MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 4
Chapter 11: ILLUSORY LEARNING
Venerable Subhūti said:
“World-Honored One! If someone asks: ‘Does a person who, like an illusion, studies Prajñāpāramitā up to the Perfection of Giving, and a person who, like an illusion, studies the four Foundations of Mindfulness up to the eighteen Unshared Dharmas, attain All-Knowledge?’ How should I answer?”
The Buddha said:
“Subhūti, I ask you in return; answer according to what you think. Subhūti, is form different from illusion? Are feeling, perception, formations, consciousness and illusion different?”
“World-Honored One, they are not different.”
“Subhūti, from the eye up to the mind, from forms up to dharmas, from the eye-consciousness realm up to the mind-consciousness realm, and illusion—are they different?”
“World-Honored One, they are not different.”
“Subhūti, are the six Perfections, the four Foundations of Mindfulness up to the eighteen Unshared Dharmas, and illusion different?”
“World-Honored One, they are not different.”
“Subhūti, are Unsurpassed Complete Perfect Enlightenment and illusion different?”
“World-Honored One, they are not different. Why? Because form is not different from illusion, illusion is not different from form; form itself is illusion, and illusion itself is form. Likewise, Unsurpassed Complete Perfect Enlightenment is not different from illusion, illusion is not different from Unsurpassed Complete Perfect Enlightenment; Unsurpassed Complete Perfect Enlightenment itself is illusion, and illusion itself is Unsurpassed Complete Perfect Enlightenment.”
“Subhūti, does illusion have defilement or purity?”
“World-Honored One, no.”
“Subhūti, does illusion have arising or ceasing?”
“World-Honored One, no.”
“Subhūti, if illusion neither arises nor ceases, can this illusion study Prajñāpāramitā and attain All-Knowledge?”
“World-Honored One, no.”
“Subhūti, are the five aggregates, merely existing by designation, the Bodhisattva?”
“World-Honored One, yes.”
“Subhūti, do the five aggregates, merely existing by designation, have arising, ceasing, defilement, or purity?”
“World-Honored One, no.”
“Subhūti, if all dharmas are merely names, not body, speech, or mind; not bodily action, verbal action, or mental action; neither arising nor ceasing, neither defiled nor pure—can they study Prajñāpāramitā and attain All-Knowledge?”
“World-Honored One, no.”
“Subhūti, if a Great Bodhisattva can study Prajñāpāramitā in this way, they will attain All-Knowledge. Why? Because all of these are not truly existent.”
“World-Honored One! The Great Bodhisattva should study Prajñāpāramitā in this way in order to become a Buddha, because they are not truly existent.”
Subhūti said to the Buddha:
“World-Honored One! The Great Bodhisattva studies Prajñāpāramitā in this way to attain Unsurpassed Complete Perfect Enlightenment, like an illusory person. Why? It should be understood that the five aggregates are exactly the illusory person, and the illusory person is exactly the five aggregates.”
“Subhūti, do the five aggregates study Prajñāpāramitā and attain All-Knowledge?”
“World-Honored One, no. Because the nature of these five aggregates is not truly existent. The nature of being not truly existent is also not truly existent.”
“Subhūti, the five aggregates are like dreams, like mirages, like echoes, like sun-dogs, like transformations—do they study Prajñāpāramitā and attain All-Knowledge?”
“World-Honored One, no. Because the nature of dreams up to the nature of transformations is not truly existent; the nature of being not truly existent is also not truly existent. The six sense faculties are the same. The five aggregates are the six faculties, and the six faculties are the five aggregates. Because these dharmas are all empty of inner existence, up to empty of the existence of non-existence, they are not truly existent.”
“World-Honored One! When newly initiated Bodhisattvas hear about Prajñāpāramitā, do they become frightened or hesitant?”
“Subhūti, a newly initiated Bodhisattva, with regard to Prajñāpāramitā, if they lack skillful means and also do not encounter a good spiritual friend, may sometimes become frightened and sometimes hesitant.”
“World-Honored One! What are the skillful means by which a Bodhisattva practices and is able not to become frightened or hesitant toward Prajñāpāramitā?”
“Subhūti, there is a Bodhisattva who practices Prajñāpāramitā in accordance with the mind of All-Knowledge, contemplating that the characteristic of impermanence of the five aggregates is also not truly existent. This is called having skillful means.
Contemplating that the characteristics of suffering and non-self of the five aggregates are also not truly existent—this is called having skillful means.
Contemplating that the characteristics of emptiness, signlessness, and wishlessness of the five aggregates are also not truly existent—this is called having skillful means.
Contemplating that the characteristics of detachment and tranquility of the five aggregates are also not truly existent—this is called a Great Bodhisattva practicing Prajñāpāramitā with skillful means.”
“Subhūti, the Great Bodhisattva practicing Prajñāpāramitā contemplates that the characteristic of impermanence of the five aggregates is also not truly existent; contemplates that the characteristics of suffering, non-self, signlessness, wishlessness, detachment, and tranquility of the five aggregates are also not truly existent. At that time, the Great Bodhisattva thinks:
‘I should explain to all sentient beings that the characteristic of impermanence is also not truly existent, and that the characteristics of suffering, non-self, up to tranquility, are also not truly existent.’
This is called the Perfection of Giving of the Great Bodhisattva.”
“Furthermore, Subhūti, the Great Bodhisattva does not use the mind of a Śrāvaka or Pratyekabuddha to contemplate the five aggregates—the impermanence of which is also not truly existent—up to not using the mind of a Śrāvaka or Pratyekabuddha to contemplate the tranquility of the five aggregates, which is also not truly existent. This is called the Perfection of Moral Discipline of the Great Bodhisattva.”
“Furthermore, Subhūti, the Great Bodhisattva practicing Prajñāpāramitā accepts and rejoices in the characteristics of impermanence of all dharmas, up to the characteristics of tranquility, which are also not truly existent. This is called the Perfection of Patience of the Great Bodhisattva.”
Again, Subhūti! When a Great Bodhisattva practices Prajñā-pāramitā in accordance with the mind of Omniscient Wisdom, he contemplates that the marks of impermanence, up to the mark of tranquility, of the five aggregates are also not truly existent; he does not abandon them, nor does he cease or rest. This is called the Vigor Perfection of the Great Bodhisattva.
Again, Subhūti! When a Great Bodhisattva practices Prajñā-pāramitā, he thinks: It is not because there is no form that form is emptiness; form itself is emptiness, and emptiness itself is form. Feeling, perception, formations, consciousness, up to the consciousness-element, are also the same. It is not because there is no consciousness-element that the consciousness-element is empty; the consciousness-element itself is emptiness, and emptiness itself is the consciousness-element. The Four Foundations of Mindfulness up to the Eighteen Unshared Dharmas are also the same. It is not because there are no Unshared Dharmas that the Unshared Dharmas are empty; rather, the Unshared Dharmas themselves are emptiness, and emptiness itself is the Unshared Dharmas. A Great Bodhisattva who practices Prajñā-pāramitā in this way has no fear and no timidity.
Venerable Subhūti said:
World-Honored One! How does a Great Bodhisattva, being protected by a Good Spiritual Friend, not become afraid or timid?
The Buddha taught:
Subhūti! There are Good Spiritual Friends who explain form, up to the consciousness-element, impermanence, suffering, non-self, up to tranquility, and all are not truly existent; they preserve this wholesome root and do not turn toward the path of the Śrāvaka or the path of the Pratyekabuddha, but only turn toward Omniscient Wisdom. This is called the Good Spiritual Friend of a Great Bodhisattva.
Subhūti! There are Good Spiritual Friends who explain that cultivating the Four Foundations of Mindfulness up to cultivating the Eighteen Unshared Dharmas is also not truly existent, preserving this wholesome root, not turning toward the paths of Śrāvakas and Pratyekabuddhas, but only toward Omniscient Wisdom. This is called the Good Spiritual Friend of a Great Bodhisattva.
Venerable Subhūti said to the Buddha:
World-Honored One! How is it that a Bodhisattva, because he lacks skillful means and follows an evil spiritual friend, becomes afraid and timid when hearing Prajñā-pāramitā?
The Buddha taught:
Subhūti! A Bodhisattva, separating from the mind of Omniscient Wisdom, practices Prajñā-pāramitā and obtains and remembers this Prajñā-pāramitā; he also obtains and remembers the Meditation Perfection, the Vigor Perfection, the Patience Perfection, and the Giving Perfection.
A Bodhisattva, separating from the mind of Omniscient Wisdom, contemplates the five aggregates, the twelve sense bases, the eighteen elements, inner emptiness up to emptiness of the nonexistent and existent dharmas; regarding those emptiness teachings, he has remembrance and attainment.
A Bodhisattva, separating from the mind of Omniscient Wisdom, cultivates the Four Foundations of Mindfulness up to cultivating the Eighteen Unshared Dharmas, and he also remembers and attains them.
The above is because of lacking skillful means, and therefore he becomes afraid and timid when hearing Prajñā-pāramitā.
Subhūti! There are evil spiritual friends who tell a Bodhisattva to abandon the six Pāramitās, or who do not explain the activities of Māra, do not explain Māra’s offenses, and do not say that the evil Māra appears in the form of a Buddha and comes to tell the Bodhisattva to abandon the six Pāramitās, saying: “Good son, why do you need to cultivate the six Pāramitās?” Subhūti! You should know that this is an evil spiritual friend of a Bodhisattva.
There are also evil Māras who appear in the form of a Buddha and come to a Bodhisattva, teaching scriptural teachings according to the Śrāvaka teachings, whether prose passages or discussions. Since they do not explain to the Bodhisattva the matters of Māra and Māra’s offenses, know that this is an evil spiritual friend of a Bodhisattva.
They also do not explain to the Bodhisattva the matters of Māra and Māra’s offenses. The evil Māra appears in the form of a Buddha and comes to tell the Bodhisattva: “Good son, you do not have the true Bodhisattva mind; you are not an irreversible one, and you also cannot attain Anuttara-samyak-saṃbodhi.” Subhūti, know that this is an evil spiritual friend of a Bodhisattva.
They also neither explain nor teach about the matters of Māra and Māra’s offenses. The evil Māra appears in the form of a Buddha and comes to tell the Bodhisattva: “Form is empty, up to the Unshared Dharmas are empty; Prajñā-pāramitā is empty, up to the Giving Perfection is empty. Then why do you seek the unsurpassed right and perfect enlightenment?” Subhūti! Know that this is an evil spiritual friend of a Bodhisattva.
They also neither explain nor teach about the matters of Māra and Māra’s offenses. The evil Māra appears in the form of a Pratyekabuddha and comes to tell the Bodhisattva: “The ten directions are all empty; within them there are no Buddhas, Bodhisattvas, or Śrāvakas.”
Subhūti! Know that this is an evil spiritual friend of a Bodhisattva.
They also neither explain nor teach about the matters of Māra and Māra’s offenses. The evil Māra appears in the form of a Dharma teacher (Upādhyāya and Ācārya) and comes to tell the Bodhisattva to abandon Omniscient Wisdom, abandon the Bodhisattva path, abandon the Four Foundations of Mindfulness up to the Eighteen Unshared Dharmas, and tell the Bodhisattva to enter emptiness, signlessness, and wishlessness to realize the fruit of the Śrāvaka; why would he need unsurpassed right and perfect enlightenment?
Subhūti! Know that this is an evil spiritual friend of a Bodhisattva.
They also neither explain nor teach about the matters of Māra and Māra’s offenses. The evil Māra appears in the form of parents and comes to tell the Bodhisattva to diligently seek realization of the fruit of Stream-entry up to the fruit of Arhatship; why would he need to seek unsurpassed right and perfect enlightenment? If he seeks unsurpassed right and perfect enlightenment, he will have to undergo birth and death for infinite, countless kalpas and suffer the pain of having his hands and feet cut off.
Subhūti! Know that this is an evil spiritual friend of a Bodhisattva.
There are spiritual friends who neither explain nor teach about the matters of Māra and Māra’s offenses. The evil Māra appears in the form of a monk and comes to tell the Bodhisattva: “The eye is a conditioned phenomenon of impermanence that can be attained, up to the mind is a conditioned phenomenon of impermanence that can be attained; the eye is suffering, the eye is non-self, emptiness, signlessness, wishlessness, and tranquility are all attainable phenomena, and the mind is the same.” They use phenomena that can be attained to explain the Four Foundations of Mindfulness, up to using phenomena with something to be attained to explain the Eighteen Unshared Dharmas.
Subhūti! Know that this is an evil spiritual friend of a Bodhisattva. Having recognized this, one should distance oneself from such evil spiritual friends.
Chapter 12: THE MEANING OF THE PHRASES
Venerable Subhūti said to the Buddha:
Venerable World-Honored One! What is the meaning of the phrase “Bodhisattva”? The Buddha taught:
“Subhūti, the meaning of the phrase is not the meaning of ‘Bodhisattva.’
Why? Because Anuttara-samyak-saṃbodhi has no place of meaning and also no self; therefore, the meaning of the phrase is not the meaning of ‘Bodhisattva.’ It is like a bird flying through empty space, leaving no trace; the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
It is like things seen in a dream that do not truly exist; the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
It is like magic, mirages, illusions, echoes, and transformations, all of which have no true meaning; the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
It is like suchness, the nature of phenomena, the characteristics of phenomena, the flavor of phenomena, and ultimate reality, which have no meaning; the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
It is like the form, feeling, perception, formations, and consciousness of a magically created person, which have no meaning. When a Great Bodhisattva practices the Perfection of Wisdom, the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
It is like the six faculties, the six objects, and the six consciousnesses of a magically created person, which have no meaning; it is like the feelings arising dependent on eye-contact as a condition, up to the feelings arising dependent on mind-contact as a condition, of a magically created person, which have no meaning. The meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as when a magically created person practices inner emptiness up to the emptiness of the non-existent and existent dharmas, there is no meaning, so too the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as when a magically created person practices the four foundations of mindfulness up to the Unshared Dharmas of a Buddha, there is no meaning, so too the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as the Tathāgata, Worthy of Offerings, Perfectly Awakened One, has no meaning with regard to form, feeling, perception, formations, and consciousness, because those five aggregates do not exist, so too the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as for the Buddha, from the eye up to the mind, from forms up to dharmas, from eye-contact up to mind-contact, and the feelings arising from causes and conditions, there is no abiding place, so too when a Great Bodhisattva practices the Perfection of Wisdom, the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as for the Buddha, inner emptiness up to the emptiness of the non-existent and existent dharmas, the four foundations of mindfulness up to the eighteen Unshared Dharmas, all have no abiding place, so too the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as within the nature of conditioned phenomena there is emptiness, and within the nature of unconditioned phenomena there is the meaning of non-emptiness; within the nature of unconditioned phenomena there is emptiness, and within the nature of conditioned phenomena there is the meaning of non-emptiness; when a Great Bodhisattva practices the Perfection of Wisdom, the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as non-arising and non-ceasing have no abiding place; just as non-making, non-originating, non-attaining, non-defilement, and non-purity all have no abiding place, so too the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.”
Venerable Subhūti said to the Buddha:
“Venerable World-Honored One! What dharmas are non-arising and non-ceasing, and therefore have no abiding place? What dharmas are non-made, non-originating, non-attained, non-defiled, and non-pure, and therefore have no abiding place?”
The Buddha told Subhūti:
“Subhūti, because the five aggregates, the twelve sense bases, and the eighteen elements are all without arising or ceasing, up to being without defilement and purity, they have no abiding place. Because the four foundations of mindfulness up to the eighteen Unshared Dharmas are all without arising or ceasing, up to being without defilement and purity, they have no abiding place.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Subhūti, just as the four foundations of mindfulness up to the eighteen Unshared Dharmas are completely pure, ultimately not truly existent, so too when a Great Bodhisattva practices the Perfection of Wisdom, the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as within purity, the self up to understanding, knowledge, and cognition are not truly existent, because the self up to cognition are not truly existent, so too the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Subhūti, it is like when the sun rises and there is no darkness; when a Great Bodhisattva practices the Perfection of Wisdom, the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as during the period of the kalpa of destruction by fire, when nothing remains, so too when a Great Bodhisattva practices the Perfection of Wisdom, the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as within the Buddha’s precepts there is no violation of precepts, so too when a Great Bodhisattva practices the Perfection of Wisdom, the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as within the Buddha’s concentration there is no distracted mind, within the Buddha’s wisdom there is no ignorance, within the Buddha’s liberation there is no non-liberation, and within the Buddha’s liberated knowledge and vision there is no lack of liberated knowledge and vision, so too when a Great Bodhisattva practices the Perfection of Wisdom, the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.
Just as in the Buddha’s light, the light of the moon and the light of the sun do not appear; just as in the Buddha’s light, the lights of the gods of the Desire Realm and the Form Realm do not appear, so too when a Great Bodhisattva practices the Perfection of Wisdom, the meaning of ‘Bodhisattva’ does not truly exist, and it is likewise.”
Why? Because Supreme Perfect Enlightenment, together with Bodhisattvas and the meaning of Bodhisattva, all these dharmas neither combine nor separate, have no color, no form, no opposition, are of one characteristic, namely the characteristic of no characteristic.
O Subhūti! The unobstructed characteristic within all these dharmas, the Great Bodhisattva should learn and should also know.
Subhūti said to the Buddha:
World-Honored One! What are all dharmas? What is the unobstructed characteristic that, within all dharmas, one should learn and know?
The Buddha taught:
O Subhūti! All dharmas are wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, worldly dharmas, transcendent dharmas, defiled dharmas, undefiled dharmas, conditioned dharmas, unconditioned dharmas, common dharmas, and uncommon dharmas. These are called all dharmas. Regarding the unobstructed characteristic of all these dharmas, the Great Bodhisattva should learn and should know.
Subhūti said to the Buddha:
World-Honored One! What are worldly wholesome dharmas up to what are uncommon dharmas?
The Buddha taught:
O Subhūti! Worldly wholesome dharmas are filial respect toward parents, making offerings to Śramaṇas and Brāhmaṇas, honoring and serving elders and those worthy of respect, the field of merit through giving, the field of merit through maintaining precepts, the field of merit through cultivating meditation, the field of merit through encouraging and guiding others, skillful means for producing merit and virtue, the ten wholesome worldly actions, contemplation of the impure characteristics: the blue-green characteristic, the swollen characteristic, the blood characteristic, the cracked characteristic, the decaying and putrefying characteristic, the characteristic of being eaten by maggots, the disintegrating characteristic, the white-bone characteristic, the burned characteristic; the four meditations, the four immeasurable minds, the four formless absorptions, recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of generosity, recollection of heavenly beings, recollection of goodness, mindfulness of breathing, mindfulness of the body, and mindfulness of death. These are called worldly wholesome dharmas.
O Subhūti! What are unwholesome dharmas? Killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, frivolous speech, greed, causing harm, wrong views—these ten unwholesome actions are called unwholesome dharmas.
O Subhūti! What are determinate dharmas? Wholesome dharmas or unwholesome dharmas are called determinate dharmas.
O Subhūti! What are indeterminate dharmas? Indeterminate bodily karma, indeterminate verbal karma, indeterminate mental karma, the four great elements that are indeterminate, the five aggregates, the twelve sense bases, the eighteen elements that are indeterminate, and indeterminate karmic results—these are called indeterminate dharmas.
O Subhūti! What are worldly dharmas? The five aggregates, the twelve sense bases, the eighteen elements, the ten wholesome actions, the four meditations, the four immeasurable minds, and the four formless absorptions—these are called worldly dharmas.
O Subhūti! What are transcendent dharmas? The four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, the emptiness liberation door, the signless liberation door, the wishless liberation door, the faculty of not-yet-knowing-what-is-to-be-known, the faculty of knowing, the faculty of having already known, the samādhi with applied thought and examination, the samādhi without applied thought but with examination, the samādhi without applied thought and without examination, the eight liberations, from inner emptiness up to emptiness of what is neither existent nor nonexistent, the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen uncommon dharmas, and omniscient wisdom—these are called transcendent dharmas.
O Subhūti! What are defiled dharmas? The five aggregates, the twelve sense bases, the eighteen elements, the six kinds, the six contacts, the six feelings, the four meditations, the four immeasurable minds, and the four formless absorptions—these are called defiled dharmas.
O Subhūti! What are undefiled dharmas? The four foundations of mindfulness up to the uncommon dharmas and all-kinds wisdom—these are called undefiled dharmas.
O Subhūti! What are conditioned dharmas? If they are dharmas that have arising, abiding, and ceasing; the Desire Realm, the Form Realm, the Formless Realm; the five aggregates up to all feelings arising dependent upon mental contact as their condition; the four foundations of mindfulness up to the uncommon dharmas and all-knowing wisdom—these are called conditioned.
O Subhūti! What are unconditioned dharmas? If they are dharmas without arising, without abiding, and without ceasing; freedom from greed, hatred, and delusion; suchness, dharma-nature, dharma-characteristic, dharma-taste, and ultimate reality—these are called unconditioned dharmas.
O Subhūti! What are common dharmas? The four meditations, the four immeasurable minds, and the four formless absorptions—these are called common dharmas.
O Subhūti! What are uncommon dharmas? The four foundations of mindfulness up to the eighteen uncommon dharmas—these are called uncommon dharmas.
O Subhūti! Regarding the emptiness of the self-characteristic of dharmas, the Great Bodhisattva should not cling to them, because they are unmoving. The Great Bodhisattva should also know that all dharmas do not have two characteristics, because they are unmoving.
This is called the meaning of Bodhisattva.
Chapter 13: THE DIAMOND
The Venerable Subhūti said to the Buddha:
Venerable World-Honored One! What is called the Determined Assembly, in which this Great Bodhisattva is the foremost among them?
The Buddha taught:
Subhuti, regarding the Determined Assembly, it consists of those of the Nature-Ground, the Eight-Person Stage, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas who have newly generated the mind, and up to Bodhisattvas abiding in the irreversible stage. Subhuti, when a Great Bodhisattva generates a great mind that is indestructible like a vajra, then he will be the foremost leader in the Determined Assembly.
Subhuti said to the Buddha:
World-Honored One! How does a Great Bodhisattva generate the mind that is called the great mind like a vajra, indestructible?
The Buddha taught:
Subhuti, a Great Bodhisattva gives rise to this thought:
“In the immeasurable lifetimes of birth and death, I will adorn myself through vast great vows. I will abandon all possessions. Toward all sentient beings, I will have an equal mind. I will use the Three Vehicles to liberate all sentient beings, causing them to enter into Unremaindered Nirvana. After I have liberated all sentient beings, until there is not even a single person who enters Nirvana, I must clearly understand the unborn nature of all dharmas. I will only use the mind of Omniscient Wisdom to practice the six Paramitas. I must learn the wisdom that completely penetrates all dharmas. I must completely penetrate the one-characteristic wisdom-gate of all dharmas. I must completely penetrate up to the immeasurable characteristic wisdom-gates.”
This is called a Great Bodhisattva giving rise to the great mind that is indestructible like a vajra. Abiding in this great mind, the Great Bodhisattva is the foremost leader in the Determined Assembly, because this Dharma function is without anything to be attained.
Furthermore, Subhuti, a Great Bodhisattva gives rise to this thought:
“I will take the place of all sentient beings in the ten directions and endure their sufferings; whether they are beings in hell, beings among the animals, or beings among hungry ghosts, I will take their hardships upon myself. I will do this for each and every sentient being throughout immeasurable hundreds of thousands of billions of kalpas, until those sentient beings have entered Unremaindered Nirvana. After that, I myself will cultivate wholesome roots throughout immeasurable hundreds of thousands of billions of countless kalpas and attain Unsurpassed Right and Equal Enlightenment.”
This is the great mind like a vajra that is indestructible. Abiding in this great mind, the Great Bodhisattva is the foremost leader in the Determined Assembly.
Subhuti, the Great Bodhisattva again gives rise to a mind of great joy. From the moment of first generating the mind until attaining Unsurpassed Right and Equal Enlightenment, this Great Bodhisattva does not give rise to thoughts of greed, anger, ignorance, or arrogance, nor does he give rise to the mind of a Hearer or the mind of a Pratyekabuddha.
This is the mind of great joy. Abiding in this mind of great joy, the Great Bodhisattva is the foremost leader in the Determined Assembly. The Great Bodhisattva also does not recollect having this mind of great joy.
Subhuti, the Great Bodhisattva must again give rise to the unmoving mind, which is the mind that constantly recollects Omniscient Wisdom, and also does not recollect that he possesses this unmoving mind.
Subhuti, the Great Bodhisattva must again give rise to the mind that benefits and brings peace and happiness to all sentient beings, which means rescuing all sentient beings and not abandoning any sentient being, and also not recollecting that he possesses this mind of benefiting and bringing peace and happiness.
Therefore, the Great Bodhisattva who practices Prajñaparamita becomes the foremost leader in the Determined Assembly.
Furthermore, Subhuti, the Great Bodhisattva must give rise to the desire for Dharma, joy in Dharma, and delight in Dharma. What Dharma is this? It is the true characteristic of all dharmas. Believing in and accepting this Dharma is called the desire for Dharma and joy in Dharma; constantly cultivating and practicing this Dharma is called delight in Dharma.
Therefore, the Great Bodhisattva who practices Prajñaparamita will become the foremost leader in the Determined Assembly, because this Dharma function cannot be attained.
Subhuti, while practicing Prajñaparamita, when a Great Bodhisattva abides in emptiness within, up to emptiness of what is neither Dharma nor non-Dharma, then he will become the foremost leader in the Determined Assembly, because this Dharma function cannot be attained.
Furthermore, Subhuti, while practicing Prajñaparamita, when a Great Bodhisattva abides in the Four Foundations of Mindfulness up to the Eighteen Unshared Dharmas, he can become the foremost leader in the Determined Assembly, because this Dharma function cannot be attained.
Furthermore, Subhuti, while practicing Prajñaparamita, when a Great Bodhisattva abides in the Vajra-like Samadhi, up to abiding in the Samadhi of Freedom from Attachment, like the sky that is undefiled, then he is the foremost leader in the Determined Assembly, because this Dharma function cannot be attained.
Subhuti, when a Great Bodhisattva abides in such dharmas, he can become the foremost leader in the Determined Assembly. For this reason, the Bodhisattva is called a Great Bodhisattva.
Chapter 14: ELIMINATING ALL VIEWS AND ATTACHMENTS
Venerable Shariputra said to the Buddha:
Venerable World-Honored One! I also wish to explain why a Bodhisattva is called a Great Bodhisattva.
The Buddha said to Śāriputra:
Please speak.
Venerable Śāriputra said: The views of self, the view of feeling, the view of life, the view of sentient beings, the view of birth, the view of nurturing, the view of the aggregates of beings, the view of persons, the view of creating, the view of causing creation, the view of arising, the view of causing arising, the view of receiving, the view of causing reception, the view of knowing, the view of cognition, the view of annihilation, the view of permanence, the view of existence, the view of nonexistence, the view of aggregates, the view of entrances, the view of elements, the view of truths, the view of causes and conditions, the view of the foundations of mindfulness, and all the way to the views of the Unshared Dharmas, the Buddha path, the accomplishment of sentient beings, the purification of Buddha lands, Buddhahood, and the turning of the Dharma wheel. Because a Bodhisattva teaches the Dharma to others in order to eliminate all these views, the Bodhisattva is called a Great Bodhisattva.
Subhūti asked:
Why is the view of form a false view? Why are the views of feeling, perception, formations, consciousness, and up to the view of turning the Dharma wheel false views?
Śāriputra said:
While practicing Prajñāpāramitā, because they lack skillful means, Bodhisattvas give rise to views regarding form, views regarding feeling, perception, formations, consciousness, and up to the turning of the Dharma wheel, because they grasp at the functioning of phenomena as something obtainable.
Here, the Great Bodhisattva practicing Prajñāpāramitā uses the power of skillful means to teach them the Dharma in order to eliminate false views, because the functioning of phenomena is not grasped as obtainable.
Subhūti said to the Buddha:
Venerable World-Honored One! I also wish to explain why a Bodhisattva is called a Great Bodhisattva.
The Buddha said to Subhūti:
Please speak.
Subhūti said:
The mind of unsurpassed, perfectly complete enlightenment, this incomparable mind, is not shared with the minds of Śrāvakas and Pratyekabuddhas. Why? Because this is the mind of all-knowing wisdom, which is undefiled and unbound. Yet one does not cling even to this undefiled and unbound mind of all-knowing wisdom. Therefore, a Bodhisattva is called a Great Bodhisattva.
Śāriputra asked:
What is the incomparable mind of a Great Bodhisattva that is not shared with the minds of Śrāvakas and Pratyekabuddhas?
Subhūti said:
From the time a Great Bodhisattva first generates the aspiration for enlightenment onward, they never see any phenomenon as having arising, having cessation, having defilement, having purity, having increase, or having decrease. If phenomena are already without arising, without cessation, without defilement, without purity, without increase, and without decrease, then within them there is no Śrāvaka mind, no Pratyekabuddha mind, no unsurpassed perfectly complete enlightenment mind, and no Buddha mind. This is called the incomparable mind of a Great Bodhisattva, not shared with the minds of Śrāvakas and Pratyekabuddhas.
Śāriputra said:
According to what Venerable Subhūti has said, one also does not cling to this undefiled and unbound mind of all-knowing wisdom.
Subhūti! Form is also not clung to; feeling, perception, formations, and consciousness are also not clung to. The four foundations of mindfulness up to the Unshared Dharmas are also not clung to. Why do you only say that this mind is not clung to?
Subhūti said:
Indeed, form up to the Unshared Dharmas are also not clung to.
Śāriputra:
The mind of ordinary beings is also undefiled and unbound, because its nature is empty. The minds of Śrāvakas, the minds of Pratyekabuddhas, and the minds of Buddhas are also undefiled and unbound, because their nature is empty.
Subhūti said:
That is correct.
Śāriputra said:
Form is also undefiled and unbound, because its nature is emptiness. Feeling, perception, formations, consciousness, and up to the feelings arising from mental contact as their condition are also undefiled and unbound, because their nature is emptiness. The four foundations of mindfulness up to the eighteen Unshared Dharmas are also undefiled and unbound, because their nature is emptiness.
Subhūti said:
Yes, just as Venerable Śāriputra has said, the mind of ordinary beings up to the Unshared Dharmas are also undefiled and unbound, because their nature is emptiness.
Śāriputra said:
As Venerable Subhūti has said, because the mind is empty, one does not cling to the mind.
Subhūti! Because form is empty, one does not cling to form. Because feeling, perception, formations, consciousness, and up to feelings arising from mental contact are empty, one does not cling to feeling, perception, formations, consciousness, and up to feelings arising from mental contact. Because the four foundations of mindfulness are empty up to the Unshared Dharmas are empty, one does not cling to the four foundations of mindfulness and does not cling to the Unshared Dharmas.
Subhūti said:
Yes, because form is empty, one does not cling to form. And because the Unshared Dharmas are empty, one does not cling to the Unshared Dharmas.
When a Great Bodhisattva practices Prajñāpāramitā, using the mind of unsurpassed perfectly complete enlightenment, the incomparable mind not shared with the minds of Śrāvakas and Pratyekabuddhas, they do not even think of having this incomparable mind, nor do they cling to this incomparable mind, because the functioning of all phenomena is unreal. Therefore, the Great Bodhisattva is called a Great Bodhisattva.
Chapter 15: PURNA
At that time, Pūrṇa Maitrāyaṇīputra said to the Buddha:
O Venerable World-Honored One! I also wish to explain why a Bodhisattva is called a Great Bodhisattva.
The Buddha said to Pūrṇa:
“Please speak.”
Pūrṇa said:
“This Bodhisattva is adorned with vast great vows; this Bodhisattva turns toward the Great Vehicle; this Bodhisattva abides in the Great Vehicle. Therefore, this Bodhisattva is called a Great Bodhisattva.”
Śāriputra asked:
“What is meant by being adorned with vast great vows?”
Pūrṇa said:
“A Great Bodhisattva does not abide in the Perfection of Giving, nor practice the Perfection of Giving, for the sake of only a certain number of beings. Rather, the Great Bodhisattva abides in the Perfection of Giving and practices the Perfection of Giving for the sake of all sentient beings.
Just as with the Perfection of Giving, so it is also with the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā. It is not for the sake of a certain number of beings, but for the sake of all sentient beings, that the Great Bodhisattva abides in the Perfection of Prajñā and practices the Perfection of Prajñā.
A Great Bodhisattva is adorned with vast great vows and does not limit them to a certain group of sentient beings. The Bodhisattva does not think: ‘I will liberate these people but not those others.’ Nor does the Bodhisattva think: ‘I will help these people attain Unsurpassed Complete and Perfect Enlightenment, but not those others.’ The Great Bodhisattva is adorned with vast great vows for the sake of all sentient beings.
The Great Bodhisattva further thinks:
‘I myself will fully perfect the Perfection of Giving up to the Perfection of Prajñā, and I will also help all sentient beings practice the six Perfections.’
Furthermore, Śāriputra, when practicing the Perfection of Giving, whatever the Great Bodhisattva gives is entirely in accordance with the mind of Omniscience, and together with all sentient beings turns toward Unsurpassed Complete and Perfect Enlightenment. This is called the Perfection of Giving adorned with vast great vows while practicing the Perfection of Giving.
While practicing the Perfection of Giving, the Great Bodhisattva gives in accordance with the mind of Omniscience and does not turn toward the fruits of the Śrāvaka or Pratyekabuddha. This is called the Perfection of Precepts adorned with vast great vows while practicing the Perfection of Giving.
While practicing the Perfection of Giving, the Great Bodhisattva gives in accordance with the mind of Omniscience and reverently believes in and delights in this Dharma of giving. This is called the Perfection of Patience adorned with vast great vows while practicing the Perfection of Giving.
While practicing the Perfection of Giving, the Great Bodhisattva gives in accordance with the mind of Omniscience and constantly diligently gives in this way without stopping. This is called the Perfection of Diligence adorned with vast great vows while practicing the Perfection of Giving.
While practicing the Perfection of Giving, the Great Bodhisattva gives in accordance with the mind of Omniscience, constantly maintains the mind, and does not allow the mind of a Śrāvaka or Pratyekabuddha to arise. This is called the Perfection of Meditation adorned with vast great vows while practicing the Perfection of Giving.
While practicing the Perfection of Giving, the Great Bodhisattva gives in accordance with the mind of Omniscience, contemplating all phenomena as illusory. The Bodhisattva does not see a giver, does not see an object given, and does not see a recipient. This is called the Perfection of Prajñā adorned with vast great vows when the Great Bodhisattva practices the Perfection of Giving.
The Great Bodhisattva, in accordance with the mind of Omniscience, does not cling to and does not attain any marks of the Perfections. One should know that this is the Great Bodhisattva adorned with vast great vows.
Furthermore, Śāriputra, while practicing the Perfection of Precepts, the Great Bodhisattva gives in accordance with the mind of Omniscience and, together with all sentient beings, turns toward Unsurpassed Complete and Perfect Enlightenment. This is called the Great Bodhisattva’s Perfection of Giving adorned with vast great vows while practicing the Perfection of Precepts.
While practicing the Perfection of Precepts, regarding these teachings, the Great Bodhisattva reverently believes in and delights in them. This is called the Perfection of Patience adorned with vast great vows while practicing the Perfection of Precepts.
While practicing the Perfection of Precepts, the Great Bodhisattva diligently cultivates without stopping. This is called the Perfection of Diligence adorned with vast great vows while practicing the Perfection of Precepts.
While practicing the Perfection of Precepts, the Great Bodhisattva does not accept the mind of a Śrāvaka or Pratyekabuddha. This is called the Perfection of Meditation adorned with vast great vows while practicing the Perfection of Precepts.
While practicing the Perfection of Precepts, the Great Bodhisattva contemplates all phenomena as illusory and does not even recollect that there are these precepts, because the functioning of phenomena is without anything to be grasped. This is called the Perfection of Prajñā adorned with vast great vows while practicing the Perfection of Precepts.
When a Great Bodhisattva practices the Perfection of Precepts, including the other five Perfections, it is therefore called being adorned with vast great vows.
Furthermore, Śāriputra, while practicing the Perfection of Patience, the Great Bodhisattva turns toward Unsurpassed Complete and Perfect Enlightenment together with all sentient beings. This is called the Perfection of Giving while practicing the Perfection of Patience.
While practicing the Perfection of Patience, the Great Bodhisattva accepts only the mind of Omniscience and does not accept the mind of a Śrāvaka or Pratyekabuddha. This is called the Perfection of Precepts while practicing the Perfection of Patience.
While practicing the Perfection of Patience, the Great Bodhisattva’s body and mind diligently advance without ceasing, in accordance with the mind of Omniscience. This is called the Perfection of Diligence while practicing the Perfection of Patience.
While practicing the Perfection of Patience, the Great Bodhisattva gathers the mind in one place, and even when experiencing suffering does not become scattered. This is called the Perfection of Meditation while practicing the Perfection of Patience.
While practicing the Perfection of Patience, the Great Bodhisattva, in accordance with the mind of Omniscience, contemplates that all phenomena are empty, that there is no creator and no experiencer. Even when insulted, stabbed, or cut by others, the Bodhisattva views it as illusory, like a dream. This is called the Perfection of Prajñā while practicing the Perfection of Patience.
When a Great Bodhisattva practices the Perfection of Patience, including all the other Perfections, it is therefore called being adorned with vast great vows.
Furthermore, Śāriputra, while practicing the Perfection of Diligence, the Great Bodhisattva gives in accordance with the mind of Omniscience and does not allow the body or mind to become lazy. This is called the Perfection of Giving while practicing the Perfection of Diligence.
While practicing the Perfection of Diligence, the Great Bodhisattva maintains pure and complete precepts from beginning to end. This is called the Perfection of Precepts while practicing the Perfection of Diligence.
While practicing the Perfection of Diligence, the Great Bodhisattva practices patience in accordance with the mind of Omniscience. This is called the Perfection of Patience while practicing the Perfection of Diligence.
While practicing the Pāramitā of Diligence, the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, gathers and concentrates the mind, abandoning desires and entering the various meditative absorptions. This is called the Pāramitā of Meditation while practicing the Pāramitā of Diligence.
While practicing the Pāramitā of Diligence, the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, does not cling to the characteristics of all phenomena, and does not cling even to this non-attachment to characteristics. This is called the Pāramitā of Prajñā while practicing the Pāramitā of Diligence.
When the Great Bodhisattva practices the Pāramitā of Diligence, encompassing the other Pāramitās, this is called being adorned with vast and great vows.
Furthermore, Śāriputra, while practicing the Pāramitā of Meditation, the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, gives charity while the mind remains steadfast in concentration without agitation. This is called the Pāramitā of Giving while practicing the Pāramitā of Meditation.
While practicing the Pāramitā of Meditation, the Great Bodhisattva, in accordance with Omniscient Wisdom, upholds the precepts; due to the power of meditation, all phenomena that violate the precepts cannot intrude. This is called the Pāramitā of Upholding Precepts while practicing the Pāramitā of Meditation.
While practicing the Pāramitā of Meditation, the Great Bodhisattva, in accordance with Omniscient Wisdom, through the power of the Samādhi of Loving-kindness and Compassion, endures all suffering and harm. This is called the Pāramitā of Patience while practicing the Pāramitā of Meditation.
While practicing the Pāramitā of Meditation, the Great Bodhisattva, in accordance with Omniscient Wisdom, does not crave or cling to meditation, but constantly seeks to advance from one meditation to another. This is called the Pāramitā of Vīrya while practicing the Pāramitā of Meditation.
While practicing the Pāramitā of Meditation, the Great Bodhisattva, in accordance with Omniscient Wisdom, does not rely on any phenomena and does not take rebirth according to meditation. This is called the Pāramitā of Prajñā while practicing the Pāramitā of Meditation.
When the Great Bodhisattva practices the Pāramitā of Meditation, encompassing all the other Pāramitās, this is called being adorned with vast and great vows.
Furthermore, Śāriputra, while practicing the Pāramitā of Prajñā, the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, gives charity without being stingy with possessions belonging to the body, and does not perceive the giver, the receiver, or the material given. This is called the Pāramitā of Giving while practicing the Pāramitā of Prajñā.
While practicing the Pāramitā of Prajñā, the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, does not perceive the two matters of upholding precepts and breaking precepts. This is called the Pāramitā of Upholding Precepts while practicing the Pāramitā of Prajñā.
While practicing the Pāramitā of Prajñā, the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, does not perceive the one who insults, the one who strikes, or the one who kills, nor does he perceive that he uses the teaching of emptiness to practice patience. This is called the Pāramitā of Patience while practicing the Pāramitā of Prajñā.
While practicing the Pāramitā of Prajñā, the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, contemplates that all phenomena are completely empty, and because of the mind of Great Compassion, diligently practices wholesome dharmas. This is called the Pāramitā of Diligence while practicing the Pāramitā of Prajñā.
While practicing the Pāramitā of Prajñā, the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, enters meditation and contemplates meditations as free from characteristics, with the characteristic of emptiness, the characteristic of signlessness, and the characteristic of wishlessness. This is called the Pāramitā of Meditation while practicing the Pāramitā of Prajñā.
When the Great Bodhisattva practices the Pāramitā of Prajñā, encompassing the other five Pāramitās, this is called being adorned with vast and great vows.
A Bodhisattva adorned with these vast and great vows is praised by the Buddhas of the ten directions, who joyfully proclaim his name among the great assembly, saying that in that land there is such a Great Bodhisattva, adorned with vast and great vows, who accomplishes the liberation of sentient beings and purifies the Buddha realm.
Śāriputra asked:
What is it for a Great Bodhisattva to turn toward the Great Vehicle?
Pūrṇa Maitrāyaṇīputra said:
While practicing the six Pāramitās, the Great Bodhisattva abandons sensual desire and evil, unwholesome dharmas; separated from desire, he enters the First Dhyāna, accompanied by joy and bliss, with thought and examination, and continues until, with purified mindfulness through equanimity, he enters the Fourth Dhyāna. Using the vast and non-dual immeasurable minds of Loving-kindness, Compassion, Joy, and Equanimity, he pervades one direction and then all ten directions of the world. When entering meditation and emerging from meditation, this Bodhisattva dedicates these meditations and immeasurable minds, together with all sentient beings, toward Omniscient Wisdom. This is called a Great Bodhisattva turning toward the Great Vehicle through the Pāramitā of Meditation.
This Bodhisattva abides in the immeasurable meditative mind, thinking: “I will attain Omniscient Knowledge; because I wish to completely eliminate the afflictions of all sentient beings, I will teach them the Dharma.” This is called the Pāramitā of Giving when the Great Bodhisattva practices the Pāramitā of Meditation.
If the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, cultivates the four Dhyānas and abides in the four Dhyānas, not accepting the paths of Śrāvakas or Pratyekabuddhas, this is called the Pāramitā of Upholding Precepts when the Great Bodhisattva practices the Pāramitā of Meditation.
If the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, enters the meditations and thinks: “I will teach the Dharma in order to eliminate the afflictions of all sentient beings,” accepting only the aspiration for Omniscient Wisdom, this is called the Pāramitā of Patience when the Great Bodhisattva practices the Pāramitā of Meditation.
If the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, enters the meditations, dedicates all roots of virtue toward Omniscient Wisdom, and diligently cultivates without ceasing, this is called the Pāramitā of Diligence when the Great Bodhisattva practices the Pāramitā of Meditation.
If the Great Bodhisattva, in accordance with the mind of Omniscient Wisdom, enters the four Dhyānas and contemplates the characteristics of impermanence, suffering, non-self, emptiness, signlessness, and wishlessness, dedicating them together with all sentient beings toward Omniscient Wisdom, this is called the Pāramitā of Prajñā when the Great Bodhisattva practices the Pāramitā of Meditation.
This is called a Great Bodhisattva turning toward the Great Vehicle.
Furthermore, Śāriputra, when a Great Bodhisattva turning toward the Great Vehicle practices the mind of Loving-kindness, he thinks: “I will cause all sentient beings to attain happiness.” Entering the mind of Compassion, he thinks: “I will rescue all sentient beings.” Entering the mind of Joy, he thinks: “I will liberate all sentient beings.” Entering the mind of Equanimity, he thinks: “I will cause all sentient beings to attain the exhaustion of outflows.” This is called the Pāramitā of Giving when the Great Bodhisattva practices the Four Immeasurable Minds.
A Great Bodhisattva practicing the four Immeasurable Minds, this Samadhi is directed only toward the wisdom of All-Knowing and does not turn toward the minds of the Hearers or Pratyekabuddhas. This is called the Perfection of Precepts when a Great Bodhisattva practices the four Immeasurable Minds.
A Great Bodhisattva practicing the four Immeasurable Minds does not covet the fruits of the Hearers or Pratyekabuddhas, but only accepts and delights in the wisdom of All-Knowing. This is called the Perfection of Patience when a Great Bodhisattva practices the four Immeasurable Minds.
A Great Bodhisattva, in accordance with the mind of All-Knowing Wisdom, practices the four Immeasurable Minds and only practices pure conduct. This is called the Perfection of Diligence when a Great Bodhisattva practices the four Immeasurable Minds.
A Great Bodhisattva, in accordance with the mind of All-Knowing Wisdom, enters the Samadhi of the Immeasurable Mind and also does not take birth according to the meditative mind of the Immeasurable. This is called the Skillful Means Prajna Perfection when a Great Bodhisattva practices the four Immeasurable Minds.
This is called a Great Bodhisattva turning toward the Great Vehicle.
Furthermore, Shariputra, a Great Bodhisattva, in accordance with the mind of All-Knowing Wisdom, cultivates the four Foundations of Mindfulness up to the eightfold Noble Path; in accordance with the mind of All-Knowing Wisdom, cultivates the three gates of liberation up to the eighteen exclusive qualities. This is called a Great Bodhisattva turning toward the Great Vehicle.
Furthermore, Shariputra, a Great Bodhisattva, regarding the wisdom of inner emptiness, uses the Dharma of non-attainment. Up to the wisdom of the emptiness of both the non-existent and existent Dharma, the Bodhisattva uses the Dharma of non-attainment. This is called a Great Bodhisattva turning toward the Great Vehicle.
Furthermore, Shariputra, a Great Bodhisattva, regarding all dharmas, possesses wisdom that is neither confused nor fixed. This is called a Great Bodhisattva turning toward the Great Vehicle.
Furthermore, Shariputra, the wisdom of a Great Bodhisattva is neither permanent nor impermanent, neither blissful nor painful, neither real nor false, neither self nor non-self. This is called a Great Bodhisattva turning toward the Great Vehicle, because it uses the Dharma of non-attainment.
Furthermore, Shariputra, the wisdom of a Great Bodhisattva does not go into the three times of past, present, and future, nor is it that the three times are not clearly known. This is called a Great Bodhisattva turning toward the Great Vehicle, because it uses the Dharma of non-attainment.
Furthermore, Shariputra, the wisdom of a Great Bodhisattva does not go into the three realms of the Desire Realm, the Form Realm, and the Formless Realm, nor is it that the three realms are not clearly known, because it uses the Dharma of non-attainment. This is called a Great Bodhisattva turning toward the Great Vehicle.
Furthermore, Shariputra, the wisdom of a Great Bodhisattva does not go into worldly dharmas, supramundane dharmas, conditioned dharmas, unconditioned dharmas, defiled dharmas, or undefiled dharmas, nor is it that all dharmas are not clearly known, because it uses the Dharma of non-attainment. This is called a Great Bodhisattva turning toward the Great Vehicle.
Chapter 16: RIDING THE GREAT VEHICLE
Shariputra asked:
What does it mean for a Great Bodhisattva to ride the Great Vehicle? Purna said:
When practicing Prajñā-pāramitā, the Great Bodhisattva relies on Dāna-pāramitā up to relying on Prajñā-pāramitā, yet does not see that there is Dāna, and does not see that there is Prajñā, nor does not see that there is a Bodhisattva, because the Dharma is without anything to be grasped. This is the Great Bodhisattva relying on the six pāramitās, also called sitting in the vehicle of the Great Vehicle.
Furthermore, Śāriputra, the Great Bodhisattva, with one-pointed mind in accordance with the wisdom of Omniscience, cultivates the four Foundations of Mindfulness up to cultivating the eighteen Uncommon Dharmas, because of the emptiness of all dharmas, they also cannot be grasped. This is called the Great Bodhisattva sitting in the vehicle of the Great Vehicle.
Furthermore, Śāriputra, the Great Bodhisattva thinks that a Bodhisattva exists only as a name, because sentient beings cannot be grasped. This is called the Great Bodhisattva sitting in the vehicle of the Great Vehicle.
The Great Bodhisattva further thinks that from form up to consciousness, from eye up to mind, from form up to dharmas, and from the eye element up to the mind-consciousness element, all exist only as names, because none can be grasped. He further thinks that the four Foundations of Mindfulness up to the Noble Eightfold Path, inner emptiness, the emptiness of what is without dharma and what has dharma, up to the eighteen Uncommon Dharmas, all exist only as names because they do not truly exist. He further thinks that suchness, the nature of dharmas, the essence of dharmas, the position of dharmas, and ultimate reality all exist only as designations because they do not truly exist. He further thinks that Unsurpassed Complete and Perfect Enlightenment and the Buddha exist only as names because they do not truly exist. This is called the Great Bodhisattva sitting in the vehicle of the Great Vehicle.
Furthermore, Śāriputra, from the moment of first generating the aspiration, the Great Bodhisattva possesses spiritual powers to accomplish sentient beings. Going from one buddha-land to another, the Great Bodhisattva makes offerings, shows respect, praises the Buddhas, and hears the Buddhas teach the Dharma of the Great Vehicle. This is called the Great Bodhisattva sitting in the vehicle of the Great Vehicle.
The Great Bodhisattva goes from one buddha-land to another to purify the buddha-lands and accomplish sentient beings, completely without any concept of buddha-lands and without thinking of sentient beings. This Bodhisattva abides in the non-dual Dharma, takes on a body for the sake of sentient beings, and according to the place and beings that should be liberated, manifests a body to teach the Dharma and transform sentient beings. Thus, up to All-knowing Wisdom, they still do not depart from the Great Vehicle. This is called the Great Bodhisattva sitting in the vehicle of the Great Vehicle.
By sitting in this vehicle of the Great Vehicle, the Great Bodhisattva attains All-knowing Wisdom and turns the Dharma wheel, which Śrāvakas, Pratyekabuddhas, gods, dragons, the eight classes of beings, and all people in the world cannot turn. At that time, all the Buddhas of the ten directions rejoice and proclaim the name in praise, saying that in that direction and in that buddha-land there is a Great Bodhisattva sitting in the vehicle of the Great Vehicle who has attained All-knowing Wisdom and turns the Dharma wheel.
This is called the Great Bodhisattva sitting in the vehicle of the Great Vehicle.