THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 349
Chapter 60: COMPRISING AND ELUCIDATING (1)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Giving also comprise and elucidate the Perfection of Pure Discipline?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva, while practicing giving, gives with a mind that does not grasp and is not stingy, distributes that gift equally among all sentient beings, dedicates it together toward the unsurpassed Enlightenment, and toward sentient beings abides in loving-kindness through bodily actions, abides in loving-kindness through verbal actions, and abides in loving-kindness through mental actions, then, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Giving who also comprises and elucidates the Perfection of Pure Discipline.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Giving also comprise and elucidate the Perfection of Patience?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva, while practicing giving, gives with a mind that does not grasp and is not stingy, distributes that gift equally among all sentient beings, dedicates it together toward the unsurpassed Enlightenment, and if any recipient, without cause, insults and humiliates the Bodhisattva, yet the Bodhisattva does not change toward them and does not give rise to anger or harmful thoughts, but only gives rise to a mind of compassion and loving concern, then, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Giving who also comprises and elucidates the Perfection of Patience.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Giving also comprise and elucidate the Perfection of Diligence?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva, while practicing giving, gives with a mind that does not grasp and is not stingy, distributes that gift equally among all sentient beings, dedicates it together toward the unsurpassed Enlightenment, and if any recipient, without cause, insults and humiliates the Bodhisattva, then at that time the Bodhisattva thinks: ‘Sentient beings who create such kinds of karma will certainly come to receive such kinds of karmic results. I should not now cling to this matter and abandon my own path of cultivation.’ Then the Bodhisattva further thinks: ‘I should toward them and other sentient beings increase even more the minds of equanimity and generosity, having nothing to be concerned about or attached to.’ Having thought in this way, the Bodhisattva gives rise to even greater determination, diligently practicing giving without interruption. Then, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Giving who also comprises and elucidates the Perfection of Diligence.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Giving also comprise and elucidate the Perfection of Meditative Absorption?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva, while practicing giving, gives with a mind that does not grasp and is not stingy, distributes that gift equally among all sentient beings, dedicates it together toward the unsurpassed Enlightenment, and at this time the Bodhisattva’s mind is not scattered, never again seeking wonderful objects of sensual desire, or the Desire Realm, Form Realm, or Formless Realm, nor again seeking to abide in the stages of Hearers or Solitary Realizers, but only distributes equally among all sentient beings and dedicates it together toward the unsurpassed Enlightenment; with such a mind continuously undistracted, then, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Giving who also comprises and elucidates the Perfection of Meditative Absorption.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Giving also comprise and elucidate the Perfection of Prajñā?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva, while practicing giving, gives with a mind that does not grasp and is not stingy, distributes that gift equally among all sentient beings, dedicates it together toward the unsurpassed Enlightenment, and at that time the Bodhisattva contemplates that the recipient, the giver, and the thing given are all like magical illusions, does not see that such giving toward sentient beings has benefit or harm, and reaches the wondrous emptiness of ultimate truth, then, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Giving who also comprises and elucidates the Perfection of Prajñā.”
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Pure Discipline comprise and elucidate the Perfection of Giving?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the Perfection of Pure Discipline, with body, speech, and mind fully possessing restraint and discipline, creating meritorious deeds; because of possessing restraint and discipline and creating virtuous merit, the Bodhisattva stays away from killing living beings, stays away from taking what is not given, stays away from sexual misconduct and improper conduct, stays away from false speech, harsh speech, divisive speech, and frivolous speech, and stays away from greed, anger, and wrong views. Such a Bodhisattva abiding in the Perfection of Pure Discipline does not seek the stages of Hearers or Solitary Realizers, but solely seeks the unsurpassed Enlightenment.
While still abiding in the Perfection of Pure Discipline, the Bodhisattva widely practices giving: according to what sentient beings need, giving food to those who need food, giving drink to those who need drink, giving vehicles to those who need vehicles, giving clothing to those who need clothing, giving incense to those who need incense, giving flower garlands to those who need flower garlands, giving jeweled necklaces to those who need jeweled necklaces, giving perfumes to those who need perfumes, giving bedding to those who need bedding, giving rooms and dwellings to those who need rooms and dwellings, giving lamps and lights to those who need lamps and lights, giving treasures to those who need treasures, giving utensils to those who need utensils; whatever their needs may be, all are supplied completely.
Furthermore, the roots of virtue from this giving are distributed equally among all sentient beings and dedicated together toward the unsurpassed Enlightenment, without seeking the stages of Hearers or Solitary Realizers. Subhūti, this is a Great Bodhisattva abiding in the Perfection of Pure Discipline who also comprises and elucidates the Perfection of Giving.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Pure Discipline comprise and elucidate the Perfection of Patience?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the Perfection of Pure Discipline, and if there are sentient beings who fight among themselves to the point that they cut off the Bodhisattva’s hands and feet and carry them away in different directions, at that time the Bodhisattva does not give rise to even a single thought of anger, but only thinks: ‘Now I have obtained a great and excellent benefit: sentient beings have cut off my hands and feet and carried them away as they wished. Through this, I have fully attained the Dharma of the Perfection of Patience. This body of mine is now impure and fragile; by abandoning it, I shall attain the firm, indestructible, pure vajra body of the Tathāgata.’ Then, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Pure Discipline who also comprises and elucidates the Perfection of Patience.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Pure Discipline comprise and elucidate the Perfection of Diligence?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the Perfection of Pure Discipline, the body and mind are always diligent and never lazy, wearing the great armor of loving-kindness, thinking: ‘All sentient beings are immersed in the great ocean of birth and death, filled with terrible and evil things, and are difficult to escape from. I shall wholeheartedly rescue and place them in the realm of the nectar-like, peaceful Nirvāṇa.’ Then, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Pure Discipline who also comprises and elucidates the Perfection of Diligence.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Pure Discipline comprise and elucidate the Perfection of Meditative Absorption?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the Perfection of Pure Discipline, although entering the First Dhyāna, or entering the Second, Third, or Fourth Dhyāna, or entering the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, the Sphere of Neither Perception nor Non-Perception, or entering the concentration of Cessation, yet does not fall into the stages of Hearers or Solitary Realizers, nor realize ultimate reality, because the Bodhisattva maintains the power of their own vows and thinks: ‘All sentient beings are immersed in the great ocean of birth and death, filled with terrible and evil things, and are difficult to escape from. Now I am manifesting the wondrous functions within the pure meditative absorption of the Perfection; therefore, I should use skillful means to rescue them and place them in the realm of eternal blissful Nirvāṇa.’ Then, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Pure Discipline who also comprises and elucidates the Perfection of Meditative Absorption.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Pure Discipline comprise and elucidate the Perfection of Prajñā?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the Perfection of Pure Discipline, does not see any dharma as either wholesome, unwholesome, or indeterminate; does not see any dharma as either conditioned by defilements or free from defilements; does not see any dharma as either bound to the world or beyond the world; does not see any dharma as either conditioned or unconditioned; does not see any dharma as either belonging to the enumerable or the innumerable; does not see any dharma as either falling into the characteristic of existence or the characteristic of emptiness, and also does not see any dharma as either existing or not existing.
The Bodhisattva only contemplates that all dharmas are not separate from suchness and the Dharma Realm, and transform accordingly. Because of the skillful means of this Perfection of Prajñā, the Bodhisattva does not fall into the stages of Hearers or Solitary Realizers, but solely seeks the unsurpassed Enlightenment. Then, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Pure Discipline who also comprises and elucidates the Perfection of Prajñā.”
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Patience comprise and elucidate the Perfection of Giving?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the perfection of Patience, from the time of first generating the aspiration for enlightenment until sitting upon the wondrous Bodhi seat, during that period, if there are sentient beings who, without cause, scold, despise, insult, or even cut off the various parts of the Great Bodhisattva’s body one by one, at that time the Bodhisattva completely does not give rise to even the slightest anger, but only thinks: These sentient beings are truly pitiable. They are disturbed in body and mind by the poisonous afflictions, and therefore they are not free, have no place of refuge, no one to rescue them, and are oppressed by poverty and hardship. I should give to them according to what they seek and desire, and should not have stinginess or regret.
Always thinking in this way: For all sentient beings who are in need of assistance, if they need food, I give them food; if they need drink, I give them drink; if they need vehicles, I give them vehicles; if they need clothing, I give them clothing; if they need incense and flowers, I give them incense and flowers; if they need bedding, I give them bedding; if they need houses, I give them houses; if they need lamps and lights, I give them lamps and lights; if they need gold, I give them gold; if they need silver, I give them silver; if they need maṇi jewels, I give them maṇi jewels; if they need pearls, I give them pearls; if they need vaidūrya, I give them vaidūrya; if they need mārakata, I give them mārakata; if they need conch shells, I give them conch shells; if they need jade, I give them jade; if they need coral, I give them coral; if they need stone treasures, I give them stone treasures; if they need diamonds, I give them diamonds; if they need indra-nīla gems, I give them indra-nīla gems; if they need other precious treasures, I give them other precious treasures; if they need medicine, I give them medicine; if they need grain and rice, I give them grain and rice; if they need utensils, I give them utensils. According to their needs, I provide them all completely.
Then I dedicate the wholesome roots of such giving equally to all sentient beings, together directing them toward the unsurpassed enlightenment, using non-attainment as the means. When dedicating to the fruition of Great Bodhi in this way, I remain free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts never arise, then, Subhūti, this is the Great Bodhisattva abiding in the perfection of Patience while also encompassing and bringing forth the perfection of Giving.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the perfection of Patience encompass and bring forth the perfection of Pure Discipline?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the perfection of Patience, from the time of first generating the aspiration for enlightenment until sitting upon the wondrous Bodhi seat, throughout that period, even for the sake of saving their own life, toward sentient beings they never kill living beings or harm any parts of their bodies. They also constantly refrain from stealing, sexual misconduct, and improper conduct toward them; they refrain from false speech, harsh speech, divisive speech, and frivolous speech; they refrain from greed, hatred, and wrong views.
When the Bodhisattva cultivates pure discipline in this way, they do not seek the levels of the Śrāvaka or Pratyekabuddha. Instead, they dedicate these wholesome roots to all sentient beings equally, together directing them toward unsurpassed enlightenment, using non-attainment as the means. When dedicating to the fruition of Great Bodhi in this way, they should be free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts never arise, then, Subhūti, this is the Great Bodhisattva abiding in the perfection of Patience while also encompassing and bringing forth the perfection of Pure Discipline.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the perfection of Patience encompass and bring forth the perfection of Diligent Effort?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abiding in the perfection of Patience gives rise to a courageous mind and practices even greater diligence, always reflecting:
‘If there is any sentient being who is outside one yojana, ten yojanas, one hundred yojanas, one thousand yojanas, or outside one hundred thousand yojanas; or outside one hundred million yojanas, ten hundred million yojanas, one thousand hundred million yojanas, one hundred thousand hundred million yojanas; or outside one million yojanas, ten million yojanas, one hundred million yojanas, one thousand million yojanas, one hundred thousand million yojanas, one hundred thousand hundred million million yojanas; or outside one world, ten worlds, one hundred worlds, one thousand worlds, one hundred thousand worlds; or outside one hundred million worlds, ten hundred million worlds, one thousand hundred million worlds, one hundred thousand hundred million worlds; or outside one million worlds, ten million worlds, one hundred million worlds, one thousand million worlds, one hundred thousand million worlds, one hundred thousand hundred million million worlds—if such a sentient being is one who should be taught and transformed, then I will certainly go there and use skillful means to teach and transform that being.
I will cause that sentient being to uphold either one training precept, or two, three, and so on until fully complete moral discipline; how much more so will I teach and transform them to attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, or the state of Pratyekabuddha; or cause them to abide in the unsurpassed enlightenment of all Buddhas. I would not become weary even then, much less when teaching and transforming immeasurable and boundless sentient beings so that they all attain worldly and transcendent benefit and happiness.’
Then the Bodhisattva dedicates the wholesome roots of such diligence equally to all sentient beings, together directing them toward unsurpassed enlightenment, using non-attainment as the means. When dedicating to the fruition of Great Bodhi in this way, they are free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts forever do not arise, then, Subhūti, this is the Great Bodhisattva abiding in the perfection of Patience while also encompassing and bringing forth the perfection of Diligent Effort.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the perfection of Patience encompass and bring forth the perfection of Meditative Concentration?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abiding in the perfection of Patience gathers the mind so that it is not disturbed, separates from sensual desires and evil, unwholesome dharmas, with thought and investigation, and with the joy and happiness born from separation, enters the First Dhyāna and fully abides therein. In this way, they enter and fully abide in the Second, Third, and Fourth Dhyānas; or enter and fully abide in the concentration of Infinite Space; or enter and fully abide in the concentrations of Infinite Consciousness, Nothingness, Neither Perception nor Non-Perception; or enter and fully abide in the Cessation Attainment.
Within these concentrations, whatever dharmas of mind and mental factors have arisen, and whatever wholesome roots are brought forth, all together are given equally to all sentient beings, and are dedicated toward unsurpassed enlightenment, using non-attainment as the means. When dedicating to the fruition of Great Bodhi in this way, they are free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts forever do not arise, and there is no attainment regarding the meditative absorptions and the factors of meditative absorption, then, Subhūti, this is the Great Bodhisattva abiding in the perfection of Patience while also encompassing and bringing forth the perfection of Meditative Concentration.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the perfection of Patience encompass and bring forth the perfection of Prajñā?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abiding in the perfection of Patience practices the perfection of Prajñā, at that time, although the Bodhisattva uses the aspects of separation, tranquility, inexhaustibility, and complete cessation to contemplate all dharmas, they never actualize or certify the nature of dharmas. They continue until they are able to sit upon the wondrous Bodhi seat and realize unsurpassed enlightenment.
After rising from that seat, they turn the wheel of the true Dharma, bringing benefit and happiness to sentient beings. They then dedicate the wholesome roots of such wondrous wisdom equally to all sentient beings, together directing them toward unsurpassed enlightenment, using non-attainment as the means. When dedicating to the fruition of Great Bodhi in this way, they should be free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts forever do not arise, then, Subhūti, this is how a Great Bodhisattva abiding in the perfection of Patience encompasses and brings forth the perfection of Prajñā—not by holding onto it, and not by abandoning it.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the perfection of Diligent Effort encompass and bring forth the perfection of Giving?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the perfection of Diligent Effort, their body and mind are always diligent and never lazy. They seek wholesome dharmas without weariness or discouragement, always reflecting:
‘I will definitely attain the object I seek, which is unsurpassed enlightenment; I cannot fail to attain it.’
That Great Bodhisattva constantly wishes to bring benefit and happiness to all sentient beings and always thinks:
‘If there is a sentient being outside one yojana, ten yojanas, one hundred yojanas, one thousand yojanas, or outside one hundred thousand yojanas; or outside one hundred million yojanas, ten hundred million yojanas, one thousand hundred million yojanas, one hundred thousand hundred million yojanas; or outside one million yojanas, ten million yojanas, one hundred million yojanas, one thousand million yojanas, one hundred thousand million yojanas, one hundred thousand hundred million million yojanas; or outside one world, ten worlds, one hundred worlds, one thousand worlds, one hundred thousand worlds; or outside one hundred million worlds, ten hundred million worlds, one thousand hundred million worlds, one hundred thousand hundred million worlds; or outside one million worlds, ten million worlds, one hundred million worlds, one thousand million worlds, one hundred thousand million worlds, one hundred thousand hundred million million worlds—if that sentient being is one worthy of being transformed, I will certainly go there and teach and transform them through skillful means.
If sentient beings abide in the Bodhisattva vehicle, I will cause them to abide in unsurpassed enlightenment. If sentient beings abide in the Śrāvaka vehicle, I will cause them to abide in the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship. If sentient beings abide in the Pratyekabuddha vehicle, I will cause them to abide in the fruit of Pratyekabuddhahood. As for other sentient beings, the World-Honored One will cause them to abide in the ten paths of wholesome action, and then use skillful means to guide and subdue them through the giving of wealth and the giving of true Dharma, making them prosperous.’
They then dedicate the wholesome roots of such giving, without seeking the levels of Śrāvakas or Pratyekabuddhas, but instead giving them equally to all sentient beings and dedicating them toward unsurpassed enlightenment, using non-attainment as the means. When dedicating to the fruition of Great Bodhi in this way, they should be free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts forever do not arise, then, Subhūti, this is the Great Bodhisattva abiding in the perfection of Diligent Effort while also encompassing and bringing forth the perfection of Giving.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the perfection of Diligent Effort encompass and bring forth the perfection of Pure Discipline?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abiding in the perfection of Diligent Effort, from the time of first generating the aspiration for enlightenment until sitting upon the wondrous Bodhi seat, personally refrains from killing living beings; also encourages others to refrain from killing living beings; does not act contrary to praising the Dharma of refraining from killing living beings; and rejoices in praising those who refrain from killing living beings.
They personally refrain from taking what is not given; encourage others to refrain from taking what is not given; do not act contrary to praising the Dharma of refraining from taking what is not given; and rejoice in praising those who refrain from taking what is not given.
They personally refrain from sexual misconduct and improper conduct; encourage others to refrain from sexual misconduct and improper conduct; do not act contrary to praising the Dharma of refraining from sexual misconduct and improper conduct; and rejoice in praising those who refrain from sexual misconduct and improper conduct.
They personally refrain from false speech; encourage others to refrain from false speech; do not act contrary to praising the Dharma of refraining from false speech; and rejoice in praising those who refrain from false speech.
They personally refrain from harsh speech; encourage others to refrain from harsh speech; do not act contrary to praising the Dharma of refraining from harsh speech; and rejoice in praising those who refrain from harsh speech.
They personally refrain from divisive speech; encourage others to refrain from divisive speech; do not act contrary to praising the Dharma of refraining from divisive speech; and rejoice in praising those who refrain from divisive speech.
They personally refrain from frivolous speech; encourage others to refrain from frivolous speech; do not act contrary to praising the Dharma of refraining from frivolous speech; and rejoice in praising those who refrain from frivolous speech.
They personally refrain from greed; encourage others to refrain from greed; do not act contrary to praising the Dharma of refraining from greed; and rejoice in praising those who refrain from greed.
They personally refrain from hatred; encourage others to refrain from hatred; do not act contrary to praising the Dharma of refraining from hatred; and rejoice in praising those who refrain from hatred.
They personally refrain from wrong views; encourage others to refrain from wrong views; do not act contrary to praising the Dharma of refraining from wrong views; and rejoice in praising those who refrain from wrong views.
That Great Bodhisattva, with this perfection of Pure Discipline, does not seek rebirth in the three realms of Desire, Form, and Formlessness; does not seek the levels of Śrāvakas or Pratyekabuddhas. They only dedicate the wholesome roots of such pure discipline equally to all sentient beings, together directing them toward unsurpassed enlightenment, using non-attainment as the means. While dedicating to the fruition of Great Bodhi in this way, they should be free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts forever do not arise, then, Subhūti, this is the Great Bodhisattva abiding in the perfection of Diligent Effort while also encompassing and bringing forth the perfection of Pure Discipline.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the perfection of Diligent Effort encompass and bring forth the perfection of Patience?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abiding in the perfection of Diligent Effort, from the time of first generating the aspiration for enlightenment until sitting upon the wondrous Bodhi seat, during that period, if people and non-humans come to compete in oppressing and harming them, or stab, cut, and sever their hands and feet, taking them away as they please, at that time the Bodhisattva does not give rise to the thought: ‘Who stabbed and cut my body? Who took it away at will?’
Instead, they think only:
‘I have now attained great and excellent benefit. Those sentient beings, in order to benefit me, have come to cut off the hands and feet of my body. Originally, I accepted this body for the sake of sentient beings. Their coming to take away what belongs to me helps me accomplish my own practice.’
The Bodhisattva carefully contemplates the true nature of dharmas in this way and cultivates the Dharma of patience. With the superior wholesome roots arising from such patience, they do not seek the levels of Śrāvakas or Pratyekabuddhas, but dedicate the wholesome roots of such patience equally to all sentient beings, together directing them toward unsurpassed enlightenment, using non-attainment as the means. When dedicating to the fruition of Great Bodhi in this way, they are free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts forever do not arise, then, Subhūti, this is the Great Bodhisattva abiding in the perfection of Diligent Effort while also encompassing and bringing forth the perfection of Patience.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the perfection of Diligent Effort encompass and bring forth the perfection of Meditative Concentration?”
The Buddha taught:
“Good Present, if a Great Bodhisattva abides in the Perfection of Diligence and cultivates the meditative concentrations, that Great Bodhisattva always stays far away from evil and unwholesome states of desire, with examination and investigation, and, being separated from all joy and bliss, enters the First Dhyāna and abides fully therein; with examination and investigation stilled, abiding in the single-pointed nature of a pure and equal mind, without examination and without investigation, with the joy and bliss born from concentration, enters the Second Dhyāna and abides fully therein; having abandoned joy, abiding in equanimity, fully endowed with mindfulness and clear comprehension, experiencing bliss throughout the entire body, which the noble ones can explain as relinquishment, abiding fully in peaceful mindfulness, enters the Third Dhyāna and abides fully therein; with the cessation of pleasure and pain, with joy and sorrow completely disappearing, neither suffering nor pleasure, with purified equanimous mindfulness, enters the Fourth Dhyāna and abides fully therein.
That Great Bodhisattva, toward sentient beings, gives rise to the thought of granting happiness, applies the mind to enter the immeasurable Loving-kindness, and abides fully therein; toward sentient beings, gives rise to the thought of uprooting the roots of suffering, applies the mind to enter the immeasurable Compassion, and abides fully therein; toward sentient beings, gives rise to the thought of rejoicing in their happiness, applies the mind to enter the immeasurable Joy, and abides fully therein; toward sentient beings, gives rise to the thought of equality free from suffering and pleasure, applies the mind to enter the immeasurable Equanimity, and abides fully therein.
That Great Bodhisattva, regarding forms, gives rise to the thought of disgust toward their coarse nature, applies the mind to enter the concentration of the Infinite Space Realm, and abides fully therein; regarding consciousness, gives rise to the thought of tranquility, applies the mind to enter the concentration of the Infinite Consciousness Realm, and abides fully therein; regarding the non-possession of all phenomena, applies the mind to enter the concentration of the Nothingness Realm, and abides fully therein; regarding the state of neither perception nor non-perception, gives rise to the thought of tranquility, applies the mind to enter the concentration of the Neither-Perception-Nor-Non-Perception Realm, and abides fully therein; regarding the concentration of the Cessation of Perception and Feeling, gives rise to the thought of cessation, applies the mind to enter the concentration of the Cessation of Perception and Feeling, and abides fully therein.
Although that Great Bodhisattva cultivates meditative absorption through such immeasurable concentrations of formless cessation, he does not accept or retain that resultant karmic fruition; he is born there only according to those sentient beings who are worthy of receiving teachings, making that place a means to benefit and bring happiness to them. Having been born there, he uses the four means of gathering to guide and transform them, establishing them through skillful means so that they always diligently cultivate and learn Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and the Perfection of Wisdom.
That Great Bodhisattva relies upon these meditative absorptions, arises with supreme supernatural powers, goes from one Buddha realm to another, approaches and makes offerings to the Buddhas, the World-Honored Ones, asks about the profound nature and characteristics of phenomena, and wholeheartedly develops supreme wholesome roots.
That Great Bodhisattva gathers such wholesome roots and dedicates them equally to all sentient beings, sharing with them the unsurpassed perfect enlightenment. Using non-attainment as the means, when dedicating toward the attainment of Great Bodhi in this way, he should be free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts never arise again, then, Good Present, this is a Great Bodhisattva abiding in the Perfection of Diligence while also encompassing and developing the Perfection of Meditative Concentration.
The Venerable Good Present again said to the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Diligence encompass and develop the Perfection of Wisdom?”
The Buddha taught:
“Good Present, if a Great Bodhisattva abides in the Perfection of Diligence, regarding the Perfection of Giving, he constantly does not see the name, the thing, or the nature and characteristics of that act of giving; likewise, regarding Pure Conduct, Patience, Diligence, Meditative Concentration, and the Perfection of Wisdom, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the four Foundations of Mindfulness, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding inner emptiness, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding outer emptiness, inner-and-outer emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding suchness, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the Dharma Realm, the nature of phenomena, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the Noble Truth of suffering, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the Noble Truths of origin, cessation, and path, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the four Dhyānas, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the four immeasurables and the four formless concentrations, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the eight liberations, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the eight spheres of mastery, the nine sequential concentrations, and the ten universal bases, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the liberation-door of Emptiness, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the liberation-doors of Signlessness and Wishlessness, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the five kinds of eyes, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the six supernatural powers, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the ten powers of the Buddha, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of the Buddha, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the quality of not forgetting, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the nature of always abiding in equanimity, he also does not see it in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the wisdom of all-knowing, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the wisdom of the path-aspect and the wisdom of all aspects, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding all Dhāraṇī gateways, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding all Samādhi gateways, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding all practices of Great Bodhisattvas, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the unsurpassed perfect enlightenment of all Buddhas, he also does not see it in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the fruit of Stream-entry, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the fruits of Once-returning, Non-returning, and Arhatship, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding form, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding feeling, perception, formations, and consciousness, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the eye faculty, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the ear, nose, tongue, body, and mind faculties, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the form realm, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding sound, smell, taste, touch, and dharma realms, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the eye realm, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the ear, nose, tongue, body, and mind realms, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the form realm, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding sound, smell, taste, touch, and dharma realms, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the eye-consciousness realm, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the ear, nose, tongue, body, and mind consciousness realms, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding eye-contact, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding ear, nose, tongue, body, and mind contact, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding feelings arising conditioned by eye-contact, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding feelings arising conditioned by ear, nose, tongue, body, and mind contact, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding the earth element, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding the water, fire, wind, space, and consciousness elements, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding ignorance, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, he also does not see them in this way.
If a Great Bodhisattva abides in the Perfection of Diligence, regarding phenomena with form and without form, he constantly does not see the names, things, or natures and characteristics of those phenomena; likewise, regarding phenomena with views and without views, phenomena with obstruction and without obstruction, phenomena with outflows and without outflows, phenomena conditioned and unconditioned, he also does not see them in this way.
That Great Bodhisattva, regarding all phenomena, whether names, things, or natures and characteristics, completely does not see them. Regarding all phenomena, he does not give rise to conceptual thoughts, cuts off all attachments, and practices in accordance with what has been taught.
He then takes the wholesome roots of such profound wisdom and dedicates them equally to all sentient beings toward the unsurpassed perfect enlightenment. Using non-attainment as the means, when dedicating toward the attainment of Great Bodhi in this way, he should be free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts never arise again, then, Good Present, this is a Great Bodhisattva abiding in the Perfection of Diligence while also encompassing and developing the Perfection of Wisdom.”
At that time, the Venerable Good Present said to the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Meditative Concentration encompass and develop the Perfection of Giving?”
The Buddha taught:
“O Subhūti, if a Great Bodhisattva abides in the Perfection of Meditative Absorption and, toward sentient beings, practices the giving of material gifts and the giving of Dharma, that Great Bodhisattva also constantly stays far away from the dharmas of desire and unwholesome evil, with applied thought and sustained thought; having left behind all joy and bliss, enters and fully abides in the First Dhyāna; with applied and sustained thought pacified, abiding in the one-pointed nature of an equal and pure mind, without applied thought and without sustained thought, with the joy and bliss born from concentration, enters the Second Dhyāna and fully abides there; having abandoned joy, abiding in equanimity, fully endowed with mindfulness and clear comprehension, experiencing bliss throughout the body, which the Noble Ones can declare, relinquishing and fully abiding in peaceful mindfulness and happiness, enters the Third Dhyāna and fully abides there; with the ending of pleasure and the ending of pain, joy and sorrow both disappearing, neither suffering nor pleasure remaining, with equanimous mindfulness purified, enters the Fourth Dhyāna and fully abides there; toward sentient beings, giving rise to the thought of bestowing happiness, directing the mind to enter the immeasurable Loving-kindness and fully abiding there; toward sentient beings, giving rise to the thought of relieving suffering, directing the mind to enter the immeasurable Compassion and fully abiding there; toward sentient beings, giving rise to the thought of rejoicing in their happiness, directing the mind to enter the immeasurable Joy and fully abiding there; toward sentient beings, giving rise to the thought of equality, free from suffering and pleasure, directing the mind to enter the immeasurable Equanimity and fully abiding there; regarding forms, giving rise to the thought of rejecting their coarse nature, directing the mind to enter the concentration of the Sphere of Infinite Space and fully abiding there; regarding consciousness, giving rise to the thought of tranquility, directing the mind to enter the concentration of the Sphere of Infinite Consciousness and fully abiding there; regarding all phenomena as without possession, giving rise to the thought of tranquility, directing the mind to enter the concentration of the Sphere of Nothingness and fully abiding there; regarding the state of neither perception nor non-perception, giving rise to the thought of tranquility, directing the mind to enter the concentration of the Sphere of Neither Perception nor Non-Perception and fully abiding there; regarding the concentration of the Cessation of Perception and Feeling, giving rise to the thought of cessation, directing the mind to enter the concentration of the Cessation of Perception and Feeling and fully abiding there.
That Great Bodhisattva abides in the Perfection of Meditative Absorption as explained above, maintaining a mind free from disturbance; toward sentient beings, practices the giving of material gifts and the giving of Dharma; constantly practices material giving and Dharma giving himself, and also constantly encourages others to practice material giving and Dharma giving; constantly does not act contrary to praising the practice of material giving and Dharma giving; constantly rejoices in praising those who practice material giving and Dharma giving. That Great Bodhisattva takes the roots of virtue from this giving, does not seek the states of Śrāvakas or Pratyekabuddhas, but gives equally to all sentient beings, dedicating them together toward the unsurpassed Enlightenment, using non-attainment as the means. When dedicating toward the fruition of Great Bodhi in this way, one should be free from the three thoughts: the thought of who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts never arise again, then, O Subhūti, this is a Great Bodhisattva who, abiding in the Perfection of Meditative Absorption, also encompasses and manifests the Perfection of Giving.
The Venerable Subhūti again said to the Buddha:
“World-Honored One, how does a Great Bodhisattva abide in the Perfection of Meditative Absorption while also encompassing and manifesting the Perfection of Pure Discipline?”
The Buddha taught:
“O Subhūti, if a Great Bodhisattva abides in the Perfection of Meditative Absorption and also upholds pure discipline, constantly does not give rise to thoughts associated with and engaging in greed, anger, and delusion; constantly does not give rise to thoughts associated with and engaging in acts of harming, stinginess, jealousy, or delight in destroying pure discipline; instead, constantly gives rise only to intentions corresponding with the wisdom of Omniscience. Then, taking the roots of virtue from such merit, whether seeking the states of Śrāvakas and Pratyekabuddhas or not, the Bodhisattva gives equally to all sentient beings and dedicates them together toward the unsurpassed Enlightenment, using non-attainment as the means. When dedicating toward the fruition of Great Bodhi in this way, one should be free from the three thoughts: the thought of considering who is dedicating, the thought of what is being dedicated for, and the thought of where the dedication is directed. When these three thoughts never arise at all, then, O Subhūti, this is a Great Bodhisattva who, abiding in the Perfection of Meditative Absorption, also encompasses and manifests the Perfection of Pure Discipline.”