THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 411
Chapter 11: SIMILES
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, what is the meaning of the term ‘Bodhisattva’?”
The Buddha told Subhūti:
“The meaning of the term ‘Bodhisattva’ is that there is no meaning of the term. Why? Subhūti, because both ‘Bodhi’ and ‘sattva’ are terms that are unborn, and the meaning contained within them does not exist, therefore the meaning of the term ‘Bodhisattva’ is that there is no meaning of the term.
Subhūti, you should know that it is like the meaning of the phrase ‘the footprints of birds in the sky’: it truly does not exist. The meaning of the term ‘Bodhisattva’ is likewise truly nonexistent. It is like the meanings of words referring to scenes in dreams, illusions, mirages, reflections, the moon in water, echoes, flowers in empty space, and transformations: they truly do not exist. The meaning of the term ‘Bodhisattva’ is likewise truly nonexistent.
Subhūti, you should know that just as the meaning of the term ‘suchness’ of all phenomena truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘all phenomena,’ ‘dharmadhātu,’ ‘dharmatā,’ ‘the nature of non-delusion,’ ‘the nature of non-change,’ ‘the fixed nature of phenomena,’ ‘the abiding nature of phenomena,’ and ‘ultimate reality’ truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘form’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘feeling,’ ‘perception,’ ‘formations,’ and ‘consciousness’ belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘eye faculty’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘ear,’ ‘nose,’ ‘tongue,’ ‘body,’ and ‘mind’ faculties belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘form object’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘sound,’ ‘scent,’ ‘taste,’ ‘touch,’ and ‘dharma objects’ belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘eye element’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘ear,’ ‘nose,’ ‘tongue,’ ‘body,’ and ‘mind’ elements belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘form element’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘sound,’ ‘scent,’ ‘taste,’ ‘touch,’ and ‘dharma elements’ belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘eye-consciousness element’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘ear-consciousness,’ ‘nose-consciousness,’ ‘tongue-consciousness,’ ‘body-consciousness,’ ‘mind-consciousness’ elements belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘eye-contact’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘ear-contact,’ ‘nose-contact,’ ‘tongue-contact,’ ‘body-contact,’ and ‘mind-contact’ belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘feelings arising dependent on eye-contact’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the feelings arising dependent on ear, nose, tongue, body, and mind contact belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘ignorance’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘formations,’ ‘consciousness,’ ‘name-and-form,’ ‘six sense bases,’ ‘contact,’ ‘feeling,’ ‘craving,’ ‘grasping,’ ‘existence,’ ‘birth,’ and ‘aging-and-death’ belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘inner emptiness’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘outer emptiness,’ ‘inner-and-outer emptiness,’ ‘emptiness of emptiness,’ ‘great emptiness,’ ‘ultimate-meaning emptiness,’ ‘conditioned emptiness,’ ‘unconditioned emptiness,’ ‘emptiness of the ultimate,’ ‘emptiness without boundaries,’ ‘emptiness of dispersion without alteration,’ ‘emptiness of intrinsic nature,’ ‘emptiness of own characteristics and shared characteristics,’ ‘emptiness throughout all phenomena,’ ‘emptiness of that which cannot be grasped,’ ‘emptiness of emptiness nature,’ ‘emptiness of self-nature,’ and ‘emptiness of the self-nature of emptiness’ belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that just as the meaning of the term ‘practice of the four foundations of mindfulness’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘practice of the four right efforts,’ ‘four bases of miraculous power,’ ‘five faculties,’ ‘five powers,’ ‘seven factors of enlightenment,’ and ‘eightfold noble path’ belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Subhūti, you should know that even the meaning of the term ‘practice of the ten powers of the Buddha’ belonging to a magician truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meanings of the terms ‘practice of the four fearlessnesses,’ ‘four unobstructed knowledges,’ great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha belonging to a magician truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Furthermore, Subhūti, just as the meaning of the term ‘form’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘feeling,’ ‘perception,’ ‘formations,’ and ‘consciousness’ of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of the term ‘eye faculty’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘ear,’ ‘nose,’ ‘tongue,’ ‘body,’ and ‘mind’ of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Just as the meaning of the term ‘form object’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘sound,’ ‘scent,’ ‘taste,’ ‘touch,’ and ‘dharma objects’ of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ likewise truly does not exist. Just as the meaning of the term ‘eye element’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘ear,’ ‘nose,’ ‘tongue,’ ‘body,’ and ‘mind’ elements of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ likewise truly does not exist.
Just as the meaning of the term ‘form element’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘sound,’ ‘scent,’ ‘taste,’ ‘touch,’ and ‘dharma elements’ of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of the term ‘eye-consciousness element’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘ear-consciousness,’ ‘nose-consciousness,’ ‘tongue-consciousness,’ ‘body-consciousness,’ and ‘mind-consciousness’ elements of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Just as the meaning of the term ‘eye-contact’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘ear-contact,’ ‘nose-contact,’ ‘tongue-contact,’ ‘body-contact,’ and ‘mind-contact’ of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Just as the meaning of the term ‘feelings arising dependent on eye-contact’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the feelings arising dependent on ear, nose, tongue, body, and mind contact of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Just as the meaning of the term ‘ignorance’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘formations,’ ‘consciousness,’ ‘name-and-form,’ ‘six sense bases,’ ‘contact,’ ‘feeling,’ ‘craving,’ ‘grasping,’ ‘existence,’ ‘birth,’ and ‘aging-and-death’ of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Just as the meaning of the term ‘inner emptiness’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘outer emptiness,’ ‘inner-and-outer emptiness,’ ‘emptiness of emptiness,’ ‘great emptiness,’ ‘ultimate-meaning emptiness,’ ‘conditioned emptiness,’ ‘unconditioned emptiness,’ ‘emptiness of the ultimate,’ ‘emptiness without boundaries,’ ‘emptiness of dispersion without alteration,’ ‘emptiness of intrinsic nature,’ ‘emptiness of own characteristics and shared characteristics,’ ‘emptiness throughout all phenomena,’ ‘emptiness of that which cannot be grasped,’ ‘emptiness of emptiness nature,’ ‘emptiness of self-nature,’ and ‘emptiness of the self-nature of emptiness’ of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of the term ‘practice of the four foundations of mindfulness’ of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘practice of the four right efforts,’ ‘four bases of miraculous power,’ ‘five faculties,’ ‘five powers,’ ‘seven factors of enlightenment,’ and ‘eightfold noble path’ of the Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Up to and including the meaning of the term ‘practice of the ten powers of the Buddha’ truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘practice of the four fearlessnesses,’ ‘four unobstructed knowledges,’ great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Furthermore, Subhūti, just as the meaning of the term ‘unconditioned realm’ within the conditioned realm truly does not exist, and the meaning of the term ‘conditioned realm’ within the unconditioned realm truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist; just as the meanings of the terms ‘unborn,’ ‘undying,’ ‘uncreated,’ ‘inactive,’ ‘not accomplished,’ ‘not destroyed,’ ‘not obtained,’ ‘not abandoned,’ ‘not defiled,’ and ‘not purified’ truly do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, for which phenomena are the meanings of the terms ‘unborn,’ ‘undying,’ ‘uncreated,’ ‘inactive,’ ‘not accomplished,’ ‘not destroyed,’ ‘not obtained,’ ‘not abandoned,’ ‘not defiled,’ and ‘not purified’ truly nonexistent, such that the meaning of the term ‘Bodhisattva’ is likewise truly nonexistent?”
The Buddha told Subhūti:
“The meanings of these terms regarding form through consciousness—‘unborn,’ ‘undying,’ ‘uncreated,’ ‘inactive,’ ‘not accomplished,’ ‘not destroyed,’ ‘not obtained,’ ‘not abandoned,’ ‘not defiled,’ and ‘not purified’—truly do not exist; therefore the meaning of the term ‘Bodhisattva’ likewise truly does not exist. The same applies from the eye faculty through the mind faculty, from form objects through dharma objects, from the eye element through the mind element, from the form element through the dharma element, from the eye-consciousness element through the mind-consciousness element, from eye-contact through mind-contact, from feelings arising dependent on eye-contact through feelings arising dependent on mind-contact, from ignorance through aging-and-death, from the four foundations of mindfulness through the eightfold noble path, and from the ten powers of the Buddha through the eighteen unique qualities of a Buddha: their meanings of ‘unborn,’ ‘undying,’ ‘uncreated,’ ‘inactive,’ ‘not accomplished,’ ‘not destroyed,’ ‘not obtained,’ ‘not abandoned,’ ‘not defiled,’ and ‘not purified’ truly do not exist, and the meaning of the term ‘Bodhisattva’ likewise truly does not exist.
Furthermore, Subhūti, just as the meaning of the term ‘practice of the four foundations of mindfulness through the eightfold noble path, ultimately pure’ truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Likewise, the meaning of the term ‘the ten powers of the Buddha through the eighteen unique qualities of a Buddha, ultimately pure’ truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of the term ‘self’ through ‘views’ truly does not exist, because they do not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Just as the meaning of darkness when the sun rises truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of all conditioned formations at the end of a cosmic aeon truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of evil precepts within the pure precept aggregate of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of a distracted mind within the tranquil concentration aggregate of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of evil wisdom within the luminous wisdom aggregate of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of bondage within the liberation aggregate of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of ‘not liberation and knowledge-and-vision’ within the liberation and knowledge-and-vision aggregate of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Just as the meaning of darkness within the great light of the sun and moon truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist. Just as the meaning of the light of all suns, moons, stars, precious jewels, medicines, and devas within the light of the Buddha truly does not exist, so too the meaning of the term ‘Bodhisattva’ truly does not exist.
Why? Subhūti, the meanings of the terms ‘Bodhi,’ ‘sattva,’ and ‘Bodhisattva’ do not correspond with anything, nor do they not correspond with anything; they are without form, without appearance, without opposition, and have the single characteristic called the characteristic of emptiness.
Subhūti, the great Bodhisattvas, because all phenomena are not truly existent, do not grasp and are not obstructed; therefore they should diligently cultivate and study, and should correctly understand.
The Venerable Subhūti addressed the Buddha:
“For what nonexistent aspects of all phenomena should great Bodhisattvas not grasp and not be obstructed, and therefore diligently cultivate and study? Why should great Bodhisattvas correctly understand all phenomena?”
The Buddha told Subhūti:
“All phenomena include wholesome phenomena, unwholesome phenomena, phenomena with karmic designation, phenomena without karmic designation, worldly phenomena, supramundane phenomena, contaminated phenomena, uncontaminated phenomena, conditioned phenomena, unconditioned phenomena, common phenomena, and uncommon phenomena.
Subhūti, great Bodhisattvas do not grasp or become obstructed by the nature of all such phenomena; therefore they should diligently cultivate and study. Great Bodhisattvas should correctly understand that all phenomena are truly without possession.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what phenomena are called wholesome worldly phenomena?”
The Buddha told Subhūti:
“Wholesome worldly phenomena are filial respect toward parents, making offerings to śramaṇas and brāhmaṇas, respectfully serving teachers and elders, the merit of giving, the merit of maintaining precepts, the merit of cultivation, the merit of service, caring for and attending to the sick, skillful means, acts of merit, or cultivating the ten worldly wholesome paths of action; or contemplating the swelling corpse, the rotting corpse, the blue-black corpse, the reddish corpse, the scattered corpse, the corpse being devoured, the fragmented corpse, the skeleton, and the burning corpse; or cultivating the four worldly meditations, the four immeasurables, the four formless absorptions; or recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of generosity, recollection of devas, recollection of tranquility, recollection of inhalation and exhalation, recollection of the body, and recollection of death. Subhūti, these phenomena are called worldly wholesome phenomena.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what phenomena are called unwholesome phenomena?”
The Buddha told Subhūti:
“Unwholesome phenomena are killing living beings, taking what is not given, sexual misconduct, deceptive speech, divisive speech, harsh speech, greed, anger, wrong views, resentment, concealing faults, irritation, flattery, arrogance that harms sentient beings, jealousy, greed, pride, and so forth.
Subhūti, these phenomena are called unwholesome phenomena.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what phenomena are called phenomena with karmic designation?”
The Buddha told Subhūti:
“Wholesome phenomena and unwholesome phenomena are called phenomena with karmic designation.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what phenomena are called phenomena without karmic designation?”
The Buddha told Subhūti:
“They are the unrecorded bodily actions, unrecorded verbal actions, unrecorded mental actions, the four great elements without karmic designation, the five faculties without karmic designation, the five aggregates without karmic designation, the twelve sense bases without karmic designation, the eighteen elements without karmic designation, and unrecorded karmic-result phenomena. Subhūti, these phenomena are called phenomena without karmic designation.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what phenomena are called worldly phenomena?”
The Buddha told Subhūti:
“Worldly phenomena mean the five aggregates, the twelve sense bases, the eighteen elements, the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless absorptions, and the twelve links of dependent origination. Subhūti, these phenomena are called worldly phenomena.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what phenomena are called supramundane phenomena?”
The Buddha told Subhūti:
“Supramundane phenomena are the four foundations of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, the liberation doors of emptiness, signlessness, and wishlessness, the faculty of knowing what is to be known, the faculty of what has been known, concentration with investigation and examination, concentration with investigation absent but examination present, concentration without investigation or examination, wisdom, liberation, mindfulness, right understanding, appropriate attention, the eight liberations, the nine successive concentrations, inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of emptiness nature, emptiness of self-nature, emptiness of the self-nature of emptiness, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha. Subhūti, these phenomena are called supramundane phenomena.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what phenomena are called contaminated phenomena?”
The Buddha told Subhūti:
“They are those phenomena that fall within the three realms, or the five aggregates, the twelve sense bases, the eighteen elements, the four meditations, the four immeasurables, and the four formless absorptions. Subhūti, these phenomena are called contaminated phenomena.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what phenomena are called uncontaminated phenomena?”
The Buddha told Subhūti:
“They are the four foundations of mindfulness up to the eighteen unique qualities of a Buddha. Subhūti, these phenomena are called uncontaminated phenomena.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what phenomena are called conditioned phenomena?”
The Buddha told Subhūti:
“They are those phenomena bound within the three realms, or the five aggregates, or the four meditations, the four immeasurables, the four formless absorptions, or the four foundations of mindfulness up to the eighteen unique qualities of a Buddha. Subhūti, these phenomena are called conditioned phenomena.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what phenomena are called unconditioned phenomena?”
The Buddha told Subhūti:
Those are the dharmas that are unborn, undying, non-abiding, not different, or the exhaustion of greed, the exhaustion of hatred, the exhaustion of delusion, or suchness, the dharma realm, the dharma nature, the nature of emptiness and non-delusion, the nature that does not change, the nature of equality, the nature free from arising, the dharma of concentration, the dharma of abiding, ultimate reality. Subhūti, these dharmas are called unconditioned dharmas.
Venerable Subhūti again said to the Buddha:
“World-Honored One, what dharmas are called common dharmas?”
The Buddha told Subhūti:
“They are the four worldly meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers. Subhūti, these dharmas are called common dharmas because they are shared with ordinary beings.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, what dharmas are called uncommon dharmas?”
The Buddha told Subhūti:
“They are the four foundations of mindfulness up to the eighteen uncommon qualities of a Buddha. Subhūti, these dharmas are called uncommon dharmas because they are not shared with ordinary beings.
Subhūti, when the great bodhisattvas practice the perfection of wisdom, regarding the own-characteristics of all dharmas as empty in this way, they should not cling to them, because all dharmas are without discrimination.
Subhūti, when the great bodhisattvas practice the perfection of wisdom, they should correctly understand all dharmas by using non-duality as the means, because all dharmas are unmoving.
Subhūti, non-duality and non-movement regarding all dharmas are the meaning of the term bodhisattva; non-discrimination and non-attachment are the meaning of the term bodhisattva. Therefore, having no meaning of a designation is the meaning of the designation bodhisattva.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, why is a bodhisattva also called a Mahāsattva?”
The Buddha told Subhūti:
“Because this bodhisattva is the foremost among the great assembly of sentient beings, therefore he is also called Mahāsattva.”
Subhūti said:
“World-Honored One, which beings are called the great assembly of sentient beings, among whom the bodhisattva is foremost?”
The Buddha told Subhūti:
“They are those abiding in the eighth stage of lineage, stream-enterers, once-returners, non-returners, arhats, solitary buddhas, and those from the moment of first arousing the mind of enlightenment up to great bodhisattvas who have reached the irreversible stage. All these are called the great assembly of sentient beings. A bodhisattva who is foremost among this great assembly of sentient beings is called Mahāsattva.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, why can a bodhisattva be foremost among the great assembly of sentient beings?”
The Buddha told Subhūti:
“Because this bodhisattva has already aroused the firm mind like a vajra simile, definitely irreversible. Therefore, he can be foremost among the great assembly of sentient beings.”
Subhūti again said:
“World-Honored One, what is the bodhisattva’s vajra-simile mind?”
The Buddha told Subhūti:
“A great bodhisattva who arouses the mind in this way:
‘Now I will put on the great armor of merit and enter the vast wilderness of beginningless and endless saṃsāra in order to destroy all afflictions, the enemies of sentient beings. I will, for the sake of all sentient beings everywhere, dry up the great ocean of endless saṃsāra. I will abandon all my bodies, lives, and possessions, and bring great benefit to sentient beings. With an equal mind, I will bring peace and benefit to all sentient beings. I will cause all classes of sentient beings to abide in the path of the three vehicles and proceed toward Nirvāṇa. Although I use the three vehicles to liberate all sentient beings, I completely do not see that there is even one sentient being who is liberated. I will clearly understand that the nature of all dharmas is unborn, undying, neither pure nor defiled. I will solely use attention corresponding to the wisdom of omniscience to practice the six perfections. I will study all dharmas and completely penetrate the marvelous wisdom that pervades all. I will penetrate all dharma gates that lead to the one principle of the dharma-characteristic. I will penetrate all dharma gates that lead to the two principles of the dharma-characteristic. I will penetrate all dharma gates that lead to the many principles of the dharma-characteristic. I will cultivate the wondrous wisdom that reaches the nature of dharmas and leads to supreme merits.’
Subhūti, this is the bodhisattva’s vajra-simile mind. Any great bodhisattva who uses non-attainment as a means and abides in this mind will certainly be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, great bodhisattvas arouse the mind in this way:
‘If there are sentient beings suffering in all hell realms, animal realms, hungry ghost realms, human realms, and heavenly realms, I will bear their suffering on their behalf and cause them to attain happiness.’
Great bodhisattvas arouse the mind in this way:
‘For the benefit of all sentient beings, I will undergo countless hundreds of thousands of millions of billions of eons, endure various great sufferings in the hell realms, and use countless skillful means to teach and transform them, causing them to attain complete Nirvāṇa.’
Thus, the bodhisattva successively benefits all sentient beings, enduring for them countless hundreds of thousands of millions of billions of eons various great sufferings in the hell realms, using countless skillful means to teach and transform them, causing them to attain complete Nirvāṇa. After doing so, he himself plants wholesome roots, and again passes through countless hundreds of thousands of millions of billions of eons, cultivating and perfecting the aspiration for enlightenment, and only afterward realizes the unsurpassed supreme awakening he has sought.
Subhūti, such vows are also called the bodhisattva’s vajra-simile mind. Any great bodhisattva who uses non-attainment as a means and abides in this mind will certainly be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, great bodhisattvas arouse the superior mind and the vast mind. Because of this mind, they will certainly become foremost among the great assembly of sentient beings.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what is the superior mind and vast mind of the bodhisattva?”
The Buddha told Subhūti:
“Great bodhisattvas arouse the mind in this way:
‘From the moment I first arouse the mind until I attain the wisdom of omniscience, I definitely will not give rise to greed, anger, ignorance, hatred, concealment of faults, resentment, flattery, jealousy, stinginess, arrogance, harming sentient beings, wrong views, self-conceit, and so forth. I also definitely will not arouse the mind that turns toward or seeks the fruits of the śrāvakas or solitary buddhas.’
This is the superior mind and vast mind of the bodhisattva. Any great bodhisattva who uses non-attainment as a means and abides in this mind will certainly be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, great bodhisattvas give rise to an unwavering mind. Because of this mind, they will certainly become foremost among the great assembly of sentient beings.”
Venerable Subhūti again said:
“World-Honored One, what is the unwavering mind of the bodhisattva?”
The Buddha told Subhūti:
“Great bodhisattvas arouse the mind in this way:
‘I will rely on attention corresponding to the wisdom of omniscience to cultivate and generate all the practices I have cultivated, without arrogance or negligence.’
Subhūti, this is the unwavering mind of the bodhisattva. Any great bodhisattva who uses non-attainment as a means and abides in this mind will certainly be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, great bodhisattvas equally give rise to a true beneficial and joyful mind toward all sentient beings. Because of this mind, they will certainly become foremost among the great assembly of sentient beings.”
Venerable Subhūti again said:
“World-Honored One, what is the true beneficial and joyful mind of the bodhisattva?”
The Buddha told Subhūti:
“Great bodhisattvas arouse the mind in this way:
‘I will definitely, until the end of future time, bring benefit and happiness to all sentient beings, becoming their place of refuge, their island, their home, and never abandoning them.’
Subhūti, this is the true beneficial and joyful mind of the bodhisattva. Any great bodhisattva who uses non-attainment as a means and abides in this mind will certainly be foremost among the great assembly of sentient beings.
Furthermore, Subhūti, great bodhisattvas practicing the perfection of wisdom constantly diligently exert themselves, delighting in Dharma, loving Dharma, rejoicing in Dharma, and taking joy in Dharma. Because of this cause and condition, they will certainly become foremost among the great assembly of sentient beings.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what is Dharma? Why do great bodhisattvas practicing the perfection of wisdom constantly delight in this Dharma, love Dharma, rejoice in Dharma, and take joy in Dharma?”
The Buddha told Subhūti:
“What is called Dharma is form and that which is not form; all have no self-nature, cannot be grasped, cannot be destroyed, and cannot be discriminated. This is called Dharma. Delight in Dharma means giving rise to desire and seeking toward this Dharma. Loving Dharma means praising the virtues of this Dharma. Rejoicing in Dharma means joyfully accepting this Dharma. Taking joy in Dharma means greatly admiring, cultivating, approaching, enjoying, and respecting this Dharma.
Subhūti, any great bodhisattva who, while practicing the perfection of wisdom, uses non-attainment as a means, constantly delights in Dharma, loves Dharma, rejoices in Dharma, and takes joy in Dharma without arrogance will certainly become foremost among the great assembly of sentient beings.
Furthermore, Subhūti, great bodhisattvas practicing the perfection of wisdom use non-attainment as a means to abide in internal emptiness up to the emptiness of the intrinsic nature of emptiness, and cultivate the four foundations of mindfulness up to the eighteen uncommon qualities of a Buddha. Such great bodhisattvas will certainly become foremost among the great assembly of sentient beings.
Furthermore, Subhūti, any great bodhisattva who practices the perfection of wisdom, uses non-attainment as a means, and abides in the vajra-simile concentration up to abiding in the concentration of non-attachment, unconditionedness, non-defilement, and liberation like space, by this cause and condition will certainly become foremost among the great assembly of sentient beings.
Subhūti, through such causes and conditions, great bodhisattvas will certainly be foremost among the great assembly of sentient beings. Therefore, bodhisattvas are also called Mahāsattvas.”
## Chapter 12: CUTTING OFF ATTACHMENTS TO VIEWS
At that time, Śāriputra said to the Buddha:
“World-Honored One, I too would like to use wisdom and eloquent ability to explain the meaning by which bodhisattvas are called Mahāsattvas.”
The Buddha told Śāriputra:
“Speak according to your intention.”
Śāriputra said:
“World-Honored One, because bodhisattvas use skillful means, they are able to explain essential Dharma teachings to sentient beings, causing them to eliminate attachments to the view of self, attachments to the view of sentient beings, attachments to the view of life-continuum, attachments to the view of arising, attachments to the view of nurturing, attachments to the view of growth, attachments to the view of the subject of transmigration, attachments to the view of mind-born existence, attachments to the view of children, attachments to the view of creation, attachments to the view of receiving, attachments to the view of knowing, and attachments to the view of seeing. For this reason, they are called Mahāsattvas.
World-Honored One, because bodhisattvas use skillful means, they are able to explain essential Dharma teachings to sentient beings, causing them to eliminate attachments to eternalism, attachments to annihilationism, attachments to existence, and attachments to non-existence. For this reason, they are called Mahāsattvas.
World-Honored One, because bodhisattvas use skillful means, they are able to explain essential Dharma teachings to sentient beings, causing them to eliminate attachments to the four foundations of mindfulness up to attachments to the eighteen uncommon qualities of a Buddha. For this reason, they are called Mahāsattvas.
Because bodhisattvas use skillful means and are able to explain essential Dharma teachings to sentient beings, causing them to eliminate attachments to bringing about the accomplishment of sentient beings, attachments to purifying Buddha lands, attachments to bodhisattvas, attachments to Tathāgatas, attachments to enlightenment, attachments to Nirvāṇa, and attachments to turning the Dharma wheel. For this reason, they are called Mahāsattvas.
World-Honored One, because bodhisattvas use skillful means and, for sentient beings, use non-attainment as a means to explain the Dharma that completely cuts off all attachments to views, for this reason they are called Mahāsattvas.”
At that time, Venerable Subhūti asked Śāriputra:
“What great bodhisattva can, for sentient beings, use non-attainment as a means to explain essential Dharma teachings that completely cut off attachments to views? For what reason do some bodhisattvas themselves use attainment as a means, giving rise to attachments to aggregates, attachments to sense bases, attachments to elements, attachments to truths, attachments to dependent origination, attachments to the four foundations of mindfulness up to attachments to the eighteen uncommon qualities of a Buddha, and attachments to bringing about the complete accomplishment of sentient beings, attachments to purifying Buddha lands, attachments to bodhisattvas, attachments to Tathāgatas, attachments to enlightenment, attachments to Nirvāṇa, and attachments to turning the Dharma wheel?”
Śāriputra replied:
“A great bodhisattva who, while practicing the perfection of wisdom, lacks skillful means and uses attainment as a means, thereby giving rise to attachments to aggregates up to attachments to turning the Dharma wheel, because of lacking skillful means, will certainly be unable to use non-attainment as a means to explain essential Dharma teachings that completely cut off attachments to views for sentient beings.
A great bodhisattva who, while practicing the perfection of wisdom, possesses skillful means and can use non-attainment as a means to explain essential Dharma teachings that completely cut off attachments to views for sentient beings, will definitely not give rise to such attachments as attachments to aggregates…”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, I too wish to use wisdom and eloquent ability to explain the meaning by which bodhisattvas are called Mahāsattvas.”
The Buddha told Subhūti:
“Speak according to your intention.”
Subhūti said:
“World-Honored One, bodhisattvas, because they wish to attain the wisdom of omniscience, arouse the mind of enlightenment, the incomparable mind, the mind unlike that of śrāvakas and solitary buddhas. Yet even toward such a mind they do not cling. For this reason, they are called Mahāsattvas.
Why? World-Honored One, because the mind of the wisdom of omniscience is true, undefiled, and does not fall within the three realms. The aspiration for the mind of the wisdom of omniscience is also undefiled and does not fall within the three realms. Therefore, one should not cling to such a mind. Thus, bodhisattvas are called Mahāsattvas.”
At that time, Śāriputra asked Subhūti:
“What is the incomparable mind of great bodhisattvas, the mind unlike that of śrāvakas and solitary buddhas?”
Subhūti replied:
“Great bodhisattvas, from the time they first arouse the mind, do not see even the slightest dharma as having arising, ceasing, decreasing, increasing, defilement, or purity. Venerable Śāriputra, if they do not see even the slightest dharma as having arising, ceasing, decreasing, increasing, defilement, or purity, then they also do not see the mind of śrāvakas, the mind of solitary buddhas, the mind of bodhisattvas, or the mind of Tathāgatas. Venerable Śāriputra, this is called the incomparable mind of great bodhisattvas, unlike the mind of śrāvakas and solitary buddhas. Great bodhisattvas also do not cling to such a mind.”
At that time, Śāriputra asked Subhūti:
“If a great bodhisattva does not cling to such a mind, then he should not cling to the minds of all śrāvakas, solitary buddhas, ordinary beings, and so forth, and should not cling to the mind of form, feeling, perception, formations, consciousness, up to the eighteen uncommon qualities of a Buddha. Why? Because such minds do not have the nature of mind, do they?”
Subhūti replied:
“Indeed, indeed, just as you have said, Venerable One.”
At that time, Śāriputra asked Subhūti:
“If all minds do not have the nature of mind, and therefore should not be clung to, then form, feeling, perception, formations, and consciousness also do not have the nature of form, feeling, perception, formations, and consciousness, and should not be clung to. Up to the eighteen uncommon qualities of a Buddha also do not have the nature of the eighteen uncommon qualities of a Buddha and should not be clung to?”
Subhūti replied:
“Indeed, indeed, just as you have said, Venerable One.”
Śāriputra asked:
“If the mind of the wisdom of omniscience is true, undefiled, and does not fall within the three realms, then the minds of all ignorant ordinary beings, śrāvakas, solitary buddhas, and so forth must also be true, undefiled, and not fall within the three realms. Why? Because such minds are all empty in their intrinsic nature.”
Subhūti replied:
“Indeed, indeed, just as you have said, Venerable One.”
Śāriputra asked:
“If such minds are empty in their intrinsic nature, are true, undefiled, and do not fall within the three realms, then form, feeling, perception, formations, consciousness, up to the eighteen uncommon qualities of a Buddha must also be true, undefiled, and not fall within the three realms. Why? Because such dharmas are all empty in their intrinsic nature.”
Subhūti replied:
“Indeed, indeed, just as you have said, Venerable One.”
Śāriputra asked:
“If the dharmas of mind, form, and so forth do not have the nature of mind, form, and so forth, and therefore should not be clung to, then all dharmas must be equal and completely without distinction?”
Subhūti replied:
“Indeed, indeed, just as you have said, Venerable One.”
Śāriputra asked:
“If all dharmas are without distinction, why does the Tathāgata say that mind and form have various differences?”
Subhūti replied:
“The Tathāgata speaks this according to conventional truth, not according to ultimate truth.”
Śāriputra asked:
If the dharmas of mind and form of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas are all undefiled, do not fall into the three realms, then ordinary beings, noble ones, Bodhisattvas, and Tathāgatas should also be without distinction, should they not?
Subhūti replied:
That is so, that is so, exactly as you have said, Venerable One!
Śāriputra asked:
If ordinary beings, noble ones, Bodhisattvas, and Tathāgatas are without distinction, then why did the Buddha say that ordinary beings, noble ones, and the great and small have different levels?
Subhūti replied:
This too is something the Tathāgata spoke of based on conventional truth, not based on ultimate meaning. Venerable Śāriputra, when the Great Bodhisattvas cultivate Prajñāpāramitā, using non-attainment as the skillful means, regarding the vast mind that gives rise to Bodhi, the unsurpassed mind, the mind that does not rely on or cling to the Śrāvakas and Pratyekabuddhas, they do not grasp or cling to form, nor to non-form, up to the eighteen exclusive Buddha-dharmas. For this reason, they are called Mahāsattvas.
**Chapter 13: The Six Perfections (1)**
At that time, Pūrṇa Maitrāyaṇīputra said to the Buddha:
World-Honored One, I too would like to use my wisdom and eloquence to explain the meaning by which the Great Bodhisattvas are called Mahāsattvas.
The Buddha said to Pūrṇa Maitrāyaṇīputra:
Speak according to your understanding.
Pūrṇa Maitrāyaṇīputra said:
World-Honored One, Bodhisattvas, because they act for the benefit of all sentient beings, put on the great armor of merit and virtue and give rise to the aspiration toward the Great Vehicle. Because they rely on the Great Vehicle, they are called Mahāsattvas.
At that time, Śāriputra asked Pūrṇa Maitrāyaṇīputra:
How do Great Bodhisattvas, in order to benefit all sentient beings, put on the great armor of merit and virtue?
Pūrṇa Maitrāyaṇīputra replied:
Venerable Śāriputra, when Great Bodhisattvas cultivate the Perfection of Giving, they do not cultivate it for the benefit and happiness of only a small portion of sentient beings; they cultivate it solely for the benefit and happiness of all sentient beings.
When Great Bodhisattvas cultivate the Perfection of Pure Discipline, they do not cultivate it for the benefit and happiness of only a small portion of sentient beings; they cultivate it solely for the benefit and happiness of all sentient beings.
When Great Bodhisattvas cultivate the Perfection of Patience, they do not cultivate it for the benefit and happiness of only a small portion of sentient beings; they cultivate it solely for the benefit and happiness of all sentient beings.
When Great Bodhisattvas cultivate the Perfection of Diligence, they do not cultivate it for the benefit and happiness of only a small portion of sentient beings; they cultivate it solely for the benefit and happiness of all sentient beings.
When Great Bodhisattvas cultivate the Perfection of Meditative Concentration, they do not cultivate it for the benefit and happiness of only a small portion of sentient beings; they cultivate it solely for the benefit and happiness of all sentient beings.
When Great Bodhisattvas cultivate the Perfection of Prajñā, they do not cultivate it for the benefit and happiness of only a small portion of sentient beings; they cultivate it solely for the benefit and happiness of all sentient beings.
Venerable Śāriputra, this is how Great Bodhisattvas, in order to benefit and bring happiness to all sentient beings, put on the great armor of merit and virtue.
Furthermore, Venerable Śāriputra, when Great Bodhisattvas put on the great armor of merit and virtue to benefit sentient beings, they do not do so with limitations. They do not think:
“I will save these sentient beings and cause them to enter the realm of Nirvāṇa without remainder, but I will not enable those sentient beings to enter it. I will save these sentient beings and cause them to abide in the unsurpassed state of Enlightenment, but I will not enable those sentient beings to abide in it.”
Rather, Great Bodhisattvas save all sentient beings, causing them all to enter the realm of Nirvāṇa without remainder and to abide in the unsurpassed state of Enlightenment.
Venerable Śāriputra, this is how Great Bodhisattvas, in order to benefit all sentient beings, put on the great armor of merit and virtue.
Furthermore, Venerable Śāriputra, Great Bodhisattvas think as follows:
“I myself will perfect the Perfection of Giving, and I will also cause all sentient beings to perfect the Perfection of Giving. I myself will perfect the Perfection of Pure Discipline, and I will also cause all sentient beings to perfect the Perfection of Pure Discipline. I myself will perfect the Perfection of Patience, and I will also cause all sentient beings to perfect the Perfection of Patience. I myself will perfect the Perfection of Diligence, and I will also cause all sentient beings to perfect the Perfection of Diligence. I myself will perfect the Perfection of Meditative Concentration, and I will also cause all sentient beings to perfect the Perfection of Meditative Concentration. I myself will perfect the Perfection of Prajñā, and I will also cause all sentient beings to perfect the Perfection of Prajñā.”
Great Bodhisattvas think as follows:
“I myself will rely on these six Perfections, abide in the emptiness of internal phenomena up to the emptiness of the non-inherent nature of emptiness itself, cultivate the four applications of mindfulness up to the eighteen exclusive Buddha-dharmas, and I will also cause all sentient beings to rely on these six Perfections, abide in the emptiness of internal phenomena up to the emptiness of the non-inherent nature of emptiness itself, and cultivate the four applications of mindfulness up to the eighteen exclusive Buddha-dharmas.”
Great Bodhisattvas think as follows:
“I myself will rely on these six Perfections and swiftly attain the unsurpassed state of Enlightenment, entering the realm of Nirvāṇa without remainder, and I will also cause all sentient beings to rely on these six Perfections and swiftly attain the unsurpassed state of Enlightenment, entering the realm of Nirvāṇa without remainder.”
Venerable Śāriputra, this is how Great Bodhisattvas, in order to benefit all sentient beings, put on the great armor of merit and virtue.