THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 476
Chapter 80: THE WAY OF THE BODHISATTVA
At that time, Venerable Subhūti thought: “What is the path of the Great Bodhisattvas, by abiding in which path the Great Bodhisattvas are able to put on the supreme armor of meritorious virtues and truly benefit all sentient beings?”
Knowing the thought of Venerable Subhūti, the World-Honored One immediately said:
“Subhūti, you should know that the perfection of giving up to and including the perfection of wisdom is the path of the Great Bodhisattvas; the four foundations of mindfulness up to the eightfold noble path are the path of the Great Bodhisattvas; the emptiness of the internal up to the emptiness of the non-existence of intrinsic nature are the path of the Great Bodhisattvas; suchness up to the inconceivable realm are the path of the Great Bodhisattvas; the noble truths of suffering, accumulation, cessation, and path are the path of the Great Bodhisattvas; the four meditative absorptions, the four immeasurables, and the four formless concentrations are the path of the Great Bodhisattvas; the eight liberations up to the ten universal bases are the path of the Great Bodhisattvas; the three liberation doors of emptiness, signlessness, and wishlessness are the path of the Great Bodhisattvas; the stage of Supreme Joy up to the stage of Dharma Cloud are the path of the Great Bodhisattvas; all dhāraṇī gateways and all samādhi gateways are the path of the Great Bodhisattvas; the five kinds of eyes and the six supernatural powers are the path of the Great Bodhisattvas; the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities are the path of the Great Bodhisattvas; the quality of not forgetting and the nature of always equanimity are the path of the Great Bodhisattvas; the wisdom of all-knowing, the wisdom of knowing the paths, and the wisdom of knowing all aspects are the path of the Great Bodhisattvas; and the immeasurable and boundless other Buddha-dharmas are the path of the Great Bodhisattvas.
Furthermore, Subhūti, generally speaking, all dharmas are the path of the Great Bodhisattvas. Subhūti, what do you think? Is there then any dharma that Great Bodhisattvas should not study? If Great Bodhisattvas do not study that dharma, can they attain the unsurpassed perfect enlightenment?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said to Subhūti:
“Indeed, indeed, Subhūti, there is certainly no single dharma that a Great Bodhisattva should not study! If Great Bodhisattvas do not study those dharmas, they certainly cannot seek and attain unsurpassed perfect enlightenment. Why? Because if a Great Bodhisattva does not study all dharmas, they certainly cannot attain the wisdom of omniscience.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, if the intrinsic nature of all dharmas is empty, why must Great Bodhisattvas study? Then where do they study? If there is studying, World-Honored One, would that not mean creating conceptual elaboration regarding dharmas that are free from conceptual elaboration? That is, saying that there are such dharmas as this and that, that through this it becomes that, that this is worldly, this is transcendent, this is contaminated, this is uncontaminated, this is conditioned, this is unconditioned, this is the dharma of ordinary beings, this is the dharma of the Stream Enterer, this is the dharma of the Once Returner, this is the dharma of the Non-Returner, this is the dharma of the Arhat, this is the dharma of the Pratyekabuddha, this is the dharma of the Bodhisattva, and this is the dharma of the Tathāgata.”
The Buddha said to Subhūti:
“Indeed, indeed, Subhūti, it is as you have said! The intrinsic nature of all dharmas is empty. If all dharmas were not empty in their intrinsic nature, Great Bodhisattvas would not attain unsurpassed perfect enlightenment. Because the intrinsic nature of all dharmas is empty, Great Bodhisattvas can attain unsurpassed perfect enlightenment.
Subhūti, as you have said, if the intrinsic nature of all dharmas is empty, why must Great Bodhisattvas study? Where do they study? If there is a place of study, would that not mean creating conceptual elaboration regarding dharmas free from conceptual elaboration, saying that there are such dharmas as this and that, that through this it becomes that, and so on until saying this is the dharma of the Tathāgata?
Subhūti, if sentient beings knew that the intrinsic nature of all dharmas is empty, then Great Bodhisattvas would not need to study all dharmas in order to attain the wisdom of omniscience. Instead, they would seek skillful methods to teach and transform sentient beings, because sentient beings do not know that the intrinsic nature of all dharmas is empty. Great Bodhisattvas must certainly study all dharmas in order to attain the wisdom of omniscience, and for the sake of sentient beings they establish methods for teaching and transforming them.
Subhūti, you should know that when Great Bodhisattvas first cultivate the Bodhisattva path, they should carefully observe that the intrinsic nature of all dharmas cannot be attained and that they are created only through grasping at combinations. I should carefully observe that the intrinsic nature of all dharmas is completely empty, and within this I should not cling.
That is, one should not cling to form, feeling, perception, formations, and consciousness; one should not cling to the eye faculty up to the mind faculty; one should not cling to the objects of form up to the objects of dharma; one should not cling to the eye realm up to the mind realm; one should not cling to the realm of form up to the realm of dharma; one should not cling to eye consciousness up to mind consciousness; one should not cling to eye contact up to mind contact; one should not cling to the feelings arising dependent upon eye contact up to the feelings arising dependent upon mind contact; one should not cling to the earth element up to the consciousness element; one should not cling to causes and conditions up to dominant conditions; one should not cling to dharmas arising from conditions; one should not cling to ignorance up to aging and death; one should not cling to the perfection of giving up to the perfection of wisdom; one should not cling to the emptiness of the internal up to the emptiness of the non-existence of intrinsic nature; one should not cling to suchness up to the inconceivable realm; one should not cling to the noble truths of suffering, accumulation, cessation, and path; one should not cling to the four foundations of mindfulness up to the eightfold noble path; one should not cling to the four meditative absorptions, the four immeasurables, and the four formless concentrations; one should not cling to the eight liberations up to the ten universal bases; one should not cling to the three liberation doors of emptiness, signlessness, and wishlessness; one should not cling to the stage of pure observation up to the stage of the Tathāgata; one should not cling to the stage of Supreme Joy up to the stage of Dharma Cloud; one should not cling to all dhāraṇī gateways and all samādhi gateways; one should not cling to the five kinds of eyes and the six supernatural powers; one should not cling to the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities; one should not cling to the thirty-two marks of excellence and the eighty minor characteristics of the Great Being; one should not cling to the quality of not forgetting and the nature of always equanimity; one should not cling to the wisdom of all-knowing, the wisdom of knowing the paths, and the wisdom of knowing all aspects; one should not cling to the fruition of Stream Enterer up to Pratyekabuddha enlightenment; one should not cling to all practices of Great Bodhisattvas; and one should not cling to the unsurpassed perfect enlightenment of the Buddhas.
Why? Because the intrinsic nature of all dharmas is empty; because of emptiness, there should be no clinging. Even emptiness within the emptiness of emptiness cannot be attained, how much less can there be an emptiness to which one clings.
Subhūti, when Great Bodhisattvas observe all dharmas in this way, although they do not cling to the nature of dharmas, they continue studying and learning the dharmas without weariness. The Great Bodhisattva abides in this learning and observes the different mental activities of sentient beings, meaning they observe where the mental activities of sentient beings arise. After observing, they know truly that their minds grasp only through delusion.
At that time, the Bodhisattva thinks: ‘Their minds grasp only through delusion. Now I shall certainly enable them to become liberated; this is not difficult.’ Having thought this, the Great Bodhisattva abides in the perfection of wisdom and, using skillful means, exhorts and teaches sentient beings:
‘Now you should stay away from views created through delusion and enter the correct Dharma to cultivate wholesome practices.’
Again they say:
‘Now you should practice giving so that your accumulations of provisions become complete and no longer lacking, but do not rely on that to give rise to pride and negligence. Why? Because within it there is nothing that is lasting or truly real.
Now you should cultivate pure morality, patience, diligence, meditative concentration, and wisdom, and you will become complete in various meritorious qualities, but do not rely on that to give rise to pride and negligence. Why? Because within it there is nothing lasting or truly real.
Now you should practice the emptiness of the internal up to the emptiness of the non-existence of intrinsic nature; you should practice suchness up to the inconceivable realm; you should practice the noble truths of suffering, accumulation, cessation, and path; you should practice the four foundations of mindfulness up to the eightfold noble path; you should practice the four meditative absorptions, the four immeasurables, and the four formless concentrations; you should practice the eight liberations up to the ten universal bases; you should practice the three liberation doors of emptiness, signlessness, and wishlessness; you should practice the stage of pure observation up to the stage of the Tathāgata; you should practice the stage of Supreme Joy up to the stage of Dharma Cloud; you should practice all dhāraṇī gateways and all samādhi gateways; you should practice the five kinds of eyes and the six supernatural powers; you should practice the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities; you should practice the quality of not forgetting and the nature of always equanimity; you should practice the wisdom of all-knowing, the wisdom of knowing the paths, and the wisdom of knowing all aspects; you should practice the fruition of Stream Enterer up to Pratyekabuddha enlightenment; you should practice all practices of Great Bodhisattvas; you should practice the unsurpassed perfect enlightenment of the Buddhas; you should practice the immeasurable and boundless other Buddha-dharmas, but do not rely on them to give rise to arrogance and negligence. Why? Because within all of these there is nothing lasting or truly real.’
Subhūti, that Great Bodhisattva, abiding in the perfection of wisdom, when using skillful means to exhort and teach sentient beings to practice the Bodhisattva path, does not become attached. Why? One should not cling to the nature of all dharmas, because the one who clings, the dharma being clung to, the time of clinging, and the place of clinging all completely lack intrinsic nature, since the intrinsic nature of all dharmas is empty.
Subhūti, when Great Bodhisattvas cultivate the Bodhisattva path in this way, they have no place of abiding in regard to all dharmas. They use non-abiding as their means. Although they practice the perfection of giving up to the perfection of wisdom, they have no place of abiding within them. Although they practice the emptiness of the internal up to the emptiness of the non-existence of intrinsic nature, they have no place of abiding within them. Although they practice suchness up to the inconceivable realm, they have no place of abiding within them. Although they practice the noble truths of suffering, accumulation, cessation, and path, they have no place of abiding within them. Although they practice the four foundations of mindfulness up to the eightfold noble path, they have no place of abiding within them. Although they practice the four meditative absorptions, the four immeasurables, and the four formless concentrations, they have no place of abiding within them. Although they practice the eight liberations up to the ten universal bases, they have no place of abiding within them. Although they practice the liberation doors of emptiness, signlessness, and wishlessness, they have no place of abiding within them. Although they practice the stage of pure observation up to the stage of the Tathāgata, they have no place of abiding within them. Although they practice the stage of Supreme Joy up to the stage of Dharma Cloud, they have no place of abiding within them. Although they practice all dhāraṇī gateways and all samādhi gateways, they have no place of abiding within them. Although they practice the five kinds of eyes and the six supernatural powers, they have no place of abiding within them. Although they practice the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities, they have no place of abiding within them. Although they practice the quality of not forgetting and the nature of always equanimity, they have no place of abiding within them. Although they practice the wisdom of all-knowing, the wisdom of knowing the paths, and the wisdom of knowing all aspects, they have no place of abiding within them. Although they practice the fruition of Stream Enterer up to Pratyekabuddha enlightenment, they have no place of abiding within them. Although they practice all practices of Great Bodhisattvas, they have no place of abiding within them. Although they practice the unsurpassed perfect enlightenment of the Buddhas, they have no place of abiding within them. Although they practice the immeasurable and boundless other Buddha-dharmas, they have no place of abiding within them.
Why? Because the intrinsic nature of the practitioner and the characteristics of all practices are empty; within them there is completely no place of abiding.
Subhūti, you should know that although Great Bodhisattvas may attain the fruition of Stream Enterer up to Pratyekabuddha enlightenment, they do not wish to abide in the place of attainment. Why? There are two reasons: First, those fruits completely lack intrinsic nature. The person who abides and the dharma in which one abides cannot be attained. Second, they are not satisfied with those fruits. Therefore, regarding those fruits, they do not wish to abide in the place of attainment.
That is, Great Bodhisattvas always think: ‘I must attain the fruition of Stream Enterer up to Pratyekabuddha enlightenment; it cannot be that I do not attain them. But within them I should not abide in the attained fruits. Why? From the time I first generated the mind of unsurpassed enlightenment until now, I have never had another thought and have only sought unsurpassed perfect enlightenment. But I must certainly attain unsurpassed perfect enlightenment; how could I during that time abide in other fruits?’
Subhūti, that Great Bodhisattva, from the time of first generating the mind of enlightenment until entering the correct nature free from arising of the Bodhisattva, has never had another thought and has only sought unsurpassed perfect enlightenment.
Subhūti, that Great Bodhisattva, from attaining the First Ground and successively attaining the Tenth Ground, has never had another thought and has only sought unsurpassed perfect enlightenment.
Subhūti, that Great Bodhisattva, single-mindedly seeking unsurpassed perfect enlightenment, at all times has an undistracted mind. The activities of body, speech, and mind are completely in accordance with the mind of enlightenment.
Subhūti, that Great Bodhisattva abides in the mind of enlightenment to practice the path of enlightenment, without allowing other matters to disturb the mind.
Venerable Subhūti said:
“World-Honored One, if all dharmas are completely unborn, why is it said that Great Bodhisattvas practice the path of enlightenment?”
The Buddha said to Subhūti:
“Indeed, indeed. According to your words, all dharmas are unborn. Yet here, because they know all dharmas are unborn, there is no place of creation and no place of entering into abiding among all dharmas.”
Venerable Subhūti said to the Buddha:
“World-Honored One, is it true that whether or not Buddhas appear in the world, the dharma realm of all dharmas remains eternally abiding in this way?”
The Buddha said to Subhūti:
“Indeed, indeed. But sentient beings cannot clearly understand that the dharma realm of all dharmas is eternally abiding in this way, and therefore they wander in samsara and undergo various sufferings. Great Bodhisattvas practice the path of enlightenment in order to benefit them. Through the path of enlightenment, they enable sentient beings to completely become liberated from the sufferings of birth and death and attain the eternal, blissful, and cool tranquility of Nirvāṇa.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, do Great Bodhisattvas attain enlightenment through the wondrous function of the arising path?”
The Buddha said:
No!
The Venerable Subhūti said:
World-Honored One, is it by means of the wondrous function of entering the path of non-arising that one attains Bodhi?
The Buddha said:
No!
The Venerable Subhūti said:
World-Honored One, is it by means of the wondrous function of entering the path of arising and non-arising that one attains Bodhi?
The Buddha said:
No!
The Venerable Subhūti said:
World-Honored One, is it by means of the wondrous function of entering the path that is neither arising nor not arising that one attains Bodhi?
The Buddha said:
It is not so.
The Venerable Subhūti again said:
World-Honored One, if this is so, then through what does one attain Bodhi?
The Buddha told Subhūti:
Bodhi is not attained through the path or through what is not the path. Why? Because Bodhi itself is the path. The path itself is Bodhi. Therefore, it is not attained through the path or through what is not the path.
The Venerable Subhūti again addressed the Buddha:
World-Honored One, if Bodhi itself is the path, and the path itself is Bodhi, then does it follow that when a Great Bodhisattva has attained the path of Bodhi, they have also realized Bodhi? If so, why does the Tathāgata, the Worthy One, the Perfectly Enlightened One, for what reason teach the Bodhisattvas about the ten powers of the Tathāgata, the four kinds of fearlessness, the four forms of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen exclusive Buddha qualities, the thirty-two marks of excellence, the eighty minor characteristics, and the countless, boundless other Buddha-dharmas, in order to cause them to cultivate and realize them?
The Buddha said:
Subhūti, what do you think? Do you suppose that the Buddha truly attains Bodhi?
Subhūti replied:
World-Honored One, no. Why? Because Buddha itself is Bodhi, and Bodhi itself is Buddha. One should not think that the Buddha truly attains Bodhi.
The Buddha said:
Subhūti, it is so, it is so! But regarding what you asked—does a Great Bodhisattva who has attained the path of Bodhi also attain the path of Bodhi? Subhūti, Great Bodhisattvas who cultivate the path of Bodhi have not yet perfected it; how can it be said that they have already attained Bodhi?
Subhūti, you should know that if Great Bodhisattvas have perfected the perfection of giving up to the perfection of wisdom; if they have perfected the emptiness of the internal up to the emptiness of the non-existence of the inherent nature of emptiness itself; if they have perfected suchness up to the inconceivable realm; if they have perfected the noble truths of suffering, its origin, cessation, and the path; if they have perfected the four foundations of mindfulness up to the eightfold noble path; if they have perfected the four meditative absorptions, the four immeasurables, and the four formless concentrations; if they have perfected the eight liberations up to the ten total spheres; if they have perfected the liberation doors of emptiness, signlessness, and wishlessness; if they have perfected the stages from the Stage of Extreme Joy up to the Dharma Cloud Stage; if they have perfected all dhāraṇī gateways and all samādhi gateways; if they have perfected the five kinds of eyes and the six supernormal powers; if they have perfected the ten powers of the Tathāgata up to the eighteen exclusive Buddha qualities; if they have perfected the thirty-two marks of excellence and the eighty minor characteristics of a Great Being; if they have perfected the quality of never forgetting and the nature of always remaining in equanimity; if they have perfected the all-knowing wisdom, the wisdom of the aspects of the path, and the wisdom of all aspects; if they have perfected the countless, boundless other Buddha-dharmas without interruption from this point onward, then, in a single moment of the vajra-like concentration united with wondrous wisdom, they will forever sever all latent tendencies and continuities of the heavy obscurations of the two coverings and realize the supreme state of Enlightenment. This alone is called the Tathāgata, the Perfectly Enlightened One. With regard to all phenomena, they possess great mastery and, until the end of future time, they will always benefit sentient beings.
At that time, the Venerable Subhūti addressed the Buddha:
World-Honored One, how do Great Bodhisattvas adorn and purify Buddha-lands?
The Buddha said:
Subhūti, Great Bodhisattvas, from the moment they first generate the aspiration for enlightenment until the future time, always purify the three heavy obscurations of their own body, speech, and mind, and purify these three heavy obscurations in others; in this way they are able to adorn and purify Buddha-lands.
The Venerable Subhūti said:
World-Honored One, what are the three heavy obscurations of body, speech, and mind belonging to Great Bodhisattvas?
The Buddha said:
Subhūti, killing living beings, taking what is not given, and sexual misconduct are the heavy obscurations belonging to the body. False speech, divisive speech, harsh speech, and frivolous or defiled speech are the heavy obscurations belonging to speech. Greed, anger, and wrong views are the heavy obscurations belonging to mind.
Furthermore, Subhūti, if the aggregates of morality, concentration, wisdom, liberation, and liberated knowledge and vision of Great Bodhisattvas are not pure, they are also called heavy obscurations.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind of stinginess, a mind that violates precepts, a mind of anger, a mind of laziness, a mind of distraction, or a mind of harmful wisdom, these are also called heavy obscurations.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the four foundations of mindfulness up to the eightfold noble path, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the emptiness of the internal up to the emptiness of the non-existence of the inherent nature of emptiness itself, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from suchness up to the inconceivable realm, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the noble truths of suffering, origin, cessation, and path, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the four meditative absorptions, the four immeasurables, and the four formless concentrations, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the eight liberations up to the ten total spheres, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the liberation gateways of emptiness, signlessness, and wishlessness, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the Stage of Extreme Joy up to the Dharma Cloud Stage, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from all dhāraṇī gateways and all samādhi gateways, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the five kinds of eyes and the six supernormal powers, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the ten powers of the Tathāgata and the eighteen exclusive Buddha qualities, this is also a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the quality of never forgetting and the nature of always remaining in equanimity, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the all-knowing wisdom, the wisdom of the aspects of the path, and the wisdom of all aspects, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from all practices of Great Bodhisattvas, this is also called a heavy obscuration.
Furthermore, Subhūti, if Great Bodhisattvas possess a mind that is separated from the supreme state of Enlightenment of all Buddhas, this is also called a heavy obscuration.
Again, Subhūti, if a great Bodhisattva clings to the fruit of Stream-entry up to the enlightenment of a Solitary Buddha, that is also called gross burden.
Again, Subhūti, if a great Bodhisattva has perceptions regarding form, feeling, perception, formations, and consciousness, that is also called gross burden; having perceptions regarding the eye-base up to the mind-base is also called gross burden; having perceptions regarding the form-base up to the dharma-base is also called gross burden; having perceptions regarding the eye-element up to the mind-element is also called gross burden; having perceptions regarding the form-element up to the dharma-element is also called gross burden; having perceptions regarding the eye-consciousness element up to the mind-consciousness element is also called gross burden; having perceptions regarding eye-contact up to mind-contact is also called gross burden; having perceptions regarding the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact is also called gross burden; having perceptions regarding the earth element up to the consciousness element is also called gross burden; having perceptions regarding causes and conditions up to the condition of dominance is also called gross burden; having perceptions regarding conditioned phenomena is also called gross burden; having perceptions regarding ignorance up to old age and death is also called gross burden; having perceptions regarding the perfection of giving up to the perfection of wisdom is also called gross burden; having perceptions regarding internal emptiness up to emptiness of the non-existence of inherent self-nature is also called gross burden; having perceptions regarding suchness up to the inconceivable realm is also called gross burden; having perceptions regarding the noble truths of suffering, origin, cessation, and path is also called gross burden; having perceptions regarding the four applications of mindfulness up to the eightfold noble path is also called gross burden; having perceptions regarding the four meditations, the four immeasurables, and the four formless absorptions is also called gross burden; having perceptions regarding the eight liberations up to the ten totalities is also called gross burden; having perceptions regarding the liberation doors of emptiness, signlessness, and wishlessness is also called gross burden; having perceptions regarding the stage of Pure Observation up to the stage of Tathāgata is also called gross burden; having perceptions regarding the stage of Joy up to the stage of Dharma Cloud is also called gross burden; having perceptions regarding all dhāraṇī methods and all samādhi methods is also called gross burden; having perceptions regarding the five kinds of eyes and the six supernatural powers is also called gross burden; having perceptions regarding the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha is also called gross burden; having perceptions regarding the thirty-two marks of excellence and eighty minor characteristics of a Great Being is also called gross burden; having perceptions regarding the quality of not forgetting and the nature of constant equanimity is also called gross burden; having perceptions regarding all-knowledge, knowledge of the paths, and knowledge of all aspects is also called gross burden; having perceptions regarding the fruit of Stream-entry up to Solitary Buddha enlightenment is also called gross burden; having perceptions regarding all practices of great Bodhisattvas is also called gross burden; having perceptions regarding the supreme enlightenment of all Buddhas is also called gross burden; having perceptions regarding ordinary beings, Śrāvakas, Solitary Buddhas, Bodhisattvas, and Tathāgatas is also called gross burden; having perceptions regarding hell beings, animals, hungry ghosts, humans, gods, males, and females is also called gross burden; having perceptions regarding the desire realm, form realm, and formless realm is also called gross burden; having perceptions regarding wholesome phenomena and unwholesome phenomena is also called gross burden; having perceptions regarding determinate phenomena and indeterminate phenomena is also called gross burden; having perceptions regarding contaminated phenomena and uncontaminated phenomena is also called gross burden; having perceptions regarding worldly phenomena and supramundane phenomena is also called gross burden; having perceptions regarding conditioned phenomena and unconditioned phenomena is also called gross burden.
Subhūti, all the countless and limitless forms of attachment to phenomena as described above, as well as all the discriminations produced by the delusions of sentient beings through bodily, verbal, and mental actions, whose kinds do not possess the nature of endurance, are all called gross burdens. Great Bodhisattvas should all abandon them.
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom should abandon all gross burdens as previously described. They themselves practice the perfection of giving and teach others to practice the perfection of giving. If sentient beings need food, they give food; if they need drink, they give drink; if they need vehicles, they give vehicles; if they need clothing, they give clothing; whatever they need, they fully provide according to their needs, giving everything at the proper time and place. Whatever they themselves cultivate, they teach others to cultivate likewise. Having practiced such giving, they dedicate those roots of virtue equally to all sentient beings and together make the dedication toward adorning and purifying the Buddha-field in which they dwell, so that they may quickly perfect it for the benefit and happiness of sentient beings. That Bodhisattva personally practices pure morality, patience, diligence, meditation, and the perfection of wisdom, and teaches others also to practice pure morality up to the perfection of wisdom. After doing these things, they dedicate those roots of virtue equally to all sentient beings and together dedicate them toward adorning and purifying their own Buddha-field, so that they may quickly perfect it for benefiting sentient beings.
Again, Subhūti, great Bodhisattvas, through the power of vows and supernatural abilities, fill a three-thousand great thousand world-system with supreme and wondrous seven treasures and make offerings to the Buddha, Dharma, and Saṅgha. Having made offerings, the Bodhisattva joyfully makes a vast vow saying: “I dedicate all the roots of virtue that I have planted equally to all sentient beings, and together we dedicate them toward adorning and purifying the Buddha-field where I dwell. I shall adorn my realm with seven treasures, and all sentient beings shall enjoy the precious treasures according to their wishes, yet without attachment.”
Again, Subhūti, great Bodhisattvas, through the power of vows and supernatural abilities, produce countless kinds of wondrous celestial and human music to make offerings to the Three Jewels and Buddha stupas. After making offerings, the Bodhisattva joyfully makes a vast vow saying: “I dedicate these roots of virtue that I have planted equally to all sentient beings, and together we dedicate them toward adorning and purifying the Buddha-field where I dwell, so that my realm will constantly resound with such wondrous music. Whatever sentient beings hear it will rejoice deeply in mind but will not be attached.”
Again, Subhūti, great Bodhisattvas, through the power of vows and supernatural abilities, fill a three-thousand great thousand world-system with excellent celestial and human fragrances and flowers, making offerings to the Three Jewels and Buddha stupas. After making offerings, the Bodhisattva joyfully makes a vast vow saying: “I dedicate these roots of virtue that I have planted equally to all sentient beings, and together we dedicate them toward adorning and purifying the Buddha-field where I dwell, so that my realm will constantly possess such excellent fragrances and flowers, and whatever sentient beings receive them will experience joy of body and mind without attachment.”
Again, Subhūti, great Bodhisattvas, through the power of vows and supernatural abilities, create a hundred kinds of excellent food and drink and offer them to Buddhas, Solitary Buddhas, Śrāvakas, and assemblies of great Bodhisattvas. After making offerings, the Bodhisattva joyfully makes a vast vow saying: “I dedicate all the roots of virtue that I have planted equally to all sentient beings, and together we dedicate them toward adorning and purifying the Buddha-field where I dwell. When I attain supreme enlightenment, may all sentient beings in my land receive such hundred kinds of food and drink, becoming joyful and satisfied in body and mind, yet without attachment.”
Again, Subhūti, great Bodhisattvas, through the power of vows and supernatural abilities, create excellent fragrances and soft garments like those of gods and humans and present them as offerings to Buddhas, Solitary Buddhas, Śrāvakas, and assemblies of great Bodhisattvas, or offer them to the Dharma and Buddha stupas. After making offerings, the Bodhisattva joyfully makes a vast vow saying: “I dedicate all the roots of virtue that I have planted equally to all sentient beings, and together we dedicate them toward adorning and purifying the Buddha-field where I dwell. When I attain supreme enlightenment, may all sentient beings in my land receive such fragrances and garments, enjoying them according to their wishes but without attachment.”
Again, Subhūti, great Bodhisattvas, through the power of vows and supernatural abilities, create the five objects of sublime sensual pleasure according to their wishes in the realms of gods and humans to make offerings to Buddhas, Buddha stupas, Solitary Buddhas, Śrāvakas, and assemblies of great Bodhisattvas, and to give them to other sentient beings. After making offerings, the Bodhisattva joyfully makes a vast vow saying: “I dedicate these roots of virtue equally to all sentient beings, and together we dedicate them toward adorning and purifying the Buddha-field where I dwell. When I attain supreme enlightenment, may all sentient beings in my land, according to their wishes for beautiful forms, sounds, fragrances, tastes, and tangible sensations, have them appear in accordance with their thoughts and enjoy them joyfully without attachment.”
Subhūti, great Bodhisattvas practicing the profound perfection of wisdom, courageously and diligently make vast vows as follows: “I myself abide in internal emptiness up to emptiness of the non-existence of inherent self-nature, and I teach others to abide in internal emptiness up to emptiness of the non-existence of inherent self-nature.” Having done these things, the Bodhisattva makes the vow: “When I attain supreme enlightenment, may all sentient beings in my land never be separated from internal emptiness up to emptiness of the non-existence of inherent self-nature.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom, courageously and diligently, make vows as follows: “I myself abide in suchness up to the inconceivable realm, and I teach others to abide in suchness up to the inconceivable realm.” Having done so, the Bodhisattva vows: “When I attain supreme enlightenment, may all sentient beings in my land never be separated from suchness up to the inconceivable realm.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom, courageously and diligently, make vast vows: “I myself abide in the noble truths of suffering, origin, cessation, and path, and I teach others also to abide in the noble truths of suffering, origin, cessation, and path.” Having done these things, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon the noble truths of suffering, origin, cessation, and path.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate the four applications of mindfulness up to the eightfold noble path, and I also teach others to cultivate the four applications of mindfulness up to the eightfold noble path.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon cultivating the four applications of mindfulness up to the eightfold noble path.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom, courageously and diligently, make vast vows as follows: “I myself cultivate the four meditations, the four immeasurables, and the four formless absorptions, and I teach others also to cultivate the four meditations, the four immeasurables, and the four formless absorptions.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon the four meditations, the four immeasurables, and the four formless absorptions.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom, courageously and diligently, make vast vows as follows: “I myself cultivate the eight liberations up to the ten totalities, and I teach others to cultivate the eight liberations up to the ten totalities.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon the eight liberations up to the ten totalities.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate the liberation doors of emptiness, signlessness, and wishlessness, and I teach others to cultivate the liberation doors of emptiness, signlessness, and wishlessness.” Having done these things, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon the liberation doors of emptiness, signlessness, and wishlessness.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate the stages from Joy up to Dharma Cloud, and I teach others to cultivate the stages from Joy up to Dharma Cloud.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never be separated from the stages from Joy up to Dharma Cloud.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate all dhāraṇī methods and all samādhi methods, and I teach others to cultivate all dhāraṇī methods and all samādhi methods.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon all dhāraṇī methods and all samādhi methods.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate the five kinds of eyes and the six supernatural powers, and I teach others to cultivate the five kinds of eyes and the six supernatural powers.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon the five kinds of eyes and the six supernatural powers.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, and I teach others to cultivate the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never be separated from the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate the thirty-two marks of excellence and eighty minor characteristics of a Great Being, and I teach others to cultivate the thirty-two marks of excellence and eighty minor characteristics of a Great Being.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon the thirty-two marks of excellence and eighty minor characteristics of a Great Being.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate the quality of not forgetting and the nature of constant equanimity, and I teach others to cultivate the quality of not forgetting and the nature of constant equanimity.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon the quality of not forgetting and the nature of constant equanimity.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate all-knowledge, knowledge of the paths, and knowledge of all aspects, and I teach others to cultivate all-knowledge, knowledge of the paths, and knowledge of all aspects.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon all-knowledge, knowledge of the paths, and knowledge of all aspects.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate all practices of great Bodhisattvas, and I teach others to cultivate all practices of great Bodhisattvas.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon all practices of great Bodhisattvas.”
Again, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom courageously and diligently make vast vows as follows: “I myself cultivate the supreme enlightenment of all Buddhas, and I teach others to cultivate the supreme enlightenment of all Buddhas.” Having done so, the Bodhisattva again vows: “When I attain supreme enlightenment, may all sentient beings in my land never abandon the supreme enlightenment of all Buddhas.”
Thus, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom, through these practices and vows, are able to adorn and purify the Buddha-field in which they dwell.
Subhūti, you should know that those assemblies of great Bodhisattvas, according to the places and times in which they practice the Bodhi path, will perfect the vows they have made, meaning that wherever and whenever they are, they diligently cultivate and learn. Because of this cause and condition, they themselves can accomplish all virtuous dharmas, and they can also gradually cause others to accomplish all virtuous dharmas. They themselves can cultivate and attain excellent and supreme marks of beauty to adorn their bodies, and they can also gradually enable others to cultivate and attain excellent and supreme marks of beauty to adorn their bodies. This is because of the protection of vast merit and virtue.
Subhūti, you should know that those assemblies of great Bodhisattvas have perfected the practices and vows they cultivated and all dwell in adorned and purified Buddha-fields. When they attain supreme enlightenment, the sentient beings they guide and transform will also be born in those realms and together enjoy the great vehicle Dharma bliss of the Pure Land.
Subhūti, you should know that great Bodhisattvas should cultivate such activities for adorning and purifying Buddha-fields, because in those realms one does not hear of the three evil paths, nor does one hear of realms belonging to wrong views; one does not hear of the poisons of greed, hatred, and delusion; one does not hear of male and female forms; one does not hear of Śrāvakas or Solitary Buddhas; one does not hear of suffering, impermanence, unpleasant things, storing wealth, attachment to self and what belongs to self, latent tendencies, fetters, distortions, or attachments; one does not hear of establishing different stages of existence for sentient beings. One only hears the sounds of emptiness, signlessness, wishlessness, non-arising, non-ceasing, and non-self-nature, meaning that they accord with the individual preferences of sentient beings. All internal and external objects within the forests are often touched by gentle winds, producing wondrous sounds. Within those sounds it is said that all phenomena have no inherent self-nature. Because they have no inherent self-nature, they are empty; because they are empty, they are signless; because they are signless, they are wishless; because they are wishless, they are non-arising; because they are non-arising, they are non-ceasing. Therefore, all phenomena have always been peaceful, with the self-nature of Nirvāṇa. Whether a Tathāgata appears in the world or does not appear in the world, the dharma-realm of all phenomena is always abiding in this way, meaning that all phenomena are without self-nature, without… In that Buddha-field, sentient beings, whether day or night, whether walking, standing, lying down, or sitting, constantly hear such wondrous Dharma sounds.
Subhūti, you should know that those assemblies of great Bodhisattvas all dwell in adorned and purified Buddha-fields when they attain supreme enlightenment. The Tathāgatas, Worthy Ones, Perfectly Enlightened Ones throughout the ten directions all praise the names of those Buddhas. If any sentient being hears the names of such Buddhas, they will certainly attain non-retrogression from supreme enlightenment.
Subhūti, you should know that those assemblies of great Bodhisattvas, dwelling in adorned and purified Buddha-fields when they attain supreme enlightenment, proclaim the true Dharma to sentient beings. Any sentient being who hears it will certainly have no more doubts—namely, doubts about what is Dharma and what is not Dharma. Why? Because those sentient beings understand that all phenomena are suchness, the dharma-realm, the nature of Dharma… all are true Dharma and not non-Dharma. Thus, Subhūti, those great Bodhisattvas are all able to adorn and purify Buddha-fields in this way.
Again, Subhūti, among the assemblies of great Bodhisattvas there are some who, through transformation-born existence, have not yet perfected their roots of virtue and have not planted roots of virtue with Buddhas, Bodhisattvas, Solitary Buddhas, and Śrāvakas because they are controlled by evil companions. Because they are separated from good companions, they do not hear the true Dharma, and they are constantly attached to various views of self, views of sentient beings, and views of realms of existence, falling into the two views of annihilation and permanence. These sentient beings generate wrong attachments themselves and constantly teach others to generate wrong views. They regard what is not the Three Jewels as the Three Jewels, and regard the Three Jewels as not the Three Jewels; they slander the true Dharma and praise false teachings. Because of these causes and conditions, after death they fall into the evil paths and undergo suffering.
The great Bodhisattvas, each in their own realms after attaining supreme enlightenment, see those sentient beings drowning in saṃsāra and undergoing immeasurable suffering. They use supernatural powers and skillful means to teach and transform them, causing them to abandon wrong views and abide in right views, leave the evil paths, and be reborn among humans. After they are born among humans, they again use skillful means and supernatural powers to teach and transform them, causing them to abide in the Right Determinate Group, and through this they will never again fall into the evil paths. They further encourage them to cultivate supreme practices and vows, so that after death they may be born in adorned and purified Buddha-fields and enjoy the great vehicle Dharma bliss of the Pure Land.
Thus, Subhūti, all great Bodhisattvas are able to dwell in adorned and purified Buddha-fields. Because they dwell in purified and adorned realms, those sentient beings have no doubts regarding phenomena. They do not think: “This is worldly Dharma, this is supramundane Dharma; this is contaminated Dharma, this is uncontaminated Dharma; this is conditioned Dharma, this is unconditioned Dharma.” All such discriminating doubts completely cease to arise. Because of this cause and condition, those sentient beings will certainly attain supreme enlightenment.
Subhūti, this is the characteristic of the merits and virtues of an adorned and purified Buddha-field.