THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 47
Section 13: MAHĀSATTVA (1)
At that time, the Venerable Subhuti addressed the Buddha:
World-Honored One, for what reason is the Bodhisattva also called Mahāsattva?
The Buddha told Subhuti:
The Bodhisattva is, among the great assembly of sentient beings, destined to be the foremost. For this reason, they are further called Mahāsattva.
The Venerable Subhuti again addressed the Buddha:
World-Honored One, who is the great assembly of sentient beings among whom the Bodhisattva is destined to be foremost?
The Buddha told Subhuti:
That great assembly of sentient beings consists of: those dwelling in the eighth lineage, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and great Bodhisattvas from those who have newly aroused the mind up to those at the non-retreat stage – these are called the great assembly of sentient beings. The Bodhisattva, among such a great assembly of sentient beings, is destined to be the foremost – therefore is further called Mahāsattva.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what cause and condition enables such a great Bodhisattva to be, among the great assembly of sentient beings, destined to become the foremost?
The Buddha told Subhuti:
Because this great Bodhisattva arouses the Vajra-like mind, which is decidedly indestructible. It is because of this mind that, among the great assembly of sentient beings, one is destined to become the foremost.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what is the Vajra-like mind of the great Bodhisattva?
The Buddha told Subhuti:
If a great Bodhisattva gives rise to this thought: I must put on firm armor in the vast field of birth and death, and eliminate the immeasurable enemy-afflictions. I must also dry up the vast and boundless deep ocean of birth and death; I must practice the dharmas of relinquishing the burden of body and life, inner and outer possessions; with an equal mind I must perform great benefit for all sentient beings. I must use the dharma of the three vehicles to rescue and liberate all sentient beings, causing them all to enter Nirvāṇa within the Nirvāṇa Without Remainder. Although I must use the three vehicles to cause sentient beings to be liberated, in truth I perceive no sentient being who has been liberated. I must clearly understand, just as it actually is, that all dharmas are without birth and without cessation; I should singlemindedly practice the six Perfections with the mind in accord with all-wisdom. I must cultivate and learn all dharmas to ultimate penetrating mastery, entering into wondrous wisdom. I must penetrate the dharma-gate of the one-principle of all dharma-marks. I must penetrate the dharma-gate of the two-principle of all dharma-marks, and so on through the dharma-gate of the infinite-principle of all dharmas; with respect to all dharmas, cultivate and learn to penetrate the wondrous wisdom of the one-principle dharma-gate of all dharmas; with respect to all dharmas, cultivate and learn to penetrate the wondrous wisdom of the infinite-principle dharma-gate; cultivate and develop the infinite dhyāna-gates and immeasurable formless states. I must cultivate and develop the boundless thirty-seven factors of awakening, three Liberation Gates, and six dharmas reaching the other shore. I must cultivate and develop the boundless dharma-gates of: five types of eyes, six supernormal powers, ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge. Subhuti, this is called the Vajra-like mind of the great Bodhisattva.
If a great Bodhisattva, using non-attainment as the means, dwells in this mind, does not take pride in oneself and give rise to a conceited mind, then among the great assembly of sentient beings, one is destined to become the foremost.
Furthermore, Subhuti, if a great Bodhisattva gives rise to this thought: “Of those sentient beings in the hells, the animal realm, the hungry ghost realm, the human realm, and the deva realm who are undergoing suffering, I must bear it in their stead, so that they may attain peace and happiness.” If a great Bodhisattva gives rise to this thought: “I must, for the sake of one sentient being, pass through immeasurable hundreds of thousands of incalculable great kalpas, undergoing great intense suffering in the various hells, using innumerable skillful means to edify them, causing them to realize the Nirvāṇa Without Remainder; and in the same manner – for the sake of all sentient beings, for each type of sentient being, passing through immeasurable hundreds of thousands of incalculable great kalpas, undergoing great intense suffering in the various hells, also for each type of sentient being using innumerable skillful means to edify them, causing them to realize the Nirvāṇa Without Remainder.” After doing this, one personally plants wholesome roots, and then through immeasurable hundreds of thousands of great kalpas more, completes the provisions for the cultivation of awakening, and only then realizes Supreme Awakening. Subhuti, this is called the Vajra-like mind of the great Bodhisattva.
If a great Bodhisattva, using non-attainment as the means, dwells in this mind and does not take pride in oneself and give rise to a conceited mind, then among the great assembly of sentient beings, one is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva arouses a supremely vast mind that is decidedly indestructible – because of this mind, one is destined to be the foremost among the great assembly of sentient beings.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what is called the supremely vast mind of the great Bodhisattva?
The Buddha told Subhuti:
If a great Bodhisattva gives rise to this thought: From the time of first arousing the mind until realizing Supreme Awakening, throughout that time I vow not to give rise to a mind of greed, anger, foolishness, resentment, hatred, concealment, affliction, deceit, flattery, jealousy, miserliness, arrogance, harmfulness, wrong views about life, and so forth; and also not to give rise to a mind directed toward Śrāvakas or Pratyekabuddhas. Subhuti, this is called the supremely vast mind of the great Bodhisattva.
If a great Bodhisattva, using non-attainment as the means, dwells in this mind and does not take pride in oneself and give rise to a conceited mind, then among the great assembly of sentient beings, one is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva arouses an unshakeable mind that is decidedly indestructible – because of this mind, one is destined to be the foremost among the great assembly of sentient beings.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what is called the unshakeable mind of the great Bodhisattva?
The Buddha told Subhuti:
If a great Bodhisattva gives rise to this thought: I practice, arouse, and apply all cultivation and actions with the mind in accord with all-wisdom. Subhuti, this is called the unshakeable mind of the great Bodhisattva.
If a great Bodhisattva, using non-attainment as the means, dwells in this mind and does not take pride in oneself and give rise to a conceited mind, then among the great assembly of sentient beings, one is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva arouses a mind of benefit and happiness that will not waver – because of this mind, one is destined to be the foremost among the great assembly of sentient beings.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what is called the mind of benefit and happiness of the great Bodhisattva?
The Buddha told Subhuti:
If a great Bodhisattva gives rise to this thought: I must, throughout all future times, be for all sentient beings a refuge, a bridge, a boat, a shore, an island – rescuing and protecting them, never abandoning them. Subhuti, this is called the mind of benefit and happiness of the great Bodhisattva.
If a great Bodhisattva, using non-attainment as the means, dwells in this mind and does not take pride in oneself and give rise to a conceited mind, then among the great assembly of sentient beings, one is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva, when practicing the Perfection of Wisdom, is always fond of the Dharma, enjoys the Dharma, delights in the Dharma, and rejoices in the Dharma – for this reason, one is destined to be the foremost among the great assembly of sentient beings.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what dharmas and why does the great Bodhisattva, when practicing the Perfection of Wisdom, always hold in fondness, enjoyment, delight, and rejoicing?
The Buddha told Subhuti:
What is called “dharma” – these are sentient beings and dharmas of form and non-form – all without self-nature and unobtainable; their true mark is indestructible – this is called dharma. To speak of “fondness for the Dharma” means: with respect to those dharmas, giving rise to desire, aspiration, and seeking. To speak of “enjoying the Dharma” means: with respect to those dharmas, praising their virtues. “Delight in the Dharma” means: with respect to those dharmas, being joyful, trusting, and upholding. “Rejoicing in the Dharma” means: with respect to those dharmas, being full of admiration and wholeheartedly cultivating them.
Subhuti, in this way, the great Bodhisattva, when practicing the Perfection of Wisdom, using non-attainment as the means, is always fond of, enjoys, delights in, and rejoices in the Dharma, does not take pride in oneself and give rise to conceit, and is destined to be the foremost among the great assembly of sentient beings.
Furthermore, Subhuti, because this great Bodhisattva, when practicing the Perfection of Wisdom, using non-attainment as the means, dwells in inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of ultimate limits, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-mark, emptiness of common-mark, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature – for this reason, one is destined to be among the great assembly of sentient beings and is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva, when practicing the Perfection of Wisdom, using non-attainment as the means, dwells in the four Dhyānas, four Immeasurables, and four Formless Absorptions – for this reason, one is destined to be among the great assembly of sentient beings and is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva, when practicing the Perfection of Wisdom, using non-attainment as the means, dwells in the four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path – for this reason, one is destined to be among the great assembly of sentient beings and is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva, when practicing the Perfection of Wisdom, using non-attainment as the means, dwells in the Liberation Gates of Emptiness, Signlessness, and Wishlessness – for this reason, one is destined to be among the great assembly of sentient beings and is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva, when practicing the Perfection of Wisdom, using non-attainment as the means, dwells in the Perfections of Generosity, Ethics, Patience, Energy, Meditation, and Wisdom – for this reason, one is destined to be among the great assembly of sentient beings and is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva, when practicing the Perfection of Wisdom, using non-attainment as the means, dwells in the five types of eyes and six supernormal powers – for this reason, one is destined to be among the great assembly of sentient beings and is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva, when practicing the Perfection of Wisdom, using non-attainment as the means, dwells in the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge – for this reason, one is destined to be among the great assembly of sentient beings and is destined to become the foremost.
Furthermore, Subhuti, because this great Bodhisattva, when practicing the Perfection of Wisdom, using non-attainment as the means, dwells in the Vajra-like Samādhi, and likewise using non-attainment as the means, dwells in the various samādhis of non-attachment, unconditioned, undefiled, liberation like space – for this reason, one is destined to be among the great assembly of sentient beings and is destined to become the foremost.
Subhuti, because of these causes and conditions, this great Bodhisattva is destined to be the foremost among the great assembly of sentient beings. Subhuti, for this reason, the Bodhisattva is further called Mahāsattva.
At that time, the Venerable Śāriputra addressed the Buddha:
World-Honored One, I too wish to speak – for this reason the Bodhisattva is further called Mahāsattva.
The Buddha told Śāriputra:
As you wish, go ahead and speak.
Śāriputra addressed the Buddha:
World-Honored One, because the Bodhisattvas always, for the sake of sentient beings, using non-attainment as the means, expound the dharma to cut off the view-grasping of self, the view-grasping of sentient beings, the view-grasping of life-force, the view-grasping of growth, the view-grasping of nourishment, the view-grasping of maturation, the view-grasping of the wandering subject, the view-grasping of mind-born being, the view-grasping of youth, the view-grasping of the actor, the view-grasping of the cause of others’ actions, the view-grasping of the karma-creator, the view-grasping of the cause of others’ karma-creation, the view-grasping of self-experiencing of karmic retribution, the view-grasping of the cause of others experiencing karmic retribution, the view-grasping of the knower, and the view-grasping of the perceiver – for this reason such a Bodhisattva is further called Mahāsattva.
World-Honored One, because the Bodhisattvas always, for the sake of sentient beings, using non-attainment as the means, expound the dharma to cut off the view of permanence and the view of annihilation – for this reason such a Bodhisattva is further called Mahāsattva.
World-Honored One, because the Bodhisattvas always, for the sake of sentient beings, using non-attainment as the means, expound the dharma to cut off the view of existence and the view of non-existence – for this reason such a Bodhisattva is further called Mahāsattva.
World-Honored One, because the Bodhisattvas always, for the sake of sentient beings, using non-attainment as the means, expound the dharma to cut off the view-graspings of: the four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path – for this reason such a Bodhisattva is further called Mahāsattva.
World-Honored One, because the Bodhisattvas always, for the sake of sentient beings, using non-attainment as the means, expound the dharma to cut off the view-graspings of: the three Liberation Gates and six dharmas reaching the other shore – for this reason such a Bodhisattva is further called Mahāsattva.
World-Honored One, because the Bodhisattvas always, for the sake of sentient beings, using non-attainment as the means, expound the dharma to cut off the view-graspings of: the five types of eyes and six supernormal powers – for this reason such a Bodhisattva is further called Mahāsattva.
World-Honored One, because the Bodhisattvas always, for the sake of sentient beings, using non-attainment as the means, expound the dharma to cut off the view-graspings of: the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge – for this reason such a Bodhisattva is further called Mahāsattva.
World-Honored One, because the Bodhisattvas always, for the sake of sentient beings, using non-attainment as the means, expound the dharma to cut off the view-graspings of: the maturation of sentient beings, the purification of Buddha-lands, Bodhisattva, Buddha, and Turning the Dharma Wheel – for this reason such a Bodhisattva is further called Mahāsattva.
World-Honored One, to summarize – because the Bodhisattvas always, for the sake of sentient beings, using non-attainment as the means, expound the dharma to cut off all view-graspings – for this reason such a Bodhisattva is further called Mahāsattva.
At that time, the Venerable Subhuti asked Śāriputra:
If a great Bodhisattva always, for sentient beings, using non-attainment as the means, expounds the dharma to cut off view-graspings – then for what reason does a great Bodhisattva who uses attainment as the means give rise to view-graspings of form, of feeling, perception, mental formations, and consciousness; give rise to view-graspings of the eye base, the ear, nose, tongue, body, and mind bases; give rise to view-graspings of the form base, sound, smell, taste, touch, and dharma bases; give rise to view-graspings of the eye element, form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact; give rise to view-graspings of the ear element, sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact; give rise to view-graspings of the nose element, smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact; give rise to view-graspings of the tongue element, taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact; give rise to view-graspings of the body element, touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact; give rise to view-graspings of the mind element, dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact; give rise to view-graspings of the earth element, water, fire, wind, space, and consciousness elements; give rise to view-graspings of the Noble Truth of Suffering, Noble Truths of Arising, Cessation, and Path; give rise to view-graspings of ignorance, formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair; give rise to view-graspings of the four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path; give rise to view-graspings of the Emptiness Liberation Gate, Signless Liberation Gate, and Wishless Liberation Gate; give rise to view-graspings of the Perfection of Generosity, Ethics, Patience, Energy, Meditation, and Wisdom; give rise to view-graspings of the five types of eyes and six supernormal powers; give rise to view-graspings of the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge; give rise to view-graspings of the maturation of sentient beings, the purification of Buddha-lands, Bodhisattva, Buddha, and Turning the Dharma Wheel?
The Venerable Śāriputra replied to Subhuti:
If a great Bodhisattva, when practicing the Perfection of Wisdom, lacks skillful means and uses attainment as the means, then one immediately gives rise to view-graspings of form, feeling, perception, mental formations, and consciousness, through giving rise to view-graspings of Buddha and Turning the Dharma Wheel. Such a great Bodhisattva does not always, for sentient beings, use non-attainment as the means to expound the dharma cutting off view-graspings.
If a great Bodhisattva, when practicing the Perfection of Wisdom, has skillful means and always, for sentient beings, uses non-attainment as the means to expound the dharma cutting off view-graspings – then such a great Bodhisattva does not give rise to view-graspings of form, feeling, perception, mental formations, and consciousness, through not giving rise to view-graspings of Buddha and Turning the Dharma Wheel.
The Venerable Subhuti addressed the Buddha:
World-Honored One, I too wish to speak – for this reason the Bodhisattva is further called Mahāsattva.
The Buddha told Subhuti:
As you wish, go ahead and speak.
Subhuti addressed the Buddha:
World-Honored One, because the Bodhisattvas, for the sake of all-wisdom, arouse bodhicitta – the supreme mind, the mind not attached to Śrāvakas and Pratyekabuddhas – and toward such minds have no attachment. Why? World-Honored One, because that mind of all-wisdom is truly untainted and does not fall into the three realms; the quest for the mind of all-wisdom is also untainted and does not fall into the three realms; and toward such a mind one should not be attached. Therefore such a Bodhisattva is further called Mahāsattva.
Śāriputra asked Subhuti:
What is the supreme mind and the mind not attached to Śrāvakas and Pratyekabuddhas of the great Bodhisattva?
Subhuti replied:
Great Bodhisattvas, from the time of first arousing the mind, do not see any dharma as having arising, cessation, decrease, increase, coming, going, defilement, or purity. Śāriputra, if one does not see any dharma as having arising, cessation, decrease, increase, coming, going, defilement, or purity – and also does not see a mind of Śrāvaka, a mind of Pratyekabuddha, a mind of Bodhisattva, or a mind of the Tathāgata – Śāriputra, this is the supreme mind and the mind not attached to Śrāvakas and Pratyekabuddhas of the great Bodhisattva. Great Bodhisattvas do not become attached to even such a mind.
Śāriputra asked Subhuti:
If toward such a mind one should not be attached, then toward the minds of foolish ordinary beings, Śrāvakas, Pratyekabuddhas, and so forth, one also should not be attached; and toward the mind of form, toward the mind of feeling, perception, mental formations, and consciousness, one also should not be attached. Toward the mind of the eye base one should not be attached; toward the mind of the ear, nose, tongue, body, and mind bases one also should not be attached. Toward the mind of the form base one should not be attached; toward the mind of the sound, smell, taste, touch, and dharma bases one also should not be attached. Toward the mind of the eye element one should not hold; toward the mind of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact, one also should not hold. Toward the mind of the ear element one should not hold; toward the mind of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact, one also should not hold. Toward the mind of the nose element, smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact, one also should not hold. Toward the mind of the tongue element, taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact, one also should not hold. Toward the mind of the body element, touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact, one also should not hold. Toward the mind of the mind element, dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact, one also should not hold. Toward the mind of the earth element, water, fire, wind, space, and consciousness elements, one also should not hold. Toward the mind of the Noble Truth of Suffering and the Noble Truths of Arising, Cessation, and Path, one also should not hold. Toward the mind of ignorance, formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair, one also should not hold. Toward the mind of the four Dhyānas, four Immeasurables, and four Formless Absorptions, one also should not hold. Toward the mind of the four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path, one also should not hold. Toward the mind of the Emptiness Liberation Gate, Signless Liberation Gate, and Wishless Liberation Gate, one also should not hold. Toward the mind of the Perfections of Generosity, Ethics, Patience, Energy, Meditation, and Wisdom, one also should not hold. Toward the mind of the five types of eyes and six supernormal powers, one also should not hold. Toward the mind of the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge, one also should not hold. Why? Because all such minds have no mind-nature, is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked Subhuti:
If all minds should not be held because they have no mind-nature; form should not be held because it has no form-nature; feeling, perception, mental formations, and consciousness should not be held because they have no nature of feeling, perception, mental formations, and consciousness; the eye base should not be held because it has no eye-base-nature; the ear, nose, tongue, body, and mind bases should not be held because they have no nature of the respective bases; the form base should not be held because it has no form-base-nature; the sound, smell, taste, touch, and dharma bases should not be held because they have no nature of the respective bases; the eye element should not be held because it has no eye-element-nature; the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact should not be held because they have no nature of the form element through the feelings conditioned by eye-contact; the ear element should not be held because it has no ear-element-nature; the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact should not be held because they have no nature of the sound element through the feelings conditioned by ear-contact; the nose element should not be held because it has no nose-element-nature; the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact should not be held; the tongue element should not be held because it has no tongue-element-nature; the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact should not be held; the body element should not be held because it has no body-element-nature; the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact should not be held; the mind element should not be held because it has no mind-element-nature; the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact should not be held; the earth element should not be held because it has no earth-element-nature; the water, fire, wind, space, and consciousness elements should not be held because they have no nature of the respective elements; the Noble Truth of Suffering should not be held because it has no Noble-Truth-of-Suffering nature; the Noble Truths of Arising, Cessation, and Path should not be held because they have no nature of the respective Noble Truths; ignorance should not be held because it has no ignorance-nature; formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair should not be held because they have no nature of formations through old-age-and-death and so forth; the four Dhyānas should not be held because they have no four-dhyāna-nature; the four Immeasurables and four Formless Absorptions should not be held because they have no nature thereof; the four Foundations of Mindfulness should not be held because they have no nature thereof; the four Right Efforts through eight Factors of the Noble Path should not be held because they have no nature thereof; the Emptiness Liberation Gate should not be held because it has no emptiness-liberation-gate-nature; the Signless Liberation Gate and Wishless Liberation Gate should not be held because they have no nature thereof; the Perfection of Generosity should not be held because it has no generosity-perfection-nature; the Perfections of Ethics through Wisdom should not be held because they have no nature thereof; the five types of eyes should not be held because they have no five-eyes-nature; the six supernormal powers should not be held because they have no supernormal-power-nature; the ten powers of the Buddha should not be held because they have no ten-powers-nature; the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge should not be attached to because they have no nature of the four fearlessnesses through all-aspect knowledge – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked Subhuti:
If the mind of all-wisdom is truly untainted and does not fall into the three realms, then the minds of foolish ordinary beings, Śrāvakas, Pratyekabuddhas, and so forth must also be truly untainted and not fall into the three realms. Why? Because all such minds have an intrinsic nature that is empty. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
Form must also be truly untainted and not fall into the three realms; feeling, perception, mental formations, and consciousness must also be truly untainted and not fall into the three realms. Why? Because form, feeling, perception, mental formations, and consciousness all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The eye base must also be truly untainted and not fall into the three realms; the ear, nose, tongue, body, and mind bases must also be truly untainted and not fall into the three realms. Why? Because the eye, ear, nose, tongue, body, and mind bases all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The form base must also be truly untainted and not fall into the three realms; the sound, smell, taste, touch, and dharma bases must also be truly untainted and not fall into the three realms. Why? Because the form, sound, smell, taste, touch, and dharma bases all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The eye element must also be truly untainted and not fall into the three realms; the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact must also be truly untainted and not fall into the three realms. Why? Because the eye element through the feelings arising conditioned by eye-contact all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The ear element must also be truly untainted and not fall into the three realms; the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact must also be truly untainted and not fall into the three realms. Why? Because the ear element through the feelings arising conditioned by ear-contact all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The nose element must also be truly untainted and not fall into the three realms; the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact must also be truly untainted and not fall into the three realms. Why? Because the nose element through the feelings arising conditioned by nose-contact all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The tongue element must also be truly untainted and not fall into the three realms; the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact must also be truly untainted and not fall into the three realms. Why? Because the tongue element through the feelings arising conditioned by tongue-contact all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The body element must also be truly untainted and not fall into the three realms; the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact must also be truly untainted and not fall into the three realms. Why? Because the body element through the feelings arising conditioned by body-contact all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The mind element must also be truly untainted and not fall into the three realms; the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact must also be truly untainted and not fall into the three realms. Why? Because the mind element through the feelings arising conditioned by mind-contact all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The earth element must also be truly untainted and not fall into the three realms; the water, fire, wind, space, and consciousness elements must also be truly untainted and not fall into the three realms. Why? Because the earth, water, fire, wind, space, and consciousness elements all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The Noble Truth of Suffering must also be truly untainted and not fall into the three realms; the Noble Truths of Arising, Cessation, and Path must also be truly untainted and not fall into the three realms. Why? Because the Noble Truths of Suffering, Arising, Cessation, and Path all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
Ignorance must also be truly untainted and not fall into the three realms; formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair must also be truly untainted and not fall into the three realms. Why? Because ignorance through old-age-and-death, sorrow, lamentation, suffering, distress, and despair all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The four Dhyānas must also be truly untainted and not fall into the three realms; the four Immeasurables and four Formless Absorptions must also be truly untainted and not fall into the three realms. Why? Because the four Dhyānas, four Immeasurables, and four Formless Absorptions all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The four Foundations of Mindfulness must also be truly untainted and not fall into the three realms; the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path must also be truly untainted and not fall into the three realms. Why? Because the four Foundations of Mindfulness through the eight Factors of the Noble Path all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The Emptiness Liberation Gate must also be truly untainted and not fall into the three realms; the Signless Liberation Gate and Wishless Liberation Gate must also be truly untainted and not fall into the three realms. Why? Because the Liberation Gates of Emptiness, Signlessness, and Wishlessness all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The Perfection of Generosity must also be truly untainted and not fall into the three realms; the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom must also be truly untainted and not fall into the three realms. Why? Because the Perfection of Generosity through the Perfection of Wisdom all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The five types of eyes must also be truly untainted and not fall into the three realms; the six supernormal powers must also be truly untainted and not fall into the three realms. Why? Because the five types of eyes and six supernormal powers all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
The ten powers of the Buddha must also be truly untainted and not fall into the three realms; the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge must also be truly untainted and not fall into the three realms. Why? Because the ten powers of the Buddha through all-aspect knowledge all have an empty intrinsic nature. Why? Because the intrinsic nature of the dharma of emptiness is truly untainted and does not fall into the three realms – is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra then asked Subhuti:
If, because all dharmas such as mind and form have no natures of mind, form, and so forth and all should not be held, then must all dharmas be equal, without distinction?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
If all dharmas are definitely without distinction, then why does the Tathāgata say that dharmas such as mind and form have various distinctions?
Subhuti replied:
It is precisely that the Tathāgata, in accordance with conventional truth, speaks of various distinctions – not from the perspective of ultimate truth.
Śāriputra asked Subhuti:
If the intrinsic nature of the dharmas of mind and form of foolish ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and the Tathāgata are all empty, are truly untainted, and do not fall into the three realms – then the saints and ordinary beings, all-wisdom and non-wisdom, must all be equal without distinction, is that not so?
Subhuti replied:
So it is, so it is – exactly as you have said!
Śāriputra asked:
If the saints and ordinary beings are definitely without distinction, why does the Tathāgata say there are various distinctions among saints and ordinary beings?
Subhuti replied:
This too is because the Tathāgata, in accordance with conventional truth, speaks of various distinctions – not from the perspective of ultimate truth. Śāriputra, thus it is that when a great Bodhisattva, practicing the Perfection of Wisdom, using non-attainment as the means, arouses bodhicitta, the supreme mind, the mind not attached to Śrāvakas and Pratyekabuddhas – one does not rely on them, does not become attached to them; and toward all dharmas also does not hold. For this reason one is called Mahāsattva.
At that time, the Venerable Pūrṇa Maitrāyaṇīputra addressed the Buddha:
World-Honored One, I too wish to speak – for this reason the Bodhisattva is further called Mahāsattva.
The Buddha told Pūrṇa Maitrāyaṇīputra:
As you wish, go ahead and speak.
Pūrṇa Maitrāyaṇīputra addressed the Buddha:
World-Honored One, because the Bodhisattvas, wanting to bring benefit and happiness to all sentient beings, don the great armor of merit and direct the mind toward the Great Vehicle, remain committed to the Great Vehicle – for this reason they are further called Mahāsattva.
Śāriputra asked Pūrṇa Maitrāyaṇīputra:
Why does a great Bodhisattva, wanting to bring benefit and happiness to all sentient beings, don the great armor of merit?
Pūrṇa Maitrāyaṇīputra replied:
Śāriputra, a great Bodhisattva practices the conduct of awakening not for the benefit of a small number of sentient beings, but for the benefit of all sentient beings. Śāriputra, this is called the great Bodhisattva donning the great armor of merit in order to bring benefit and happiness to all sentient beings.
Furthermore, Śāriputra, when a great Bodhisattva dwells in the Perfection of Generosity and practices the Perfection of Generosity – not for the benefit of a small number of sentient beings, but precisely for the benefit of all sentient beings, therefore one practices the Perfection of Generosity.
Śāriputra, when a great Bodhisattva dwells in the Perfection of Ethics and practices the Perfection of Ethics – not for the benefit of a small number of sentient beings, but precisely for the benefit of all sentient beings, therefore one practices the Perfection of Ethics.
Śāriputra, when a great Bodhisattva dwells in the Perfection of Patience and practices the Perfection of Patience – not for the benefit of a small number of sentient beings, but precisely for the benefit of all sentient beings, therefore one practices the Perfection of Patience.
Śāriputra, when a great Bodhisattva dwells in the Perfection of Energy and practices the Perfection of Energy – not for the benefit of a small number of sentient beings, but precisely for the benefit of all sentient beings, therefore one practices the Perfection of Energy.
Śāriputra, when a great Bodhisattva dwells in the Perfection of Meditation and practices the Perfection of Meditation – not for the benefit of a small number of sentient beings, but precisely for the benefit of all sentient beings, therefore one practices the Perfection of Meditation.
Śāriputra, when a great Bodhisattva dwells in the Perfection of Wisdom and practices the Perfection of Wisdom – not for the benefit of a small number of sentient beings, but precisely for the benefit of all sentient beings, therefore one practices the Perfection of Wisdom.
Śāriputra, this is called a great Bodhisattva donning the great armor of merit in order to bring benefit and happiness to all sentient beings.
Furthermore, Śāriputra, a great Bodhisattva who dons the great armor of merit and brings benefit to sentient beings is without limits – meaning: one does not think this: “I have already edified such-and-such a number of sentient beings, causing them to realize Nirvāṇa Without Remainder; such-and-such other sentient beings I will not cause to be realized. I have already edified such-and-such a number of sentient beings, causing them to abide in Supreme Awakening; such-and-such other sentient beings I will not cause to abide.” Rather, this great Bodhisattva causes all sentient beings to realize Nirvāṇa Without Remainder and to abide in Supreme Awakening – thus donning such great armor of merit.
Furthermore, Śāriputra, a great Bodhisattva gives rise to this thought: I should myself perfect the Perfection of Generosity, and also edify all sentient beings, causing them to cultivate the Perfection of Generosity to perfection. I should myself perfect the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom, and also edify all sentient beings, causing them to cultivate the Perfections of Ethics through Wisdom to perfection. I should myself dwell in inner emptiness, and also edify all sentient beings, causing them to dwell in inner emptiness. I should myself dwell in outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of ultimate limits, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-mark, emptiness of common-mark, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature – and also edify all sentient beings, causing them to dwell in outer emptiness through emptiness of non-nature-self-nature. I should myself dwell in the four Dhyānas, and also edify all sentient beings, causing them to cultivate the four Dhyānas. I should myself dwell in the four Immeasurables and four Formless Absorptions, and also edify all sentient beings, causing them to cultivate the four Immeasurables and four Formless Absorptions. I should myself dwell in the four Foundations of Mindfulness, and also edify all sentient beings, causing them to cultivate the four Foundations of Mindfulness. I should myself dwell in the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path, and also edify all sentient beings, causing them to cultivate the four Right Efforts through the eight Factors of the Noble Path.
I should myself dwell in the Emptiness Liberation Gate, and also edify all sentient beings, causing them to cultivate the Emptiness Liberation Gate. I should myself dwell in the Signless Liberation Gate and Wishless Liberation Gate, and also edify all sentient beings, causing them to cultivate the Signless Liberation Gate and Wishless Liberation Gate. I should myself dwell in the five types of eyes, and also edify all sentient beings, causing them to cultivate the five types of eyes. I should myself dwell in the six supernormal powers, and also edify all sentient beings, causing them to cultivate the six supernormal powers. I should myself dwell in the ten powers of the Buddha, and also edify all sentient beings, causing them to cultivate the ten powers of the Buddha. I should myself dwell in the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge, and also edify all sentient beings, causing them to cultivate the four fearlessnesses through all-aspect knowledge.
Śāriputra, this is called a great Bodhisattva donning the great armor of merit in order to bring benefit and happiness to all sentient beings.
– o0o –
End Of Volume 47