THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 380
Chapter 68: THE CHARACTERISTICS OF THE VARIOUS MERITS (2)
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, what are called the extremely rare and wondrous dharmas of the Great Bodhisattvas, which Śrāvakas and Pratyekabuddhas do not possess, when they practice the profound Prajñāpāramitā?
The Buddha said:
Subhūti, listen carefully! Listen carefully and contemplate well. I shall, for your sake, distinguish and explain the extremely rare and wondrous dharmas of the Great Bodhisattvas when they practice the profound Prajñāpāramitā.
Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, they abide in the meritorious dharmas created through karmic blessings, such as Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, Prajñāpāramitā, the five wondrous spiritual powers, the thirty-seven factors of enlightenment, the Dhāraṇī Dharma-door, the Samādhi Dharma-door, the four meditations, the four immeasurables, the four formless concentrations, the four unobstructed knowledges, the eight liberations, the eight bases of mastery, the nine successive concentrations, the ten universal bases, the samādhis of Emptiness, Signlessness, and Wishlessness, and countless other merits. They travel throughout the worlds of the ten directions. If there are sentient beings who should be benefited through Giving, they benefit them through Giving; if they should be benefited through Pure Discipline, they benefit them through Pure Discipline; if they should be benefited through Patience, they benefit them through Patience; if they should be benefited through Diligence, they benefit them through Diligence; if they should be benefited through Meditative Absorption, they benefit them through Meditative Absorption; if they should be benefited through Prajñā, they benefit them through Prajñā; if they should be benefited through the First Dhyāna, they benefit them through the First Dhyāna; if they should be benefited through the Second, Third, or Fourth Dhyāna, they benefit them through the Second, Third, or Fourth Dhyāna; if they should be benefited through the concentration of Infinite Space, they benefit them through the concentration of Infinite Space; if they should be benefited through the concentrations of Infinite Consciousness, Nothing Whatsoever, or Neither Perception nor Non-Perception, they benefit them through those concentrations; if they should be benefited through Infinite Loving-kindness, they benefit them through Infinite Loving-kindness; if they should be benefited through Infinite Compassion, Joy, or Equanimity, they benefit them through Infinite Compassion, Joy, or Equanimity; if they should be benefited through the four foundations of mindfulness, they benefit them through the four foundations of mindfulness; if they should be benefited through the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path, they benefit them through the four right efforts up to the eightfold noble path; if they should be benefited through the samādhi of Emptiness, they benefit them through the samādhi of Emptiness; if they should be benefited through the samādhis of Signlessness and Wishlessness, they benefit them through the samādhis of Signlessness and Wishlessness; if they should be benefited through other wholesome dharmas, they benefit them through those other wholesome dharmas.
The Venerable Subhūti said to the Buddha:
World-Honored One, how does a Great Bodhisattva, while practicing the profound Prajñāpāramitā, abiding in meritorious dharmas created through Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, Prajñāpāramitā, the five wondrous spiritual powers, the thirty-seven factors of enlightenment, the Dhāraṇī Dharma-door, the Samādhi Dharma-door, the four meditations, the four immeasurables, the four formless concentrations, the four unobstructed knowledges, the eight liberations, the eight bases of mastery, the nine successive concentrations, the ten universal bases, the samādhis of Emptiness, Signlessness, and Wishlessness, and countless other merits, benefit sentient beings through Giving and so forth?
The Buddha said:
Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, they provide sentient beings with whatever things they need: when they need food, they give food; when they need drink, they give drink; when they need clothing, they give clothing; when they need vehicles, they give vehicles; when they need fragrant flowers, they give fragrant flowers; when they need banners, streamers, precious canopies, and parasols, they give banners, streamers, precious canopies, and parasols; when they need bedding, they give bedding; when they need ornaments, they give ornaments such as jeweled necklaces; when they need houses, they give houses; when they need lamps, they give lamps; when they need beautiful music, they give beautiful music; when they need medicine, they give medicine. Whatever necessities they require, all kinds of provisions are given without allowing any deficiency.
Just as they make offerings to the Tathāgata Arhat Samyaksaṃbuddha, so they make offerings to the Pratyekabuddhas. Just as they make offerings to the Pratyekabuddhas, so they make offerings to the Arhats. Just as they make offerings to the Arhats, so they make offerings to the Non-Returners. Just as they make offerings to the Non-Returners, so they make offerings to the Once-Returners. Just as they make offerings to the Once-Returners, so they make offerings to the Stream-Enterers. Just as they make offerings to the Stream-Enterers, so they make offerings to those who are Rightly Directed and Rightly Practicing. Just as they make offerings to those who are Rightly Directed and Rightly Practicing, so they make offerings to those who uphold precepts. Just as they make offerings to those who uphold precepts, so they provide for those who violate precepts and for followers of external paths. Just as they provide necessities for followers of external paths, so they provide for other kinds of people. Just as they provide necessities for human beings, so they provide for non-human beings. Just as they provide necessities for non-human beings, so they provide for animals.
Toward all sentient beings, the Bodhisattva’s mind always remains equal, without thoughts of distinction, and practices giving. From the Buddhas above to animals below, all are regarded equally, without the slightest discrimination within this equality. Why? Because Great Bodhisattvas understand that the own-characteristics of all dharmas and sentient beings are empty, completely without distinction, and therefore there are no different appearances and no discrimination in their practice of giving. Because that Great Bodhisattva practices giving without thoughts of difference and without discrimination, they will attain an unchanging and nondiscriminating result, namely, the complete perfection of the wisdom of all aspects and the immeasurable other merits of the Buddhas.
Subhūti, if a Great Bodhisattva sees someone coming to beg and thinks: “If this person is a Tathāgata Arhat Samyaksaṃbuddha and is a field of merit, then I should respectfully make offerings; if this person is an animal and is not a field of merit, then I should not give the necessary provisions,” and if that Great Bodhisattva gives rise to such a thought, then this is not the Dharma of a Bodhisattva. Why? Subhūti, because Great Bodhisattvas generate the mind of Bodhi, seeking the unsurpassed perfect enlightenment, and must purify their own minds so that the fields of merit become pure.
When seeing someone who comes to beg, they should not think: “This kind of sentient being should receive my giving and benefit; that kind of sentient being should not receive my giving and should not be benefited.” If they think in this way, it contradicts the mind of Bodhi: “For the sake of sentient beings, I will become a place of reliance and support, a crossing place, a shelter, and a refuge for saving them.”
Seeing those who come to beg, they should think: “This sentient being is poor and without support. I shall use giving to benefit this person. Through this condition, this person may also gradually transform, become content with little, abandon the killing of living beings, abandon taking what is not given, abandon sexual misconduct, abandon false speech, abandon divisive speech, abandon harsh speech, abandon frivolous and confused speech, and also abandon greed, hatred, and wrong views. Through this condition, this person may be born into a great Kṣatriya family, or a great Brahmin family, or a great elder family, or a great householder family, or may be born in some place of wealth and honor, possessing abundant treasures and cultivating wholesome actions; or through the causes and conditions created by this giving, may gradually rely upon the three vehicles and attain liberation, meaning they are caused to enter the three realms of remainderless Nirvāṇa of the Śrāvaka, Pratyekabuddha, and unsurpassed vehicle.”
Furthermore, Subhūti, if a Great Bodhisattva has enemies or other sentient beings who come to them wishing to cause harm, or who come seeking help because they lack necessities, that Great Bodhisattva never gives rise to discriminatory thoughts such as “this person should be given to, and that person should not be given to.” They only give rise to an equal mind and fulfill whatever requests are made.
Why? Because that Great Bodhisattva is entirely devoted to bringing benefit and happiness to all sentient beings and seeks to attain unsurpassed perfect enlightenment. If they instead give rise to discriminatory thoughts of giving to one person and not giving to another, then they will be criticized by the Tathāgata Arhat Samyaksaṃbuddha, by Bodhisattvas, Pratyekabuddhas, Śrāvakas, gods, humans, asuras, and others in the world:
“Who asked you to generate the mind of Bodhi, vow to bring benefit and happiness to all sentient beings, become a refuge for those without refuge, a protector for those without protection, a home for those without a home, and a resting place for those without a resting place, yet now you choose and discriminate between giving and not giving?”
Furthermore, Subhūti, if a Great Bodhisattva practicing the profound Prajñāpāramitā has humans or non-humans come to them requesting parts of their body, such as hands, feet, joints, limbs, and so forth, that Great Bodhisattva does not give rise to the two thoughts of giving or not giving, but only thinks:
“According to whatever is requested, I shall give it to them.”
Why? Because that Great Bodhisattva constantly reflects:
“I accepted this body for the purpose of bringing benefit and happiness to sentient beings. When sentient beings come to request it, I must certainly give; I should not refuse.”
Therefore, upon seeing someone who requests, they think:
“Now this body of mine was originally received for their sake. Even if they did not come to take it, I should still personally bring it to them; how much more so when they come to request it and I would not give?”
Having thought this, they rejoice greatly, cut off each part of their own body, offer it to them, and rejoice that they have now attained great benefit.
Subhūti, Great Bodhisattvas practicing the profound Prajñāpāramitā should train in this way.
Furthermore, Subhūti, if a Great Bodhisattva sees someone requesting, they think:
“In this matter, who gives, who receives, what is given, from where does it come, for what reason is it given, and why is it given?”
The nature of all dharmas is ultimately empty. Within this emptiness of Dharma, there is no giving and no taking.
Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should train in this way. All dharmas are empty, meaning they are empty because of the emptiness of inner dharmas; empty because of the emptiness of outer dharmas; empty because of the emptiness of both inner and outer dharmas; empty because of the emptiness of emptiness; empty because of great emptiness; empty because of ultimate meaning emptiness; empty because of conditioned emptiness; empty because of unconditioned emptiness; empty because of ultimate emptiness; empty because of boundless emptiness; empty because of scattered emptiness; empty because of unchanging emptiness; empty because of original-nature emptiness; empty because of own-characteristic emptiness; empty because of common-characteristic emptiness; empty because of the emptiness of all dharmas; empty because of unattainable emptiness; empty because of emptiness of nature; empty because of emptiness of self-nature; empty because of the emptiness of the nature of emptiness itself.
That Great Bodhisattva abides in this emptiness and practices giving continuously without interruption, perfecting it completely. Therefore, even if someone cuts apart their inner and outer body parts, their mind remains completely without anger or discrimination. They only think:
“Sentient beings and dharmas are all empty. Then who cuts me apart? Who is being cut apart? Who is there to contemplate emptiness?”
Furthermore, Subhūti, with the Buddha-eye I look throughout the immeasurable Ganges-river-sand-like worlds in the ten directions and see Great Bodhisattvas who, wishing to bring benefit and happiness to sentient beings, vow to enter the great hells. After entering, they manifest three methods of guidance. What are these three? First, guidance through miraculous transformations; second, guidance through prediction and explanation; third, guidance through instruction and admonition.
Those Great Bodhisattvas use miraculous transformations to eliminate countless painful objects in hells, such as boiling water, fire, knives, and so forth. They use prediction and explanation to know the thoughts of sentient beings and teach them the Dharma. They use instruction and admonition, giving rise toward them to great Loving-kindness, great Compassion, great Joy, and great Equanimity, and teach them the Dharma. They cause the sentient beings in those hells to develop pure faith in the place where the Bodhisattva is. Through this cause and condition, they leave the hells, are born in heavenly realms or among humans, and gradually rely upon the three vehicles to transcend the cycle of suffering.
Furthermore, Subhūti, with the Buddha-eye I look throughout the immeasurable Ganges-river-sand-like worlds in the ten directions and see Great Bodhisattvas who, when serving and making offerings to the World-Honored Buddhas, experience joy in body and mind, not the absence of joy; delight in body and mind, not the absence of delight; reverence in body and mind, not the absence of reverence.
Those Great Bodhisattvas respectfully listen to the true Dharma taught by the Tathāgata Arhat Samyaksaṃbuddhas, receive, uphold, read, and recite it until attaining unsurpassed perfect enlightenment, never forgetting or losing it. Furthermore, according to the Dharma they have heard, they constantly explain it clearly for sentient beings, causing them to attain supreme benefit and happiness. Therefore, when they attain unsurpassed perfect enlightenment, they never become lazy or neglectful.
Furthermore, Subhūti, with the Buddha-eye I look throughout the immeasurable Ganges-river-sand-like worlds in the ten directions and see Great Bodhisattvas who, wishing to benefit animals, personally give up their bodies and lives.
Those Great Bodhisattvas see animals oppressed by the fire of hunger and wishing to harm one another. They give rise to compassion, cut parts of their own bodies, sever joints and limbs, and cast them throughout the ten directions for those beings to eat according to their wishes.
The animals that eat the flesh from the Bodhisattva’s body all give rise toward the Bodhisattva to deep shame and great reverence. Through this cause and condition, they escape the animal realm, are born among gods or humans, encounter Tathāgata Arhat Samyaksaṃbuddhas, hear the true Dharma, practice according to principle, and gradually rely upon the three vehicles to attain liberation, meaning that according to their capacities they enter the three remainderless Nirvāṇa realms of the Śrāvaka, Pratyekabuddha, and unsurpassed vehicle.
Subhūti, in this way Great Bodhisattvas constantly perform difficult deeds for the sake of the world and bring great benefit. That is, for the purpose of benefiting sentient beings, they themselves generate the mind of unsurpassed Bodhi, and also cause others to generate the mind of renouncing birth and death and seeking the fruit of Bodhi. They themselves practice countless true righteous practices, and also cause others to follow them, gradually entering the Nirvāṇa realms of the three vehicles.
Furthermore, Subhūti, with the Buddha-eye I look throughout the immeasurable Ganges-river-sand-like worlds in the ten directions and see Great Bodhisattvas who, wishing to benefit sentient beings in the realm of hungry ghosts, vow to be born there and use skillful means to eliminate the sufferings of hunger and thirst.
When those hungry ghosts’ sufferings are eliminated, they give rise toward this Bodhisattva to deep shame and reverence. Through this wholesome root, they escape the hungry ghost realm, are born among gods or humans, constantly encounter Tathāgata Arhat Samyaksaṃbuddhas, respectfully make offerings, hear the true Dharma, gradually cultivate the righteous practices of the three vehicles, and finally enter the three remainderless Nirvāṇa realms.
Subhūti, in this way Great Bodhisattvas abide in great Compassion toward sentient beings, give rise to limitless skillful means, rescue them, and cause them to enter the Nirvāṇa of the three vehicles, attaining ultimate peace and happiness.
Furthermore, Subhūti, with the Buddha-eye I look throughout the immeasurable Ganges-river-sand-like worlds in the ten directions and see Great Bodhisattvas who either proclaim the true Dharma for the Four Great Kings, or proclaim the true Dharma for the Thirty-Three Gods, or proclaim the true Dharma for the Yāma gods, or proclaim the true Dharma for the Tuṣita gods, or proclaim the true Dharma for the gods of Enjoying Transformations, or proclaim the true Dharma for the Paranirmitavaśavartin gods.
Those assemblies of gods, after hearing the true Dharma from the Bodhisattvas, gradually rely upon the three vehicles, diligently cultivate righteous practices, and according to their paths of cultivation enter the three remainderless Nirvāṇa realms.
Subhūti, among those assemblies of gods there are Heavenly Sons who are attached to the supreme pleasures of the five desires in the heavenly realms and to the jeweled palaces they currently enjoy. The Great Bodhisattvas then manifest fires arising and burning those palaces, causing the Heavenly Sons to develop fear and weariness. Because of this, they teach them this Dharma:
“Great Heavenly Sons, carefully observe: all conditioned formations are impermanent, suffering, empty, and not-self; they cannot be relied upon or trusted. What wise person would delight in attachment to such things?”
At that time, after hearing this Dharma sound, the Heavenly Sons develop a mind of weariness and detachment toward the five desires. They contemplate their bodies and lives as false and impermanent, like banana trees, flashes of lightning, and mirages; they contemplate the palaces as prisons. Having contemplated in this way, they gradually rely upon the three vehicles, diligently cultivate righteous practices, and attain liberation.
Furthermore, Subhūti, with the pure unobstructed Buddha-eye I look throughout the immeasurable Ganges-river-sand-like worlds in the ten directions and see Great Bodhisattvas who recognize that Brahmās are attached to various views. Therefore, using skillful means, they teach and guide them, causing them to depart, saying:
“Celestial sages, why do you dwell within all dharmas—which are empty, signless, false, and unreal—and give rise to such evil views? Quickly abandon them! Faithfully accept the true Dharma so that you may attain the unsurpassed nectar of immortality.”
Subhūti, in this way Great Bodhisattvas abide in the mind of great Compassion and teach the true Dharma to sentient beings.
Subhūti, this is the extremely rare and wondrous Dharma of Great Bodhisattvas.
Again, Subhūti, I use the Buddha eye to behold throughout the immeasurable worlds of the ten directions as numerous as the sands of the Ganges, and I see that the great Bodhisattvas use the four means of attraction to gather in and teach sentient beings. What are these four methods? The first is giving, the second is loving speech, the third is beneficial conduct, and the fourth is cooperation.
Subhūti, how can a great Bodhisattva use giving to gather in and teach sentient beings?
Subhūti, great Bodhisattvas use two kinds of giving to gather in and teach sentient beings. What are these two kinds? The first is material giving, and the second is Dharma giving.
Subhūti, how do great Bodhisattvas constantly use material giving to gather in and teach sentient beings?
Subhūti, when great Bodhisattvas practice the profound Prajñāpāramitā, they constantly use various kinds of gold, silver, jewels, pearls, maṇi gems, coral, vaiḍūrya, crystal gems, conch shells, beryl, indranīla, great indranīla, stone treasures, precious treasures, red lotuses, and so forth to give to sentient beings; or they use various kinds of clothing, food and drink, palaces, towers, rooms, houses, bedding, vehicles, incense, flowers, lamps, beautiful music, banners, precious canopies, jewel garlands, and so forth to provide for sentient beings; or they give wives and concubines, sons and daughters, companions of equal status, and servants to sentient beings; or they give animals such as elephants, horses, cattle, goats, donkeys, and so forth to sentient beings; or they give various kinds of wealth, treasuries, cities, towns, villages, and even the royal throne to sentient beings; or they give parts of their own bodies, such as hands and feet, joints and limbs, head and eyes, marrow and brain, to sentient beings.
That great Bodhisattva places various objects at crossroads, on high platforms, and proclaims in this way: “All sentient beings, whatever you need, freely come and take it. Do not give rise to doubt; take it as though taking your own possessions and do not think otherwise.”
After that great Bodhisattva gives sentient beings whatever objects they need, they then encourage them to take refuge in the Three Jewels: Buddha, Dharma, and Saṅgha; or encourage them to uphold the five precepts of the Upāsaka; or encourage them to uphold the eight precepts of the near-residence observance; or encourage them to uphold the ten paths of wholesome karma; or encourage them to cultivate the First Dhyāna, or encourage them to cultivate the Second, Third, and Fourth Dhyānas; or encourage them to cultivate the immeasurables of loving-kindness, or encourage them to cultivate the immeasurables of compassion, sympathetic joy, and equanimity; or encourage them to cultivate the meditation of the Sphere of Infinite Space, or encourage them to cultivate the meditations of the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception; or encourage them to cultivate recollection of the Buddha, or encourage them to cultivate recollection of the Dharma, recollection of the Saṅgha, recollection of precepts, recollection of generosity, and recollection of devas; or encourage them to cultivate contemplation of impurity, or encourage them to cultivate mindfulness of breathing; or encourage them to cultivate the perception of impermanence, or encourage them to cultivate the perceptions of suffering and impermanence, suffering and non-self, impurity, aversion toward food, the unattractiveness of all worldly existence, death, cessation, separation, and extinction; or encourage them to cultivate the four foundations of mindfulness, or encourage them to cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; or encourage them to cultivate the emptiness samādhi, or encourage them to cultivate the signless and wishless samādhi; or encourage them to cultivate the liberation door of emptiness, or encourage them to cultivate the liberation doors of signlessness and wishlessness; or encourage them to cultivate the eight liberations, or encourage them to cultivate the eight bases of mastery, the nine successive concentrations, and the ten universal bases; or encourage them to cultivate the perfection of giving, or encourage them to cultivate pure morality, patience, diligence, meditative concentration, wisdom, skillful means, aspiration, power, and knowledge perfections; or encourage them to abide in the noble truth of suffering, or encourage them to abide in the noble truths of origination, cessation, and the path; or encourage them to abide in inner emptiness, or encourage them to abide in 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-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of emptiness, emptiness of self-nature, and emptiness of the emptiness of self-nature; or encourage them to abide in suchness, or encourage them to abide in the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm; or encourage them to cultivate all dhāraṇī gateways, or encourage them to cultivate all samādhi gateways; or encourage them to cultivate the Stage of Great Joy, or encourage them to cultivate the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage of Difficult to Overcome, the Stage of Manifestation, the Stage of Far-Going, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud; or encourage them to cultivate the five types of eyes, or encourage them to cultivate the six supernatural powers; or encourage them to cultivate the ten powers of the Tathāgata, or encourage them to cultivate the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha; or encourage them to cultivate great loving-kindness, or encourage them to cultivate great compassion, great sympathetic joy, and great equanimity; or encourage them to cultivate the quality of never forgetting, or encourage them to cultivate the nature of always maintaining equanimity; or encourage them to cultivate all-knowledge, or encourage them to cultivate knowledge of the path-aspect, knowledge of all aspects; or encourage them to cultivate the thirty-two marks of a great being, or encourage them to cultivate the eighty subsidiary characteristics; or encourage them to cultivate the fruit of stream-entry, or encourage them to cultivate the fruits of once-returning, non-returning, arhatship, and the state of a solitary Buddha; or encourage them to cultivate all the practices of great Bodhisattvas, or encourage them to cultivate the unsurpassed perfect enlightenment of all Buddhas.
Subhūti, in this way, great Bodhisattvas practicing the profound Prajñāpāramitā, with skillful means, first practice material giving toward sentient beings and then skillfully establish those sentient beings in various kinds of Dharma, causing them to abide in the unsurpassed Dharma gateway until they attain all-knowledge.
Subhūti, this is an exceedingly rare Dharma of great Bodhisattvas practicing the profound Prajñāpāramitā.
Subhūti, when great Bodhisattvas practice the profound Prajñāpāramitā, how do they constantly use Dharma giving to gather in and teach sentient beings?
Subhūti, Dharma giving by great Bodhisattvas has two kinds. What are these two kinds? The first is worldly Dharma giving, and the second is transcendent Dharma giving.
Subhūti, what is called the worldly Dharma giving of great Bodhisattvas?
Subhūti, when great Bodhisattvas practice the profound Prajñāpāramitā, for the sake of sentient beings they explain, reveal, and clearly distinguish worldly phenomena, namely contemplation of impurity, mindfulness of breathing, the four meditative absorptions, the four immeasurables, the four formless concentrations, and other worldly phenomena shared with ordinary beings. This is called worldly Dharma giving.
Subhūti, after that great Bodhisattva practices worldly Dharma giving, they use various methods to teach and guide sentient beings, causing them to leave worldly phenomena behind; using various methods to teach and guide sentient beings, they cause them to abide in the noble Dharma and the fruits of the noble Dharma.
Subhūti, what are the noble Dharma and the fruits of the noble Dharma?
Subhūti, the noble Dharma consists of the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the liberation doors of emptiness, signlessness, and wishlessness, giving, pure morality, patience, diligence, meditative concentration, the perfection of wisdom, the eight liberations, the nine successive concentrations, dhāraṇī gateways, samādhi gateways, the ten Bodhisattva stages, the five types of eyes, the six supernatural powers, the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of the Buddha, the quality of never forgetting, the nature of always maintaining equanimity, all-knowledge, knowledge of the path-aspect, knowledge of all aspects, and all undefiled phenomena.
Subhūti, the fruits of the noble Dharma are the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the state of a solitary Buddha, and the unsurpassed perfect enlightenment of all Buddhas.
Furthermore, Subhūti, the noble Dharma of great Bodhisattvas is the knowledge of the fruit of stream-entry, the knowledge of the fruit of once-returning, the knowledge of the fruit of non-returning, the knowledge of the fruit of arhatship, the knowledge of the state of a solitary Buddha, the knowledge of the unsurpassed perfect enlightenment of all Buddhas; the knowledge of the four foundations of mindfulness, the knowledge of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; the knowledge of the liberation door of emptiness, the knowledge of the liberation doors of signlessness and wishlessness; the knowledge of the four meditative absorptions, the knowledge of the four immeasurables, and the four formless concentrations; the knowledge of the eight liberations, the knowledge of the eight bases of mastery, the nine successive concentrations, and the ten universal bases; the knowledge of the perfection of giving, the knowledge of pure morality, patience, diligence, meditative concentration, and the perfection of wisdom; the knowledge of all dhāraṇī gateways, the knowledge of all samādhi gateways; the knowledge of the noble truth of suffering, the knowledge of the noble truths of origination, cessation, and the path; the knowledge of inner emptiness, 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-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of emptiness, emptiness of self-nature, and emptiness of the emptiness of self-nature; the knowledge of suchness, the knowledge of the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm; the knowledge of the ten Bodhisattva stages; the knowledge of the five types of eyes, the knowledge of the six supernatural powers; the knowledge of the ten powers of the Tathāgata, the knowledge of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of the Buddha; the knowledge of the quality of never forgetting, the knowledge of the nature of always maintaining equanimity; the knowledge of all-knowledge, the knowledge of knowledge of the path-aspect, the knowledge of knowledge of all aspects, and all other knowledge of worldly and transcendent phenomena; the knowledge of conditioned and unconditioned phenomena, the knowledge of contaminated and uncontaminated phenomena. This is called the noble Dharma. The fruit of the noble Dharma is the permanent elimination of all continuous habitual tendencies of afflictions; this is called the fruit of the noble Dharma.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, can great Bodhisattvas also attain the knowledge of all aspects?”
The Buddha said:
“Subhūti, yes, indeed, yes, indeed! If great Bodhisattvas can also attain the knowledge of all aspects, then what difference is there between them and the Tathāgatas, Arhats, Perfectly Enlightened Ones?”
The Buddha said:
“Subhūti, great Bodhisattvas are called those who have attained the knowledge of all aspects in accordance with attainment. All Tathāgatas, Arhats, Perfectly Enlightened Ones are called those who have already attained the knowledge of all aspects. Why? Because the minds of great Bodhisattvas and the Tathāgatas, Arhats, Perfectly Enlightened Ones do not suddenly become different from one another. It is because the assemblies of great Bodhisattvas and the Tathāgatas, Arhats, Perfectly Enlightened Ones all abide in the non-differentiating nature of all phenomena. Those who seek complete and perfect knowledge of the characteristics of phenomena are called the assemblies of great Bodhisattvas; when they reach the ultimate completion, they are the Tathāgatas, Arhats, Perfectly Enlightened Ones. While abiding in the stage of cause, when they illuminate and dispel all obscurity regarding the own characteristics and common characteristics of all phenomena, becoming pure and complete, they are called the assemblies of great Bodhisattvas; upon attaining the stage of fruition, they are called the Tathāgatas, Arhats, Perfectly Enlightened Ones. Therefore, although great Bodhisattvas and Tathāgatas, Arhats, Perfectly Enlightened Ones are both called those who attain the knowledge of all aspects, there is still a distinction.”
Subhūti, this is called the worldly Dharma giving of great Bodhisattvas. Great Bodhisattvas, relying on such worldly Dharma giving, further constantly cultivate transcendent Dharma giving. That is, great Bodhisattvas practicing the profound Prajñāpāramitā, with skillful means, first teach sentient beings worldly wholesome Dharma, then cause them to leave worldly wholesome Dharma, abide in the noble undefiled transcendent Dharma, and finally cause them to attain all-knowledge.
Subhūti, what is called the transcendent noble Dharma that great Bodhisattvas explain, reveal, and clearly distinguish for sentient beings, and which is called Dharma giving?
Subhūti, all wholesome phenomena that differ from the Dharma of ordinary beings, if cultivated correctly, enable sentient beings to transcend the world and abide securely; therefore they are called transcendent. They are the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the three liberation doors, the eight liberations, the eight bases of mastery, the nine successive concentrations, the four noble truth knowledges, the perfections, the emptiness knowledges, the ten Bodhisattva stages, the five types of eyes, the six supernatural powers, the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the thirty-two marks of a great being, the eighty subsidiary characteristics, all dhāraṇī gateways, all samādhi gateways. All such wholesome undefiled phenomena are called transcendent noble Dharma.
Subhūti, what are the four foundations of mindfulness?
Subhūti, they are abiding in contemplation of the body internally, abiding in contemplation of the body externally, abiding in contemplation of the body both internally and externally, fully endowed with right effort, right understanding, and right mindfulness, eliminating worldly craving, abiding in the body while contemplating arising; abiding in the body while contemplating cessation, without dependence, without grasping anything in relation to the world. This is the first.
Abiding in contemplation of feelings internally, abiding in contemplation of feelings externally, abiding in contemplation of feelings both internally and externally, fully endowed with right effort, right understanding, and right mindfulness, eliminating worldly craving; abiding in feelings while contemplating arising; abiding in feelings while contemplating cessation, without dependence, without grasping anything in relation to the world. This is the second.
Abiding in contemplation of mind internally, abiding in contemplation of mind externally, abiding in contemplation of mind both internally and externally, fully endowed with right effort, right understanding, and right mindfulness, eliminating worldly craving; abiding in mind while contemplating arising; abiding in mind while contemplating cessation, without dependence, without grasping anything in relation to the world. This is the third.
Abiding in contemplation of phenomena internally, abiding in contemplation of phenomena externally, abiding in contemplation of phenomena both internally and externally, fully endowed with right effort, right understanding, and right mindfulness, eliminating worldly craving; abiding in phenomena while contemplating arising; abiding in phenomena while contemplating cessation, without dependence, without grasping anything in relation to the world. This is the fourth.
Subhūti, these are called the four foundations of mindfulness.
Subhūti, what are the four right efforts?
Subhūti, in order that unarisen evil and unwholesome phenomena may not arise, one gives rise to the intention to diligently strive, arouse awareness of the mind, and guard the mind. This is the first.
In order that arisen evil and unwholesome phenomena may be eliminated, one gives rise to the intention to diligently strive, arouse awareness of the mind, and guard the mind. This is the second.
In order that unarisen wholesome phenomena may arise, one gives rise to the intention to diligently strive, arouse awareness of the mind, and guard the mind. This is the third.
In order that arisen wholesome phenomena may remain firm without being lost, and through cultivation and realization of wisdom become complete, increase, and expand greatly, one gives rise to the intention to diligently strive, arouse awareness of the mind, and guard the mind. This is the fourth.
Subhūti, these are called the four right efforts.
Subhūti, what are the four bases of spiritual power?
Subhūti, accomplishing the practice of abandoning, the samādhi of desire, cultivating the basis of spiritual power, becoming weary of reliance, abandoning reliance, extinguishing reliance, and turning toward relinquishment. This is the first.
Accomplishing the practice of abandoning, the samādhi of diligence, cultivating the basis of spiritual power, becoming weary of reliance, abandoning reliance, extinguishing reliance, and turning toward relinquishment. This is the second.
Accomplishing the practice of abandoning, the samādhi of mind, cultivating the basis of spiritual power, becoming weary of reliance, abandoning reliance, extinguishing reliance, and turning toward relinquishment. This is the third.
Accomplishing the practice of abandoning, the samādhi of investigation, cultivating the basis of spiritual power, becoming weary of reliance, abandoning reliance, extinguishing reliance, and turning toward relinquishment. This is the fourth.
Subhūti, these are called the four bases of spiritual power.
Subhūti, what are called the five faculties?
Subhūti, they are the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.
Subhūti, these are called the five faculties.
Subhūti, what are called the five powers?
Subhūti, they are the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.
O Subhuti, this is called the five powers.
O Subhuti, what are called the seven factors of enlightenment?
O Subhuti, the factor of enlightenment of mindfulness, the factor of enlightenment of investigating phenomena, the factor of enlightenment of diligence, the factor of enlightenment of joy, the factor of enlightenment of tranquility, the factor of enlightenment of concentration, and the factor of enlightenment of equanimity.
O Subhuti, these are called the seven branches of enlightenment.
O Subhuti, what are called the eight branches of the Noble Path?
O Subhuti, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
O Subhuti, these are called the eight branches of the Noble Path.
O Subhuti, what are called the three liberation doors?
O Subhuti, the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.
O Subhuti, these are called the three liberation doors.
O Subhuti, if the mode of practice is emptiness, the mode of practice is selflessness, the mode of practice is falsehood, the mode of practice is without inherent nature, and the mind is identical with the nature of the object of perception, then, O Subhuti, this is called the liberation door of emptiness.
O Subhuti, what is called the liberation door of signlessness? O Subhuti, if the mode of practice is cessation, the mode of practice is peaceful stillness, the mode of practice is being far removed, and the mind is identical with the nature of the object of perception, then, O Subhuti, this is called the liberation door of signlessness.
O Subhuti, what is called the liberation door of wishlessness? O Subhuti, if the mode of practice is suffering, the mode of practice is impermanence, the mode of practice is inverted perception, and the mind is identical with the nature of the object of perception, then, O Subhuti, this is called the liberation door of wishlessness.
O Subhuti, what are called the eight liberations?
O Subhuti, observing forms while having the perception of form is the first liberation; observing external forms while internally having no perception of form is the second liberation; directly realizing the body’s supreme, pure liberation is the third liberation; transcending all perceptions of form, eliminating perceptions of resistance, not contemplating various perceptions, entering and abiding completely in the meditative absorption of infinite space, the sphere of infinite space, is the fourth liberation; transcending all of the sphere of infinite space, entering and abiding completely in the meditative absorption of infinite consciousness, the sphere of infinite consciousness, is the fifth liberation; transcending all of the sphere of infinite consciousness, entering and abiding completely in the meditative absorption of nothingness, the sphere of nothingness, is the sixth liberation; transcending all of the sphere of nothingness, entering and abiding completely in the meditative absorption of neither perception nor non-perception, the sphere of neither perception nor non-perception, is the seventh liberation; transcending all of the sphere of neither perception nor non-perception, entering and abiding completely in the cessation of perception and feeling, is the eighth liberation.
O Subhuti, these are called the eight liberations.
O Subhuti, what are called the nine successive meditative absorptions?
O Subhuti, these are as follows: there is a person who, having abandoned desire and evil, unwholesome phenomena, with conceptual thought and discursive thought, with joy and bliss born from seclusion, fully abides in the First Dhyana; this is the first. Again, there is a person whose conceptual and discursive thoughts have become tranquil, whose mind is equally pure, whose nature is one-pointed, without conceptual thought and discursive thought, with joy and bliss born from concentration, fully abiding in the Second Dhyana; this is the second. Again, there is a person who is free from joy, dwelling in equanimity, with right mindfulness and right discernment, experiencing bodily bliss, which the noble ones say is accompanied only by equanimity, fully endowed with mindfulness and blissful abiding, fully abiding in the Third Dhyana; this is the third. Again, there is a person who has abandoned pleasure and pain, with previous happiness and distress having disappeared, neither suffering nor happiness, with purified equanimous mindfulness, fully abiding in the Fourth Dhyana; this is the fourth. Again, there is a person who transcends all perceptions of form, eliminates perceptions of resistance, does not contemplate various perceptions, enters and fully abides in the meditative absorption of infinite space, the sphere of infinite space; this is the fifth. Again, there is a person who transcends all of the sphere of infinite space, enters and fully abides in the meditative absorption of infinite consciousness, the sphere of infinite consciousness; this is the sixth. Again, there is a person who transcends all of the sphere of infinite consciousness, enters and fully abides in the meditative absorption of nothingness, the sphere of nothingness; this is the seventh. Again, there is a person who transcends all of the sphere of nothingness, enters and fully abides in the meditative absorption of neither perception nor non-perception, the sphere of neither perception nor non-perception; this is the eighth. Again, there is a person who transcends all of the sphere of neither perception nor non-perception, enters and fully abides in the cessation of perception and feeling; this is the ninth.
O Subhuti, these are called the nine successive meditative absorptions.
O Subhuti, what are called the four wisdoms of the Noble Truths? O Subhuti, the wisdom of suffering, the wisdom of the origin of suffering, the wisdom of cessation, and the wisdom of the path. O Subhuti, these are the four wisdoms of the Noble Truths.
O Subhuti, what are called the Paramitas?
O Subhuti, generosity, pure morality, patience, diligence, meditative concentration, prajna, skillful means, excellent vows, powers, and wisdom are the Paramitas.
O Subhuti, these are called the Paramitas.
O Subhuti, what are called the wisdoms of emptiness?
O Subhuti, the wisdom of internal emptiness, the wisdom of external emptiness, the wisdom of emptiness of both internal and external, the wisdom of great emptiness, the wisdom of ultimate meaning emptiness, the wisdom of conditioned emptiness, the wisdom of unconditioned emptiness, the wisdom of ultimate emptiness, the wisdom of emptiness without boundaries, the wisdom of scattered emptiness, the wisdom of unchanging emptiness, the wisdom of original nature emptiness, the wisdom of self-characteristic emptiness, the wisdom of common-characteristic emptiness, the wisdom of emptiness throughout all phenomena, the wisdom of emptiness that cannot be grasped, the wisdom of emptiness of nature, the wisdom of emptiness of inherent nature, the wisdom of emptiness of the emptiness of inherent nature, or the wisdom of suchness, the wisdom of the Dharma realm, the wisdom of the nature of phenomena, the wisdom of the nature of non-falsity, the wisdom of the nature of non-change, the wisdom of the nature of equality, the wisdom of the nature of freedom from arising, the wisdom of Dharma determination, the wisdom of Dharma abiding, the wisdom of ultimate reality, the wisdom of the realm of space, and the wisdom of the inconceivable realm.
O Subhuti, these are called the various wisdoms of emptiness…
O Subhuti, what are the ten grounds of Bodhisattvas?
O Subhuti, the Ground of Supreme Joy, the Ground of Freedom from Defilement, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground of Difficult to Overcome, the Ground of Manifestation, the Ground of Far-Going, the Ground of Immovability, the Ground of Excellent Wisdom, and the Ground of Dharma Cloud.
O Subhuti, these are called the ten grounds of Bodhisattvas.
O Subhuti, what are the five kinds of eyes?
O Subhuti, the fleshly eye, the heavenly eye, the wisdom eye of the noble ones, the Dharma eye, and the Buddha eye; these are called the five kinds of eyes.
O Subhuti, these are the five kinds of eyes.
O Subhuti, what are the six supernatural powers?
O Subhuti, the supernatural power of direct knowledge and realization of miraculous abilities, the supernatural power of direct knowledge and realization through the heavenly eye, the supernatural power of direct knowledge and realization through the heavenly ear, the supernatural power of direct knowledge and realization of the minds of others, the supernatural power of direct knowledge and realization through recollection of past lives, and the supernatural power of direct knowledge and realization of the exhaustion of outflows.
O Subhuti, these are called the six supernatural powers.
O Subhuti, what are called the ten powers of the Tathagata?
O Subhuti, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, if something is a possibility, they know truly that it is a possibility; if something is not a possibility, they know truly that it is not a possibility. This is the first.
All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, regarding the various actions of past, present, and future and the places where beings experience their results, know truly the causes, effects, and consequences among all sentient beings. This is the second.
All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, regarding the worlds, not merely one realm but all realms, know them truly. This is the third.
All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, regarding the worlds, not merely one kind of understanding but countless kinds of understanding, know them truly. This is the fourth.
All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, regarding individual beings and the superior or inferior capacities of all sentient beings, know them truly. This is the fifth.
All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, regarding all paths of conduct throughout all realms, know them truly. This is the sixth.
All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, regarding the faculties, powers, factors of enlightenment, factors of the path, meditative absorptions, liberations, concentrations, and attainments, whether defiled or purified, know them truly. This is the seventh.
All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, using the pure heavenly eye, far surpassing that of ordinary humans, see the wholesome and unwholesome deeds of sentient beings at birth and death: beings such as these, because of evil actions of body, speech, and mind, because of wrong views, because of slandering the noble ones, fall into the evil destinies; beings such as these, because of good actions of body, speech, and mind, because of right views, because of praising the noble ones, are born into fortunate destinies and are born among the gods. Again, using the pure heavenly eye that surpasses ordinary human vision, they see the beautiful and ugly forms of sentient beings as they are born and die, and from this place they are reborn into fortunate or unfortunate destinies; regarding sentient beings, according to the power of their karma, being born into fortunate or unfortunate destinies, they know all this truly. This is the eighth.
All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, regarding the countless events of former lives belonging to sentient beings in the past—whether one life, one hundred lives, one thousand lives, one hundred thousand lives, one hundred million lives, one hundred billion lives, one thousand billion lives, one hundred thousand billion trillion lives, whether one eon, one hundred eons, one thousand eons, one hundred thousand eons, one hundred million eons, one hundred billion eons, one thousand billion eons, one hundred thousand billion trillion eons—up to the deeds, words, and appearances of former lives, know them clearly and truly. This is the ninth.
All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, regarding the outflows that have been completely extinguished, the liberation of the undefiled mind, and the liberation of undefiled wisdom, know them truly; regarding their own exhaustion of outflows, the true Dharma of liberation, and their own directly realized wisdom that fully comprehends and abides in true knowledge: “My birth is ended, the holy life has been established, what had to be done has been done, there will be no further receiving of future existence,” they know truly. This is the tenth.
O Subhuti, these are called the ten powers of the Tathagata.