THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 469
Chapter 76: THE CHARACTERISTICS OF THE VIRTUES (2)
At that time, Venerable Subhūti again addressed the Buddha:
World-Honored One, the Great Bodhisattvas are truly rare and wondrous. Practicing the profound Prajñāpāramitā, they contemplate the emptiness of the two aspects of phenomena. Although they know that all dharmas are like dreams, like echoes, like images, like reflections, like mirages, like illusions, like transformations, all without true existence, taking emptiness as their nature and having all self-characteristics empty, yet they are able to establish the various wholesome and unwholesome dharmas as completely distinct without any confusion.
The Buddha said:
Subhūti, it is so, it is so, just as you have said! The Great Bodhisattvas are truly rare and wondrous. Practicing the profound Prajñāpāramitā and contemplating the emptiness of the two aspects of phenomena, although they know that all dharmas are like dreams, all without true existence, taking emptiness as their nature and all self-characteristics empty, yet they can establish the various wholesome and unwholesome dharmas without the slightest confusion.
You should know that the extraordinary and wondrous dharmas attained by the Great Bodhisattvas while practicing the profound Prajñāpāramitā are dharmas that Śrāvakas and Pratyekabuddhas have not accomplished and cannot measure. Regarding the eloquence and debating abilities of the Great Bodhisattvas, even all of you Śrāvakas and Pratyekabuddhas are unable to respond, let alone other sentient beings being able to do so.
Venerable Subhūti again addressed the Buddha:
World-Honored One, what are the extraordinary and wondrous dharmas attained by the Great Bodhisattvas while practicing the Prajñāpāramitā, dharmas that Śrāvakas and Pratyekabuddhas have not accomplished and cannot compare?
The Buddha said:
Subhūti, listen carefully, listen carefully, and remember this well. I will explain and distinguish for you the extraordinary and wondrous dharmas attained by the Great Bodhisattvas while practicing the profound Prajñāpāramitā.
Subhūti, while practicing the profound Prajñāpāramitā, the Great Bodhisattvas abide in the results of the merits of the Perfection of Giving through the Perfection of Wisdom, or the five supernatural powers, or the thirty-seven factors of enlightenment, or dhāraṇīs, or samādhis, or the liberation doors of Emptiness, Signlessness, and Wishlessness, or the four meditative absorptions, the four immeasurables, the four formless concentrations, or the eight liberations, the eight bases of mastery, the nine successive concentrations, the ten universal bases, or the immeasurable and boundless other Buddha-dharmas.
If sentient beings throughout the worlds of the ten directions need the Perfection of Giving through the Perfection of Wisdom for protection, then they use the Perfection of Giving through the Perfection of Wisdom to protect them. Those who need the first meditative absorption up to the concentration of Neither Perception nor Non-Perception for protection, they use the first meditative absorption up to the concentration of Neither Perception nor Non-Perception to protect them. Those who need Loving-kindness, Compassion, Joy, and Equanimity for protection, they use Loving-kindness, Compassion, Joy, and Equanimity to protect them. Those who need the four foundations of mindfulness up to the eightfold noble path for protection, they use the four foundations of mindfulness up to the eightfold noble path to protect them. Those who need the samādhis of Emptiness, Signlessness, and Wishlessness for protection, they use the samādhis of Emptiness, Signlessness, and Wishlessness to protect them. Those who need other wholesome dharmas for protection, they use those other wholesome dharmas to protect them.
Venerable Subhūti again addressed the Buddha:
World-Honored One, while practicing the profound Prajñāpāramitā, when the Great Bodhisattvas abide in the results of immeasurable merits such as the Perfections and the five supernatural powers, how do they use giving to protect sentient beings in this way?
The Buddha said:
Subhūti, while practicing the profound Prajñāpāramitā, the Great Bodhisattvas give sentient beings whatever they need. This means: those who need food and drink are given food and drink; those who need clothing are given clothing; those who need vehicles are given vehicles; those who need flowers and incense are given flowers and incense; those who need bedding are given bedding; those who need houses are given houses; those who need lamps are given lamps; those who need medicine are given medicine; those who need other objects are all given them without being left lacking.
They also make offerings to Śrāvakas, Pratyekabuddhas, Bodhisattvas, and the World-Honored Buddhas with various clothing, food and drink, bedding, medicine, houses, furnishings, exquisite incense and flowers, jeweled banners and canopies, music, lamps, and other offerings such as cream, oil, and so forth.
When making offerings and practicing giving in this way, the Bodhisattva maintains an equal mind, without thoughts of distinction. They practice equal giving toward those who violate precepts and those who uphold precepts, equal giving toward humans and non-humans, equal giving toward practitioners within and outside the true teachings, equal giving toward saints and ordinary beings, and equal giving toward the noble and the lowly.
From Buddhas to animals, they give equally, without discrimination and without observing differences in the superiority or inferiority of fields of merit. Why is this? Because the Great Bodhisattvas thoroughly understand that the self-characteristics of all dharmas are empty. Within emptiness there is no difference between high and low; therefore, they have no different thoughts and no discrimination when practicing giving.
Because they have no different thoughts and no discrimination when practicing giving, this Great Bodhisattva will attain the dharma of non-difference and non-discrimination, meaning they will perfect the wisdom of omniscience and the immeasurable other merits of the Buddhas.
Subhūti, you should know that if a Great Bodhisattva sees beings such as animals asking for something and thinks: “If this one who comes asking were a Tathāgata, Arhat, Perfectly Enlightened One, then they would be a true field of merit and I should make offerings to them. If they are not a Tathāgata, Arhat, Perfectly Enlightened One, but merely an animal and not a field of merit, then I should not give them what they need,” any Great Bodhisattva who thinks in this way has gone beyond the path of the Bodhisattva.
Why is this? Great Bodhisattvas must have pure minds so that the fields of merit become pure. When seeing someone asking, they should not think: “This sentient being asks for something, so I should give; that sentient being asks for something, so I should not give.”
A Bodhisattva who thinks in this way contradicts the vast bodhi-mind that they previously generated, namely the Bodhisattvas’ vow:
“For the sake of sentient beings, I shall become a place of reliance, an island, a shelter, and a place of refuge.”
When seeing someone come to ask, the Bodhisattva should think:
“Now this sentient being is poor, lacking, and alone. I should use giving to protect and support them.”
Through this, that person will not steal others’ possessions, will have few desires, know contentment, and be able to give in return to others. Through this, they can abandon killing living beings, and in detail, they can even abandon harsh speech, as well as tame greed, anger, and wrong views.
After death, relying on the merit of previous lives, they are born among great families of Kṣatriyas, Brāhmaṇas, elders, householders, or other wealthy families, possessing abundant wealth and practicing wholesome actions. Or, through being protected by giving, they rely on the three vehicles and gradually proceed toward complete liberation, meaning they help them attain the Śrāvaka, Pratyekabuddha, and unsurpassed Mahāyāna nirvāṇa realms.
Furthermore, Subhūti, if a Great Bodhisattva is approached by enemies or other sentient beings who come to harm them, or if poor and needy people come asking for parts of their body or various possessions, this Great Bodhisattva should not give rise to discriminatory thoughts such as “I should give this thing, but I should not give that thing.” They should only give rise to an equal mind, giving according to whatever they request, whether body parts or wealth.
Why is this? Because in order to benefit sentient beings, this Great Bodhisattva seeks to attain the highest enlightenment, not for the sake of benefiting their own body and life.
Anyone who gives rise to discriminatory thoughts such as “I should give this thing but not that thing” will immediately be reproached together by the Tathāgata, Arhat, Perfectly Enlightened Ones, Bodhisattvas, Pratyekabuddhas, Śrāvakas, worldly beings, gods, humans, asuras, and all sages:
“Who invited you to generate the bodhi-mind, vow to benefit all sentient beings, become a refuge for those without refuge, become a shelter for those without shelter, become an island for those without an island, save those without anyone to save them, and create happiness for those without happiness, yet now you discriminate by giving one thing and not giving another?”
Furthermore, Subhūti, while practicing the profound Prajñāpāramitā, if humans or non-humans come to ask for hands, feet, marrow, brains, or other body parts, this Great Bodhisattva should not give rise to thoughts of discrimination about giving or not giving, but should only think:
“Whatever this person asks for, I shall give.”
Why is this? This Great Bodhisattva always thinks:
“For the benefit of sentient beings, I have received this body. If someone comes asking for it, I will certainly give it and will not refuse.”
Seeing someone come to ask, the Bodhisattva immediately thinks:
“I originally accepted this body for the sake of others. If that person does not come to take it, I should still give it myself; how much more so when they come asking and I do not give?”
Having thought this, the Bodhisattva becomes extremely joyful and cuts off their own hands and feet and gives them to that person. They again rejoice and say:
“Now I have attained great benefit: I have abandoned this defiled body and obtained a pure body.”
Subhūti, the Great Bodhisattvas practicing the profound Prajñāpāramitā should train in this way.
Furthermore, Subhūti, if a Great Bodhisattva sees someone asking and thinks:
“Within this, who gives, who receives, what is the thing given, from where does the giving arise, for whom is it given, and why is it given? The intrinsic nature of all dharmas cannot be grasped.”
Within emptiness there are no such things as giving, taking, generosity, or receiving.
Subhūti, while practicing the profound Prajñāpāramitā, the Great Bodhisattvas should train in all dharmas being empty in this way, meaning that through the emptiness of inner phenomena they are empty, up to and including through the emptiness of the emptiness of self-nature they are empty.
This Great Bodhisattva abides in the dharma of emptiness to practice giving and never interrupts the perfection of the Perfection of Giving. Because this Perfection of Giving becomes complete, when others cut, injure, or steal all internal and external possessions, their mind has no discrimination or anger at all. They only think:
“Sentient beings and dharmas are all empty. Who cuts me? Who steals from me? Who receives? Who observes?”
Furthermore, Subhūti, with the Buddha eye I observe throughout the countless worlds as numerous as the sands of the Ganges in the ten directions and see Great Bodhisattvas who, wishing to benefit and bring happiness to sentient beings, vow to enter the hell realms. They see sentient beings suffering intense pain and hardship there. After seeing this, they generate three methods of teaching and transformation. What are the three? First, transformation through miraculous manifestations; second, transformation through predictive explanation; third, transformation through instruction and discipline.
The Great Bodhisattva uses miraculous manifestations to teach by eliminating the causes of suffering in hell, such as boiling water, fire, and knives. Using predictive explanation, they teach the path by examining according to the thoughts of those sentient beings and teaching the Dharma accordingly. Using instruction and discipline, they teach the path by generating Loving-kindness, Compassion, Joy, and Equanimity toward them and explaining the Dharma, causing the sentient beings in those hells to develop true faith toward the Bodhisattva.
Through this cause and condition, after leaving hell they are born in heaven or among humans, and gradually rely on the three vehicles to completely end the boundary of suffering and realize the realm of complete peace and happiness of nirvāṇa.
Furthermore, Subhūti, with the Buddha eye I observe throughout countless worlds as numerous as the sands of the Ganges in the ten directions and see Great Bodhisattvas serving and making offerings to the World-Honored Buddhas. While attending upon and making offerings to the World-Honored Buddhas, the Great Bodhisattvas are extremely joyful and delighted, respectful, and never fail to be joyful, delighted, and respectful.
Regarding the true Dharma spoken by the Tathāgatas, Arhats, Perfectly Enlightened Ones, they respectfully listen, receive, uphold, read, and recite it until attaining unsurpassed enlightenment, never forgetting it. They correctly explain the Dharma they have heard to sentient beings, helping them gain supreme happiness and benefit.
Furthermore, Subhūti, with the Buddha eye I observe throughout countless worlds as numerous as the sands of the Ganges in the ten directions and see Great Bodhisattvas who, wishing to benefit sentient beings in the animal realm, abandon their own bodies and lives.
This Great Bodhisattva sees animals tormented by the fire of hunger and wishing to kill one another. They generate compassion, cut off parts of their own body, break their bones, and scatter them throughout the ten directions for the animals to eat freely.
All animals that eat the flesh from this Great Bodhisattva’s body greatly respect and feel ashamed before the Great Bodhisattva. Through this cause and condition, they escape the animal realm and are born in heaven or among humans, encounter Tathāgatas, Arhats, Perfectly Enlightened Ones, hear the true Dharma, practice correctly, and gradually rely on the three vehicles to reach complete liberation, meaning that according to their capacity they enter the realm of nirvāṇa: unsurpassed Mahāyāna, Pratyekabuddha, or Śrāvaka.
Therefore, Subhūti, the Great Bodhisattvas can perform difficult deeds for the sake of the world and create great benefit. This means that for the welfare and happiness of sentient beings, they themselves generate the aspiration to seek the highest enlightenment, cause others to generate that aspiration, practice various true and correct practices themselves, and cause others to practice them as well.
Furthermore, Subhūti, with the Buddha eye I observe throughout countless worlds as numerous as the sands of the Ganges in the ten directions and see Great Bodhisattvas who, wishing to benefit sentient beings in the realm of hungry ghosts, vow to go there and seek ways to eliminate their suffering from hunger and thirst, causing the hungry ghosts who have been freed from all suffering to develop respect and shame toward this Great Bodhisattva.
The Bodhisattva then explains essential Dharma teaching that leads away from stinginess. After hearing it, they develop the mind of generosity. Through this wholesome root, they escape the hungry ghost realm, are born among gods and humans, encounter Tathāgatas, Arhats, Perfectly Enlightened Ones, make offerings, respectfully listen to the true Dharma, and gradually cultivate the true practices of the three vehicles until entering the realm of nirvāṇa, unsurpassed Mahāyāna, Pratyekabuddha, or Śrāvaka.
Therefore, Subhūti, the Great Bodhisattvas abide in great Compassion toward sentient beings and generate countless skillful means to help them attain the nirvāṇa of the three vehicles.
Furthermore, Subhūti, with the Buddha eye I observe throughout countless worlds as numerous as the sands of the Ganges in the ten directions and see Great Bodhisattvas using skillful means to explain the true Dharma to the gods from the Four Heavenly Kings up to the gods of Free Transformation of Others’ Creations.
After hearing the Bodhisattvas explain the true Dharma, those gods gradually rely on the three vehicles, diligently cultivate the true practices, and realize the realm of nirvāṇa according to their capacities.
Subhūti, you should know that among those heavenly beings there are heavenly sons attached to the five kinds of wondrous sensual pleasures of the heavens and the jeweled palaces where they reside. This Great Bodhisattva manifests fires burning their palaces, causing them to develop disgust and fear. Because of this, the Bodhisattva teaches them the following Dharma:
“Heavenly sons, carefully contemplate that all conditioned phenomena are impermanent, suffering, empty, and without self, unreliable, and that wise people do not become attached to such things.”
Hearing this Dharma sound, the heavenly sons become greatly disgusted and afraid of the five wondrous sensual pleasures. They contemplate their bodies and lives as false and impermanent, like banana trees, lightning, and mirages, and contemplate their palaces as prisons. After contemplating in this way, they gradually rely on the three vehicles, diligently cultivate true practices, and attain complete liberation, meaning they gradually enter the nirvāṇa of the three vehicles.
Furthermore, Subhūti, with the Buddha eye I observe throughout countless worlds as numerous as the sands of the Ganges in the ten directions and see Great Bodhisattvas who see Brahmā gods attached to the realms of their perceptions and knowledge. They use skillful means to teach them to become disgusted and abandon such attachments.
The Bodhisattvas teach:
“Within conditioned phenomena there is emptiness, no characteristics, falseness, and no true reality. Why do you gods generate such evil views and attachments? Quickly abandon them and accept the true Dharma, so that you may attain lasting happiness and benefit.”
Therefore, Subhūti, the Great Bodhisattvas abide in great Compassion and explain essential Dharma teachings to sentient beings. Subhūti, these are the extraordinary and wondrous dharmas attained by the Great Bodhisattvas.
Furthermore, Subhūti, with my pure Buddha eye unobstructed by anything, I observe throughout countless worlds as numerous as the sands of the Ganges in the ten directions and see Great Bodhisattvas using the four means of gathering to help sentient beings. What are the four? First, giving; second, loving speech; third, beneficial conduct; fourth, cooperation.
Subhūti, how do the Great Bodhisattvas use giving to help sentient beings?
Subhūti, the Great Bodhisattvas use two kinds of giving to help sentient beings. These two kinds of giving are material giving and Dharma giving.
Subhūti, how do the Great Bodhisattvas use material giving to help sentient beings?
Subhūti, while practicing the profound Prajñāpāramitā, the Great Bodhisattvas can give sentient beings food, drink, clothing, dwellings, bedding, vehicles, lamps, music, incense, flowers, jeweled banners and canopies, necklaces, and so forth.
They may give gold, silver, jewels, vaiḍūrya, crystal gems, jade, conch shells, indra-nīla gems, great blue gems, maṇi pearls, treasury stones, storage gems, red lotus flowers, and so forth to sentient beings.
They may give wives, sons, daughters, servants of all sizes, attendants, elephants, horses, cattle, sheep, and medicines to sentient beings.
They may give various treasures, storehouses, cities, towns, villages, and even royal positions to sentient beings.
They may give parts of their own bodies, such as hands, feet, bones, heads, eyes, marrow, and brains, to sentient beings.
This Great Bodhisattva places various objects at crossroads, then climbs onto a high platform and announces:
“All sentient beings who need anything may come and take it. Do not have doubts. Take it as though taking your own possessions; do not think that you are taking another person’s possessions. Even this body of mine, my hands, feet, bones, head, eyes, marrow, and brain—whoever needs anything may take it according to their wishes. Toward you all, I have no attachment or reluctance.”
After giving sentient beings whatever they need, this Great Bodhisattva encourages them to take refuge in Buddha, Dharma, and Sangha; or encourages them to uphold the five precepts of lay followers; or encourages them to receive the eight precepts of temporary observance; or encourages them to practice the ten wholesome deeds; or encourages them to cultivate the first meditative absorption up to the fourth meditative absorption; or encourages them to cultivate immeasurable Loving-kindness up to immeasurable Equanimity; or encourages them to cultivate the concentration of Infinite Space up to Neither Perception nor Non-Perception; or encourages them to cultivate recollection of Buddha up to recollection of the gods; or encourages them to practice contemplation of impurity and mindfulness of breathing; or encourages them to cultivate contemplation of impermanence up to contemplation of cessation; or encourages them to cultivate the four foundations of mindfulness up to the eightfold noble path; or encourages them to cultivate the liberation doors of Emptiness, Signlessness, and Wishlessness; or encourages them to cultivate the eight liberations up to the ten universal bases; or encourages them to cultivate the Perfection of Giving up to the Perfection of Wisdom; or encourages them to abide in inner emptiness up to the emptiness of emptiness of self-nature; or encourages them to abide in suchness up to the inconceivable realm; or encourages them to abide in the noble truths of suffering, origin, cessation, and path; or encourages them to cultivate the stages from Pure Observation up to the Tathāgata stage; or encourages them to cultivate the stages from Joyful Stage up to Dharma Cloud Stage; or encourages them to cultivate the five eyes and six supernatural powers; or encourages them to cultivate the ten powers of the Tathāgata up to the eighteen unique Buddha qualities; or encourages them to cultivate the thirty-two marks and eighty minor signs of the Great Being; or encourages them to cultivate the dharma of never forgetting and the nature of constant equanimity; or encourages them to cultivate the wisdom of omniscience, the wisdom of the path-aspects, and the wisdom of all aspects; or encourages them to cultivate the fruit of Stream Entry up to Pratyekabuddha enlightenment; or encourages them to cultivate all practices of the Great Bodhisattva; or encourages them to cultivate the unsurpassed enlightenment of the Buddha.
Therefore, Subhūti, after practicing the skillful means of the profound Prajñāpāramitā, giving wealth and possessions to sentient beings, the Great Bodhisattvas further skillfully establish all sentient beings and help them abide in the unsurpassed state of peace and security until they attain omniscient wisdom.
Subhūti, this is the extraordinary and wondrous Dharma attained by the Great Bodhisattvas while practicing the profound Prajñāpāramitā.
Subhūti, while practicing the profound Prajñāpāramitā, how do the Great Bodhisattvas use Dharma giving to help sentient beings?
Venerable Subhūti, the gift of Dharma has two kinds. They are the worldly gift of Dharma and the supramundane gift of Dharma. What is the worldly gift of Dharma? It is when, while practicing Prajñāpāramitā, the Great Bodhisattvas explain, reveal, and clearly analyze for sentient beings the wondrous worldly teachings, such as contemplation of impurity, counting the breaths, the four meditative absorptions, the four immeasurables, the four formless concentrations, the five superknowledges, or other worldly and ordinary-foolish teachings. This is called the worldly gift of Dharma.
Subhūti, why is this Dharma called worldly? Because those who learn this Dharma are not yet able to completely transcend the world, therefore it is called worldly. Subhūti, after practicing these wondrous worldly teachings, this Great Bodhisattva then uses every method to teach and guide sentient beings, helping them leave worldly teachings behind, using all skillful means to teach sentient beings so that they abide in the noble Dharma and the results of the noble Dharma.
Subhūti, what are the noble Dharma and the results of the noble Dharma? Subhūti, the noble Dharma consists of the thirty-seven factors of enlightenment and the three liberation doors. The results of the noble Dharma are the fruit of Stream-entry up to Pratyekabuddha enlightenment.
Subhūti, why is this Dharma called supramundane? Because those who learn this Dharma can completely leave the world behind, therefore it is called supramundane.
Furthermore, Subhūti, the noble Dharma of the Great Bodhisattvas consists of the six pāramitās, the eight liberations, the eight spheres of mastery, the nine successive concentrations, the ten total spheres, all dhāraṇī Dharma doors, all samādhi Dharma doors, the stages of the Great Bodhisattvas, the five kinds of eyes, the six superknowledges, the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of the Buddha, the Dharma of never forgetting, the constant nature of equanimity, all-knowing wisdom, wisdom of the path-aspects, wisdom of all aspects, and all uncontaminated Dharmas. The result of the noble Dharma is the realm of great Nirvāṇa, the unsurpassed supreme enlightenment of Buddhahood.
Furthermore, Subhūti, the noble Dharma of the Great Bodhisattvas consists of the wisdom of the fruit of Stream-entry, the wisdom of the fruit of Once-returning, the wisdom of the fruit of Non-returning, the wisdom of the fruit of Arhatship, the wisdom of Pratyekabuddha enlightenment; the wisdom of the unsurpassed supreme enlightenment of Buddhahood; the wisdom of the four foundations of mindfulness up to the eightfold noble path; the wisdom of the liberation doors of Emptiness, Signlessness, and Wishlessness; the wisdom of the four meditative absorptions, the four immeasurables, and the four formless concentrations; the wisdom of the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten total spheres; the wisdom of generosity pāramitā up to prajñāpāramitā; the wisdom of all dhāraṇī Dharma doors and all samādhi Dharma doors; the wisdom of the noble truths of suffering, origin, cessation, and path; the wisdom of inner emptiness up to emptiness of the emptiness of inherent nature; the wisdom of suchness up to the inconceivable realm; the wisdom of the stage of Joyful Abiding up to the stage of Dharma Cloud; the wisdom of the five kinds of eyes and six superknowledges; the wisdom of the stage of Pure Observation up to the Tathāgata stage; the wisdom of the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; the wisdom of the thirty-two marks of greatness and the eighty excellent characteristics of a Great Being; the wisdom of the Dharma of never forgetting and the constant nature of equanimity; the wisdom of all-knowing wisdom, wisdom of the path-aspects, and wisdom of all aspects; the wisdom of wholesome and unwholesome Dharmas, the wisdom of determined and undetermined Dharmas, the wisdom of contaminated and uncontaminated Dharmas, the wisdom of worldly and supramundane Dharmas, the wisdom of conditioned and unconditioned Dharmas—these are the noble Dharma.
The result of the noble Dharma is the permanent ending of the continuation of all afflictive habitual tendencies.
The venerable Subhūti again addressed the Buddha:
“World-Honored One, can the Great Bodhisattvas also attain the wisdom of all aspects?”
The Buddha said:
“Subhūti, yes, indeed! The Great Bodhisattvas can also attain the wisdom of all aspects.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, if the Great Bodhisattvas can also attain the wisdom of all aspects, what difference is there between them and the Buddha?”
The Buddha said:
“Subhūti, the Great Bodhisattvas attain portions of the wisdom of all aspects, while the Buddhas, the World-Honored Ones, have already attained the entirety of the wisdom of all aspects. Why is this so? It is not that Bodhisattvas and Buddhas naturally have different natures. Rather, both Bodhisattvas and Buddhas abide in the non-differentiating nature of all Dharmas. One who seeks perfect and complete knowledge of all Dharmas is called a Bodhisattva; if one reaches the ultimate completion, one is called a Buddha, a World-Honored One. However, regarding the own characteristics and shared characteristics of all Dharmas, the Buddha, the World-Honored One, illuminates them clearly without obscurity and with complete purity. While in the stage of causes, one is called a Bodhisattva; upon reaching the stage of fruition, one is called a Buddha, a World-Honored One. This is the reason why Bodhisattvas and Buddhas, although both attain the wisdom of all aspects, still have differences.”
Subhūti, this is called the worldly gift of Dharma of the Great Bodhisattva. Based on this worldly gift of Dharma, the Great Bodhisattvas can cultivate the supramundane gift of Dharma. This means that when cultivating profound Prajñāpāramitā, the Great Bodhisattvas first, through skillful means, give sentient beings wholesome worldly teachings; afterward, they cause them to become weary of worldly wholesome teachings and establish them in the uncontaminated supramundane noble Dharma, until they cause them to attain the wisdom of all wisdom.
Subhūti, what is called the supramundane noble Dharma? It is when the Great Bodhisattvas explain, reveal, and clearly analyze these teachings for sentient beings, and this is called giving the Dharma. Subhūti, all of these are not the same as the wholesome teachings of ordinary beings. These teachings, when properly cultivated, enable sentient beings to completely transcend the world and dwell peacefully: the thirty-seven factors of enlightenment, the three liberation doors, the eight liberations, the wisdom of the four noble truths, the wisdom of the pāramitās and emptiness teachings, the ten Bodhisattva grounds, the five kinds of eyes, the six superknowledges, the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the thirty-two marks of greatness, the eighty excellent characteristics of a Great Being, all dhāraṇī Dharma doors, all samādhi Dharma doors. All such wholesome, uncontaminated Dharmas are called supramundane noble Dharma. Any Great Bodhisattva who explains, reveals, and clearly analyzes such Dharmas for sentient beings is called a Bodhisattva who gives the supramundane Dharma.
Subhūti, what here are called the thirty-seven factors of enlightenment? They are the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path. Subhūti, these are the thirty-seven factors of enlightenment.
Subhūti, the four foundations of mindfulness are as follows: regarding the internal body, the external body, and both internal and external bodies, the Great Bodhisattva relies on the body to contemplate, with complete right effort, right awareness, and right mindfulness, eliminating attachment and sorrow in the world. Depending on the arising of the body, one contemplates; depending on the destruction of the body, one contemplates. Because that person relies on the body for contemplation, without any place of dependence and without grasping at these worldly things, this is the first foundation of mindfulness. The same applies to feelings, mind, and phenomena. These are the four foundations of mindfulness.
Subhūti, the four right efforts are when the Great Bodhisattva, wishing that unarisen unwholesome Dharmas will never arise, wishing that arisen unwholesome Dharmas will be permanently eliminated, wishing that unarisen wholesome Dharmas will arise, and wishing that arisen wholesome Dharmas will remain and not be lost, gives rise to the intention of diligent effort, restrains and trains the mind, and cultivates further in order to attain vast wisdom. This is called the four right efforts.
Subhūti, the four bases of miraculous powers are when the Great Bodhisattva cultivates the basis of miraculous powers and accomplishes the practice of cessation through concentration based on desire; cultivates the basis of miraculous powers and accomplishes the practice of cessation through concentration based on diligence; cultivates the basis of miraculous powers and accomplishes the practice of cessation through concentration based on mind; relying on weariness, relying on abandonment, relying on cessation, and dedicating toward equanimity. These are the four bases of miraculous powers.
Subhūti, the five faculties are the faith faculty, diligence faculty, mindfulness faculty, concentration faculty, and wisdom faculty of the Great Bodhisattva.
Subhūti, the five powers are the faith power, diligence power, mindfulness power, concentration power, and wisdom power of the Great Bodhisattva. These are the five powers.
Subhūti, the seven factors of awakening are the mindfulness awakening factor, investigation-of-Dharma awakening factor, diligence awakening factor, joy awakening factor, tranquility awakening factor, concentration awakening factor, and equanimity awakening factor of the Great Bodhisattva. These are the seven factors of awakening.
Subhūti, the eightfold noble path consists of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration of the Great Bodhisattva. These are the eightfold noble path.
Subhūti, the three liberation doors are the Great Bodhisattva’s liberation doors of Emptiness, Signlessness, and Wishlessness. What is the liberation door of Emptiness? It is when the Great Bodhisattva uses the aspect of emptiness and selflessness to gather the mind into one-pointedness. This is called the liberation door of Emptiness. What is the liberation door of Signlessness? It is when the Great Bodhisattva uses the aspect of stillness and cessation to gather the mind into one-pointedness. This is called the liberation door of Signlessness. What is the liberation door of Wishlessness? It is when the Great Bodhisattva uses the aspects of suffering and impermanence to gather the mind into one-pointedness. This is called the liberation door of Wishlessness.
Subhūti, the eight liberations are as follows: The Great Bodhisattva, having form internally, contemplates external forms. This is the first liberation. Having no form internally, one contemplates external forms. This is the second liberation. Attaining purity within the body is the third liberation. Transcending all forms, eliminating the perception of resistance, not thinking of various perceptions, entering the concentration of boundless space, the Sphere of Infinite Space, and abiding completely therein is the fourth liberation. Transcending all the Sphere of Infinite Space, entering the concentration of boundless consciousness, the Sphere of Infinite Consciousness, and abiding completely therein is the fifth liberation. Transcending all the Sphere of Infinite Consciousness, entering the concentration of nothing whatsoever, the Sphere of Nothingness, and abiding completely therein is the sixth liberation. Transcending all the Sphere of Nothingness, entering the concentration of neither-perception-nor-non-perception, the Sphere of Neither Perception nor Non-Perception, and abiding completely therein is the seventh liberation. Transcending all the Sphere of Neither Perception nor Non-Perception, entering the concentration of cessation of perception and feeling, and abiding completely therein is the eighth liberation.
Subhūti, the nine successive concentrations are as follows: The Great Bodhisattva, having abandoned desire, evil, and unwholesome Dharmas, with thought and examination, with joy and bliss born from seclusion, enters the first meditative absorption and abides completely therein. This is the first level of concentration. With the absence of thought and examination, with an internally tranquil mind, with the nature of concentration without thought and examination, entering the second meditative absorption born from concentration with joy and bliss, and abiding completely therein, this is the second level of concentration. Abandoning joy and bliss and abiding in equanimity, with right mindfulness and right awareness, experiencing the subtle bliss of the body praised by the noble ones, and entering the third meditative absorption while fully abiding in mindful bliss, this is the third level of concentration. With the cessation of pleasure and pain, the ending of previous suffering and happiness, completely without suffering or happiness, with purified equanimity and mindfulness, entering the fourth meditative absorption and abiding completely therein, this is the fourth level of concentration. Transcending all form perceptions, eliminating perceptions of resistance, not thinking of various perceptions, entering the Sphere of Infinite Space and abiding completely therein, this is the fifth level of concentration. Continuing in this way until transcending the Sphere of Neither Perception nor Non-Perception, entering the concentration of cessation of perception and feeling, and abiding completely therein, this is the ninth liberation.
Subhūti, the wisdom of the four noble truths is the Great Bodhisattva’s wisdom of suffering, wisdom of origin, wisdom of cessation, and wisdom of the path.
Thiện Hiện, the Perfections are Giving, Pure Precepts, Patience, Diligence, Meditative Absorption, Prajñā, Skillful Means, Sublime Vows, Power, and Wisdom Perfections of the Great Bodhisattvas. These are the Perfections.
Thiện Hiện, the wisdom of the emptiness of all phenomena is the wisdom that understands inner emptiness up to emptiness of the emptiness of inherent nature, and the wisdom that understands suchness up to the inconceivable realm. This is the Great Bodhisattva’s wisdom that understands the emptiness of all phenomena.
Thiện Hiện, the ten stages of the Great Bodhisattva are the Stage of Supreme Joy, the Stage Free from Defilement, the Radiant Stage, the Stage of Flaming Wisdom, the Stage Difficult to Overcome, the Stage Manifesting Before One, the Far-Reaching Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage. These are the ten stages of the Great Bodhisattva.
Thiện Hiện, the five kinds of eyes are the Flesh Eye, the Heavenly Eye, the Saintly Wisdom Eye, the Dharma Eye, and the Buddha Eye that the Great Bodhisattva seeks.
Thiện Hiện, the six supernatural powers are the supernatural abilities cultivated and learned by the Great Bodhisattvas, namely the Supernatural Power of Spiritual Realm Knowledge and Realization, the Supernatural Power of Heavenly Eye Knowledge and Realization, the Supernatural Power of Heavenly Ear Knowledge and Realization, the Supernatural Power of Knowing Others’ Minds, the Supernatural Power of Recalling Previous Abodes, and the Supernatural Power of the Exhaustion of Defilements. These are the six supernatural powers.
Thiện Hiện, the ten powers of the Tathāgata are as follows: The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, truly know that what is the principle of the path is the principle of the path, and what is not the principle of the path is not the principle of the path. This is the first power.
The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones truly know the past, present, and future karmic actions of sentient beings and the causes and results of the places where beings experience the results of phenomena. This is the second power.
The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones truly know the various different realms and dispositions of sentient beings. This is the third power.
The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones truly understand the various different kinds of understanding and different kinds of investigation and reflection. This is the fourth power.
The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones truly understand the superior and inferior faculties of sentient beings. This is the fifth power.
The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones truly understand the karmic conduct of various realms. This is the sixth power.
The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones truly understand the different establishments and distinctions of all meditative absorptions, liberations, concentrations, attainments, and states of defilement and purity. This is the seventh power.
The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones use the purified Heavenly Eye, far surpassing human vision, to see the wholesome and unwholesome actions of sentient beings at the time of birth and death. Due to the three evil karmas of body, speech, and mind, due to wrong views, and due to slandering the noble sages, these sentient beings fall into evil destinies. Through the three excellent practices of body, speech, and mind, through right views, and through praising the noble sages, these sentient beings are born into good destinies. They also use the purified Heavenly Eye to see the beautiful and ugly forms of sentient beings at the time of birth and death, and how they again enter good or bad destinies. Regarding how sentient beings are born into these good and bad destinies according to the power of their karma, they know truly. This is the eighth power.
The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones truly know countless events of sentient beings’ past lives, knowing their actions, words, and appearances in one life, ten lives, one hundred lives, one thousand lives, or countless lives; in one eon, ten eons, one hundred eons, one thousand eons, or countless eons. This is the ninth power.
The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones truly know the exhaustion of outflows, the undefiled liberation of mind, and the undefiled liberation through wisdom. Regarding true liberation, the complete ending of afflictions, they realize it directly and abide fully within it. They know truly: “Birth has been exhausted, craving no longer remains, what needed to be done has been done, and there is no further rebirth.” This is the tenth power. These are the ten powers of the Tathāgata.
Thiện Hiện, the four kinds of fearlessness are as follows:
If the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones proclaim themselves: “I am the Perfectly Enlightened One,” and if there were a Śramaṇa, Brahmin, Māra, Brahmā king, or another being in the world who, based on the Dharma, questioned or caused others to think: “Regarding this Dharma, the Buddha is not the Perfectly Enlightened One,” then regarding that challenge I clearly see that it has no basis. Because I clearly see that this challenge has no basis, I remain secure, without fear, and proclaim myself to be the Buddha Bhagavān. Therefore, before the great assembly, I roar the lion’s roar and turn the Great Brahma Wheel, which no Śramaṇa, Brahmin, god, Māra, Brahmā, or other being in the world can properly turn according to the Dharma. This is the first fearlessness.
Or, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones proclaim themselves to have permanently eradicated all afflictions. If there were a Śramaṇa, Brahmin, god, Māra, Brahmā, or other being in the world who, relying on the Dharma, questioned or wished others to think: “The Buddha has still not permanently eliminated these afflictions,” then regarding that challenge I clearly see that it has no basis. Because I clearly see that the challenge has no basis, we are secure and without fear, and proclaim ourselves to be the Buddha Bhagavān. Before the great assembly, we roar the lion’s roar and turn the Great Brahma Wheel, which no Śramaṇa, Brahmin, god, Māra, Brahmā, or other being in the world can properly turn according to the Dharma. This is the second fearlessness.
Or, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones proclaim: “I teach my disciples a Dharma that can prevent defilement.” If there were a Śramaṇa, Brahmin, god, Māra, Brahmā, or other being in the world who, according to the Dharma, questioned or caused others to think: “There are defilements within this Dharma that cannot be prevented,” then regarding that challenge I clearly see that it has no basis. Because I clearly see that the challenge has no basis, I remain secure and without fear, and proclaim myself to be the Buddha Bhagavān. Before the great assembly, I roar the lion’s roar and turn the Great Brahma Wheel, which no Śramaṇa, Brahmin, god, Māra, Brahmā, or other being in the world can turn properly according to the Dharma. This is the third fearlessness.
Or, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones proclaim: “I teach my disciples the path of renunciation practiced by the noble ones, which definitely leads to renunciation, surely leads to complete understanding, and completely ends suffering, reaching the ultimate end.” If there were a Śramaṇa, Brahmin, god, Māra, Brahmā, or other being in the world who, based on the Dharma, questioned or caused others to think that someone who practiced this path was not truly practicing renunciation, not truly attaining understanding, not completely ending suffering, and unable to transcend all suffering, then I clearly see that this challenge has no basis. Because I clearly see that this challenge has no basis, we are secure and without fear, and proclaim ourselves to be the Buddha Bhagavān. Before the great assembly, I roar the lion’s roar and turn the Great Brahma Wheel, which no Śramaṇa, Brahmin, god, Māra, Brahmā, or other being in the world can properly turn according to the Dharma. This is the fourth fearlessness. These are the four fearlessnesses.
Thiện Hiện, the four unobstructed knowledges are: Unobstructed Knowledge of Meaning, Unobstructed Knowledge of Dharma, Unobstructed Knowledge of Words, and Unobstructed Knowledge of Eloquence.
Thiện Hiện, what is Unobstructed Knowledge of Meaning? It is wisdom that clearly understands meanings without obstruction. What is Unobstructed Knowledge of Dharma? It is wisdom without obstruction regarding the teachings of Dharma. What is Unobstructed Knowledge of Words? It is wisdom that penetrates language. What is Unobstructed Knowledge of Eloquence? It is wisdom of debate and speech without obstruction.
Thiện Hiện, the eighteen uncommon Buddha qualities are that the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, always do not make mistakes, do not speak harshly, have no mistaken thoughts, always remain in concentration, have no various types of conceptualization, always choose and abandon with equanimity, never lose the intention to perform wholesome actions, never diminish diligence, never regress in mindfulness, never regress in wisdom, never regress in liberation, never regress in knowledge and vision of liberation, their wisdom knowing past lives is not attached or obstructed, their wisdom knowing the present is not attached or obstructed, their wisdom knowing the future is not attached or obstructed, all bodily actions are guided by wisdom and move according to wisdom, and all verbal actions are guided by wisdom and operate according to wisdom. These are the eighteen uncommon Buddha qualities.
Furthermore, Thiện Hiện, the thirty-two marks of the Great Being are:
The soles of the feet are flat, full, and completely stable like the bottom of a box. Even when the ground is uneven, wherever the feet step, the soles completely touch the ground, with no place not touching. This is the first mark.
Under the feet of the Tathāgata are patterns of a thousand-spoked wheel, with all the marks of the rim and spokes perfectly round. This is the second mark.
The hands and feet of the Tathāgata are extremely soft and gentle, surpassing all others like the cotton of the dola tree. This is the third mark.
Like the king of geese, between the fingers and toes of the Tathāgata are webs with golden patterns interwoven like an embroidered picture. This is the fourth mark.
The fingers and toes of the Tathāgata are round, slender, long, and very pleasing. This is the fifth mark.
The heels of the Tathāgata are broad, long, and full, proportionate to the tops of the feet, surpassing other sentient beings. This is the sixth mark.
The insteps of the Tathāgata are long, high, full, soft, and beautiful, matching the heels. This is the seventh mark.
The two calves of the Tathāgata are gradually slender and rounded like the calves of the king of deer, Eṇeya. This is the eighth mark.
The arms of the Tathāgata are round, long, and straight like the trunk of a great elephant king; when standing upright, they reach the knees. This is the ninth mark.
The hidden organ of the Tathāgata is concealed and shaped like that of a dragon horse or great elephant king. This is the tenth mark.
Each pore of the Tathāgata gives rise to one soft, blue-green hair that curls to the right. This is the eleventh mark.
The hair of the Tathāgata grows straight upward and curls to the right, soft and blue-green, adorning the golden-colored body and making it very beautiful. This is the twelfth mark.
The skin of the Tathāgata’s body is smooth, thin, and polished; dust, earth, water, and other things cannot cling to it. This is the thirteenth mark.
The skin of the Tathāgata’s body is a pure golden color, bright, clean, and shining like a beautiful golden platform adorned with precious objects, pleasing to everyone. This is the fourteenth mark.
The seven places—the soles of both feet, palms of both hands, neck, and both shoulders—of the Tathāgata are full and complete. This is the fifteenth mark.
The shoulders and nape of the Tathāgata are round and beautiful. This is the sixteenth mark.
The upper arms and armpits of the Tathāgata are full and complete. This is the seventeenth mark.
The appearance of the Tathāgata is tall, large, and upright. This is the eighteenth mark.
The bodily appearance of the Tathāgata is tall and majestic. This is the nineteenth mark.
The bodily form of the Tathāgata is broad, round, and full like the Nikuṭa tree. This is the twentieth mark.
The chin, chest, and upper half of the body of the Tathāgata are majestic and broad like a lion king. This is the twenty-first mark.
Around the body of the Tathāgata there is always light radiating outward for one arm’s length. This is the twenty-second mark.
The Tathāgata has forty teeth that are even, flat, close together, clean, deeply rooted, and whiter than conch-shell gems. This is the twenty-third mark.
The four canine teeth of the Tathāgata are white, beautiful, and sharp. This is the twenty-fourth mark.
Whatever the Tathāgata eats is transformed into the most excellent flavor among all flavors. This is the twenty-fifth mark.
The tongue of the Tathāgata is thin, pure, long, and broad, able to cover the face up to the ears and hairline. This is the twenty-sixth mark.
The Brahma voice of the Tathāgata has broad and elegant words and tones; whether the audience is large or small, all can hear it. Its sound resounds like the heavenly drum, and its speech is melodious like the voice of the kalaviṅka bird. This is the twenty-seventh mark.
The eyelashes resemble those of a blue-green ox king, neat and not mixed together. This is the twenty-eighth mark.
The pupils of the Tathāgata’s eyes are blue-green and clear white, surrounded by a reddish circle, shining distinctly. This is the twenty-ninth mark.
The face of the Tathāgata resembles the full moon, and the eyebrows are bright and pure like the bow of the heavenly king. This is the thirtieth mark.
Between the eyebrows of the Tathāgata is a mark of a soft white hair curling to the right like dola cotton, pure, bright, and cleaner than conch-shell gems and snow. This is the thirty-first mark.
The protuberance on the crown of the Tathāgata’s head rises high and is round like a heavenly canopy. This is the thirty-second mark.
These are the thirty-two marks of the Great Being.