nature, it is fully endowed with such phenomena, and has not yet been liberated; in the end it will be the same. What wise person would consider this body precious? Only foolish deluded persons would cling to it. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, goes to a desolate place, observes a discarded corpse – already become white bones, joints scattered and dispersed everywhere: the bones of the feet, the shinbones, the knees, the thighs, the haunches, the spine, the ribs, the breastbone, the upper arms, the forearms, the hands, the back of the neck, the chin, the cheekbones, the skull – each bone lying in a different place. Having seen this, one thinks of one’s own body – it also has such a nature, it is fully endowed with such phenomena, and has not yet been liberated; in the end it will be the same. What wise person would consider this body precious? Only a foolish person would delude themselves and remain greedy and attached. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, goes to a desolate place, observes a discarded corpse – the bones scattered about on the ground, blown by wind and drenched by rain, scorched by the sun and covered with frost, through many months and years, the color like white snow shells. Having seen this, one thinks of one’s own body – it also has such a nature, it is fully endowed with such phenomena, and has not yet been liberated; ultimately it will be the same. What wise person would consider this body precious? Only foolish deluded persons would cling to it. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Furthermore, Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, goes to a desolate place, observes a discarded corpse – bones still scattered on the surface of the ground, through many hundreds of years, or many thousands of years, the bones have turned bluish-green like the color of a pigeon; or the bones have rotted, crumbled to dust, blended into the soil, impossible to distinguish. Having seen this, one thinks of one’s own body – it also has such a nature, it is fully endowed with such phenomena, and has not yet been liberated; in the end it will be the same. What wise person would consider this body precious? Only foolish deluded persons would cling to it. Subhūti, this is the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to the inner body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Subhūti, Great Bodhisattvas, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to such differences in the inner body, abide in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world; with respect to the outer body, abiding in contemplation of the entire body; with respect to both inner and outer body, abiding in contemplation of the entire body, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world – each according to their preference, in exactly the same way.
Subhūti, Great Bodhisattvas, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to both inner and outer feeling, mind, and dharmas, abide in contemplation of feeling, mind, and dharmas entirely, being vigorous and energetic, fully equipped with mindfulness and clear comprehension, in order to restrain all greed and sorrow of the world.
Subhūti, in this way, the Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to both inner and outer body, feeling, mind, and dharmas, when abiding in contemplation of the entire body, feeling, mind, and dharmas, although contemplating in this way, has no attainment. Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the four right efforts. What are the four?
Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to evil unwholesome dharmas not yet arisen, does not allow them to arise, one should give rise to the wish to spur on, to initiate genuine diligence, to urge and hold the mind – this is the first right effort.
If a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, with respect to evil unwholesome dharmas already arisen, causes them to be permanently abandoned and eliminated, one should give rise to the wish to spur on, to initiate genuine diligence, to urge and hold the mind – this is the second right effort.
If a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, causes wholesome dharmas not yet arisen to arise, one should give rise to the wish to spur on, to initiate genuine diligence, to urge and hold the mind – this is the third right effort.
If a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, causes wholesome dharmas already arisen to abide, never forgetting them but causing them to always increase, expand, become ever more excellent and perfect, one should give rise to the wish to spur on, to initiate genuine diligence, to urge and hold the mind – this is the fourth right effort.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the four bases of supernatural power. What are the four?
Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, cultivates the base of supernatural power of Desire Samādhi with the practice of severing, relying on seclusion, relying on non-defilement, relying on cessation and elimination, turning toward relinquishment – this is the first base of supernatural power.
If a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, cultivates the base of supernatural power of Energy Samādhi with the practice of severing, relying on seclusion, relying on non-defilement, relying on cessation and elimination, turning toward relinquishment – this is the second base of supernatural power.
If a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, cultivates the base of supernatural power of Mind Samādhi with the practice of severing, relying on seclusion, relying on non-defilement, relying on cessation and elimination, turning toward relinquishment – this is the third base of supernatural power.
If a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, cultivates the base of supernatural power of Investigation Samādhi with the practice of severing, relying on seclusion, relying on non-defilement, relying on cessation and elimination, turning toward relinquishment – this is the fourth base of supernatural power.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the five spiritual faculties. What are the five?
Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, the objects of cultivation are the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the five powers. What are the five?
Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, the objects of cultivation are the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the seven factors of enlightenment. What are the seven?
Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, the objects of cultivation are the mindfulness factor of enlightenment, the investigation-of-dharmas factor of enlightenment, the energy factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, and the equanimity factor of enlightenment – relying on seclusion, relying on non-defilement, relying on cessation and elimination, turning toward relinquishment.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the noble eightfold path. What are the eight?
Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, the objects of cultivation are right view, right thinking, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration – relying on seclusion, relying on non-defilement, relying on cessation and elimination, turning toward relinquishment.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the three samādhis. What are the three?
Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, observes that the individual characteristics of all dharmas are all empty, and the mind becomes settled – this is called the dharma gate of liberation through emptiness, also called the Samādhi of Emptiness. This is the first samādhi.
If a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, because observing that the individual characteristics of all dharmas are empty, thus all have no sign, and the mind becomes settled – this is called the dharma gate of liberation through signlessness, also called the Samādhi of Signlessness. This is the second samādhi.
If a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, because observing that the individual characteristics of all dharmas are empty, thus all have no wish, and the mind becomes settled – this is called the dharma gate of liberation through wishlessness, also called the Samādhi of Wishlessness. This is the third samādhi.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are dharma-wisdom, kind-wisdom, conventional wisdom, other-minds wisdom, suffering wisdom, arising wisdom, cessation wisdom, path wisdom, exhaustion wisdom, non-arising wisdom, and as-it-truly-is wisdom. These are the characteristics of the Great Vehicle of the Great Bodhisattva.
The Venerable Subhūti addressed the Buddha:
“World-Honored One, what is dharma-wisdom?”
The Buddha taught:
“Subhūti, if wisdom, taking non-attainment as the skillful means, clearly knows the transformations within the various different characteristics of the five aggregates – this is dharma-wisdom.
“World-Honored One, what is kind-wisdom?”
“Subhūti, if wisdom, taking non-attainment as the skillful means, knows about the aggregates, elements, bases, and the various dependent arisings, whether in general or in particular, as impermanent – this is kind-wisdom.
“World-Honored One, what is conventional wisdom?”
“Subhūti, if wisdom, taking non-attainment as the skillful means, knows that all dharmas are conventionally designated names – this is conventional wisdom.
“World-Honored One, what is other-minds wisdom?”
“Subhūti, if wisdom, taking non-attainment as the skillful means, knows the minds, the mental dharmas, and the cultivated attainment of cessation of sentient beings – this is other-minds wisdom.
“World-Honored One, what is suffering wisdom?”
“Subhūti, if wisdom, taking non-attainment as the skillful means, clearly knows suffering so as not to receive rebirth – this is suffering wisdom.
“World-Honored One, what is arising wisdom?”
“Subhūti, if wisdom, taking non-attainment as the skillful means, clearly knows arising so as to permanently abandon it – this is arising wisdom.
“World-Honored One, what is cessation wisdom?”
“Subhūti, if wisdom, taking non-attainment as the skillful means, clearly knows cessation so as to realize it – this is cessation wisdom.
“World-Honored One, what is path wisdom?”
“Subhūti, if wisdom, taking non-attainment as the skillful means, clearly knows the path so as to diligently cultivate it – this is path wisdom.
“World-Honored One, what is exhaustion wisdom?”
“Subhūti, if wisdom, taking non-attainment as the skillful means, clearly knows that greed, hatred, and delusion are exhausted – this is exhaustion wisdom.
“World-Honored One, what is non-arising wisdom?”
“Subhūti, if wisdom, taking non-attainment as the skillful means, knows that there is a destination for sentient beings and they will not be reborn – this is non-arising wisdom.
“World-Honored One, what is as-it-truly-is wisdom?”
“Subhūti, the all-knowing wisdom and the wisdom of all aspects of the Tathāgata – this is as-it-truly-is wisdom.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the three undefiled faculties. What are the three? They are the faculty of not-yet-knowing that which should be known, the faculty of already-knowing, and the faculty of complete-knowing.
The Venerable Subhūti addressed the Buddha:
“World-Honored One, what is the faculty of not-yet-knowing that which should be known?”
The Buddha taught:
“Subhūti, if practitioners have not yet attained direct realization of the noble truths and have not yet attained the noble fruits, but have the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom – this is called the faculty of not-yet-knowing that which should be known.
“World-Honored One, what is the faculty of already-knowing?”
“Subhūti, if practitioners have already attained direct realization of the noble truths and have already attained the noble fruits, and still have the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom – this is the faculty of already-knowing.
“World-Honored One, what is the faculty of complete-knowing?”
“Subhūti, if practitioners are either arhats, or pratyekabuddhas, or bodhisattvas already dwelling in the ten grounds, or the Tathāgatas who are Worthy, Perfectly Enlightened Ones, and have the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom – this is the faculty of complete-knowing.
Subhūti, these three faculties, if anyone takes non-attainment as the skillful means, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are three samādhis. What are the three? They are the samādhi with applied thought and sustained thought, the samādhi without applied thought but with sustained thought only, and the samādhi without applied thought and without sustained thought.
The Venerable Subhūti addressed the Buddha:
“World-Honored One, what is the samādhi with applied thought and sustained thought?”
The Buddha taught:
“Subhūti, if one has departed from sensual pleasures and evil unwholesome dharmas, with applied thought and sustained thought, with joy and happiness born of seclusion, enters and fully dwells in the first dhyāna – this is the samādhi with applied thought and sustained thought.
“World-Honored One, what is the samādhi without applied thought but with sustained thought only?”
“Subhūti, if it is the concentration between the first dhyāna and the second dhyāna – this is the samādhi without applied thought but with sustained thought only.
“World-Honored One, what is the samādhi without applied thought and without sustained thought?”
“Subhūti, if it is from the third dhyāna through the sphere of neither perception nor non-perception – this is the samādhi without applied thought and without sustained thought.
Subhūti, with these three samādhis, if anyone takes non-attainment as the skillful means, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the ten recollections. What are the ten? They are recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of generosity, recollection of the gods, recollection of tranquility and seclusion, recollection of the breath going in and out, recollection of the body, and recollection of death.
Subhūti, with these ten recollections, if anyone takes non-attainment as the skillful means, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva mean that with respect to the four dhyānas, four immeasurables, four formless concentrations, eight liberations, eight spheres of mastery, nine successive concentrations, ten totalities – whatever wholesome dharmas there are, if one takes non-attainment as the skillful means, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the ten powers of the Buddha. What are the ten? They are the wisdom-power of knowing what is possible and impossible, the wisdom-power of knowing the ripening of karma, the wisdom-power of knowing the various elements, the wisdom-power of knowing the various superior understandings, the wisdom-power of knowing the superior and inferior faculties, the wisdom-power of knowing all-pervading activity, the wisdom-power of knowing the defilement and purity of dhyāna, liberation, equal holding, and equal attainment, the wisdom-power of recollecting past abodes, the wisdom-power of knowing birth and death, and the wisdom-power of knowing the exhaustion of outflows.
The Venerable Subhūti addressed the Buddha:
“World-Honored One, what is the wisdom-power of knowing what is possible and impossible?”
The Buddha taught:
“Subhūti, if taking non-attainment as the skillful means, one knows as they truly are the characteristics of what is possible and what is impossible in the causal and resultant dharmas – this is the wisdom-power of knowing what is possible and impossible.
“World-Honored One, what is the wisdom-power of knowing the ripening of karma?”
“Subhūti, if taking non-attainment as the skillful means, one clearly knows as they truly are the forms of the various karmic dharmas and the various kinds of causes and results to be undergone in the past, future, and present of all sentient beings – this is the wisdom-power of knowing the ripening of karma.
“World-Honored One, what is the wisdom-power of knowing the various elements?”
“Subhūti, if taking non-attainment as the skillful means, one clearly knows as they truly are the forms of the immeasurable elements of all sentient beings – this is the wisdom-power of knowing the various elements.
“World-Honored One, what is the wisdom-power of knowing the various superior understandings?”
“Subhūti, if taking non-attainment as the skillful means, one clearly knows as they truly are the forms of the immeasurable superior understandings of all types of sentient beings – this is the wisdom-power of knowing the various superior understandings.
“World-Honored One, what is the wisdom-power of knowing the superior and inferior faculties?”
“Subhūti, if taking non-attainment as the skillful means, one clearly knows as they truly are the forms of the superior and inferior faculties of all sentient beings – this is the wisdom-power of knowing the superior and inferior faculties.
“World-Honored One, what is the wisdom-power of knowing all-pervading activity?”
“Subhūti, if taking non-attainment as the skillful means, one clearly knows as they truly are the forms of the all-pervading activities of all sentient beings – this is the wisdom-power of knowing all-pervading activity.
“World-Honored One, what is the wisdom-power of knowing the defilement and purity of dhyāna, liberation, equal holding, and equal attainment?”
“Subhūti, if taking non-attainment as the skillful means, one clearly knows as they truly are the various forms of dhyāna, liberation, equal holding, equal attainment, defilement, purity, faculties, powers, factors of enlightenment, and path factors of all sentient beings – this is the wisdom-power of knowing the defilement and purity of dhyāna, liberation, equal holding, and equal attainment.
“World-Honored One, what is the wisdom-power of recollecting past abodes?”
“Subhūti, if taking non-attainment as the skillful means, one clearly knows as they truly are the forms of the events and abodes in immeasurable and innumerable past lives of all sentient beings – this is the wisdom-power of recollecting past abodes.
“World-Honored One, what is the wisdom-power of knowing birth and death?”
“Subhūti, if taking non-attainment as the skillful means, one clearly knows as they truly are the forms of the immeasurable and innumerable events of birth and death of all sentient beings – this is the wisdom-power of knowing birth and death.
“World-Honored One, what is the wisdom-power of knowing the exhaustion of outflows?”
“Subhūti, if taking non-attainment as the skillful means, one clearly knows as they truly are: All outflows are entirely exhausted; the mind is liberated through non-outflow; wisdom is liberated through non-outflow; in the present dharma, one personally realizes and fully dwells, and is capable of rightly knowing: ‘Birth and death are exhausted, the holy life is established, what needed to be done is done, there will be no more rebirth’ – this is the wisdom-power of knowing the exhaustion of outflows.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the four fearlessnesses. What are the four? They are the fearlessness of perfect enlightenment, the fearlessness of exhaustion of outflows, the fearlessness of obstructing dharmas, and the fearlessness of the path that ends suffering.
The Venerable Subhūti addressed the Buddha:
“World-Honored One, what is the fearlessness of perfect enlightenment?”
The Buddha taught:
“Subhūti, if taking non-attainment as the skillful means, one proclaims oneself to be the Perfectly Enlightened One – even if there are śramaṇas, or brāhmaṇas, or gods, māras, brahmās, or any other worldlings who, based on the Dharma, raise challenges and recall and say that with respect to that dharma, ‘You are not perfectly enlightened’ – I, with respect to that challenge, see clearly that there is no basis for it. Because I see no basis for that challenge, I abide in peace, without fear or dread; proclaiming oneself to be in the lofty position of the Great Sage, one formally roars the lion’s roar in the great assembly, turns the wondrous wheel of Dharma – that wheel is pure, correct, supreme. All śramaṇas, or brāhmaṇas, or gods, māras, brahmās, or any other worldlings – none has the capacity to turn the dharma wheel in this way. This is the fearlessness of perfect enlightenment.
“World-Honored One, what is the fearlessness of exhaustion of outflows?”
“Subhūti, if taking non-attainment as the skillful means, one proclaims that all outflows have been entirely exhausted – even if there are śramaṇas, or brāhmaṇas, or gods, māras, brahmās, or any other worldlings who, based on the Dharma, raise challenges and recall and say that such outflows have not yet been entirely exhausted – I, with respect to that challenge, see no basis for it, and so I abide in peace, without fear or dread; proclaiming oneself to be in the lofty position of the Great Sage, one formally roars the lion’s roar in the great assembly, turns the wondrous wheel of Dharma. That wheel is pure, correct, and supreme; all śramaṇas, or brāhmaṇas, or gods, māras, brahmās, or any other worldlings – none has the capacity to turn the dharma wheel in this way. This is the fearlessness of exhaustion of outflows.
“World-Honored One, what is the fearlessness of obstructing dharmas?”
“Subhūti, if taking non-attainment as the skillful means, one expounds for disciples the dharmas that obstruct the path – even if there are śramaṇas, or brāhmaṇas, or gods, māras, brahmās, or any other worldlings who, based on the Dharma, raise challenges and recall and say that practicing this dharma is incapable of obstructing the path – I, with respect to that challenge, see clearly that there is no basis for it. Because I see no basis for that challenge, I abide in peace, without fear or dread. Proclaiming oneself to be in the lofty position of the Great Sage, one formally roars the lion’s roar in the great assembly, turns the wondrous wheel of Dharma; this wheel is pure, correct, and supreme; all śramaṇas, or brāhmaṇas, or gods, māras, brahmās, or any other worldlings – none has the capacity to turn the dharma wheel in this way. This is the fearlessness of obstructing dharmas.
“World-Honored One, what is the fearlessness of the path that ends suffering?”
“Subhūti, if taking non-attainment as the skillful means, one expounds for disciples the path that ends all suffering – even if there are śramaṇas, or brāhmaṇas, or gods, māras, brahmās, or any other worldlings who, based on the Dharma, raise challenges and recall and say that cultivating this path cannot end all suffering – I, with respect to that challenge, see clearly that there is no basis for it. Because I see no basis for that challenge, I abide in peace, without fear or dread; proclaiming oneself to be in the lofty position of the Great Sage, one formally roars the lion’s roar in the great assembly, turns the wondrous wheel of Dharma. This wheel is pure, correct, and supreme; all śramaṇas, or brāhmaṇas, or gods, māras, brahmās, or any other worldlings – none has the capacity to turn the dharma wheel in this way. This is the fearlessness of the path that ends suffering.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the four unobstructed knowledges. What are the four? They are the unobstructed knowledge of meaning, the unobstructed knowledge of dharma, the unobstructed knowledge of language, and the unobstructed knowledge of eloquence.
Subhūti, with these four unobstructed knowledges, if one takes non-attainment as the skillful means, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are great loving-kindness, great compassion, great empathetic joy, great equanimity, the five kinds of eyes, the six supernatural powers, the wisdom of all-knowing, the wisdom of the aspects of the path, and the wisdom of all aspects.
Subhūti, with all these dharmas, if one takes non-attainment as the skillful means, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the eighteen unshared qualities of the Buddha. What are the eighteen? They are: I, the Tathāgata, Worthy, Perfectly Enlightened One, from the night of first attaining the fruit of supreme enlightenment until the final night when the work is accomplished and I enter the great nirvāṇa of no-remainder, throughout the entire intervening period – always without confusion, without a single hasty or coarse word, without a single moment of negligence, not a single instance of unsettled mind, not a single instance of scattered thinking, with discrimination and discernment, wishes not retrogressing, energy not retrogressing, mindfulness not retrogressing, liberation and knowledge-and-vision not retrogressing; all bodily karma – wisdom leads and follows wisdom in its transformations; all verbal karma – wisdom leads and follows wisdom in its transformations; all mental karma – wisdom leads and follows wisdom in its transformations; with respect to the past, giving rise to wisdom-and-vision without clinging and without obstruction; with respect to the future, giving rise to wisdom-and-vision without clinging and without obstruction; with respect to the present, giving rise to wisdom-and-vision without clinging and without obstruction. Subhūti, these eighteen unshared qualities of the Buddha all take non-attainment as the skillful means; know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are the syllable dhāraṇī dharma gates.
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, what are the syllable dhāraṇī dharma gates?”
The Buddha taught:
“Subhūti, the equal nature of syllables, the equal nature of language, the equal nature of the approach of verbal expression, entering into all the syllable dharma gates – these are the syllable dhāraṇī dharma gates.
“World-Honored One, what is entering into the syllable dharma gates?”
“Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means – by entering the dharma gate of the syllable ‘a’ (A), one awakens to the fact that all dharmas are originally non-arising; by entering the dharma gate of the syllable ‘ra’ (Ra), one awakens to the fact that all dharmas depart from dust and defilement; by entering the dharma gate of the syllable ‘pa’ (Pa), one awakens to the ultimate truth of all dharmas; by entering the dharma gate of the syllable ‘ca’ (Ca), one awakens to the fact that all dharmas are free of birth and death; by entering the dharma gate of the syllable ‘na’ (Na), one awakens to the fact that all dharmas have no gain or loss, and that name-signs are far removed; by entering the dharma gate of the syllable ‘la’ (La), one awakens to the supramundane nature of all dharmas, and the craving-link in dependent origination permanently ceases to appear; by entering the dharma gate of the syllable ‘da’ (Da), one awakens to the nature of taming, tranquility, suchness, equality, and non-discrimination of all dharmas; by entering the dharma gate of the syllable ‘ba’ (Ba), one awakens to the nature of departing from bondage of all dharmas; by entering the dharma gate of the syllable ‘ḍa’ (Ḍa), one awakens to the nature of all dharmas as departing from all agitation, pride, and defilement, becoming purified; by entering the dharma gate of the syllable ‘sa’ (Ṣa), one awakens to the nature of all dharmas as without obstruction; by entering the dharma gate of the syllable ‘va’ (Va), one awakens to the nature of all dharmas as entirely cutting off all paths of language; by entering the dharma gate of the syllable ‘ta’ (Ta), one awakens to the nature of all dharmas as immovable suchness; by entering the dharma gate of the syllable ‘ya’ (Ya), one awakens to the non-arising nature of all dharmas as they truly are; by entering the dharma gate of the syllable ‘stha’ (Stha), one awakens that the characteristics of taming, maintaining, and upholding of all dharmas cannot be attained; by entering the dharma gate of the syllable ‘ka’ (Ka), one awakens that the maker of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘sa’ (Sa), one awakens that the equal temporal nature of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘ma’ (Ma), one awakens that the self and what belongs to the self of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘ga’ (Ga), one awakens that the nature of creating and holding of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘tha’ (Tha), one awakens that the abiding place of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘ja’ (Ja), one awakens that the arising of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘zva’ (Zva), one awakens that the peaceful nature of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘dha’ (Dha), one awakens that the nature of the dharma realm cannot be grasped; by entering the dharma gate of the syllable ‘sta’ (Sta), one awakens that the nature of protecting and guarding the realm of what is possible and impossible, preventing movement and conversion of all dharmas, cannot be grasped; by entering the dharma gate of the syllable ‘jña’ (Jña), one awakens that the nature of being clearly known of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘rtha’ (Rtha), one awakens that the nature of clinging to meaning of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘ha’ (Ha), one awakens that the nature of producing causes of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘bha’ (Bha), one awakens that the destructible nature of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘cha’ (Cha), one awakens that the nature of obscuring sensual pleasures in all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘sma’ (Sma), one awakens that the recollectable nature of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘hva’ (Hva), one awakens that the callable nature of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘tsa’ (Tsa), one awakens that the bold and vigorous nature of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘gha’ (Gha), one awakens that the vast and equal nature of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘ṭha’ (Ṭha), one awakens that the dividing and pulling nature of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘ṇa’ (Ṇa), one awakens that the nature of departing from all noisy disputes, the nature of not coming, not going, standing, moving, lying, sitting of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘pha’ (Pha), one awakens that the nature of fully pervasive retributive fruit of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘ska’ (Ska), one awakens that the nature of accumulation and storage of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘ysa’ (Ysa), one awakens that the aging and declining nature of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘zca’ (Zca), one awakens that the traces of gathering of all dharmas cannot be grasped; by entering the dharma gate of the syllable ‘ṭa’ (Ṭa), one awakens that the nature of pressing, driving, and pursuing one another of all dharmas cannot be grasped.
Subhūti, all these syllable dharma gates are capable of penetrating to the very end into the dharma of emptiness; except that the syllables themselves, which point to the emptiness of all dharmas, also cannot be grasped. Why? Subhūti, the meaning of such syllables cannot be spoken, cannot be pointed out and revealed, cannot be grasped or held, cannot be written down and preserved, cannot be observed, because they always depart from all characteristics.
Subhūti, just as empty space is the destination and abode of all things, these syllable dharma gates are the same. The meaning of the emptiness of all dharmas enters into these dharma gates before it can be clearly revealed.
Subhūti, entering this syllable ‘a’… is called entering the syllable dharma gates. Subhūti, if a Great Bodhisattva attains skillful wisdom with respect to entering such syllable dharma gates, then regarding all speaking, setting forth, and manifesting of all kinds of sounds and language, there will be no obstruction; one is capable of fully realizing and maintaining the equal emptiness nature of all dharmas; regarding all kinds of sounds and language, one attains complete penetration.
Subhūti, if a Great Bodhisattva is capable of hearing and entering the seal-impression and phrase-seal of such syllable dharma gates, having heard them receives and upholds, reads and recites, extensively expounds and explains for others, without craving for name and profit – through this causal condition one attains twenty kinds of supreme virtues. What are the twenty? They are: attaining strong and profound recollection; obtaining all manner of the highest shame and modesty; firm and strong power; attaining the most profound ultimate mastery of all dharmas; understanding always growing and flourishing; supreme wisdom; unobstructed eloquence; the dharma gate of dhāraṇī; elimination of doubt; not being angered or pleased by adverse or favorable words; abiding in equality without high or low; complete penetration of the sounds and language of sentient beings; perfection of the aggregates; perfection of the bases; perfection of the elements; perfection of dependent arising; perfection of causes; perfection of conditions; perfection of dharmas; perfection of wisdom; distinguishing the superior and inferior of faculties; perfect wisdom knowing the minds of others; skillful observation of celestial calendars; perfect wisdom of skillful memory; perfect wisdom of recollecting past abodes; perfect wisdom of miraculous powers; perfect wisdom of knowing birth and death; perfect wisdom of exhaustion of outflows; perfect wisdom of expounding the possible and the impossible; perfection of all deportment when coming and going on the path.
Subhūti, these are the twenty kinds of supreme virtues attained.
Subhūti, if a Great Bodhisattva, when cultivating the perfection of wisdom, taking non-attainment as the skillful means, attains the syllable dhāraṇī dharma gates – know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
The Buddha said to Subhūti:
“You ask how one can know that a Great Bodhisattva has given rise to the aspiration directed toward the Great Vehicle, don’t you?
Subhūti, if a Great Bodhisattva cultivates the six perfections, advancing from one stage to another – know that this is the Great Bodhisattva who has given rise to the aspiration directed toward the Great Vehicle.
The Venerable Subhūti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva cultivate the six perfections advancing from one stage to another?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva knows that all dharmas neither come from anywhere nor go anywhere. Why? Because all dharmas do not go, do not come, have no starting point for travel, have no destination to reach, because these dharmas undergo no transformation. That Great Bodhisattva, with respect to the starting point and the destination, does not rely on them and does not deliberate about them; although cultivating the practice at one’s own stage, one does not see that stage. Subhūti, this is the Great Bodhisattva, when cultivating the six perfections, having advanced from one stage to another.
“World-Honored One, how does a Great Bodhisattva cultivate the practice at one’s own stage?”
“Subhūti, when the Great Bodhisattva dwells in the first stage of Extreme Joy, one should skillfully cultivate ten kinds of supreme practices. What are the ten? First, taking non-attainment as the skillful means, cultivating the practice of supreme pure intention and aspiration, because such supreme aspiration cannot be grasped; second, taking non-attainment as the skillful means, cultivating the practice of an equal mind toward all sentient beings, because sentient beings cannot be grasped; third, taking non-attainment as the skillful means, cultivating the practice of generosity, because the giver, the receiver, and the gift cannot all be grasped; fourth, taking non-attainment as the skillful means, cultivating the practice of drawing near to good friends, because good friends and bad friends have no two characteristics; fifth, taking non-attainment as the skillful means, cultivating the practice of seeking the Dharma, because the dharmas sought cannot be grasped; sixth, taking non-attainment as the skillful means, cultivating the practice of always delighting in going forth from home-life, because relinquishing the household cannot be grasped; seventh, taking non-attainment as the skillful means, cultivating the practice of cherishing the Buddha’s body, because the marks of excellence and the accompanying signs of beauty cannot all be grasped; eighth, taking non-attainment as the skillful means, cultivating the practice of opening and expounding the teachings, because the dharma being distinguished cannot be grasped; ninth, taking non-attainment as the skillful means, cultivating the practice of eliminating arrogance and conceit, because the nature of flourishing and prosperity of all dharmas cannot be grasped; tenth, taking non-attainment as the skillful means, cultivating the practice of truthful and constant speech, because the nature of all kinds of language cannot be grasped.
Subhūti, when the Great Bodhisattva dwells in the first stage of Extreme Joy, one should skillfully cultivate these ten kinds of supreme practices.
Furthermore, Subhūti, when the Great Bodhisattva cultivates the second stage of Stainless Ground, with respect to eight dharmas one should devote oneself to contemplation and cultivation so as to quickly bring them to fulfillment. What are the eight? First, purity of precepts; second, knowing and repaying kindness; third, dwelling in the power of patience; fourth, receiving supreme joy; fifth, not abandoning sentient beings; sixth, always giving rise to great compassion; seventh, with respect to teachers and elders, bringing a mind of reverent faith to inquire deeply and follow their teachings, making offerings to them as if serving the Buddha; eighth, devoting full effort to cultivating the perfections.
Subhūti, when the Great Bodhisattva dwells in the second stage of Stainless Ground, one should devote oneself to contemplation and cultivation of these eight dharmas so as to quickly bring them to fulfillment.
Furthermore, Subhūti, when the Great Bodhisattva cultivates the third stage of Luminous Ground, one should dwell in five dharmas. What are the five? First, diligently seeking extensive learning, never becoming tired or considering it sufficient with respect to what has been heard, not clinging to the letters; second, with an undefiled mind, always practicing the gift of Dharma – although broadly teaching and transforming others, without self-aggrandizement; third, in order to ornamentally purify the buddha-land, planting wholesome roots – although this is for the sake of dedication, without exalting oneself; fourth, in order to teach and transform sentient beings, although never appearing weary or reluctant with regard to the endless birth and death, without self-exaltation; fifth, although dwelling in shame and modesty, without clinging to them.
Subhūti, when the Great Bodhisattva dwells in the third stage of Luminous Ground, one should always abide in these five dharmas.
Furthermore, Subhūti, when the Great Bodhisattva dwells in the fourth stage of Radiant Wisdom, one must dwell in ten dharmas, always practicing without abandoning. What are the ten? First, in all secluded places, always not departing; second, always showing few desires; third, joyfully knowing contentment; fourth, always not abandoning the virtues of ascetic practices; fifth, never once abandoning the training rules; sixth, with respect to sensual pleasures, giving rise to the utmost weariness and departure; seventh, always delighting in giving rise to a tranquil mind; eighth, abandoning all possessions; ninth, the mind not being sluggish or sunken; tenth, with respect to all possessions, having no longing or attachment to anything.
Subhūti, when the Great Bodhisattva dwells in the fourth stage of Radiant Wisdom, one should abide in these ten dharmas, always practicing without abandoning.
– o0o –
End Of Volume 53