THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 350
Chapter 60: INCLUDING AND MANIFESTING (2)
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, abiding in the perfection of meditative concentration, include and manifest the perfection of patience?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the perfection of meditative concentration and cultivates patience, observing form as like foam, observing feeling as like bubbles, observing perception as like a mirage, observing formations as like a banana tree, and observing consciousness as like a magical illusion; when observing in this way, regarding the five aggregates subject to grasping, they constantly maintain the perception of their impermanence and insubstantiality. They further reflect: All phenomena are empty, without a self and without anything belonging to a self. Then whose form is form? Whose feeling is feeling? Whose perception is perception? Whose formations are formations? Whose consciousness is consciousness?
When observing in this way, they further reflect: All phenomena are empty, apart from self and what belongs to self. Then who cuts, who is cut? Who insults, who is insulted? And regarding such matters, who gives rise to anger?
Because the Bodhisattva relies upon meditative concentration to observe and carefully contemplate in this way, they attain complete patience. They then dedicate the roots of goodness arising from this patience equally to all sentient beings and together dedicate them toward the unsurpassed enlightenment, using non-attainment as the skillful means. When dedicating toward the attainment of Great Bodhi in this way, they always remain far apart from the three thoughts: the thought of considering who is dedicating, what is being dedicated, and where it is being dedicated. When these three thoughts never arise again, then, Subhūti, this is how a Great Bodhisattva abiding in the perfection of meditative concentration includes and manifests the perfection of patience.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, abiding in the perfection of meditative concentration, include and manifest the perfection of diligence?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the perfection of meditative concentration and constantly gives rise to courageous and vigorous diligence, this means that the Bodhisattva, having abandoned desire, evil, and unwholesome phenomena, with applied thought and sustained contemplation, enters the First Dhyāna, which is apart from all joy and pleasure, and fully abides therein; with applied thought and sustained contemplation pacified, abiding in the single-pointed nature of a pure and equal mind, without applied thought or sustained contemplation, with the joy and pleasure born from concentration, enters the Second Dhyāna and fully abides therein; abandoning joy and abiding in equanimity, fully endowed with mindfulness and clear comprehension, experiencing pleasure throughout the entire body, the noble ones within this state are able to explain and relinquish, fully abiding in mindfulness and bliss, and enter the Third Dhyāna, fully abiding therein; having abandoned pleasure and abandoned suffering, with all joy and distress completely disappeared, neither suffering nor pleasure, with equanimous mindfulness attaining purity, enters the Fourth Dhyāna and fully abides therein.
When the Bodhisattva cultivates meditative concentration in this way, regarding all meditative concentrations and their factors, they do not grasp their characteristics. They bring forth the supreme miraculous knowledge of divine transformations, capable of producing limitless marvelous and great transformations, such as shaking the worlds throughout the ten directions, transforming one into many and many into one, appearing or disappearing, moving swiftly without any obstruction, passing through mountains, walls, and barriers as if entering empty space, traveling through the sky like a flying bird, moving upon the earth as if entering and leaving water, walking upon water as if walking upon land, producing smoke and fire from the body like a high plain ablaze, releasing streams of water from the body like melting snowy mountains. The spiritual virtue and power of the sun and moon cannot compare with it; with the hand they can cover the light as far as the Pure Abode heavens. Such transformations of the body and freedom of miraculous powers are limitless in number.
They bring forth the supreme, purified, clear, and superior divine-ear knowledge, surpassing the ears of gods and humans, able to truly hear countless kinds of sounds of sentient and non-sentient beings throughout the worlds of the ten directions. This includes hearing all sounds from the hell realms, animal realms, ghost realms, human realms, and heavenly realms; the sounds of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas; sounds rejecting saṃsāra, sounds praising Nirvāṇa, sounds abandoning conditioned existence, sounds moving toward Bodhi, sounds feeling disgust toward contaminated existence, sounds delighting in the uncontaminated, sounds praising the Three Jewels, sounds subduing false paths, sounds discussing and discerning, reciting and chanting scriptures, sounds encouraging the elimination of evil phenomena, sounds inspiring diligent cultivation of wholesome phenomena, and sounds rescuing beings from suffering and difficulties. Countless sounds such as these, whether great or small, are all heard completely without obstruction.
They bring forth the supreme knowledge of others’ minds, able to truly know the phenomena of mind and mental factors of sentient beings throughout the worlds of the ten directions. They know all beings, whether they have minds with greed or are free from greed, minds with anger or free from anger, minds with delusion or free from delusion, minds with attachment or free from attachment, minds with grasping or free from grasping, concentrated minds or scattered minds, narrow minds or vast minds, elevated minds or inferior minds, tranquil minds or untranquil minds, moving minds or unmoving minds, concentrated minds or unconcentrated minds, liberated minds or non-liberated minds, contaminated minds or uncontaminated minds, cultivated minds or uncultivated minds, or minds aspiring upward. All such kinds of minds are known correctly and truly.
They further bring forth the supreme knowledge of former lives, truly remembering the past events of limitless sentient beings throughout the worlds of the ten directions. This includes, according to recollection, past events of oneself or others within the span of one thought-moment, ten thought-moments, one hundred thought-moments, one thousand thought-moments, many hundreds of thousands of thought-moments; or past events within one day, ten days, one hundred days, one thousand days, many hundreds of thousands of days; or within one month, ten months, one hundred months, one thousand months, many hundreds of thousands of months; or within one year, ten years, one hundred years, one thousand years, many hundreds of thousands of years; or within one eon, ten eons, one hundred eons, one thousand eons, many hundreds of thousands of eons, up to limitless and innumerable hundreds of thousands of millions of billions of eons.
They remember events of previous lives: at that time and place, there was such a name, such a family, such a class, such food and drink, such a residence, such a lifespan, such longevity, such enjoyment of happiness, such experience of suffering; from there they died and were born in this place; from this place they died and were again born there; with such appearance, such speech. Whether briefly or in detail, whether concerning oneself or others, all past events are known according to recollection.
They further bring forth the supreme divine-eye knowledge, purified and clear, surpassing the eyes of gods and humans, able to truly see the various forms and appearances of sentient and non-sentient beings throughout the worlds of the ten directions. They see all details: birth and death, beautiful or coarse and ugly forms, in fortunate or unfortunate realms, superior or inferior among the countless appearances of sentient beings. Based on this, they know that sentient beings receive differing existences according to the functioning of karmic power.
Such sentient beings, creating evil actions through body, speech, and mind, slandering the noble sages, because of the cause of wrong views, when their bodies perish and lives end, will fall into evil destinies, being born in hell, among animals, in the ghost realm, or among lowly, wicked sentient beings in border regions, undergoing many sufferings and afflictions.
But those sentient beings who accomplish excellent conduct through body, speech, and mind, and praise the noble sages, because of the causes and conditions of right views, when their bodies perish and lives end, will be born in fortunate realms, either ascending to the heavens or being born among humans and enjoying all kinds of happiness and pleasures.
In general, all such sentient beings, with their various kinds of karma and the differing results they experience, are all known truly and correctly.
The Bodhisattva abiding in these five wondrous supernatural knowledges travels from this Buddha realm to another Buddha realm, draws near to and makes offerings to the Buddhas, World-Honored Ones, asks about the profound meanings of the Buddhas’ teachings, plants limitless roots of goodness, brings about the complete fulfillment of sentient beings, adorns and purifies Buddha realms, diligently cultivates the practices of a Bodhisattva, and takes these roots of goodness—not seeking the stages of Śrāvakas or Pratyekabuddhas—and gives them equally to all sentient beings, dedicating them together toward the unsurpassed enlightenment. Using non-attainment as the skillful means, when dedicating toward the attainment of Great Bodhi, they always remain far apart from the three thoughts: the thought of considering who is dedicating, what is being dedicated, and where it is being dedicated. When these three thoughts never arise again, then, Subhūti, this is how a Great Bodhisattva abiding in the perfection of meditative concentration includes and manifests the perfection of diligence.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, abiding in the perfection of meditative concentration, include and manifest the perfection of Prajñā?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva abides in the perfection of meditative concentration and observes that form cannot be apprehended, observes that feeling, perception, formations, and consciousness cannot be apprehended; observes that the eye faculty cannot be apprehended, observes that the ear, nose, tongue, body, and mind faculties cannot be apprehended; observes that the form sphere cannot be apprehended, observes that sound, smell, taste, touch, and phenomena spheres cannot be apprehended; observes that the eye element cannot be apprehended, observes that the ear, nose, tongue, body, and mind elements cannot be apprehended; observes that the form element cannot be apprehended, observes that sound, smell, taste, touch, and phenomena elements cannot be apprehended; observes that the eye consciousness element cannot be apprehended, observes that the ear, nose, tongue, body, and mind consciousness elements cannot be apprehended; observes that eye contact cannot be apprehended, observes that ear, nose, tongue, body, and mind contact cannot be apprehended; observes that feelings arising conditioned by eye contact cannot be apprehended, observes that feelings arising conditioned by ear, nose, tongue, body, and mind contact cannot be apprehended; observes that the earth element cannot be apprehended, observes that the water, fire, wind, space, and consciousness elements cannot be apprehended; observes that ignorance cannot be apprehended, observes that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended.
They observe that the perfection of giving cannot be apprehended; observe that the perfections of morality, patience, diligence, meditative concentration, and Prajñā cannot be apprehended; observe that internal emptiness cannot be apprehended; observe that external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be apprehended, emptiness of emptiness-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness cannot be apprehended.
They observe that suchness cannot be apprehended; observe that the Dharma realm, Dharma nature, non-deluded nature, unchanging nature, equal nature, nature free from arising, the fixed nature of phenomena, abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm cannot be apprehended.
They observe that the noble truth of suffering cannot be apprehended; observe that the noble truths of origin, cessation, and path cannot be apprehended.
They observe that the four meditative absorptions cannot be apprehended; observe that the four immeasurables and the four formless concentrations cannot be apprehended; observe that the eight liberations cannot be apprehended, observe that the eight superior states, the nine successive concentrations, and the ten universal bases cannot be apprehended; observe that the four foundations of mindfulness cannot be apprehended, observe that the four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path cannot be apprehended; observe that the liberation door of emptiness cannot be apprehended, observe that the liberation doors of signlessness and wishlessness cannot be apprehended; observe that the five kinds of eyes cannot be apprehended, observe that the six supernatural powers cannot be apprehended; observe that the ten powers of a Buddha cannot be apprehended, observe that the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha cannot be apprehended; observe that the non-forgetting quality cannot be apprehended, observe that the nature of always abiding in equanimity cannot be apprehended; observe that omniscient wisdom cannot be apprehended, observe that path-characteristic wisdom and all-characteristic wisdom cannot be apprehended; observe that the samādhi gateways cannot be apprehended, observe that the dhāraṇī gateways cannot be apprehended; observe that the fruit of stream-entry cannot be apprehended, observe that the fruits of once-returning, non-returning, and arhatship cannot be apprehended; observe that the stage of Pratyekabuddha cannot be apprehended; observe that all practices of a Great Bodhisattva cannot be apprehended; observe that unsurpassed enlightenment cannot be apprehended; observe that the conditioned realm cannot be apprehended; observe that the unconditioned realm cannot be apprehended.
In this way, the Bodhisattva has observed that all phenomena cannot be apprehended. Clearly, they are not created; because they are not created, they do not arise; because they do not arise, they do not cease; because they do not cease, they are ultimately pure, eternally abiding, and unchanging.
Why is this so? Because with regard to all these phenomena, whether the Tathāgata appears in the world or does not appear in the world, they still abide in the nature of Dharma, abide in the Dharma realm, abide in the abiding of Dharma, abide in the certainty of Dharma, without arising, without ceasing, eternally without transformation.
That Great Bodhisattva’s mind is never disturbed or confused, always abiding in the intention corresponding with the wisdom of omniscience, truly observing that the nature of all phenomena is completely without anything possessed. They then dedicate the roots of goodness of this profound wisdom equally to all sentient beings and dedicate them together toward the unsurpassed enlightenment. Using non-attainment as the skillful means, when dedicating toward the attainment of Great Bodhi, they always remain far apart from the three thoughts: the thought of considering who is dedicating, what is being dedicated, and where it is being dedicated. When these three thoughts never arise again, then, Subhūti, this is how a Great Bodhisattva abiding in the perfection of meditative concentration includes and manifests the perfection of Prajñā.”
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abide in Prajñāpāramitā while also encompassing and bringing forth the Perfection of Giving?”
The Buddha said:
“Subhūti, if a Great Bodhisattva abides in Prajñāpāramitā, then he contemplates that all phenomena are empty and without ownership.”
The Venerable Subhūti then said to the Buddha:
“How does a Great Bodhisattva contemplate that all phenomena are empty and without ownership?”
The Buddha said:
“Subhūti, if a Great Bodhisattva abiding in Prajñāpāramitā contemplates the emptiness of inner phenomena, the nature of the emptiness of inner phenomena cannot be grasped; contemplates the emptiness of outer phenomena, the nature of the emptiness of outer phenomena cannot be grasped; contemplates the emptiness of both inner and outer phenomena, the nature of the emptiness of both inner and outer phenomena cannot be grasped; contemplates the emptiness of emptiness, the nature of the emptiness of emptiness cannot be grasped; contemplates great emptiness, the nature of great emptiness cannot be grasped; contemplates the emptiness of ultimate meaning, the nature of the emptiness of ultimate meaning cannot be grasped; contemplates the emptiness of conditioned phenomena, the nature of the emptiness of conditioned phenomena cannot be grasped; contemplates the emptiness of unconditioned phenomena, the nature of the emptiness of unconditioned phenomena cannot be grasped; contemplates ultimate emptiness, the nature of ultimate emptiness cannot be grasped; contemplates emptiness without boundaries, the nature of emptiness without boundaries cannot be grasped; contemplates scattered emptiness, the nature of scattered emptiness cannot be grasped; contemplates the emptiness of non-transformation, the nature of the emptiness of non-transformation cannot be grasped; contemplates the emptiness of inherent nature, the nature of the emptiness of inherent nature cannot be grasped; contemplates the emptiness of own characteristics, the nature of the emptiness of own characteristics cannot be grasped; contemplates the emptiness of common characteristics, the nature of the emptiness of common characteristics cannot be grasped; contemplates the emptiness of all phenomena, the emptiness of all phenomena cannot be grasped; contemplates the emptiness itself that cannot be grasped, the nature of the emptiness that cannot be grasped is itself not graspable; contemplates emptiness without nature, the nature of emptiness without nature cannot be grasped; contemplates emptiness of self-nature, the nature of emptiness of self-nature cannot be grasped; contemplates the emptiness of the self-nature of emptiness without nature, the nature of the emptiness of the self-nature of emptiness without nature cannot be grasped.
That Great Bodhisattva, abiding in such contemplation of emptiness of phenomena, does not attain form, whether empty or not empty; does not attain feeling, perception, formations, or consciousness, whether empty or not empty; does not attain the eye faculty, whether empty or not empty; does not attain the ear, nose, tongue, body, or mind faculties, whether empty or not empty; does not attain forms, whether empty or not empty; does not attain sounds, smells, tastes, tangible objects, or phenomena, whether empty or not empty; does not attain the eye realm, whether empty or not empty; does not attain the ear, nose, tongue, body, or mind realms, whether empty or not empty; does not attain the realm of forms, whether empty or not empty; does not attain the realms of sounds, smells, tastes, tangible objects, or phenomena, whether empty or not empty; does not attain the eye-consciousness realm, whether empty or not empty; does not attain the ear, nose, tongue, body, or mind consciousness realms, whether empty or not empty; does not attain eye-contact, whether empty or not empty; does not attain ear, nose, tongue, body, or mind contact, whether empty or not empty; does not attain feelings arising from eye-contact as their condition, whether empty or not empty; does not attain feelings arising from ear, nose, tongue, body, or mind contact as their condition, whether empty or not empty; does not attain the earth element, whether empty or not empty; does not attain the water, fire, wind, space, or consciousness elements, whether empty or not empty; does not attain ignorance, whether empty or not empty; does not attain formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, whether empty or not empty.
He does not attain the Perfection of Giving, whether empty or not empty; does not attain morality, patience, diligence, meditative concentration, or Prajñāpāramitā, whether empty or not empty; does not attain inner emptiness, whether empty or not empty; does not attain outer emptiness, emptiness of both inner and outer phenomena, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness without nature, emptiness of self-nature, or emptiness of the self-nature of emptiness without nature, whether empty or not empty.
He does not attain suchness, whether empty or not empty; does not attain the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of freedom from arising, the determinate nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, or the inconceivable realm, whether empty or not empty; does not attain the Truth of Suffering, whether empty or not empty; does not attain the Truths of Origination, Cessation, or the Path, whether empty or not empty; does not attain the four meditative absorptions, whether empty or not empty; does not attain the four immeasurables or the four formless concentrations, whether empty or not empty; does not attain the eight liberations, whether empty or not empty; does not attain the eight bases of mastery, the nine successive concentrations, or the ten universal bases, whether empty or not empty; does not attain the four foundations of mindfulness, whether empty or not empty; does not attain the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path, whether empty or not empty; does not attain the liberation-door of emptiness, whether empty or not empty; does not attain the liberation-doors of signlessness or wishlessness, whether empty or not empty; does not attain the five types of eyes, whether empty or not empty; does not attain the six supernatural powers, whether empty or not empty; does not attain the ten powers of a Buddha, whether empty or not empty; does not attain the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of a Buddha, whether empty or not empty; does not attain the non-forgetful Dharma, whether empty or not empty; does not attain the nature of always remaining in equanimity, whether empty or not empty; does not attain all-knowing wisdom, whether empty or not empty; does not attain path-knowing wisdom or all-aspects-knowing wisdom, whether empty or not empty; does not attain all dhāraṇī methods, whether empty or not empty; does not attain all samādhi methods, whether empty or not empty; does not attain the fruit of Stream-entry, whether empty or not empty; does not attain the fruits of Once-returning, Non-returning, or Arhatship, whether empty or not empty; does not attain the state of a Pratyekabuddha, whether empty or not empty; does not attain all practices of a Great Bodhisattva, whether empty or not empty; does not attain the supreme enlightenment of all Buddhas, whether empty or not empty; does not attain the conditioned realm, whether empty or not empty; does not attain the unconditioned realm, whether empty or not empty.
That Great Bodhisattva, abiding in such profound Prajñāpāramitā, gives to sentient beings food and drink, clothing, various fragrances and flowers, bedding, houses, lamps, seats, or various jewels such as diamonds, maṇi jewels, pearls, mother-of-pearl, beryl, coral, crystal, indra-blue gems, diamonds, vaiḍūrya, and all kinds of precious treasures; or medicines, ointments, powdered fragrances, wealth, grains, rice, utensils, and other possessions. Regarding all these things, the Bodhisattva contemplates them as empty; whether the giver, the object given, or the merit of giving, all are likewise contemplated as empty. At that time, the Bodhisattva does not give rise to any mind of greed, stinginess, or attachment.
Why? Because that Great Bodhisattva practices according to the profound and wondrous path of Prajñāpāramitā. From the moment of first generating the mind of enlightenment until sitting upon the wondrous Bodhi seat, such discriminating thoughts definitely never arise. Just as the Thus Come Ones, Worthy of Offerings, Perfectly Enlightened Ones, have never given rise to thoughts of greed, stinginess, or attachment, so too does that Great Bodhisattva practice according to the profound and wondrous path of Prajñāpāramitā, and thoughts of greed, stinginess, and attachment forever do not arise.
Subhūti, you should know that profound Prajñāpāramitā is the teacher of Great Bodhisattvas. It has the ability to cause the assembly of Great Bodhisattvas never to give rise to any false conceptual discriminations. Great Bodhisattvas abiding in such profound Prajñāpāramitā practice giving without attachment; moreover, they dedicate the roots of virtue arising from giving equally to all sentient beings and dedicate them toward supreme enlightenment. Using non-attainment as the means, when dedicating toward the fruit of Great Bodhi, they always remain free from the three thoughts: the thought of considering who is dedicating, what is being dedicated, and where it is being dedicated. When these three thoughts never arise, then, Subhūti, this is how a Great Bodhisattva abides in Prajñāpāramitā while encompassing and bringing forth the Perfection of Giving.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abide in Prajñāpāramitā while also encompassing and bringing forth the Perfection of Pure Morality?”
The Buddha said:
“Subhūti, if a Great Bodhisattva abides in Prajñāpāramitā, he does not give rise to the wish to seek the paths of the Śrāvakas or Pratyekabuddhas. Why? Because that Great Bodhisattva contemplates that the Śrāvakas and Pratyekabuddhas cannot be grasped, and the dedication thoughts, bodies, and speech of the Śrāvakas and Pratyekabuddhas also cannot be grasped.
That Great Bodhisattva, abiding in profound Prajñāpāramitā from the moment of first generating the mind of enlightenment until sitting upon the wondrous Bodhi seat, during that period personally refrains from killing living beings; he also encourages others to refrain from killing living beings, does not act contrary to praising the Dharma of refraining from killing living beings, and joyfully praises those who refrain from killing living beings.
He personally refrains from taking what is not given; he also encourages others to refrain from taking what is not given, does not act contrary to praising the Dharma of refraining from taking what is not given, and joyfully praises those who refrain from taking what is not given.
He personally refrains from sexual misconduct and improper conduct; he also encourages others to refrain from sexual misconduct and improper conduct, does not act contrary to praising the Dharma of refraining from sexual misconduct and improper conduct, and joyfully praises those who refrain from sexual misconduct and improper conduct.
He personally refrains from false speech; he also encourages others to refrain from false speech, does not act contrary to praising the Dharma of refraining from false speech, and joyfully praises those who refrain from false speech.
He personally refrains from harsh speech; he also encourages others to refrain from harsh speech, does not act contrary to praising the Dharma of refraining from harsh speech, and joyfully praises those who refrain from harsh speech.
He personally refrains from divisive speech; he also encourages others to refrain from divisive speech, does not act contrary to praising the Dharma of refraining from divisive speech, and joyfully praises those who refrain from divisive speech.
He personally refrains from frivolous and confused speech; he also encourages others to refrain from frivolous and confused speech, does not act contrary to praising the Dharma of refraining from frivolous and confused speech, and joyfully praises those who refrain from frivolous and confused speech.
He personally refrains from greed; he also encourages others to refrain from greed, does not act contrary to praising the Dharma of refraining from greed, and joyfully praises those who refrain from greed.
He personally refrains from hatred; he also encourages others to refrain from hatred, does not act contrary to praising the Dharma of refraining from hatred, and joyfully praises those who refrain from hatred.
He personally refrains from wrong views; he also encourages others to refrain from wrong views, does not act contrary to praising the Dharma of refraining from wrong views, and joyfully praises those who refrain from wrong views.
That Great Bodhisattva takes the roots of virtue generated through this pure morality and does not seek rebirth in the three realms—the Desire Realm, Form Realm, or Formless Realm—nor does he seek the paths of Śrāvakas or Pratyekabuddhas. He only dedicates such roots of virtue of pure morality equally to all sentient beings and dedicates them toward supreme enlightenment, using non-attainment as the means.
While making such dedication toward the fruit of Great Bodhi, he should be free from the three thoughts: the thought of considering who is dedicating, what is being dedicated, and where it is being dedicated. When these three thoughts never arise, then, Subhūti, this is how a Great Bodhisattva abides in Prajñāpāramitā while encompassing and bringing forth the Perfection of Pure Morality.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abide in Prajñāpāramitā while also encompassing and bringing forth the Perfection of Patience?”
The Buddha said:
“Subhūti, if a Great Bodhisattva abides in Prajñāpāramitā, he gives rise to the patient acceptance that accords with Dharma. Having attained this patient acceptance, he constantly reflects:
‘Among all phenomena, there is not a single phenomenon that arises or ceases, is born or destroyed, grows old or becomes ill; there is no one who insults and no one who is insulted; no one who slanders and no one who is slandered; no one who cuts and no one who is cut; no one who carves and no one who is carved; no one who pierces and no one who is pierced; no one who harms and no one who is harmed; no one who binds and no one who is bound; no one who strikes and no one who is struck; no one who persecutes and no one who is persecuted; no one who kills and no one who is killed.’
Thus, all the natures and characteristics of those phenomena are empty, and one should not create false conceptual discriminations within them.
That Great Bodhisattva, from the moment of first generating the mind of enlightenment until sitting upon the wondrous Bodhi seat, during that period, even if all sentient beings were to come and criticize, reproach, insult, and attack him with various knives, sticks, bricks, tiles, earth, stones, and so forth, harming him, cutting and piercing his body, even severing all four limbs, at that time the Bodhisattva’s mind would not change. He would only think:
‘How wondrous! Within the nature of phenomena there are completely no acts of criticism, reproach, insult, or harm. Sentient beings, because of false conceptual discrimination, regard them as truly existing and thereby give rise to various afflictions and evil actions, which they must endure as suffering in the present and future.’
That Great Bodhisattva then dedicates the roots of virtue of such patience equally to all sentient beings and dedicates them toward supreme enlightenment, using non-attainment as the means. When making such dedication toward the fruit of Great Bodhi, he is free from the three thoughts: the thought of considering who is dedicating, what is being dedicated, and where it is being dedicated. When these three thoughts never arise, then, Subhūti, this is how a Great Bodhisattva abides in Prajñāpāramitā while encompassing and bringing forth the Perfection of Patience.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abide in Prajñāpāramitā while also gathering in and bringing forth the perfection of Vigor?”
The Buddha said:
“Subhūti, if a Great Bodhisattva abides in Prajñāpāramitā, always courageously and diligently expounds the true Dharma for sentient beings, with body and mind never knowing weariness; that Great Bodhisattva abides in the four bases of spiritual power, employs skillful means, and with body and mind diligent, never becoming lazy, stopping, or resting, is able to go to one world, ten worlds, a hundred worlds, a thousand worlds, a hundred thousand worlds, a hundred thousand billion trillion worlds of sentient beings, proclaiming and explaining the true Dharma, skillfully teaching and guiding them, causing them to abide in the perfection of Giving; skillfully teaching and guiding them, causing them to abide in Pure Discipline, Patience, Vigor, Meditative Concentration, and Prajñāpāramitā; skillfully teaching and guiding them, causing them to abide in the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the emptiness of the great, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of no nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness; skillfully teaching and guiding them, causing them to abide in Suchness, causing them to abide in the Dharma Realm, the nature of Dharma, the nature free from falsity, the nature that does not change, the nature of equality, the nature of being free from arising, the determinate nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; skillfully teaching and guiding them, causing them to abide in the Noble Truth of suffering, causing them to abide in the Noble Truths of origin, cessation, and the path; skillfully teaching and guiding them, causing them to abide in the four meditations, causing them to abide in the four immeasurables, and the four formless absorptions; skillfully teaching and guiding them, causing them to abide in the eight liberations, causing them to abide in the eight bases of mastery, the nine successive concentrations, and the ten universal bases; skillfully teaching and guiding them, causing them to abide in the four foundations of mindfulness, causing them to abide in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; skillfully teaching and guiding them, causing them to abide in the liberation-door of emptiness, causing them to abide in the liberation-doors of signlessness and wishlessness; skillfully teaching and guiding them, causing them to abide in the five kinds of eyes, causing them to abide in the six supernormal powers; skillfully teaching and guiding them, causing them to abide in the ten powers of a Buddha, causing them to abide in the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; skillfully teaching and guiding them, causing them to abide in the Dharma of never forgetting, causing them to abide in the nature of always equanimity; skillfully teaching and guiding them, causing them to abide in all-knowing wisdom, causing them to abide in path-characteristic wisdom and omniscient wisdom; skillfully teaching and guiding them, causing them to abide in all dhāraṇī gates, causing them to abide in all samādhi gates; skillfully teaching and guiding them, causing them to abide in the fruit of Stream-entry, causing them to abide in the fruits of Once-returning, Non-returning, and Arhatship; skillfully teaching and guiding them, causing them to abide in the rank of the Pratyekabuddha; skillfully teaching and guiding them, causing them to abide in all practices of Great Bodhisattvas; skillfully teaching and guiding them, causing them to abide in the unsurpassed enlightenment of all Buddhas. Although causing them to abide in the various virtues described above, he does not cause them to cling to abiding in conditioned or unconditioned realms. That Great Bodhisattva then dedicates the wholesome roots of such vigor so that all sentient beings equally possess them, dedicating them together toward unsurpassed enlightenment. Using non-attainment as the skillful means, when dedicating toward the state of Great Bodhi in this way, he is 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, Subhūti, this is how a Great Bodhisattva abiding in Prajñāpāramitā gathers in and brings forth the perfection of Vigor.
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abide in Prajñāpāramitā while also gathering in and bringing forth the perfection of Meditative Concentration?”
The Buddha said:
“Subhūti, if a Great Bodhisattva abides in Prajñāpāramitā, apart from the Buddha’s samādhi, he is自在 regarding all other samādhis, whether they are the samādhis of the Śrāvakas, Pratyekabuddhas, or Bodhisattvas, entering and leaving them according to his wishes. That Great Bodhisattva, abiding freely in samādhi, is able to enter and leave the eight liberations in both forward and reverse order.
What are the eight? They are:
Having form and observing forms—this is the first liberation.
Without the perception of form within, observing external forms—this is the second liberation.
The liberation of personally experiencing the supreme and pure liberation of the body—this is the third liberation.
Transcending all perceptions of form, eliminating perceptions of resistance, not attending to various kinds of perceptions, entering the concentration of boundless space, the sphere of boundless space, and abiding fully therein—this is the fifth liberation.
Transcending all concentrations of the sphere of boundless consciousness, entering the concentration of nothingness, the sphere of nothingness, and abiding fully therein—this is the sixth liberation.
Transcending all concentrations of the sphere of nothingness, entering the concentration of neither perception nor non-perception, and abiding fully therein—this is the seventh liberation.
Transcending all concentrations of neither perception nor non-perception, entering the cessation of perception and feeling, and abiding fully therein—this is the eighth liberation.
That Great Bodhisattva is able, regarding these eight liberations, whether in forward or reverse order, to enter and exit freely. He is also able, regarding the nine successive concentrations, to enter and exit freely according to his wishes in forward and reverse order.
What are the nine? They are:
Being free from sensual desire, evil, and unwholesome states, with applied thought and sustained thought, free from all joy and pleasure, entering the First Dhyāna and abiding fully therein—this is the first successive concentration.
With applied and sustained thought stilled, abiding in the one-pointedness of a balanced and pure mind, without applied thought and without sustained thought, with the joy and pleasure born from concentration, entering the Second Dhyāna and abiding fully therein—this is the second successive concentration.
Being free from joy, dwelling in equanimity, fully possessing mindfulness and clear comprehension, experiencing pleasure throughout the body; the noble ones can describe it therein as relinquishing, abiding fully in mindful joy, entering the Third Dhyāna and abiding fully therein—this is the third successive concentration.
With the ending of pleasure and the ending of pain, with joy and distress both gone, neither suffering nor pleasure, with purity of equanimous mindfulness, entering the Fourth Dhyāna and abiding fully therein—this is the fourth successive concentration.
Transcending all perceptions of form, eliminating perceptions of resistance, not attending to various kinds of perceptions, entering the concentration of boundless space, the sphere of boundless space, and abiding fully therein—this is the fifth successive concentration.
Transcending all concentrations of the sphere of boundless space, entering the concentration of boundless consciousness, the sphere of boundless consciousness, and abiding fully therein—this is the sixth successive concentration.
Transcending all concentrations of the sphere of boundless consciousness, entering the concentration of nothingness, the sphere of nothingness, and abiding fully therein—this is the seventh successive concentration.
Transcending all concentrations of the sphere of nothingness, entering the concentration of neither perception nor non-perception, and abiding fully therein—this is the eighth successive concentration.
Transcending all concentrations of neither perception nor non-perception, entering the cessation of perception and feeling, and abiding fully therein—this is the ninth successive concentration.
That Great Bodhisattva is able, regarding these nine successive concentrations, whether in forward or reverse order, to enter and exit freely.
Subhūti, you should know that this Great Bodhisattva, having fully perfected the eight liberations and nine successive concentrations, is also able to enter the Bodhisattva’s Lion’s Roar Samādhi.
What is called the Bodhisattva’s Lion’s Roar Samādhi?
Subhūti, if a Great Bodhisattva, being free from sensual desire, evil, and unwholesome states, with applied thought and sustained thought, free from all joy and pleasure, enters the First Dhyāna and abides fully therein; with applied and sustained thought stilled, abiding in the one-pointedness of a balanced and pure mind, without applied thought and without sustained thought, with joy and pleasure born from concentration, enters the Second Dhyāna and abides fully therein; being free from joy and dwelling in equanimity, fully possessing mindfulness and clear comprehension, experiencing pleasure throughout the body; the noble ones can describe it therein as relinquishing, abiding fully in mindful joy, enters the Third Dhyāna and abides fully therein; with pleasure and pain ended, with all joy and distress gone, neither suffering nor pleasure, with pure equanimous mindfulness, enters the Fourth Dhyāna and abides fully therein; transcending all perceptions of form, eliminating perceptions of resistance, not attending to various kinds of perceptions, enters the concentration of boundless space, the sphere of boundless space, and abides fully therein; transcending all concentrations of the sphere of boundless space, enters the concentration of boundless consciousness, the sphere of boundless consciousness, and abides fully therein; transcending all concentrations of the sphere of boundless consciousness, enters the concentration of nothingness, the sphere of nothingness, and abides fully therein; transcending all concentrations of the sphere of nothingness, enters the concentration of neither perception nor non-perception, and abides fully therein; transcending all concentrations of neither perception nor non-perception, enters the cessation of perception and feeling, and abides fully therein; then emerges from the cessation of perception and feeling, enters again the concentration of neither perception nor non-perception and emerges, enters the concentration of nothingness; emerges from the concentration of nothingness and enters the concentration of boundless consciousness; emerges from the concentration of boundless consciousness and enters the concentration of boundless space; emerges from the concentration of boundless space and enters the Fourth Dhyāna; emerges from the Fourth Dhyāna and enters the Third Dhyāna; emerges from the Third Dhyāna and enters the Second Dhyāna; emerges from the Second Dhyāna and enters the First Dhyāna—then, Subhūti, this is the Bodhisattva’s Lion’s Roar Samādhi.
Subhūti, you should know that this Great Bodhisattva, having fully perfected the Lion’s Roar Samādhi, is also able to enter the Bodhisattva’s Gathering-and-Dispersion Samādhi.
What is the Bodhisattva’s Gathering-and-Dispersion Samādhi?
Subhūti, if a Great Bodhisattva, being free from sensual desire, evil, and unwholesome states, with applied thought and sustained thought, free from all joy and pleasure, enters the First Dhyāna and abides fully therein; emerges from the First Dhyāna and enters the Second Dhyāna, abiding fully therein; emerges from the Second Dhyāna and enters the Third Dhyāna, abiding fully therein; emerges from the Third Dhyāna and enters the Fourth Dhyāna, abiding fully therein; emerges from the Fourth Dhyāna and enters the sphere of boundless space, abiding fully therein; emerges from the sphere of boundless space and enters the sphere of boundless consciousness, abiding fully therein; emerges from the sphere of boundless consciousness and enters the sphere of nothingness, abiding fully therein; emerges from the sphere of nothingness and enters the sphere of neither perception nor non-perception, abiding fully therein; emerges from the sphere of neither perception nor non-perception and enters the cessation of perception and feeling, abiding fully therein; emerges from the cessation of perception and feeling and enters the First Dhyāna; emerges from the First Dhyāna and enters the cessation of perception and feeling; emerges from the cessation of perception and feeling and enters the Second Dhyāna; emerges from the Second Dhyāna and enters the cessation of perception and feeling; emerges from the cessation of perception and feeling and enters the Third Dhyāna; emerges from the Third Dhyāna and enters the cessation of perception and feeling; emerges from the cessation of perception and feeling and enters the Fourth Dhyāna; emerges from the Fourth Dhyāna and enters the cessation of perception and feeling; emerges from the cessation of perception and feeling and enters the sphere of boundless space; emerges from the sphere of boundless space and enters the cessation of perception and feeling; emerges from the cessation of perception and feeling and enters the sphere of boundless consciousness; emerges from the sphere of boundless consciousness and enters the cessation of perception and feeling; emerges from the cessation of perception and feeling and enters the sphere of nothingness; emerges from the sphere of nothingness and enters the cessation of perception and feeling; emerges from the cessation of perception and feeling and enters the sphere of neither perception nor non-perception; emerges from the sphere of neither perception nor non-perception and enters the cessation of perception and feeling; emerges from the cessation of perception and feeling and abides in a mind without concentration; from a mind without concentration enters the cessation of perception and feeling; emerges from the cessation of perception and feeling and abides in a mind without concentration; from a mind without concentration enters the sphere of neither perception nor non-perception; emerges from the sphere of neither perception nor non-perception and abides in a mind without concentration; from a mind without concentration enters the sphere of nothingness; emerges from the sphere of nothingness and abides in a mind without concentration; from a mind without concentration enters the sphere of boundless consciousness; emerges from the sphere of boundless consciousness and abides in a mind without concentration; from a mind without concentration enters the sphere of boundless space; emerges from the sphere of boundless consciousness and abides in a mind without concentration; from a mind without concentration enters the Fourth Dhyāna; emerges from the Fourth Dhyāna and abides in a mind without concentration; from a mind without concentration enters the Third Dhyāna; emerges from the Third Dhyāna and abides in a mind without concentration; from a mind without concentration enters the Second Dhyāna; emerges from the Second Dhyāna and abides in a mind without concentration; from a mind without concentration enters the First Dhyāna; emerges from the First Dhyāna and abides in a mind without concentration—then, Subhūti, this is the Bodhisattva’s Gathering-and-Dispersion Samādhi.
If a Great Bodhisattva abides in the Gathering-and-Dispersion Samādhi, realizes the equal true nature of all phenomena, and dedicates the wholesome roots of such cultivation of meditative concentration so that all sentient beings equally possess them, dedicating them together toward unsurpassed enlightenment, using non-attainment as the skillful means, then when dedicating toward the state of Great Bodhi, he is always 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, Subhūti, this is how a Great Bodhisattva abiding in Prajñāpāramitā gathers in and brings forth the perfection of Meditative Concentration in this way, neither holding onto it nor abandoning it.”