THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 477
Chapter 81: RIGHT CONCENTRATION
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, do those Great Bodhisattvas abide in the group of those of right determination or in the group of those of uncertain determination?”
The Buddha said to Subhūti:
“Those Great Bodhisattvas all abide in the group of those of right determination, not in the group of those of uncertain determination.”
Venerable Subhūti again said:
“World-Honored One, in which group of right determination do those Great Bodhisattvas abide? The Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Bodhisattva Vehicle?”
The Buddha said to Subhūti:
“Those Great Bodhisattvas all abide in the Bodhisattva’s group of right determination, and do not abide in the groups of right determination of the other two vehicles.”
Venerable Subhūti again said:
“World-Honored One, when do those Great Bodhisattvas abide in the group of right determination? When they first arouse the mind, when they are at the stage of non-retrogression, or when they are in their final body?”
The Buddha said:
“Subhūti, those Great Bodhisattvas, whether when they first arouse the mind, when they are at the stage of non-retrogression, or when they are in their final body, all abide in the Bodhisattva’s group of right determination.”
Venerable Subhūti again said:
“When abiding in the group of right determination, can the Great Bodhisattvas fall into the evil destinies?”
The Buddha said:
“Subhūti, when abiding in the group of right determination, a Great Bodhisattva will certainly not fall into any evil destinies.”
The Buddha again said to Subhūti:
“What do you think? Do the Eighth Stage practitioners, Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas fall into the evil destinies?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said to Subhūti:
“The Great Bodhisattvas are the same. From the time they first arouse the mind and cultivate the Perfection of Giving, up to the Perfection of Wisdom and the immeasurable and boundless other Buddha-dharmas, they all cut off evil phenomena. Therefore, for Great Bodhisattvas to fall into the evil paths is something that does not occur.
Even if they are born among the Long-lived Heavens, this also does not occur, because the superior wholesome dharmas do not manifest there.
If those Great Bodhisattvas are born in borderlands, or in remote frontier regions among barbarous peoples, this also does not occur. For in such places, it is impossible to cultivate the superior wholesome dharmas; moreover, many wrong views arise there. They do not believe in cause and effect, constantly delight in practicing and following evil deeds, do not hear the names of the Buddha, Dharma, and Saṅgha, and there are also no Four Assemblies there: Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās.
If a Great Bodhisattva were born into a family holding wrong views, this also would not occur. For being born into such a family means clinging to evil views, denying and claiming that there are no wholesome practices, no evil practices, and no results of such actions; they do not cultivate goodness and instead delight in committing evil deeds. Therefore, Bodhisattvas are not born into such families.
Furthermore, Subhūti, when Great Bodhisattvas first arouse the mind seeking the unsurpassed enlightenment, they do not, because of experiencing supreme pleasure and intentions, create the ten unwholesome paths of action. Such a thing does not occur.”
Venerable Subhūti again said:
“World-Honored One, if Great Bodhisattvas, from the time they first arouse the mind, accomplish such meritorious virtues and wholesome roots, then they would not be born in evil places. Why then, whenever the Tathāgata teaches the Dharma to the great assembly, does He say that their inherent natures are of many hundreds and thousands of kinds, among whom there are also people who are born in evil destinies? At that time, where are the wholesome roots of those beings?”
The Buddha said:
“Subhūti, Great Bodhisattvas do not receive bodies in evil destinies because of defiled karma. Rather, because they wish to benefit sentient beings, they make vows to receive bodies there. Therefore, one should not question such beings by using ordinary matters concerning them.”
The Buddha again said to Subhūti:
“What do you think? Is there any Pratyekabuddha or Arhat who, using skillful means like the Bodhisattvas, can accomplish supreme skillful means and receive the body of an animal, such as a white elephant; and when an enemy comes intending to harm it, immediately give rise to great compassion and unsurpassed patience, wishing to benefit that enemy, and give up its own life rather than harm that person?”
Subhūti replied:
“World-Honored One, Pratyekabuddhas and Arhats do not perform such deeds.”
The Buddha said:
“Subhūti, therefore you should know that Bodhisattvas, because they wish to benefit sentient beings and quickly perfect great compassion, may even manifest bodies as animals, yet they are not defiled by the faults of animals.”
Venerable Subhūti again said:
“World-Honored One, upon what wholesome roots do Great Bodhisattvas rely when, in order to benefit sentient beings, they must receive animal bodies?”
The Buddha said:
“Subhūti, what wholesome roots of Great Bodhisattvas are not perfected? But because Great Bodhisattvas seek the unsurpassed enlightenment, all wholesome roots are perfected.
That is to say, from the time Great Bodhisattvas first arouse the mind until they sit upon the Bodhi seat, there is no wholesome root that is not perfected. They must fully perfect all wholesome dharmas before they can realize unsurpassed enlightenment. If they had not perfected even a single wholesome dharma and attained unsurpassed enlightenment, such a thing would not occur.
Therefore, from the time Bodhisattvas first arouse the mind until they sit upon the Bodhi seat, throughout that period they constantly learn to perfect all wholesome dharmas. After completing this learning, they attain the wisdom of all aspects, permanently cut off all habitual tendencies and conditioned appearances, and only then can they realize the wisdom of omniscience.”
Venerable Subhūti again said:
“World-Honored One, why is it that Great Bodhisattvas, having accomplished the pure dharmas and true noble wisdom, still receive animal bodies in evil realms?”
The Buddha said:
“Subhūti, what do you think? Has the Tathāgata accomplished all pure dharmas and true noble wisdom?”
Subhūti replied:
“World-Honored One, the Tathāgata has accomplished all pure dharmas and true noble wisdom.”
The Buddha said to Subhūti:
“What do you think? Can the Tathāgata transform into the body of an animal in order to perform Buddha activities and bring benefit to sentient beings?”
Subhūti replied:
“World-Honored One, the Tathāgata can transform into the body of an animal in order to perform Buddha activities and bring benefit to sentient beings.”
The Buddha said:
“Subhūti, what do you think? When the Tathāgata transforms into the body of an animal, is it not truly an animal suffering from the pains of that existence?”
Subhūti replied:
“World-Honored One, when the Tathāgata transforms into the body of an animal, it is not truly an animal suffering from the pains there.”
The Buddha said to Subhūti:
“The Great Bodhisattvas are the same. Although they have accomplished the pure dharmas and true noble wisdom, once they wish to teach sentient beings and enable them to attain accomplishment, they use skillful means to receive animal bodies and teach various kinds of sentient beings according to their capacities.
Furthermore, Subhūti, what do you think? Is there any Arhat who has exhausted all afflictions and can transform his body to perform various activities, and through those activities cause another person to give rise to joy?”
Subhūti replied:
“World-Honored One, there are Arhats whose afflictions have been completely extinguished, who can transform their bodies to perform various activities. Through those activities, they can cause others to become greatly joyful.”
Now, Subhūti, the Great Bodhisattvas are likewise so. Although they have perfected the wholesome dharmas and True Noble Wisdom, because they seek to benefit sentient beings, they employ skillful means and take birth in evil realms, manifesting in such ways in order to teach and transform sentient beings and bring them to accomplishment. Although they take such bodies, they are not afflicted by any suffering or distress, nor are they defiled by the faults of those realms.
Furthermore, Subhūti, what do you think? Suppose there is a magician or one of his disciples who transforms things, such as elephants and horses, causing people to see and enjoy them. But are those really elephants and horses?
Subhūti replied:
World-Honored One, they are not truly elephants and horses.
The Buddha said:
Subhūti, the Great Bodhisattvas are likewise so. Although they have perfected the wholesome dharmas and True Noble Wisdom, because they seek to benefit sentient beings, they manifest by taking various animal bodies. Although they take such bodies, they are not actually animals, nor are they defiled by the faults of those beings.
The Venerable Subhūti again said:
World-Honored One, the Great Bodhisattvas employ such vast skillful means. Although they have perfected the wholesome dharmas and True Noble Wisdom, for the sake of sentient beings they take various kinds of bodies, appearing according to each type of being in order to bring benefit.
World-Honored One, upon what dharmas do the Great Bodhisattvas abide so that they can employ such skillful means? Although they take all kinds of forms among various beings, how are they not defiled by the faults of those beings?
The Buddha said:
Subhūti, the Great Bodhisattvas abide in Prajñāpāramitā and only then can they employ such skillful means. Through the power of these skillful means, although they go throughout as many Buddha worlds in the ten directions as there are grains of sand in the Ganges, the Great Bodhisattvas still manifest various bodies to bring benefit and happiness to sentient beings. Yet within this, there is no attachment. Why? Because these Bodhisattvas, regarding all dharmas, completely have nothing to attain; that is, they do not attain the defiled person, the one who is defiled, or the dharma of defilement. Why? Because the self-nature of all dharmas is emptiness.
Subhūti, you should know that emptiness cannot be defiled by emptiness, emptiness cannot be defiled by other dharmas, and there is no other dharma that can defile emptiness. Why? Because even the nature of emptiness within emptiness cannot be attained, much less can there be another dharma that can be attained. This is called the inability to grasp emptiness. The Great Bodhisattvas abide in this in order to attain the unsurpassed perfect enlightenment and constantly benefit sentient beings.
The Venerable Subhūti again said:
World-Honored One, do the Great Bodhisattvas only abide in profound Prajñāpāramitā in order to employ such skillful means, or do they also abide in other dharmas?
The Buddha said:
Subhūti, is there any dharma that is not included within Prajñāpāramitā that you have such doubts?
The Venerable Subhūti again said:
World-Honored One, this profound Prajñāpāramitā has emptiness as its own nature. How can one say that this profound Prajñāpāramitā includes all dharmas? Could it be that within emptiness there is a dharma that includes those dharmas which are not included?
The Buddha said:
Subhūti, is the nature of all dharmas not emptiness?
Subhūti replied:
World-Honored One, indeed it is so, indeed it is so.
The Buddha said:
Subhūti, if the nature of all dharmas is emptiness, then is it not that within emptiness all dharmas are included?
Subhūti replied:
World-Honored One, indeed it is so, indeed it is so.
The Buddha said to Subhūti:
Therefore, this profound Prajñāpāramitā includes all dharmas. Subhūti, you should know that Bodhisattvas abide in profound Prajñāpāramitā and can thus employ such skillful means.
At that time, the Venerable Subhūti again said:
World-Honored One, why is it that when a Great Bodhisattva practices profound Prajñāpāramitā and abides in the emptiness of the self-nature of all dharmas, they can bring forth the Supernatural Powers Pāramitā? Is it by abiding in that Supernatural Powers Pāramitā that they can travel to as many Buddha worlds in the ten directions as there are grains of sand in the Ganges, receive offerings, be honored and respected by the Buddhas, receive the true Dharma of the Buddhas, and thereby plant immeasurable superior roots of virtue?
The Buddha said:
Subhūti, when the Great Bodhisattvas practice profound Prajñāpāramitā, they see throughout the Buddha worlds as numerous as the sands of the Ganges and the great Buddhas in the ten directions. All dharmas that are spoken have emptiness as their self-nature; there are only conventional names falsely spoken by worldly convention, called world, Buddha, Sangha, and Dharma. Thus, the names spoken by worldly convention also have emptiness as their self-nature.
Subhūti, you should know that if the worlds in the ten directions, Buddhas, Sangha, and Dharma that are spoken of were merely conventionally designated names but their self-natures were not empty, then the emptiness that is spoken of would become only a portion. Since the emptiness spoken of does not become a portion, the self-nature of all dharmas is entirely empty; its principle is complete, without two and without distinction. When the Great Bodhisattvas practice profound Prajñāpāramitā, because they contemplate and see emptiness, they employ skillful means to generate the Supernatural Powers Pāramitā. Abiding in the Supernatural Powers Pāramitā, they can generate the divine ear, divine eye, miraculous abilities, knowledge of others’ minds, recollection of former lives, and the knowledge that all outflows are exhausted, with subtle and unobstructed wisdom.
Subhūti, you should know that the Great Bodhisattvas, without being separated from the Supernatural Powers Pāramitā, can freely bring sentient beings to accomplishment, adorn and purify Buddha lands, and attain unsurpassed perfect enlightenment. Therefore, the Supernatural Powers Pāramitā is the path of Bodhi. All Great Bodhisattvas rely upon this path to seek unsurpassed perfect enlightenment. While seeking it, they can themselves perfect all wholesome dharmas and can also teach others to cultivate wholesome dharmas. Although they perform such activities, regarding those wholesome dharmas the Great Bodhisattvas have no attachment. Why? Because such Great Bodhisattvas know that the self-nature of wholesome dharmas is empty. Since they know that their self-nature is empty, they are not attached. If there were attachment, there would be the sweetness of craving. Because there is no attachment, there is no sweetness of craving. Since within the self-nature of emptiness there is no sweetness of craving, the experiencer of sweetness, the experience of sweetness, and the dharma experienced as sweetness cannot be attained within the emptiness of dharmas.
Subhūti, you should know that when the Great Bodhisattvas practice profound Prajñāpāramitā and abide in the Supernatural Powers Pāramitā, they generate a divine eye purified beyond that of ordinary humans. Through this divine eye, they see that the self-nature of all dharmas is empty. Because they see that the self-nature of all dharmas is empty, they do not rely on the characteristics of dharmas to create activities. Although they teach Dharma to sentient beings for their benefit, they likewise do not rely on the characteristics of sentient beings, and the Dharma taught is also the same. Great Bodhisattvas use non-attainment as the means for generating the supreme supernatural powers of Bodhisattvas. Using these supernatural powers, they accomplish all activities that should be done.
Great Bodhisattvas use the purified divine eye beyond humans to see throughout the Buddha worlds in the ten directions, as numerous as the sands of the Ganges. Having seen them, they generate miraculous knowledge and reach those places to benefit sentient beings. They benefit them through Giving Pāramitā up to Prajñāpāramitā; or through the four Foundations of Mindfulness up to the eightfold Noble Path; or through the four meditations, the four immeasurables, and the four formless absorptions; or through the eight liberations up to the ten universal bases; or through the liberation doors of emptiness, signlessness, and wishlessness; or through other superior wholesome dharmas; or through the teachings of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas.
In the worlds of the ten directions, when they see sentient beings with much stinginess, the Great Bodhisattvas give rise to compassion and teach them thus:
“Sentient beings, you should practice generosity. Those who are stingy suffer extreme poverty. Because of extreme poverty, they lack dignity and power; if they cannot benefit themselves, how can they benefit others? Therefore, you should diligently practice generosity. You will gain happiness yourselves and cause others to gain happiness as well. Do not, because of extreme poverty, consume one another and thereby prevent yourselves and others from escaping the painful evil paths.”
If they see sentient beings who violate pure precepts, the Great Bodhisattvas give rise to compassion and teach them thus:
“Sentient beings, you should maintain pure precepts. Those who break precepts suffer in evil paths. A person who breaks precepts lacks dignity and power; if they cannot benefit themselves, how can they benefit others? Because of breaking precepts, they fall into the three evil paths and undergo unbearable suffering. If they cannot save themselves, how can they save others? Therefore, you should maintain pure precepts. Do not allow thoughts contrary to the precepts to remain even for a moment, much less for a long time. Do not allow your minds to become careless, causing regret and sorrow later.”
If they see sentient beings who become angry with one another, turning into enemies and harming each other, the Great Bodhisattvas give rise to compassion and teach them thus:
“Sentient beings, you should cultivate patience. Do not become angry with one another and create hatred that harms each other. Such anger does not accord with wholesome dharmas; it increases unwholesome dharmas and brings harm in the present life. Because of anger, after death you will fall into evil paths and endure much suffering, not knowing when you will escape. Therefore, you should not allow anger to remain even for a moment, much less allow it to continue. Now you should gradually rely upon one another and cultivate loving-kindness to perform beneficial actions.”
If they see sentient beings who are lazy and negligent, the Great Bodhisattvas give rise to compassion and teach them thus:
“Sentient beings, you should be diligent and vigorous. Do not be lazy or negligent regarding wholesome dharmas. A lazy person cannot accomplish wholesome dharmas or superior activities. Because of laziness and negligence, you fall into evil paths and suffer immeasurable pain. Therefore, you should not allow laziness and negligence to remain even for a moment, much less allow them to continue.”
If they see sentient beings who lack mindfulness, whose minds are scattered and not tranquil, the Great Bodhisattvas give rise to compassion and teach them thus:
“Sentient beings, you should cultivate meditative concentration. Do not let your minds lose mindfulness or become scattered. Such a mind does not accord with wholesome dharmas and increases unwholesome dharmas, bringing decline in the present. Therefore, after death you will fall into evil realms and suffer immeasurable pain. Hence, you should not allow a mind associated with lack of mindfulness and distraction to remain even for a moment, much less continue.”
If they see sentient beings who are foolish and possess evil wisdom, the Great Bodhisattvas give rise to compassion and teach them thus:
“Sentient beings, you should cultivate supreme wisdom and not allow evil wisdom to arise. Those in whom evil wisdom arises cannot reach good realms; how then can they become liberated? Because of this cause of evil wisdom, you fall into evil realms and undergo immeasurable suffering. Therefore, you should not allow thoughts associated with foolishness and evil wisdom to remain even for a moment, much less continue.”
If they see sentient beings with much desire, the Great Bodhisattvas give rise to compassion and skillfully teach them to cultivate contemplation of impurity.
If they see sentient beings with much anger, the Great Bodhisattvas give rise to compassion and skillfully teach them to cultivate contemplation of loving-kindness and compassion.
If they see sentient beings with much ignorance, the Great Bodhisattvas give rise to compassion and skillfully teach them to cultivate contemplation of dependent origination.
If they see sentient beings with much arrogance, the Great Bodhisattvas give rise to compassion and skillfully teach them to cultivate contemplation of the distinctions of elements.
If they see sentient beings with many discursive thoughts, the Great Bodhisattvas give rise to compassion and skillfully teach them contemplation of breathing.
If they see sentient beings who have lost the right path, the Great Bodhisattvas give rise to compassion and skillfully guide them into the right path. That is, the Śrāvaka path, the Pratyekabuddha path, and the Tathāgata path. Through skillful means, they teach them:
“Whatever you grasp has emptiness as its self-nature. It is not that within the empty nature of dharmas there is something that can be grasped. The absence of grasping is the characteristic of emptiness.”
Thus, Subhūti, when the Great Bodhisattvas practice profound Prajñāpāramitā, abiding in the Supernatural Powers Pāramitā, they freely expound the true Dharma through skillful means in order to bring benefit and happiness to sentient beings.
Subhūti, you should know that if a Great Bodhisattva is separated from the Supernatural Powers Pāramitā, they cannot freely expound the true Dharma or perform beneficial deeds for sentient beings.
Subhūti, you should know that just as a bird without wings cannot fly through the sky to distant places, the Great Bodhisattvas are likewise. Without the Supernatural Powers Pāramitā, they cannot freely expound the true Dharma or perform beneficial deeds for sentient beings. Therefore, Subhūti, when the Great Bodhisattvas practice Prajñāpāramitā, they generate the Supernatural Powers Pāramitā. Once they generate the Supernatural Powers Pāramitā, they can freely expound the true Dharma and bring benefit and happiness to sentient beings according to their wishes.
Subhūti, you should know that the Great Bodhisattvas use the purified divine eye beyond humans to see throughout the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, and see the sentient beings living there. Having seen them, they immediately generate miraculous knowledge and arrive in those realms in an instant. Through the knowledge of others’ minds, they truly understand the minds and mental factors of those sentient beings and, according to their faculties, teach the Dharma of liberation. That is, they teach Giving Pāramitā up to Prajñāpāramitā; or the four Foundations of Mindfulness up to the eightfold Noble Path; or the four meditations, four immeasurables, and four formless absorptions; or the eight liberations up to the ten universal bases; or the liberation doors of emptiness, signlessness, and wishlessness; or all dhāraṇī teachings and all samādhi teachings; or internal emptiness up to the emptiness of emptiness; or suchness up to the inconceivable realm; or the Noble Truths of suffering, origin, cessation, and path; or causes and conditions up to supporting conditions; or conditioned phenomena; or ignorance up to aging and death; or all categories of aggregates, sense fields, and elements; or the fruition of the Śrāvaka path; or the fruition of the Pratyekabuddha path; or Bodhi; or Nirvāṇa, so that those sentient beings, after hearing these teachings, attain superior benefit and happiness.
The Great Bodhisattvas, using purified divine hearing beyond humans, can hear the voices of all humans and non-humans. Through this divine hearing, they hear the true Dharma spoken by all Tathāgatas, Arhats, Perfectly Enlightened Ones in Buddha worlds throughout the ten directions as numerous as the sands of the Ganges. Having heard it, they uphold it, contemplate its meaning according to the Dharma heard, and accurately explain it to sentient beings; or they teach Giving Pāramitā up to Prajñāpāramitā, fully explaining up to Bodhi, or Nirvāṇa, causing those sentient beings, after hearing the Dharma, to attain superior benefit and happiness.
The Great Bodhisattvas, using purified knowledge of others’ minds beyond humans, truly know the minds and mental factors of sentient beings. According to their faculties, they teach them the Dharma of liberation, namely Giving Pāramitā up to Prajñāpāramitā, fully explaining up to Bodhi or Nirvāṇa, so that those sentient beings, after hearing the Dharma, attain superior benefit and happiness.
Those Great Bodhisattvas, using purified recollection of former lives, remember their own and others’ past events. Through this supernatural power, they truly know all the various names of past Buddhas and their disciples. If sentient beings wish to hear about past lives in order to gain benefit, they explain those past events to them. Through this, they use skillful means to teach the true Dharma, namely Giving Pāramitā up to Prajñāpāramitā, fully explaining up to Bodhi or Nirvāṇa, so that those sentient beings, after hearing the Dharma, attain superior benefit and happiness.
The Great Bodhisattvas, using swift miraculous knowledge, go to Buddha worlds throughout the ten directions as numerous as the sands of the Ganges, draw near and make offerings to the Buddhas, plant wholesome roots with the Buddhas of the ten directions, and then return to their own worlds to tell sentient beings about the events in those Buddha realms. Through this, they skillfully teach the true Dharma, namely Giving Pāramitā, fully explaining up to Bodhi or Nirvāṇa, so that those sentient beings, after hearing this Dharma, attain superior benefit and happiness.
The Great Bodhisattvas, using the knowledge of exhaustion of outflows according to attainment, truly know whether the outflows of sentient beings have been exhausted or not, and truly know the means for exhausting outflows. For those whose outflows have not been exhausted, they teach the Dharma of liberation, namely Giving Pāramitā up to Prajñāpāramitā, fully explaining up to Bodhi or Nirvāṇa, so that those sentient beings, after hearing the Dharma, attain superior benefit and happiness.
Thus, Subhūti, when the Great Bodhisattvas practice profound Prajñāpāramitā, they generate the Supernatural Powers Pāramitā. These Great Bodhisattvas, because they cultivate and perfect the Supernatural Powers Pāramitā, can take many kinds of bodies according to their wishes, yet are not defiled by the faults of suffering and pleasure. Just like the transformation body of a Buddha, although it performs such activities, it is not defiled by the faults of suffering and pleasure.
Thus, Subhūti, when the Great Bodhisattvas practice profound Prajñāpāramitā, they attain the Playful Supernatural Powers Pāramitā. Upon attaining the Playful Supernatural Powers Pāramitā, they can bring sentient beings to accomplishment, adorn and purify Buddha lands, and quickly attain unsurpassed perfect enlightenment.
Subhūti, you should know that if a Great Bodhisattva does not bring sentient beings to accomplishment and does not adorn and purify Buddha lands, they cannot attain the desired unsurpassed perfect enlightenment. Why? Because Great Bodhisattvas who have not perfected the accumulations of Bodhi certainly cannot attain the desired unsurpassed perfect enlightenment.
The Venerable Subhūti said to the Buddha:
World-Honored One, what are the accumulations of Bodhi of Great Bodhisattvas, by which Great Bodhisattvas should perfect the accumulations of Bodhi in order to attain unsurpassed perfect enlightenment?
The Buddha said:
Subhūti, all wholesome dharmas are the Bodhi accumulations of Bodhisattvas.
The Venerable Subhūti again said:
What are all wholesome dharmas called?
The Buddha said:
Subhūti, from the time Great Bodhisattvas first arouse the mind of enlightenment, they cultivate Giving Pāramitā up to Prajñāpāramitā. Within this, they do not discriminate or cling, meaning they do not think:
“This is Giving up to Prajñāpāramitā; because of this matter and through this matter, I cultivate Giving up to Prajñāpāramitā.”
These three kinds of discriminatory grasping are completely absent because they know that the self-nature of all dharmas is empty. Through cultivating the six pāramitās, from Giving onward, they can benefit themselves and also benefit all sentient beings, enabling them to escape birth and death and attain Nirvāṇa. This is called a wholesome dharma, also called the Bodhi accumulations of Bodhisattvas, and also called the path of Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, present, and future all cultivate this path. Having attained this path, they attain unsurpassed perfect enlightenment in the present and also enable sentient beings in the present to cross the great ocean of birth and death and attain the peace and happiness of Nirvāṇa.
Furthermore, Subhūti, from the time Great Bodhisattvas first arouse the mind of enlightenment, they cultivate the four Foundations of Mindfulness up to the eightfold Noble Path; abide in internal emptiness up to emptiness of emptiness; abide in suchness up to the inconceivable realm; abide in the Noble Truths of suffering, origin, cessation, and path; cultivate the four meditations, four immeasurables, and four formless absorptions; cultivate the eight liberations up to the ten universal bases; cultivate the liberation doors of emptiness, signlessness, and wishlessness; cultivate the stages of Great Bodhisattvas; cultivate all dhāraṇī teachings and all samādhi teachings; cultivate the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities; cultivate non-forgetting and the nature of constant equanimity; cultivate all-knowledge, knowledge of the path-aspects, and knowledge of all aspects.
Within these, there is completely no discrimination or attachment. That is, they think:
“This is the four Foundations of Mindfulness up to knowledge of all aspects; through this, one does this; through this, one cultivates the four Foundations of Mindfulness up to knowledge of all aspects.”
These three kinds of discriminatory grasping are completely absent because they know that the self-nature of all dharmas is empty. Through cultivating the four Foundations of Mindfulness up to knowledge of all aspects, they can benefit themselves and also benefit all sentient beings, enabling them to escape birth and death and attain Nirvāṇa. This is called a wholesome dharma, also called the Bodhi accumulations of Bodhisattvas, and also called the path of Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present all cultivate this path. Having attained this path, they attain unsurpassed perfect enlightenment in the present and can also cause sentient beings to attain this path in the present, cross the great ocean of birth and death, and reach peaceful Nirvāṇa.
Subhūti, you should know that there are also immeasurable virtues cultivated by Great Bodhisattvas. These are also called wholesome dharmas, also called the Bodhi accumulations of Bodhisattvas, and also called the path of Great Bodhisattvas. The Great Bodhisattvas must cultivate such superior wholesome dharmas until they are completely perfected, and only then can they attain the knowledge of omniscience. Having attained the knowledge of omniscience, they can turn the wheel of the true Dharma without error, causing sentient beings to become completely peaceful and happy.
Chapter 82: BUDDHA DHARMAS
At that time, the Venerable Subhūti said to the Buddha:
Venerable World-Honored One, if these wholesome dharmas are the dharmas of Bodhisattvas, then what are the dharmas of the Buddha?
The Buddha taught:
Good Manifestation, the dharmas of Bodhisattvas are also the dharmas of the Buddha. This means that all Bodhisattvas awaken to the characteristics of all dharmas. Through this, they attain the wisdom of all aspects, completely severing all latent habitual tendencies and continuities. If, with regard to all dharmas, in a single moment they are in accordance with sublime wisdom, and after manifesting the realization of Equal and Perfect Enlightenment, they also attain the supreme state of Awakening.
Good Manifestation, this is called the distinction between the two dharmas of Bodhisattvas and Buddhas. It is like two noble ones: although both are noble, there is a difference between the practice they cultivate toward and the fruition in which they abide after realization. Thus, how could the dharmas that are accomplished not be different?
Therefore, Good Manifestation, if on the path of cultivation one continuously practices all dharmas without interruption but has not escaped obscuring hindrances, has not reached the other shore, has not attained mastery, and has not attained fruition, this is called a Bodhisattva. If on the path of liberation one practices all dharmas and has escaped obscuring hindrances, has reached the other shore, has attained mastery, and has realized fruition, this is called a Buddha. This is the distinction between Buddha and Bodhisattva. Because their levels of fruition differ, the dharmas cannot be without distinction; however, it cannot be said that the nature of dharmas is different.
Venerable Good Manifestation again said to the Buddha:
World-Honored One, if the intrinsic characteristics of all dharmas are empty, then how, within the emptiness of intrinsic characteristics, are there distinctions such as: this is hell, this is a sentient being born as an animal, this is a hungry ghost, this is a human, this is a heavenly being, this is one of the lineage class, this is one of the eighth stage, this is a Stream-enterer, this is Once-returner, this is Non-returner, this is an Arhat, this is an Independent Buddha, this is a Bodhisattva, this is a Tathāgata? World-Honored One, the sentient beings spoken of in this way cannot be attained, and the karma they create also cannot be attained. If the karma created cannot be attained, then that resultant ripening of karma also cannot be attained.
The Buddha told Good Manifestation:
That is correct, that is correct, just as you have said! The intrinsic characteristics of all dharmas are empty. Within the emptiness of intrinsic characteristics, sentient beings do not exist, and karmic results do not exist either; within emptiness, there are no characteristics of distinction. Yet sentient beings, regarding the principle that the intrinsic characteristics of all dharmas are empty, do not know emptiness as it truly is, and therefore create karma, whether wholesome or unwholesome. Those who create and increase wholesome karma are born among gods and humans; those who create and increase unwholesome karma fall into the three evil destinies. Among wholesome karma, when one creates and increases meditative karma, one is born in the Form Realm or Formless Realm.
For this reason, the great Bodhisattvas practice the Perfection of Giving through the Perfection of Wisdom; abide in the emptiness of inner dharmas through the emptiness of the self-nature of emptiness; abide in suchness through the inconceivable realm; abide in the Noble Truths of suffering, origin, cessation, and path; practice the four foundations of mindfulness through the eightfold noble path; practice the four meditative absorptions, the four immeasurables, and the four formless concentrations; practice the eight liberations through the ten universal bases; practice the liberation gateways of emptiness, signlessness, and wishlessness; practice the stages from Extreme Joy through Dharma Cloud; practice all dhāraṇī gateways and all samādhi gateways; practice the five kinds of eyes and the six supernormal powers; practice the ten powers of the Tathāgata through the eighteen unique qualities of the Buddha; practice the quality of never forgetting and the nature of always equanimity; practice the wisdom of all aspects, the wisdom of the paths, and the wisdom of all aspects.
Good Manifestation, the great Bodhisattvas must cultivate all such factors of enlightenment continuously, without interruption and without deficiency, and bring them to perfection. When they are perfected, they can give rise to the Vajra-like Samādhi, draw near to and support Bodhi, and attain the supreme state of Awakening, carrying out deeds that benefit sentient beings without allowing them to be destroyed. Because they are not destroyed, sentient beings are freed from the sufferings and afflictions of cyclic existence.
Venerable Good Manifestation again said to the Buddha:
World-Honored One, after the Buddha has attained the supreme state of Awakening, does the Buddha still undergo birth and death in the realms of existence?
The Buddha taught:
No.
Venerable Good Manifestation again asked:
World-Honored One, after the Buddha has attained the supreme state of Awakening, does the Buddha possess black karma, white karma, black-and-white karma, or karma that is neither white nor black?
The Buddha taught:
No.
Venerable Good Manifestation continued:
World-Honored One, if the Buddha no longer has birth and death among the destinies and does not create differentiated karma, then why is it said: this is hell, this is animal existence, this is hungry ghost, this is heaven, this is human, this is one of the lineage class, this is one of the eighth stage, this is Stream-enterer, this is Once-returner, this is Non-returner, this is Arhat, this is Independent Buddha, this is Bodhisattva, this is Tathāgata?
The Buddha taught:
Good Manifestation, do sentient beings themselves know that the intrinsic characteristics of all dharmas are empty or not?
Good Manifestation replied:
World-Honored One, no.
The Buddha taught:
Good Manifestation, if sentient beings themselves knew that the intrinsic characteristics of all dharmas are empty, then regarding the supreme state of Awakening, great Bodhisattvas would not need to seek realization, but should use skillful means to rescue sentient beings from the evil paths of cyclic existence. Because sentient beings do not know that the intrinsic characteristics of all dharmas are empty, they are trapped in cyclic existence among the realms and endure immeasurable suffering. Therefore, although great Bodhisattvas have heard the Buddha explain that the intrinsic characteristics of all dharmas are empty, because they wish to benefit sentient beings, they seek the attainment of the supreme state of Awakening; they use superior skillful means to rescue sentient beings who arise within the evil realms of cyclic existence.
Good Manifestation, you should know that great Bodhisattvas constantly think as follows:
Could it be that all phenomena, which are said to possess intrinsic characteristics, are the same as the attachments held by ordinary beings? Because they engage in inverted discrimination, they give rise to the mistaken thought that what is unreal truly exists. That is, within the absence of self, they give rise to the mistaken thought that there is a self; within the absence of sentient beings, they give rise to the mistaken thought that there are sentient beings; extending further, within the absence of a seer, they imagine there is a seer; within the absence of form, they imagine there is form; within the absence of feeling, perception, formations, and consciousness, they imagine there are feeling, perception, formations, and consciousness. Furthermore, within all conditioned dharmas, the power of discrimination, falsity, and inversion becomes even greater. They take the unreal as real and grasp what does not exist as existing. Because of this, they create bodily, verbal, and mental karma and cannot become liberated from birth and death in the evil paths. I should rescue them so that they may become liberated.
Having thought this way, great Bodhisattvas practice the profound Perfection of Wisdom, using wholesome dharmas to teach and transform them, without contradicting the cultivation of Bodhisattva practices, and gradually perfect the accumulations of Bodhi. Once the accumulations of Bodhi are perfected, they attain the supreme state of Awakening. After realizing Bodhi, for the sake of sentient beings they explain, reveal, discriminate, and establish the truth of the four Noble Truths. They say: this is the Noble Truth of suffering; this is the Noble Truth of origin; this is the Noble Truth of cessation; this is the path leading to the Noble Truth of cessation.
They then gather all factors of Bodhi and, through penetrating wisdom, include everything within the four Noble Truths. Relying again upon all factors of Bodhi, they use sublime wisdom to establish the Three Jewels of Buddha, Dharma, and Sangha. Through the appearance of these Three Jewels in the world, sentient beings are liberated from birth and death. If sentient beings do not take refuge in and trust the Buddha, Dharma, and Sangha, they create unwholesome karma, wander through the various destinies, and endure immeasurable suffering. Therefore, one must take refuge in the Buddha, Dharma, and Sangha.
Venerable Good Manifestation again said to the Buddha:
World-Honored One, because of the Noble Truths of suffering, origin, cessation, and path, sentient beings enter Nirvana; because of the noble wisdom of suffering, origin, cessation, and path, sentient beings attain Nirvana.
The Buddha taught:
Good Manifestation, it is not because of the Noble Truths of suffering, origin, cessation, and path that sentient beings enter Nirvana; it is not because of the noble wisdom of suffering, origin, cessation, and path that sentient beings attain Nirvana.
Good Manifestation, I say that the equal nature of the four Noble Truths itself is Nirvana. Thus Nirvana is not attained through the truths of suffering, origin, cessation, and path; it is not attained through the wisdom of suffering, origin, cessation, and path. It is only through realizing the equal nature through the Perfection of Wisdom that it is called attaining Nirvana.
Venerable Good Manifestation said:
World-Honored One, what is called the equal nature of suffering, origin, cessation, and path?
The Buddha taught:
Good Manifestation, in that place where there are no truths of suffering, origin, cessation, and path, and no wisdom of suffering, origin, cessation, and path, this is called the equal nature of the four Noble Truths. This equal nature itself is the four Noble Truths. It includes all suchness, the realm of Dharma, the nature of Dharma, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, the inconceivable realm, whether Buddhas appear in the world or do not appear in the world. Its nature and characteristics always remain, without destruction and without change. This is called the equal nature of suffering, origin, cessation, and path.
When great Bodhisattvas practice the profound Perfection of Wisdom, they intend to clearly understand the equal nature of the four Noble Truths. Once they know this equal nature of the four Noble Truths, they are said to clearly know the true causes of all Noble Truths and will quickly attain the supreme state of Awakening.
Venerable Good Manifestation again asked:
World-Honored One, why, when great Bodhisattvas practice the profound Perfection of Wisdom, do they wish to awaken to the equal nature of these four Noble Truths and therefore practice the profound Perfection of Wisdom? If once they clearly know this equal nature of the four Noble Truths, they are called truly awakened to all Noble Truths, then will they not fall into the state of Hearers or Independent Buddhas, but instead enter the correct nature of separation from arising of Bodhisattvas?
The Buddha taught:
Good Manifestation, when great Bodhisattvas practice the profound Perfection of Wisdom, there is not even a single dharma that they do not see as it truly is. When they see and know all dharmas as they truly are, regarding all dharmas they find nothing to attain. Seeing all dharmas as truly without anything to attain, all dharmas are also empty. That is, truly seeing and knowing whether dharmas are included or not included within the four Truths, they are all empty. When they see in this way, they can enter the correct nature of separation from arising of Bodhisattvas.
By entering the correct nature of separation from arising of Bodhisattvas, they abide in the lineage stage of Bodhisattvas. Having abided in the lineage stage of Bodhisattvas, they will certainly not fall from the summit. If they were to fall from the summit, they would fall into the state of Hearers or Independent Buddhas.
Those great Bodhisattvas, abiding in the lineage stage of Bodhisattvas, generate the four meditative absorptions, the four immeasurables, and the four formless concentrations. Those great Bodhisattvas, abiding in the realm of Śamatha, can then determine and examine the nature of all dharmas and thereby awaken to the principle of the four Noble Truths.
At this time, although the Bodhisattvas completely know suffering, their minds do not give rise to attachment to suffering; although they completely eliminate origin, their minds do not give rise to attachment to origin; although they realize cessation, their minds do not give rise to attachment to cessation; although they are capable of cultivating the path, their minds do not give rise to attachment to the path. They only give rise to a mind that follows and turns toward the supreme state of Awakening. They observe, as it truly is, the true nature of all dharmas.
Venerable Good Manifestation again asked:
World-Honored One, how do those great Bodhisattvas observe the true nature of all dharmas?
The Buddha taught:
Good Manifestation, those great Bodhisattvas contemplate that all dharmas are empty. This is observing the true nature of all dharmas.
Venerable Good Manifestation again asked:
World-Honored One, how do those great Bodhisattvas observe that all dharmas are empty?
The Buddha taught:
Good Manifestation, regarding dharmas, those great Bodhisattvas observe as it truly is that their intrinsic characteristics are all empty. This is observing that all dharmas are empty.
Those great Bodhisattvas use Vipaśyanā with the characteristics of true reality to observe and see that all dharmas are empty, without seeing any self-nature of dharmas abiding in their own nature, in order to attain the supreme state of Awakening.
Why? Because the supreme state of Awakening of all Buddhas and all dharmas takes emptiness as its own nature. That is, from form up to consciousness, emptiness is taken as its own nature; from the eye faculty through the mind faculty, emptiness is taken as its own nature; from the realm of form through the realm of phenomena, emptiness is taken as its own nature; from the eye realm through the mind realm, emptiness is taken as its own nature; from the form realm through the Dharma realm, emptiness is taken as its own nature; from the eye-consciousness realm through the mind-consciousness realm, emptiness is taken as its own nature; from eye-contact through mind-contact, emptiness is taken as its own nature; from feelings arising conditioned by eye-contact through feelings arising conditioned by mind-contact, emptiness is taken as its own nature; from the earth element through the consciousness element, emptiness is taken as its own nature; from causes and conditions through dominant conditions, emptiness is taken as its own nature; dharmas arising through conditions also take emptiness as their own nature; from ignorance through aging and death, emptiness is taken as its own nature; from the Perfection of Giving through the Perfection of Wisdom, emptiness is taken as its own nature; from inner emptiness through the emptiness of the self-nature of emptiness, emptiness is taken as its own nature; from suchness through the inconceivable realm, emptiness is taken as its own nature; the Noble Truths of suffering, origin, cessation, and path also take emptiness as their own nature; from the four foundations of mindfulness through the eightfold noble path, emptiness is taken as its own nature; the four meditative absorptions, four immeasurables, and four formless concentrations also take emptiness as their own nature; from the eight liberations through the ten universal bases, emptiness is taken as its own nature; the liberation gateways of emptiness, signlessness, and wishlessness also take emptiness as their own nature; from the stage of pure observation through the stage of Tathāgata, emptiness is taken as their own nature; from the stage of Extreme Joy through the stage of Dharma Cloud, emptiness is taken as their own nature; all dhāraṇī gateways and all samādhi gateways take emptiness as their own nature; the five kinds of eyes and six supernormal powers also take emptiness as their own nature; from the ten powers of the Tathāgata through the eighteen unique qualities of the Buddha, emptiness is taken as their own nature; the thirty-two marks of excellence and eighty minor characteristics of the Great Being also take emptiness as their own nature; the quality of never forgetting and the nature of always equanimity also take emptiness as their own nature; the wisdom of all aspects, wisdom of paths, and wisdom of all aspects also take emptiness as their own nature; from the fruition of Stream-entry through Independent Buddha Bodhi, emptiness is taken as their own nature; all practices of great Bodhisattvas take emptiness as their own nature; the supreme state of Awakening of all Buddhas also takes emptiness as its own nature.
Thus, emptiness is not created by Buddhas, not created by Independent Buddhas, not created by Bodhisattvas, not created by Hearers, nor created by those abiding in fruition and practicing toward it. It is only because all sentient beings do not see truly that all dharmas are empty.
Great Bodhisattvas practicing the profound Perfection of Wisdom use skillful means according to their own awakening to explain this to sentient beings, so that they may abandon attachments, become liberated from all birth, aging, sickness, and death, and attain the ultimate bliss of Nirvana.