THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 459
Chapter 67: MUTUAL INCLUSION
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Dharma of the Perfection of Giving encompass the Perfection of Pure Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā?”
The Buddha told him:
“Subhūti, if a Great Bodhisattva cultivates the practice of giving with a mind free from attachment and stinginess, then dedicates the merit of this giving to all sentient beings and together directs it toward the wisdom of Omniscience; if, toward sentient beings, they abide in loving-kindness and compassion through bodily, verbal, and mental actions, abandoning all evil deeds, then, Subhūti, this is a Great Bodhisattva abiding in the Dharma of the Perfection of Giving that encompasses the Perfection of Pure Morality.
Subhūti, if a Great Bodhisattva cultivates the practice of giving with a mind free from attachment and stinginess, then dedicates the merit of this giving to all sentient beings and together directs it toward the wisdom of Omniscience; if the recipients of that giving and other evil sentient beings insult, harm, and humiliate this Bodhisattva without reason, this Bodhisattva does not change their mind, does not become angry, does not use body or speech to harm them in retaliation, but only gives rise to a mind of loving-kindness and compassion, and uses affectionate words to apologize with shame, humility, and gentleness, then, Subhūti, this is a Great Bodhisattva abiding in the Dharma of the Perfection of Giving that encompasses the Dharma of the Perfection of Patience.
Subhūti, if a Great Bodhisattva cultivates giving with a mind free from attachment and stinginess, then dedicates the merit of this giving to sentient beings and together directs it toward the wisdom of Omniscience, and if the recipients of that giving and other evil sentient beings insult, harm, and humiliate this Bodhisattva without reason, this Bodhisattva immediately thinks:
‘Sentient beings who create such various kinds of karma will themselves receive such various kinds of karmic results. I should not cling to their actions and abandon my own cultivation.’
Then this Bodhisattva further thinks:
‘Toward them and other sentient beings, I should increase my mind of renunciation and my mind of giving, without regret.’
After reflecting in this way, this Bodhisattva gives rise to even more courageous diligence in body and mind and performs even more acts of giving. Subhūti, this is a Great Bodhisattva abiding in the Perfection of Giving that encompasses the Perfection of Diligence.
Subhūti, if a Great Bodhisattva cultivates the practice of giving with a mind free from attachment and stinginess, then dedicates the merit of this giving to sentient beings and together directs it toward the wisdom of Omniscience, and toward the recipients and all other objects maintains a mind that is not scattered, does not seek sensual pleasures in the three realms, does not seek the fruit of the Two Vehicles, but only seeks Buddhahood, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Giving that encompasses the Perfection of Meditation.
Subhūti, if a Great Bodhisattva cultivates the practice of giving with a mind free from greed and stinginess, then dedicates the merit of this giving to sentient beings and together directs it toward the wisdom of Omniscience, and observes that the recipient, the giver, and the gift itself are all illusory phenomena, does not see that this giving has benefit or harm for sentient beings, and realizes the ultimate emptiness of all phenomena, then, Subhūti, this is a Great Bodhisattva abiding in the Perfection of Giving that encompasses the Perfection of Prajñā.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Pure Morality encompass Giving, Patience, Diligence, Meditation, and Prajñā?”
The Buddha told Subhūti:
“Subhūti, if a Great Bodhisattva abides in the Perfection of Pure Morality and creates the three kinds of meritorious karma of body, speech, and mind, through these meritorious deeds they abandon killing living beings up to and including wrong views, do not seek the fruits of the Hearer Vehicle or the Pratyekabuddha Vehicle, but only seek the unsurpassed enlightenment. At that time, while abiding in pure morality, the Bodhisattva practices extensive giving; whatever things sentient beings need, the Bodhisattva gives them fully, then dedicates this root of goodness from giving to sentient beings and together directs it toward the wisdom of Omniscience, without seeking the fruits of the Hearer Vehicle or Pratyekabuddha Vehicle. Subhūti, this is a Great Bodhisattva abiding in the Perfection of Pure Morality that encompasses the Perfection of Giving.
Subhūti, if a Great Bodhisattva abides in the Perfection of Pure Morality, and if sentient beings come one after another to cut off the Bodhisattva’s limbs and body and take them away, yet the Bodhisattva does not give rise to even a single thought of anger toward them, but only thinks:
‘Now I have attained great benefit by relinquishing this foul, impure, fragile body and obtaining the pure vajra body of a Buddha.’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Pure Morality that encompasses the Perfection of Patience.
Subhūti, if a Great Bodhisattva abides in the Perfection of Pure Morality, diligently with body and mind without interruption, wearing the armor of great compassion and making a vast vow:
‘All sentient beings who are immersed in frightening and evil states, difficult to escape from the ocean of birth and death, I must rescue and place in the realm of immortality.’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Pure Morality that encompasses the Perfection of Diligence.
Subhūti, if a Great Bodhisattva abides in the Perfection of Pure Morality, although entering the four meditations, the four immeasurables, the four formless absorptions, or the cessation attainment, does not fall into the position of Hearer or Pratyekabuddha, nor realize ultimate reality. Relying on the power of their original vows, they think:
‘All sentient beings who are immersed in frightening and evil states, difficult to escape from the ocean of birth and death, now I have abided in the skillful means of pure morality and given rise to pure meditative concentration; I must rescue them and place them in the realm of immortality.’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Pure Morality that encompasses the Perfection of Meditation.
Subhūti, if a Great Bodhisattva abides in the Perfection of Pure Morality and does not see any phenomenon as wholesome or unwholesome, as karmically determined or indeterminate, as conditioned or unconditioned, as worldly or transcendent, as compounded or uncompounded, as falling within the domain of number or beyond number, as having characteristics or being without characteristics, but only contemplates that phenomena are not separate from suchness, extending broadly up to the inconceivable realm. This suchness itself cannot be grasped. Through the skillful means of this Perfection of Prajñā, they do not fall into the positions of Hearer or Pratyekabuddha but only seek unsurpassed enlightenment. Subhūti, this is a Great Bodhisattva abiding in the Perfection of Pure Morality that encompasses the Perfection of Prajñā.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Patience encompass Giving, Pure Morality, Diligence, Meditation, and Prajñā?”
The Buddha said:
“Subhūti, if a Great Bodhisattva abides in the Perfection of Patience, from the moment of first generating the mind of enlightenment until sitting upon the wondrous Bodhi seat, during that entire period, suppose sentient beings insult, harm, and humiliate them without reason, even cutting off their limbs and taking them away. At that time, this Bodhisattva has no anger whatsoever, but only thinks:
‘These sentient beings are truly pitiable. They are afflicted by the illness of the demons of afflictions disturbing their bodies and minds; they are not free, have no refuge and no one to assist them, and are oppressed by poverty and suffering. I should give them food, drink, clothing, and various other wealth and possessions according to their wishes and needs, so that they will no longer lack anything.’
Then this Bodhisattva dedicates the roots of goodness from this giving to sentient beings, using non-attainment as a skillful means, and together directs them toward the wisdom of Omniscience. At the time of dedication, they have no two thoughts:
‘Who is dedicating? To what place is the dedication made?’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Patience that encompasses the Perfection of Giving.
Subhūti, if a Great Bodhisattva abides in the Perfection of Patience, from the time of first generating the mind of enlightenment until sitting upon the wondrous Bodhi seat, even if there is an extremely urgent reason to save their own life, they still absolutely refuse to harm sentient beings, even refusing to give rise to evil wrong views. When practicing the Perfection of Pure Morality, this Bodhisattva does not seek the positions of Hearer or Pratyekabuddha. Instead, using non-attainment as a skillful means, they dedicate the roots of goodness of pure morality to sentient beings and together direct them toward the wisdom of Omniscience. At the time of dedication, they have no two thoughts:
‘Who is dedicating and where is the dedication made?’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Patience that encompasses the Perfection of Pure Morality.
Subhūti, if a Great Bodhisattva abiding in the Perfection of Patience gives rise to diligent, courageous, superior vigor and constantly thinks:
‘If there is a sentient being one yojana away, or ten, or one hundred, up to immeasurable yojanas away, or one world away, or ten, or one hundred, up to immeasurable worlds away, who can be liberated, I will go there and teach them to uphold the eight precepts of training, the five precepts, the ten precepts, or the complete monastic precepts; or cause them to abide in pure contemplation, the eighth lineage, the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, or cause them to abide in the stages of Bodhisattvas up to unsurpassed enlightenment. If I do not become tired even for one such being, how much less would I become tired while benefiting and bringing peace and happiness to immeasurable, countless, boundless sentient beings?’
Then this Bodhisattva dedicates the roots of goodness of such diligence, using non-attainment as a skillful means, for sentient beings and together directs them toward the wisdom of Omniscience. At the time of dedication, there are no two thoughts:
‘Who is dedicating and where is the dedication made?’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Patience that encompasses the Perfection of Diligence.
Subhūti, if a Great Bodhisattva abides in the Perfection of Patience, gathers the mind without distraction, abandons desire, evil, and unwholesome dharmas, with examination and analysis, separated from birth, joy and happiness arise, and enters the First Meditation, extending broadly up to entering the Cessation of Feeling and Perception. Within these concentrations, they gather all mental factors and wholesome roots that arise, use non-attainment as a skillful means for sentient beings, and together direct them toward the wisdom of Omniscience. At the time of dedication, they have no two thoughts:
‘Who is dedicating and to whom is the dedication made?’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Patience that encompasses the Perfection of Meditation.
Subhūti, if a Great Bodhisattva abides in the Perfection of Patience, dwelling among phenomena and sequentially contemplating all phenomena, although using the aspects of separation, tranquility, inexhaustibility, or eternal cessation to contemplate all phenomena, they are able not to attain realization of quiescence, until they can sit upon the wondrous Bodhi seat and attain unsurpassed enlightenment. From that seat they arise and turn the wondrous Dharma wheel, benefiting and bringing peace and happiness to sentient beings. They further dedicate these roots of goodness and wondrous wisdom, using non-attainment as a skillful means, for sentient beings and together direct them toward the wisdom of Omniscience. At the time of dedication, they have no two thoughts:
‘Who is dedicating and to whom is the dedication made?’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Patience that encompasses the Perfection of Prajñā.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Perfection of Diligence encompass Giving, Pure Morality, Patience, Meditation, and Prajñā?”
The Buddha said:
“Subhūti, if a Great Bodhisattva abides in the Perfection of Diligence, they are diligent in body and mind, have never been lazy, seek wholesome dharmas without fatigue, and constantly think:
‘Certainly, I will attain the wisdom of Omniscience.’
In order to benefit all sentient beings, this Great Bodhisattva constantly makes the vow:
‘If there is a sentient being one yojana away, or ten yojanas, or one hundred, up to immeasurable yojanas away, or one world away, or ten, or one hundred, up to immeasurable worlds away, who should be liberated, I will go there and teach and help them abide in the Hearer Vehicle, the Pratyekabuddha Vehicle, or the Unsurpassed Vehicle, or practice the ten wholesome actions. In this way, I will provide them with material wealth and the Buddha Dharma fully and seek ways to guide and transform them.’
Then this Bodhisattva dedicates the roots of goodness from this giving, using non-attainment as a skillful means, for sentient beings and together directs them toward the wisdom of Omniscience. At the time of dedication, there are no two thoughts:
‘Who is dedicating and to whom is the dedication made?’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Diligence that encompasses the Perfection of Giving.
Subhūti, if a Great Bodhisattva abides in the Perfection of Diligence, from the time of first generating the mind of enlightenment until sitting upon the wondrous Bodhi seat, they themselves refrain from killing living beings and also encourage others to refrain from killing living beings; they follow, praise, rejoice in, and extol those who abandon killing living beings. Likewise, they themselves abandon wrong views, encourage others to abandon wrong views, follow and praise the Dharma of abandoning wrong views, and rejoice in and extol those who abandon wrong views. While practicing this Perfection of Pure Morality, this Great Bodhisattva does not seek rewards belonging to the three realms or the fruits of the Two Vehicles. Through the skillful means of non-attainment, they dedicate their own merit and virtue to sentient beings and together direct it toward the wisdom of Omniscience. At the time of dedication, there are no two thoughts:
‘Who is dedicating and to whom is the dedication made?’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Diligence that encompasses the Perfection of Pure Morality.
Subhūti, if a Great Bodhisattva abides in the Perfection of Diligence, from the time of first generating the mind of enlightenment until abiding at the wondrous Bodhi seat in this world, and is harmed by humans and non-humans who come one after another, or has their limbs cut, pierced, or severed and taken away according to their wishes, at that time the Bodhisattva does not think:
‘Who cut or pierced me? Who severed me? Who took me away?’
Instead, they only think:
‘Now I have gained great benefit. Those sentient beings have come and cut off parts of my body in order to benefit me, but because I accepted this body only for the sake of sentient beings, their coming to take what belongs to them is actually accomplishing my work.’
The Bodhisattva deeply contemplates the true nature of phenomena and cultivates patience. While practicing this Perfection of Patience, they do not seek the position of Hearer or Pratyekabuddha, but only use non-attainment as a skillful means, dedicating their merit to sentient beings and together directing it toward enlightenment. They have no two thoughts:
‘Who is dedicating and to whom is the dedication made?’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Diligence that encompasses the Perfection of Patience.
Subhūti, if a Great Bodhisattva abides in the Perfection of Diligence, diligently cultivates concentrations that are separated from desire, evil, and unwholesome dharmas, with examination and analysis, joy and happiness born from separation, entering the First Meditation, extending broadly up to entering the Fourth Meditation; gives rise to thoughts of bringing joy to sentient beings; enters the immeasurable Loving-kindness, extending broadly up to entering immeasurable Equanimity; gives rise to thoughts of becoming weary of the coarse characteristics of form and applies the mind to enter the concentration of Infinite Space, extending broadly up to entering the concentration of Cessation of Feeling and Perception. Although cultivating meditation practices and entering the immeasurable, formless, and cessation attainments, this Great Bodhisattva does not receive their karmic fruition and only takes birth among places where there are sentient beings whom they can teach and benefit. After being born there, they use the four methods of attraction to gather and transform them, seeking to encourage them to diligently cultivate the Perfections of Giving through Prajñā.
This Great Bodhisattva relies on the meditations to produce superior spiritual powers, traveling from one Buddha land to another, drawing near and making offerings to the Buddhas, the World-Honored Ones, asking about the nature and characteristics of profound dharmas, and diligently creating superior roots of goodness. Through the skillful means of non-attainment, they dedicate these roots of goodness to sentient beings and together direct them toward the wisdom of Omniscience. At the time of dedication, there are no two thoughts:
‘Who is dedicating and to whom is the dedication made?’
Subhūti, this is a Great Bodhisattva abiding in the Perfection of Diligence that encompasses the Perfection of Meditation.”
Venerable Subhuti, which Great Bodhisattva, abiding in the perfection of diligence, does not perceive either the name, the thing, the nature, or the characteristics of the perfection of giving, up to the perfection of wisdom; does not perceive either the name, the thing, the nature, or the characteristics of the four foundations of mindfulness, up to the eightfold noble path; does not perceive the name, thing, nature, or characteristics of inner emptiness, up to emptiness of the emptiness of self-nature; does not perceive the name, thing, nature, or characteristics of suchness, up to the inconceivable realm; does not perceive the name, thing, nature, or characteristics of the noble truths of suffering, origination, cessation, and path; does not perceive the name, thing, nature, or characteristics of the four meditative absorptions, the four immeasurables, and the four formless absorptions; does not perceive the name, thing, nature, or characteristics of the eight liberations, up to the ten totalities; does not perceive the name, thing, nature, or characteristics of the stages from the stage of pure insight up to the stage of the Tathagata; does not perceive the name, thing, nature, or characteristics of the stages from Joyful Stage up to the Dharma Cloud Stage; does not perceive the name, thing, nature, or characteristics of all dharani teachings and all samadhi teachings; does not perceive the name, thing, nature, or characteristics of the five kinds of eyes and the six superknowledges; does not perceive the name, thing, nature, or characteristics of the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha; does not perceive the name, thing, nature, or characteristics of the thirty-two marks of excellence and the eighty minor characteristics of a Great Being; does not perceive the name, thing, nature, or characteristics of the quality of not forgetting the Dharma and the nature of always remaining in equanimity; does not perceive the name, thing, nature, or characteristics of all-knowledge, knowledge of the paths, and knowledge of all aspects; does not perceive the name, thing, nature, or characteristics of the fruit of stream-entry up to the enlightenment of a solitary Buddha; does not perceive the name, thing, nature, or characteristics of all practices of Great Bodhisattvas; does not perceive the name, thing, nature, or characteristics of the unsurpassed enlightenment of all Buddhas; does not perceive the name, thing, nature, or characteristics of omniscient wisdom; and thus, up to not perceiving the name, thing, nature, or characteristics of all phenomena, does not generate thoughts of phenomena and does not cling to them, and is able to practice exactly according to the teachings.
That Bodhisattva then takes the roots of virtue accumulated and, using non-attainment as the means, dedicates them for the benefit of sentient beings, and together they turn them toward omniscient wisdom. At the time of dedication, there is no dual thought: “Who dedicates and to whom are they dedicated?” Venerable Subhuti, this is the Great Bodhisattva abiding in the perfection of diligence and practicing the perfection of wisdom.
The venerable Subhuti said to the Buddha:
“World-Honored One, how does a Great Bodhisattva abide in the perfection of meditative concentration while including the perfections of giving, pure morality, patience, diligence, and wisdom?”
The Buddha said:
“Subhuti, any Great Bodhisattva who abides in the perfection of meditative concentration gives material resources and the Dharma of the Buddha to sentient beings, having abandoned desire, harmful, and unwholesome states, with applied thought and sustained thought, born from seclusion, filled with joy and bliss, entering the first meditative absorption, and explaining broadly up to entering the fourth meditative absorption; generating the thought of bringing happiness to sentient beings, entering the immeasurable loving-kindness, and explaining broadly up to entering the immeasurable equanimity; becoming weary of the coarse aspects of forms, entering the concentration of the realm of infinite space, and explaining broadly up to entering the cessation of perception and feeling.
This Great Bodhisattva, abiding in the perfection of meditative concentration, teaches the true Dharma to sentient beings with an undistracted mind and practices giving of material resources and the Dharma of the Buddha. This Great Bodhisattva constantly practices giving material resources and the Dharma of the Buddha, also constantly encourages others to practice giving material resources and the Dharma of the Buddha, constantly follows and praises the practice of giving material resources and the Dharma of the Buddha, and constantly rejoices in and praises those who practice giving material resources and the Dharma of the Buddha.
With these roots of virtue, that Bodhisattva does not seek the status of a Hearer or a Solitary Buddha, but only uses non-attainment as the means, gives for the sake of sentient beings, and together they dedicate them toward omniscient wisdom. At the time of dedication, there are no two thoughts: ‘Who dedicates and to whom are they dedicated?’ Subhuti, this is the Great Bodhisattva abiding in the perfection of meditative concentration together with the perfection of giving.
Subhuti, any Great Bodhisattva who abides in the perfection of meditative concentration and upholds pure morality never gives rise to any kind of mind accompanied by greed, anger, delusion, harm, stinginess, jealousy, or the intention to violate pure morality, but only constantly gives rise to mental activity associated with omniscient wisdom. With these roots of virtue of pure morality, they do not seek the status of a Hearer or Solitary Buddha, but only take non-attainment as the means, dedicate them for the benefit of sentient beings, and together turn them toward omniscient wisdom. At the time of dedication, they have no two thoughts: ‘Who dedicates and to whom are they dedicated?’ Subhuti, this is the Great Bodhisattva abiding in the perfection of meditative concentration together with the perfection of pure morality.
Subhuti, any Great Bodhisattva who abides in the perfection of meditative concentration and cultivates patience observes form as a mass of foam, observes feeling as a bubble, observes perception as a mirage, observes formations as a banana tree, and observes consciousness as a magical illusion. While observing in this way, the thought that the five aggregates subject to grasping are not solid constantly appears before them.
They then think: ‘All phenomena are empty; they are not self and not possessions of self. Who can cut and strike? Who is cut and struck? Who can insult? Who is insulted? Who, within emptiness, gives rise to anger? Whose form is form? Whose feeling is feeling? Whose perception is perception? Whose formations are formations? Whose consciousness is consciousness?’
This Bodhisattva, abiding in the perfection of meditative concentration, carefully examines all phenomena and is able to fully possess patience. They then take these accumulated roots of virtue, use non-attainment as the means for sentient beings, and together dedicate them toward omniscient wisdom. At the time of dedication, they have no two thoughts: ‘Who dedicates and to whom are they dedicated?’ Subhuti, this is the Great Bodhisattva abiding in the perfection of meditative concentration together with the perfection of patience.
Subhuti, any Great Bodhisattva who abides in the perfection of meditative concentration, diligently practices and abandons desire, harmful, and unwholesome states, with applied thought and sustained thought, born from seclusion, filled with joy and bliss, enters the first meditative absorption and remains completely within it; with the stilling of applied and sustained thought, inwardly purified, directed toward one-pointedness without applied or sustained thought, enters the second meditative absorption born of concentration, filled with joy and bliss, and remains completely within it; having abandoned joy and abiding in equanimity, mindful and clearly aware, experiencing the noble bliss throughout the body, able to speak of it and relinquish it, fully possessing the mindfulness of subtle bliss and remaining completely in the third meditative absorption; having abandoned pleasure and pain, with previous happiness and sorrow completely ceased, without suffering or joy, with purified equanimous mindfulness, remains completely in the fourth meditative absorption.
Thus, this Bodhisattva cultivates all kinds of concentrations, liberations, equilibria, and attainments, and while in concentration does not grasp their characteristics. They generate the various supernormal knowledges of magical manifestation (the divine feet superknowledge), are able to perform countless great miraculous transformations; or generate the divine ear superknowledge, surpassing ordinary beings, pure and clearer than that of gods and humans, able to truly hear the various sounds of sentient and non-sentient beings throughout the ten directions; or generate the knowledge of others’ minds, able to truly know the minds and mental factors of sentient beings throughout the ten directions; or generate knowledge of previous lives, able to truly know the past lives of sentient beings throughout the ten directions; or generate the divine eye superknowledge, brighter and purer than the eyes of gods and humans, able to truly see and know the forms and karmic results of sentient beings throughout the ten directions.
This Great Bodhisattva, abiding in these five superior superknowledges, travels from one Buddha realm to another, draws near and makes offerings to Buddhas, asks the Tathagatas about the profound meanings of the Dharma, plants countless wondrous roots of virtue, brings about the accomplishment of sentient beings, purifies Buddha realms, and diligently cultivates the supreme practices of Bodhisattvas.
With these roots of virtue, they do not seek the status of a Hearer or Solitary Buddha, but only use non-attainment as the means, give for the sake of sentient beings, and together dedicate them toward omniscient wisdom. At the time of dedication, they have no two thoughts: ‘Who dedicates and to whom are they dedicated?’ Subhuti, this is the Great Bodhisattva abiding in the perfection of meditative concentration together with the perfection of diligence.
Subhuti, any Great Bodhisattva who abides in the perfection of meditative concentration observes that form, feeling, perception, formations, and consciousness cannot be apprehended; observes that the eye base up to the mind base cannot be apprehended; observes that the form base up to the Dharma base cannot be apprehended; observes that the eye element up to the mind element cannot be apprehended; observes that the form element up to the Dharma element cannot be apprehended; observes that the eye-consciousness element up to the mind-consciousness element cannot be apprehended; observes that eye-contact up to mind-contact cannot be apprehended; observes that feelings arising from eye-contact as condition up to feelings arising from mind-contact as condition cannot be apprehended; observes that the earth element up to the consciousness element cannot be apprehended; observes that causes and conditions up to dominant conditions cannot be apprehended; observes that ignorance up to aging and death cannot be apprehended; observes that the perfection of giving up to the perfection of wisdom cannot be apprehended; observes that inner emptiness up to emptiness of emptiness of self-nature cannot be apprehended; observes that suchness up to the inconceivable realm cannot be apprehended; observes that the noble truths of suffering, origination, cessation, and path cannot be apprehended; observes that the four foundations of mindfulness up to the eightfold noble path cannot be apprehended; observes that the four meditative absorptions, four immeasurables, and four formless absorptions cannot be apprehended; observes that the eight liberations up to the ten totalities cannot be apprehended; observes that the liberations of emptiness, signlessness, and wishlessness cannot be apprehended; observes that the stage of pure insight up to the stage of the Tathagata cannot be apprehended; observes that the Joyful Stage up to the Dharma Cloud Stage cannot be apprehended; observes that all dharani teachings and all samadhi teachings cannot be apprehended; observes that the five kinds of eyes and six superknowledges cannot be apprehended; observes that the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha cannot be apprehended; observes that the thirty-two marks of excellence and eighty minor characteristics of a Great Being cannot be apprehended; observes that the quality of not forgetting the Dharma and the nature of always remaining in equanimity cannot be apprehended; observes that all-knowledge, knowledge of paths, and knowledge of all aspects cannot be apprehended; observes that the fruit of stream-entry up to solitary Buddha enlightenment cannot be apprehended; observes that all practices of Great Bodhisattvas cannot be apprehended; observes that the unsurpassed enlightenment of Buddhas cannot be apprehended; observes that omniscient wisdom cannot be apprehended; observes that the realm of conditioned phenomena cannot be apprehended; observes that the realm of unconditioned phenomena cannot be apprehended.
Because this Great Bodhisattva observes that all phenomena cannot be apprehended, they do not act; because they do not act, they do not construct; because they do not construct, they do not arise; because they do not arise, they do not cease; because they do not cease, they do not grasp; because they do not grasp, they are completely pure, eternally abiding, and unchanging.
Why is this so? Because whether or not a Buddha appears in the world, all phenomena abide in the Dharma realm, the nature of Dharma, and the abiding of Dharma, without arising, without ceasing, and always without change.
This Great Bodhisattva’s mind is always undisturbed, always abiding in mental activity corresponding with omniscient wisdom, observing truly and seeing that the nature of all phenomena is without ownership. They then take the accumulated roots of virtue, use non-attainment as the means for sentient beings, and together dedicate them toward omniscient wisdom. At the time of dedication, there are no two thoughts: ‘Who dedicates and to whom are they dedicated?’ Subhuti, this is the Great Bodhisattva abiding in the perfection of meditative concentration together with the perfection of wisdom.
The venerable Subhuti again said to the Buddha:
“World-Honored One, how does a Great Bodhisattva abide in the perfection of wisdom while including the perfections of giving, pure morality, patience, diligence, and meditative concentration?”
The Buddha said:
“Subhuti, any Great Bodhisattva who abides in the perfection of wisdom observes all phenomena as empty and without ownership.”
“World-Honored One, how does a Great Bodhisattva abiding in the perfection of wisdom observe all phenomena as empty and without ownership?”
“Subhuti, Great Bodhisattvas abiding in the perfection of wisdom observe that inner emptiness and the nature of inner emptiness cannot be apprehended; outer emptiness and the nature of outer emptiness cannot be apprehended; inner-and-outer emptiness and the nature of inner-and-outer emptiness cannot be apprehended; emptiness of emptiness and the nature of emptiness of emptiness cannot be apprehended; great emptiness and the nature of great emptiness cannot be apprehended; emptiness of ultimate meaning and the nature of emptiness of ultimate meaning cannot be apprehended; emptiness of conditioned phenomena and the nature of emptiness of conditioned phenomena cannot be apprehended; emptiness of unconditioned phenomena and the nature of emptiness of unconditioned phenomena cannot be apprehended; ultimate emptiness and the nature of ultimate emptiness cannot be apprehended; emptiness without boundaries and the nature of emptiness without boundaries cannot be apprehended; emptiness of non-dispersion and non-change and the nature of emptiness of non-dispersion and non-change cannot be apprehended; emptiness of inherent nature and the nature of emptiness of inherent nature cannot be apprehended; emptiness of self-characteristics and shared characteristics and the nature of emptiness of self-characteristics and shared characteristics cannot be apprehended; emptiness in all phenomena and the nature of emptiness in all phenomena cannot be apprehended.
The Great Bodhisattva, abiding in these fourteen kinds of emptiness, does not accept that form is empty or not empty; does not accept that feeling, perception, formations, or consciousness are empty or not empty; does not accept that the eye base up to the mind base are empty or not empty; does not accept that the form base up to the Dharma base are empty or not empty; does not accept that the eye element up to the mind element are empty or not empty; does not accept that the form element up to the Dharma element are empty or not empty; does not accept that the eye-consciousness element up to the mind-consciousness element are empty or not empty; does not accept that eye-contact up to mind-contact are empty or not empty; does not accept that feelings arising from eye-contact as condition up to feelings arising from mind-contact as condition are empty or not empty; does not accept that the earth element up to the consciousness element are empty or not empty; does not accept that causes and conditions up to dominant conditions are empty or not empty; does not accept that ignorance up to aging and death are empty or not empty; does not accept that the perfection of giving up to the perfection of wisdom are empty or not empty; does not accept that inner emptiness up to emptiness of emptiness of self-nature are empty or not empty; does not accept that suchness up to the inconceivable realm are empty or not empty; does not accept that the noble truths of suffering, origination, cessation, and path are empty or not empty; does not accept that the four foundations of mindfulness up to the eightfold noble path are empty or not empty; does not accept that the four meditative absorptions, four immeasurables, and four formless absorptions are empty or not empty; does not accept that the eight liberations up to the ten totalities are empty or not empty; does not accept that the liberations of emptiness, signlessness, and wishlessness are empty or not empty; does not accept that the stages from pure insight up to the stage of the Tathagata are empty or not empty; does not accept that the Joyful Stage up to the Dharma Cloud Stage are empty or not empty; does not accept that all dharani teachings and all samadhi teachings are empty or not empty; does not accept that the five kinds of eyes and six superknowledges are empty or not empty; does not accept that the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha are empty or not empty; does not accept that the thirty-two marks of excellence and eighty minor characteristics of a Great Being are empty or not empty; does not accept that the quality of not forgetting the Dharma and the nature of always remaining in equanimity are empty or not empty; does not accept that all-knowledge, knowledge of paths, and knowledge of all aspects are empty or not empty; does not accept that the fruit of stream-entry up to solitary Buddha enlightenment are empty or not empty; does not accept that all practices of Great Bodhisattvas are empty or not empty; does not accept that the unsurpassed enlightenment of the Buddha is empty or not empty; does not accept that the realm of conditioned phenomena is empty or not empty; does not accept that the realm of unconditioned phenomena is empty or not empty.
This Great Bodhisattva, abiding in the perfection of wisdom, observes that all food, drink, and other materials that they have given to sentient beings are empty; observes that the giver, the receiver, the objects given, and the merit of giving are all empty.
At that time, because the Bodhisattva abides in the contemplation of emptiness, the mind of attachment and stinginess has no opportunity to arise. Why is this so? This Great Bodhisattva practices the perfection of wisdom, and from the time they first generate the aspiration for enlightenment until they sit upon the wondrous Bodhi throne, such discrimination cannot arise, just as the Tathagatas, Arhats, Perfectly Enlightened Ones never generate a mind of greed or stinginess. The Great Bodhisattva is likewise. Through practicing profound perfection of wisdom, the mind of greed and stinginess never arises.
One should know that the perfection of wisdom is the teacher of Great Bodhisattvas. It enables Great Bodhisattvas not to generate conceptual discrimination and not to become attached to acts of giving. This Great Bodhisattva takes these roots of virtue, uses non-attainment as the means for sentient beings, and together dedicates them toward omniscient wisdom. At the time of dedication, there are no two thoughts: ‘Who dedicates and to whom are they dedicated?’ Subhuti, this is the Great Bodhisattva abiding in the perfection of wisdom together with the perfection of giving.
Subhuti, any Great Bodhisattva who abides in the perfection of wisdom and upholds pure morality never gives rise to any aspiration for the status of a Hearer or Solitary Buddha. Why is this so? This Great Bodhisattva observes that the status of Hearers and Solitary Buddhas cannot be apprehended; that thought of dedication cannot be apprehended; and that the bodily and verbal discipline used to dedicate toward such status cannot be apprehended.
This Great Bodhisattva, abiding in the perfection of wisdom, from the time of first generating the aspiration until sitting upon the wondrous Bodhi throne, abandons killing living beings, also encourages others to abandon killing living beings, follows and praises the Dharma of abandoning killing living beings, and rejoices in praising those who abandon killing living beings; likewise, they abandon wrong views, encourage others to abandon wrong views, follow and praise the Dharma of abandoning wrong views, and rejoice in praising those who abandon wrong views.
With the roots of virtue arising from this pure morality, this Great Bodhisattva does not seek results within the three realms or the teachings of the Two Vehicles, but only uses non-attainment as the means, dedicates for the sake of sentient beings, and together turns them toward omniscient wisdom. At the time of dedication, they have no two thoughts: “Who dedicates and to whom are they dedicated?”
Subhuti, this is the Great Bodhisattva abiding in the perfection of wisdom together with the perfection of pure morality.
Subhuti, any Great Bodhisattva who abides in the perfection of wisdom gives rise to a mind of patience that accords with reality. After attaining this patience, they constantly think: “Among all phenomena, there is not a single phenomenon that arises or perishes, is born, ages, becomes sick, dies, insults, is insulted, slanders, is slandered, cuts, strikes, stabs, beats, binds, harms, or is cut, struck, stabbed, beaten, bound, or harmed. The nature and characteristics of all such phenomena are empty; therefore, one should not generate conceptual discrimination within emptiness.”
Because this Great Bodhisattva has attained such patience, from the time of first generating the aspiration until sitting upon the wondrous Bodhi throne, even if all sentient beings come to insult, slander, humiliate, harm, beat, cut, stab, and strike with various knives, sticks, bricks, tiles, and stones, even to the point of dismembering the body, at that time the Bodhisattva’s mind does not change.
They only think: “How wondrous! In the nature of phenomena there is completely no such thing as insulting, slandering, humiliating, or harming, yet sentient beings, through conceptual discrimination and grasping as real, generate various evil karmas and afflictions, and must undergo intense suffering in the present and future.”
That Great Bodhisattva takes these roots of virtue, uses non-attainment as the means for sentient beings, and together dedicates them toward omniscient wisdom. At the time of dedication, there are no two thoughts: “Who dedicates and to whom are they dedicated?” Subhuti, this is the Great Bodhisattva abiding in the perfection of wisdom together with the perfection of patience.
Subhuti, any Great Bodhisattva who abides in the perfection of wisdom teaches the true Dharma to sentient beings, helping them abide in the perfection of giving up to the perfection of wisdom; helping them abide in the four foundations of mindfulness up to the eightfold noble path; helping them attain the fruit of stream-entry up to the fruit of Arhatship; helping them attain solitary Buddha enlightenment; or helping them attain omniscient wisdom.
Although doing these things, this Great Bodhisattva does not abide in the realm of conditioned phenomena, does not abide in the realm of unconditioned phenomena, and then takes the accumulated roots of virtue, uses non-attainment as the means for sentient beings, and together dedicates them toward omniscient wisdom. At the time of dedication, there are no two thoughts: “Who dedicates and to whom are they dedicated?” Subhuti, this is the Great Bodhisattva abiding in the perfection of wisdom together with the perfection of diligence.
Subhuti, any Great Bodhisattva who abides in the perfection of wisdom can, except for the Buddha’s concentrations, freely enter and emerge from all concentrations of Hearers, Solitary Buddhas, and Bodhisattvas according to their wishes.
This Great Bodhisattva, abiding in the Bodhisattva’s autonomous concentration, can freely enter and emerge in forward and reverse order from the eight liberations. What are the eight?
First, being one who has form, observing forms, the liberation through contemplation of forms.
Second, being without form internally, contemplating external forms, the liberation through contemplation of external forms.
Third, clearly understanding the purity of the body through direct realization, the liberation.
Fourth, transcending all perceptions of form, eliminating all perceptions of opposition, not thinking about various perceptions, entering infinite space, the liberation of the realm of infinite space.
Fifth, transcending the realm of infinite space, entering infinite consciousness, the liberation of the realm of infinite consciousness.
Sixth, transcending the realm of infinite consciousness, entering nothingness, the liberation of the realm of nothingness.
Seventh, transcending the realm of nothingness, entering neither perception nor non-perception, the liberation of the realm of neither perception nor non-perception.
Eighth, transcending the realm of neither perception nor non-perception, entering the concentration of cessation of perception and feeling, the liberation through cessation of perception and feeling.
This Great Bodhisattva can also freely enter and emerge in forward and reverse order through the nine successive concentrations. What are the nine? They are the four meditative absorptions, the four formless absorptions, and the concentration of cessation of perception and feeling.
After becoming completely proficient in entering and emerging in forward and reverse order through the eight liberations and nine successive concentrations, this Great Bodhisattva can enter the concentration of the Lion’s Courageous Advance.
What is the concentration of the Lion’s Courageous Advance?
Subhuti, it is when a Bodhisattva, having abandoned desire, harmful and unwholesome states, with applied and sustained thought, born from seclusion, filled with joy and bliss, enters the first meditative absorption, proceeds successively up to transcending the realm of neither perception nor non-perception and entering the concentration of cessation of perception and feeling; then from the concentration of cessation of perception and feeling returns to the realm of neither perception nor non-perception, and successively returns until entering the first meditative absorption. This is the concentration of the Lion’s Courageous Advance.
Subhuti, after becoming completely proficient in this concentration of the Lion’s Courageous Advance, the Great Bodhisattva then enters the Bodhisattva’s transcendent concentration.
What is the Bodhisattva’s transcendent concentration?
Subhuti, it is when the Great Bodhisattva, having abandoned sensual desire and unwholesome states, with applied and sustained thought, experiences joy and bliss through renunciation and enters the first meditative absorption; from the first meditative absorption successively enters the concentration of cessation of perception and feeling; from the concentration of cessation of perception and feeling returns to the first meditative absorption; from the first meditative absorption enters the concentration of cessation of perception and feeling; from the concentration of cessation of perception and feeling returns to the second meditative absorption, and from the second meditative absorption enters the concentration of cessation of perception and feeling; from the concentration of cessation of perception and feeling returns to the third meditative absorption, and from the third meditative absorption enters the concentration of cessation of perception and feeling; from the concentration of cessation of perception and feeling returns to the fourth meditative absorption, and from the fourth meditative absorption enters the concentration of cessation of perception and feeling; from the concentration of cessation of perception and feeling returns to the concentration of infinite space, and from the concentration of infinite space enters the concentration of cessation of perception and feeling; from the concentration of cessation of perception and feeling returns to the concentration of infinite consciousness, and from the concentration of infinite consciousness enters the concentration of cessation of perception and feeling; from the concentration of cessation of perception and feeling returns to the concentration of nothingness, and from the concentration of nothingness enters the concentration of cessation of perception and feeling; from the concentration of cessation of perception and feeling returns to the concentration of neither perception nor non-perception, and from the concentration of neither perception nor non-perception enters the concentration of cessation of perception and feeling; from the concentration of cessation of perception and feeling returns to the concentration of neither perception nor non-perception, from the concentration of neither perception nor non-perception falls into an undetermined mind; from an undetermined mind returns to the concentration of cessation of perception and feeling; from the concentration of cessation of perception and feeling abides in an undetermined mind; from an undetermined mind enters the concentration of neither perception nor non-perception, from the concentration of neither perception nor non-perception abides in an undetermined mind; from an undetermined mind enters the concentration of nothingness, from the concentration of nothingness abides in an undetermined mind; from an undetermined mind enters the concentration of infinite consciousness, from the concentration of infinite consciousness abides in an undetermined mind; from an undetermined mind enters the concentration of infinite space, from the concentration of infinite space enters an undetermined mind; from an undetermined mind enters the fourth meditative absorption, from the fourth meditative absorption abides in an undetermined mind; from an undetermined mind enters the third meditative absorption, from the third meditative absorption abides in an undetermined mind; from an undetermined mind enters the second meditative absorption, from the second meditative absorption enters an undetermined mind; from an undetermined mind abides in the first meditative absorption, from the first meditative absorption abides in an undetermined mind.
This is the Bodhisattva’s transcendent concentration.
Any Great Bodhisattva who abides in this transcendent concentration realizes the equal true nature of all phenomena. They then take the accumulated roots of virtue, use non-attainment as the means for sentient beings, and together dedicate them toward omniscient wisdom. At the time of dedication, there are no two thoughts: “Who dedicates and to whom are they dedicated?”
Subhuti, this is the Great Bodhisattva abiding in the perfection of wisdom together with the perfection of meditative concentration.