THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 535
Chapter 29: EQUAL GIVING (4)
Subhūti, you should know that the great Bodhisattvas should always practice the perfection of giving in this way. Because of this perfection of giving, from the moment they arouse the mind of enlightenment until they attain ultimate completion, they do not fall into evil destinies, poverty, lowly states, or border regions; because they wish to bring benefit and happiness to all sentient beings, they are mostly born in the human realm, become Wheel-turning Kings, wealthy and sovereign, and obtain many benefits. Why is this so? Because according to the power of the seed, such fruits are brought about. That is to say, when that Bodhisattva becomes a Wheel-turning King and sees people come to request something, he reflects: “Through what deeds have I come to be a Wheel-turning King within the cycle of birth and death? How could I not bring benefit to sentient beings? While in samsara, enjoying this excellent karmic result, should I do nothing else?”
Having thought in this way, he tells those who come to request: “According to your needs, all kinds of treasures and valuables, I shall give them to you. When you take these things, regard them as taking your own possessions; do not think of them as belonging to someone else. Why? Because for your sake I have obtained this body in order to bring you happiness and have accumulated wealth. Therefore, this wealth belongs to you. Take it as you wish, use it as you wish, or give it to others to use; do not have any hesitation.”
When this great Bodhisattva gives rise to such compassion toward sentient beings, he quickly perfects the great impartial compassion. Because this great compassion is quickly perfected, although he constantly brings benefit and happiness to immeasurable sentient beings, toward sentient beings he completely has nothing to obtain, and likewise has nothing to obtain regarding the superior results attained. One should know truly that it is only through worldly conventional expressions that many kinds of benefits and happiness for sentient beings are established. One should also know truly that all things established in this way are like echoes and reflections; although they appear as if they exist, they are not real. Therefore, regarding all phenomena, there is nothing to be obtained.
Subhūti, you should know that great Bodhisattvas should always practice the perfection of giving in this way. This means that toward sentient beings they have no attachment or reluctance, even to the extent that they can give away their own bones and flesh; how much more so can they relinquish external possessions—these are possessions used to gather and transform sentient beings, causing them to quickly become liberated from birth, aging, sickness, and death.
The venerable Subhūti said to the Buddha:
“World-Honored One, what possessions are used to gather and transform sentient beings so that they quickly become liberated from birth, aging, sickness, and death?”
The Buddha told Subhūti:
“Using possessions that are about to be obtained, one practices giving up to and including the perfection of wisdom; or one abides in emptiness of the internal dharmas up to emptiness of the non-self-nature of emptiness itself; or one abides in suchness up to the inconceivable realm; or one cultivates the noble truths of suffering, origination, cessation, and the path; or one cultivates the four meditations, the four immeasurables, and the four formless absorptions; or one cultivates the four foundations of mindfulness up to the eightfold noble path; or one cultivates the liberation doors of emptiness, signlessness, and wishlessness; or one cultivates the stages of pure contemplation up to the Dharma-cloud stage; or one cultivates all dhāraṇī methods and all samādhi methods; or one cultivates the five kinds of eyes and the six supernormal powers; or one cultivates the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities; or one cultivates great loving-kindness, great compassion, great joy, and great equanimity; or one cultivates the dharma of never forgetting and the nature of always relinquishing; or one cultivates all-knowledge, knowledge of the path-aspects, and knowledge of all aspects; or one cultivates attainment of the fruit of Stream-entry up to Pratyekabuddha enlightenment; or one practices the conduct of a great Bodhisattva; or one cultivates attainment of supreme enlightenment.
Subhūti, you should know that such wholesome dharmic possessions gather and transform sentient beings, causing them to quickly become liberated from birth, aging, sickness, and death. Great Bodhisattvas constantly use such possessions as skillful means to gather and transform sentient beings, causing them to quickly become liberated from the sufferings of birth, aging, sickness, and death.
Furthermore, Subhūti, great Bodhisattvas abiding in the perfection of giving themselves practice the perfection of giving and encourage sentient beings to practice giving. If they see sentient beings violating pure precepts, they should give rise to compassion and advise them:
‘You should uphold pure precepts. I will give you all kinds of possessions, and from now on you will not lack anything. It is because of needing possessions for livelihood that you have violated pure precepts and created evil karma. Now I will supply whatever possessions you lack completely. Abide in pure discipline; gradually you will transcend suffering and, relying on the teachings of the three vehicles according to what is appropriate, escape the suffering of samsara and attain the happiness of Nirvana.’
Subhūti, you should know that this great Bodhisattva, abiding in the perfection of giving, personally upholds pure precepts and also encourages others to uphold pure precepts; he constantly praises the practice of upholding pure precepts and rejoices in praising those who uphold pure precepts.
Thus, Subhūti, great Bodhisattvas who practice the perfection of giving encourage sentient beings to abide in pure precepts, escape the suffering of samsara, and attain the peace and happiness of Nirvana.
Furthermore, Subhūti, great Bodhisattvas abiding in the perfection of giving see sentient beings angry with one another. They give rise to compassion and advise them:
‘For what reason are you angry with one another? If, because of lacking possessions, you are creating evil karma together, then come to me and request what you need; do not hesitate. According to your needs, I will share and give to you. You should not be angry with one another; instead, you should cultivate patience and together give rise to loving-kindness.’
Subhūti, you should know that this great Bodhisattva, abiding in the perfection of giving, encourages sentient beings to cultivate patience and, wishing to make them firmly established, again advises them:
‘The causes and conditions of anger are completely uncertain and unreal. They all arise from false conceptual discrimination, because all phenomena are empty by their own nature. Why do you give rise to anger toward unreal phenomena and harm one another? Do not become angry with one another because of false conceptual discrimination and create evil karma, causing yourselves to fall into hells, the animal realm, the realm of hungry ghosts, and other evil places, where you experience severe suffering. Such suffering is truly fierce and intense, cutting and harming body and mind, causing immeasurable pain. Do not cling to what is unreal and, through deluded thoughts of anger, create evil karma toward one another. Because of such sinful karma, even obtaining an inferior human body will be difficult, much less being born in heaven or as a human, encountering a Buddha, hearing the Dharma, wholeheartedly believing and accepting it, and practicing according to the teachings. You should know that this body is difficult to obtain, a Buddha’s appearance in the world is difficult to encounter, generating faith is even more difficult, and hearing and upholding the Dharma is even more difficult. Today you possess all these conditions; do not lose this excellent opportunity because of anger. If you lose this opportunity, it will be difficult to find it again. Therefore, do not give rise to anger toward sentient beings; you should cultivate patience.’
Subhūti, you should know that this great Bodhisattva, abiding in the perfection of giving, personally practices patience and encourages others to practice patience; he constantly praises the practice of patience and rejoices in praising those who practice patience.
Thus, Subhūti, great Bodhisattvas abiding in the perfection of giving encourage sentient beings to practice patience. Through this gradual process, sentient beings gradually rely on the three vehicles and become liberated.
Furthermore, Subhūti, great Bodhisattvas abiding in the perfection of giving see sentient beings lazy in body and mind. They give rise to compassion and advise them:
‘For what reason do you not diligently cultivate wholesome dharmas and instead give rise to laziness?’
That person replies:
‘Because we lack possessions, we are unable to diligently cultivate wholesome dharmas.’
The Bodhisattva says:
‘I will give you possessions so that you are complete and lack nothing. You should diligently practice giving, pure precepts, patience, vigor, meditation, and wisdom.’
After receiving possessions given by the Bodhisattva, these sentient beings no longer lack anything. Their bodies and minds become uplifted, and they diligently cultivate wholesome dharmas, quickly perfecting them. Because these wholesome dharmas become perfected, they gradually give rise to undefiled dharmas. Through undefiled dharmas, some attain the fruit of Stream-entry, Once-returning, Non-returning, or Arhatship; some attain Pratyekabuddha enlightenment; some enter the right nature of separation from arising as Bodhisattvas, gradually cultivate the stages of Bodhisattvas, and attain supreme enlightenment.
Subhūti, you should know that this great Bodhisattva abiding in the perfection of giving personally practices vigor, encourages others to practice vigor, constantly praises the practice of vigor, and rejoices in praising those who practice vigor.
Thus, Subhūti, great Bodhisattvas abiding in the perfection of giving teach sentient beings to abandon laziness, cultivate wholesome dharmas, and quickly attain liberation.
Furthermore, Subhūti, great Bodhisattvas abiding in the perfection of giving see sentient beings whose bodies and minds are scattered. They give rise to compassion and advise them:
‘For what reason do you not cultivate meditation, becoming scattered and losing mindfulness, thereby revolving in samsara?’
That person replies:
‘Because we lack possessions, we cannot cultivate meditation.’
The Bodhisattva says:
‘I will give you possessions so that you are complete and lack nothing. From now on, you should not give rise to false conceptual discrimination or pursue and seek various internal and external things that disturb your mind.’
After these sentient beings receive possessions from the Bodhisattva and no longer lack anything, they immediately eliminate false conceptual discrimination and the pursuit of evil desires, enter the first meditation, and gradually enter the second, third, and fourth meditations. Relying on the meditations as the basis, they give rise to loving-kindness, compassion, sympathetic joy, and equanimity, the four immeasurables. They then gradually enter the four formless absorptions. After the meditations, immeasurables, and formless absorptions have disciplined and matured the mind, they cultivate the four foundations of mindfulness, gradually up to the eightfold noble path. Therefore, they can again give rise to the dharmas of emptiness, signlessness, wishlessness, and so forth; all become complete, and according to their faculties they attain the fruits of the three vehicles.
Subhūti, you should know that this great Bodhisattva abiding in the perfection of giving personally cultivates meditation, encourages others to cultivate meditation, constantly praises the practice of meditation, and rejoices in praising those who cultivate meditation.
Thus, Subhūti, great Bodhisattvas abiding in the perfection of giving encourage sentient beings to abandon distraction and cultivate meditation, gaining great benefit.
Furthermore, Subhūti, great Bodhisattvas abiding in the perfection of giving see sentient beings who are foolish and deluded. With profound compassion, they advise them:
‘For what reason do you not cultivate wisdom and, being foolish and deluded, revolve in samsara?’
That person replies:
‘Because we lack possessions, we cannot cultivate wisdom.’
The Bodhisattva says:
‘I will give you possessions so that you are complete and lack nothing. After receiving them, first cultivate giving, pure precepts, patience, vigor, and meditation until they are perfected. Then carefully contemplate the true characteristics of all phenomena and cultivate the perfection of wisdom. That is, at present, carefully observe whether there is even a single phenomenon that can be grasped. This includes the self, sentient beings, and so forth, extending broadly to the knower and the seer—can any of these be grasped? Form up to consciousness; the eye faculty up to the mind faculty; forms up to dharmas; the eye element up to the mind element; eye-consciousness up to mind-consciousness; eye-contact up to mind-contact; feelings arising from eye-contact as condition up to feelings arising from mind-contact as condition; the earth element up to the consciousness element; causes and conditions up to dominant conditions; phenomena arising from conditions; ignorance up to old age and death; the desire realm, form realm, and formless realm; giving up to the perfection of wisdom; emptiness of internal dharmas up to emptiness of the non-self-nature of emptiness itself; suchness up to the inconceivable realm; the noble truths of suffering, origination, cessation, and path; the four foundations of mindfulness up to the eightfold noble path; the four meditations, four immeasurable minds, and four formless absorptions; the liberation doors of emptiness, signlessness, and wishlessness; the eight liberations up to the ten universal bases; the stages of pure contemplation up to the Tathāgata stage; the Joyful stage up to the Dharma-cloud stage; all dhāraṇī methods, all samādhi methods; the five kinds of eyes, six supernormal powers; the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities; great loving-kindness, great compassion, great joy, and great equanimity; the thirty-two marks of a great being, the eighty excellent characteristics; the dharma of never forgetting, the nature of always relinquishing; all-knowledge, knowledge of the path-aspects, knowledge of all aspects; the fruit of Stream-entry up to Pratyekabuddha enlightenment; all practices of great Bodhisattvas; and the supreme enlightenment of all Buddhas—examine carefully whether each of these can be grasped.’
Having received possessions and no longer lacking anything, these sentient beings follow the Bodhisattva’s instructions. First they cultivate giving, pure precepts, patience, vigor, and meditation until perfected, then they carefully contemplate the true nature of phenomena and practice the perfection of wisdom. When they carefully contemplate as previously described, the true nature of all phenomena cannot be grasped. Because it cannot be grasped, they do not cling. Because they do not cling, they do not see even a single phenomenon as arising, ceasing, defiled, or pure. When that person has nothing to obtain regarding phenomena, they do not give rise to discrimination anywhere. That is, they do not discriminate: “This is hell, the animal realm, the realm of hungry ghosts, Asuras, gods, or humans”; they do not discriminate between upholding precepts and breaking precepts; they do not discriminate between ordinary beings and noble beings; they do not discriminate “this is Stream-entry up to this is Bodhisattvas and Buddhas”; they do not discriminate conditioned or unconditioned phenomena, and so forth. Because that person does not discriminate in this way, according to their faculties they gradually attain the noble fruits of the three vehicles.
Subhūti, you should know that this great Bodhisattva abiding in the perfection of giving personally cultivates wisdom, encourages others to cultivate wisdom, constantly praises the practice of wisdom, and rejoices in praising those who cultivate wisdom.
Thus, Subhūti, great Bodhisattvas abiding in the perfection of giving encourage sentient beings to diligently cultivate wisdom, causing them to attain supreme and complete happiness.
Furthermore, Subhūti, great Bodhisattvas abiding in the perfection of giving themselves practice giving up to and including the perfection of wisdom, and after encouraging others to practice giving up to and including the perfection of wisdom, again see sentient beings wandering through various realms and suffering the pains of birth and death without liberation. Wishing to liberate them from the suffering of samsara, the Bodhisattvas first use various possessions to aid them, and afterward, through skillful means, teach them with undefiled supramundane dharmas.
Those sentient beings, having received possessions and no longer lacking anything, have strong bodies and minds and can abide in emptiness of internal dharmas up to emptiness of the non-self-nature of emptiness itself; can abide in suchness up to the inconceivable realm; abide in the noble truths of suffering, origination, cessation, and path; can cultivate the four foundations of mindfulness up to the eightfold noble path; can cultivate the four meditations, four immeasurables, and four formless absorptions; can cultivate the liberation doors of emptiness, signlessness, and wishlessness; can cultivate the eight liberations up to the ten universal bases; can cultivate the stage of pure contemplation up to the Tathāgata stage; can cultivate the Joyful stage up to the Dharma-cloud stage; can cultivate all dhāraṇī methods and all samādhi methods; can cultivate the five kinds of eyes and six supernormal powers; can cultivate the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities; can cultivate great loving-kindness, great compassion, great joy, and great equanimity; can cultivate the dharma of never forgetting and the nature of always relinquishing; can cultivate all-knowledge, knowledge of the path-aspects, and knowledge of all aspects; and can cultivate immeasurable and boundless other Buddha dharmas. Because these sentient beings are embraced by undefiled dharmas, they become liberated from samsara and attain the happiness of Nirvana.
Subhūti, you should know that this great Bodhisattva abiding in the perfection of giving personally practices superior undefiled dharmas, encourages others to practice superior undefiled dharmas, constantly praises the practice of superior undefiled dharmas, and rejoices in praising those who practice superior undefiled dharmas.
Thus, Subhūti, great Bodhisattvas abiding in the perfection of giving use undefiled dharmas to gather and transform sentient beings, causing them to escape samsara and attain the happiness of Nirvana.
Furthermore, Subhūti, great Bodhisattvas abiding in the perfection of giving see sentient beings without a place of refuge, undergoing many sufferings and lacking possessions. With great compassion, they comfort them:
‘I can become a refuge for you and help you become liberated from all suffering and affliction. If you need clothing, food, or other material things, request them as you wish; I will provide according to your desires so that you obtain lasting benefit and happiness. When you receive the things I give, regard them as taking your own possessions; do not think of them as belonging to someone else. Why? Because for a long time I have accumulated wealth precisely so that you may obtain benefit. Now you may receive these possessions freely without obstruction. After taking them, first use them according to your wishes, cultivate wholesome deeds, and afterward give these things to other sentient beings, also causing them to cultivate goodness. That is, cause them to practice giving, pure precepts, patience, vigor, meditation, and the perfection of wisdom; also cause them to abide in emptiness of internal dharmas up to emptiness of the non-self-nature of emptiness itself; cause them to abide in suchness up to the inconceivable realm; cause them to abide in the noble truths of suffering, origination, cessation, and path; cause them to cultivate the thirty-seven factors of enlightenment; cause them to cultivate the four meditations, four immeasurables, and four formless absorptions; cause them to cultivate the three liberation doors; cause them to cultivate the eight liberations up to the ten universal bases; cause them to cultivate the stages of pure contemplation up to the Tathāgata stage; cause them to cultivate the Joyful stage up to the Dharma-cloud stage; cause them to cultivate all dhāraṇī methods and all samādhi methods; cause them to cultivate the five kinds of eyes and six supernormal powers; cause them to cultivate the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities; cause them to cultivate great loving-kindness, great compassion, great joy, and great equanimity; cause them to cultivate the dharma of never forgetting and the nature of always relinquishing; cause them to cultivate all-knowledge, knowledge of the path-aspects, knowledge of all aspects; and cause them to cultivate immeasurable and boundless other Buddha dharmas.’
Subhūti, you should know that after these great Bodhisattvas have taught sentient beings in this way, according to their faculties they teach them to cultivate undefiled dharmas, abide in the fruit of Stream-entry, or the fruit of Once-returning, and so forth up to abiding in Pratyekabuddha enlightenment, or abiding in supreme enlightenment.
Thus, Subhūti, great Bodhisattvas practicing the perfection of giving, through skillful means, bring about the accomplishment of sentient beings, also causing them to be liberated from the evil destinies of samsara and, according to their capacities, attain the Nirvana of the three vehicles.
The venerable Subhūti said to the Buddha:
“World-Honored One, how do great Bodhisattvas practice the perfection of pure precepts and the great Bodhisattva paths to enlightenment, using skillful means to bring about the accomplishment of sentient beings?”
The Buddha told Subhūti:
“There are great Bodhisattvas who, while practicing the perfection of pure precepts, use skillful means. Seeing sentient beings lacking material possessions and filled with afflictions, unable to cultivate goodness, the Bodhisattvas compassionately tell them:
‘If because of lacking material possessions you cannot cultivate goodness, I will provide you with material possessions. Do not give rise to evil karmic afflictions; instead, properly cultivate wholesome dharmas such as giving…’
This great Bodhisattva, abiding in the perfection of pure precepts, teaches different kinds of sentient beings according to their capacities:
Those with greed are taught to practice giving, having no attachment to body, life, or possessions.
Those who break precepts are taught to cultivate pure precepts, properly uphold the ten paths of wholesome karma, abide in moral discipline, without breaking, destroying, defiling, or mixing it, and without clinging to it.
Those with anger are taught to cultivate patience, even when insulted or harmed, their minds do not change.
Those who are lazy are taught to cultivate vigor, practicing wholesome dharmas as if extinguishing fire on their heads.
Those who are scattered are taught to cultivate meditation, with minds constantly tranquil and free from disturbances.
Those who are foolish are taught to cultivate profound wisdom.
Those who cling to phenomena are taught to contemplate the emptiness of phenomena.
For other virtues, those who are deficient are taught to diligently cultivate and increase those virtues.
Thus, Subhūti, great Bodhisattvas abiding in the perfection of pure precepts bring about the accomplishment of sentient beings through skillful means, either causing them to escape the suffering of evil destinies or causing them to attain the Nirvana of the three vehicles.
Subhūti, you should know that whatever great Bodhisattvas practice the remaining four perfections and the great Bodhisattva paths to enlightenment, all use skillful means and all wholesome dharmas to bring about the accomplishment of sentient beings, either causing them to escape the suffering of evil destinies or causing them to attain the Nirvana of the three vehicles. All of this is explained completely in the same way as the perfection of giving above.
Chapter 30: BUDDHA LAND (1)
At that time, Subhūti thought:
“What is called the path of the great Bodhisattvas, upon which great Bodhisattvas abide, wearing the armor of virtues, benefiting and bringing happiness to all sentient beings, and quickly attaining the knowledge of all-knowledge?”
The Buddha knew this thought in his mind and told Subhūti:
“Subhūti, you should know that giving, pure precepts, patience, vigor, meditation, and wisdom perfections, broadly explained up to knowledge of all aspects and the immeasurable and boundless other Buddha dharmas, are all the paths of great Bodhisattvas.
Furthermore, Subhūti, all dharmas are included as the Bodhisattva path.”
Again, Subhuti, what do you think? Is there even a single small dharma that the Great Bodhisattvas do not need to learn? If the Great Bodhisattvas do not learn these dharmas, can they attain the wisdom of Omniscience?
The Venerable Subhuti said to the Buddha:
World-Honored One, no!
The Buddha said to Subhuti:
That is right, that is right! There is absolutely no small dharma that the Great Bodhisattvas do not learn. Any Great Bodhisattva who does not learn these dharmas certainly cannot attain the wisdom of Omniscience. Why? Because if a Great Bodhisattva cannot completely know all dharmas, they cannot become a Tathagata, Arhat, Perfectly Enlightened One.
The Venerable Subhuti said to the Buddha:
World-Honored One, if the self-nature of all dharmas is empty, how can the Great Bodhisattvas learn all dharmas? Could it be that the World-Honored One is generating conceptual elaborations regarding dharmas that are beyond conceptual elaboration? Namely, saying: these dharmas and those dharmas; through this, because of this; this dharma is worldly, this dharma is transcendent; this dharma is defiled, this dharma is undefiled; this dharma is conditioned, this dharma is unconditioned; this is the dharma of ordinary beings, this is the dharma of Stream-enterers. Expanding further: this is the dharma of Bodhisattvas, this is the dharma of Buddhas.
The Buddha said to Subhuti:
That is right, that is right! All existent dharmas have empty self-nature. If the self-nature of all dharmas were not empty, the Great Bodhisattvas could not attain the wisdom of Omniscience. Because the self-nature of all dharmas is empty, the Great Bodhisattvas will certainly attain the wisdom of Omniscience. Just as you have said, if the self-nature of all dharmas is empty, how can the Great Bodhisattvas learn all dharmas, expanding further to say this is the dharma of Bodhisattvas and the dharma of Buddhas?
Subhuti, you should know: if sentient beings knew that the self-nature of all dharmas is empty, then the Great Bodhisattvas would not need to learn all dharmas, nor could they attain the wisdom of Omniscience and teach and reveal it for the sake of sentient beings. Because sentient beings do not know that the self-nature of all dharmas is empty, the Great Bodhisattvas must learn all dharmas and can also attain the wisdom of Omniscience in order to teach and reveal it for the sake of sentient beings.
Subhuti, you should know: when Great Bodhisattvas first begin cultivating, regarding the Bodhisattva path they should carefully observe that the self-nature of all dharmas cannot be grasped; they are only created through false conceptual discrimination. We observe that the self-nature of all dharmas is completely empty and should not be clung to. That is, one should not cling to form, nor should one cling to feeling, perception, formations, or consciousness; expanding further, one should not cling to all Bodhisattva practices, nor should one cling to the supreme Enlightenment of the Buddhas. Why? Because the self-nature of all dharmas is empty, and the nature of emptiness itself should not be grasped. Within the emptiness of the nature of emptiness, even emptiness cannot be grasped; how much less could there be a nature of emptiness that one can cling to as an object of grasping!
Subhuti, you should know: when Great Bodhisattvas contemplate all dharmas in this way, although they do not cling to the nature of dharmas, they diligently cultivate dharmas without ever becoming weary. These Bodhisattvas abide in this mode of learning and observe the different mental activities of sentient beings. They observe where the minds of these sentient beings are moving; after observing, they truly understand that their minds only move within false conceptual discrimination and attachment. At that time, the Bodhisattva thinks: Their mental activities have moved into false conceptual discrimination and attachment. I will liberate them; this will certainly not be difficult.
Having thought this, this Great Bodhisattva abides in Prajñāpāramitā, using skillful means to instruct and guide sentient beings: “Today, all of you should distance yourselves from false conceptual discrimination and attachment, turn toward the true Dharma, and cultivate wholesome practices.” He further says: “Now you should practice generosity, and you will obtain abundant wealth, but do not rely on this wealth and give rise to pride and heedlessness. Why? Because within this there is completely nothing real that can be grasped. Now you should practice pure morality, patience, diligence, meditative concentration, and wisdom; you will obtain all kinds of complete merits, but do not rely on them and give rise to pride and heedlessness. Why? Because within this there is completely nothing real that can be grasped. Expanding further: now you should practice the fruition of Stream-entry up to the supreme Enlightenment and the infinite, boundless other Buddha-dharmas, but do not rely on them and give rise to pride and heedlessness. Why? Because within this there is completely nothing real that can be grasped.”
When this Great Bodhisattva abides in Prajñāpāramitā and uses skillful means to instruct and guide sentient beings to practice the Bodhisattva path, they do so without attachment. Why? Because regarding the nature of all dharmas, one should not cling to anything; neither the subject who grasps nor the object grasped has any self-nature. This is because the self-nature of all dharmas is empty.
Subhuti, you should know: when Great Bodhisattvas practice the Bodhisattva path in this way, they have absolutely no place of abiding in relation to all dharmas. Using non-abiding as a skillful means, although they practice generosity up to Prajñāpāramitā, they have absolutely no place of abiding in it. Expanding further: although they practice the practices of Great Bodhisattvas, the supreme Enlightenment of the Buddhas, and infinite, boundless other Buddha-dharmas, they still have no place of abiding in them. Why? Because their self-nature is such. The practitioner, the characteristics of what is practiced, and all things are empty; therefore, there is completely no place of abiding in them.
Subhuti, you should know: although Great Bodhisattvas can attain the fruition of Stream-entry, expanding further up to Pratyekabuddha enlightenment, they do not wish to abide in those attained fruits. Why? Because there are two reasons. Those two reasons are: first, those fruits completely lack self-nature; the one who abides and the place of abiding cannot be grasped. Second, they do not generate joy toward those fruits and do not consider them sufficient.
Therefore, regarding those fruits, they do not wish to abide in the attained fruition. That is, the Great Bodhisattvas constantly think: “I must certainly attain the fruition of Stream-entry up to Pratyekabuddha enlightenment; I cannot fail to attain them, but I should not abide in the attained fruits. Why? Because from the moment I first aroused the aspiration for supreme Enlightenment until now, at all times I have never given rise to any other thought; I have single-mindedly sought supreme Enlightenment. Therefore, I will certainly attain supreme Enlightenment and cannot stop halfway by abiding in the various fruits.”
Subhuti, you should know: from the time this Great Bodhisattva first arouses the aspiration until entering the Correct Nature Free from Arising, which is what is attained by Bodhisattvas, they have never had any other thought; they only seek supreme Enlightenment.
Subhuti, you should know: from attaining the first ground until successively reaching the tenth ground, this Great Bodhisattva has never had any other thought; they only seek supreme Enlightenment.
Subhuti, you should know: this Great Bodhisattva exclusively seeks supreme Enlightenment and never gives rise to a distracted mind. If they generate any actions of body, speech, or mind, all are in accordance with the mind of Bodhi.
Subhuti, you should know: this Great Bodhisattva abides in the mind of Bodhi and generates the Bodhisattva path, without being disturbed in mind by other matters.
The Venerable Subhuti said to the Buddha:
World-Honored One, if all dharmas are completely unborn, how do the Great Bodhisattvas generate the Bodhi path?
The Buddha said to Subhuti:
That is right, that is right! All dharmas are unborn, but in this case, how can those that are uncreated and without aspiration know that all dharmas are unborn?
The Venerable Subhuti said to the Buddha:
World-Honored One, is it not true that whether Buddhas appear in the world or do not appear in the world, the dharma-nature and dharma-reality of all dharmas remain eternally abiding?
The Buddha said to Subhuti:
That is right, that is right! But sentient beings do not clearly understand that the dharma-nature and dharma-reality of all dharmas are eternally abiding, and therefore they wander in cyclic existence and undergo various sufferings. The Great Bodhisattvas, for the benefit of sentient beings, generate the Bodhi path. Through the Bodhi path, they enable sentient beings to completely escape the sufferings of birth and death and attain Nirvana that is eternally pure and peaceful.
At that time, the Venerable Subhuti said to the Buddha:
World-Honored One, do the Great Bodhisattvas attain Bodhi by using a path of arising?
The Buddha said:
No.
World-Honored One, do they attain Bodhi by using a path of non-arising?
The Buddha said:
No.
World-Honored One, do they attain Bodhi by using either a path of arising or a path of non-arising?
The Buddha said:
No.
The Venerable Subhuti said to the Buddha:
World-Honored One, if so, how will the Great Bodhisattvas attain Bodhi?
The Buddha said to Subhuti:
Bodhi is not attained through a path or through something that is not a path. Why? Because Bodhi itself is the path, and the path itself is Bodhi. Therefore, it is not attained through a path or through something that is not a path.
The Venerable Subhuti said to the Buddha:
World-Honored One, if Bodhi itself is the path and the path itself is Bodhi, then have the Great Bodhisattvas already attained the Bodhi path? And if they have already attained Bodhi, for what reason does the World-Honored One teach Bodhisattvas the ten powers of the Tathagata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique Buddha qualities, the thirty-two marks of a Great Being, the eighty excellent characteristics, and the infinite, boundless other Buddha-dharmas, causing them to cultivate and realize them?
The Buddha said:
Subhuti, what do you think? Do you say that the Buddha attained Bodhi?
Subhuti said to the Buddha:
World-Honored One, no! Why? Because the Buddha itself is Bodhi, and Bodhi itself is the Buddha, therefore it cannot be said that the Buddha attained Bodhi.
The Buddha said to Subhuti:
That is right, that is right! But you asked whether the Great Bodhisattvas have already attained the Bodhi path. Indeed, have they attained Bodhi?
Subhuti, you should know: Great Bodhisattvas who cultivate the Bodhi path have not yet perfected it; how can it be said that they have already attained Bodhi?
Subhuti, you should know: those Great Bodhisattvas who have perfected generosity, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā, expanding further to the wisdom of all aspects and infinite, boundless other Buddha-dharmas, from this point continuously, in a single moment with the Vajra-like Samadhi corresponding with Prajñā, permanently cut off all continuing coarse habitual tendencies of the two coarse obscurations—afflictive obscurations and cognitive obscurations—and attain supreme Enlightenment, becoming a Tathagata, Arhat, Perfectly Enlightened One, attaining great mastery over all dharmas.
The Venerable Subhuti said to the Buddha:
World-Honored One, how do Great Bodhisattvas adorn and purify Buddha lands?
The Buddha said to Subhuti:
Great Bodhisattvas, from the time they first arouse the aspiration until completion, constantly purify the three coarse karmas of body, speech, and mind in themselves; they also cause others to purify the three coarse karmas of body, speech, and mind. Only then can they adorn and purify the Buddha land in which they dwell.
The Venerable Subhuti said to the Buddha:
World-Honored One, what are called the three coarse karmas of body, speech, and mind of Great Bodhisattvas?
The Buddha said to Subhūti:
Killing living beings, taking what is not given, and engaging in sexual misconduct—these three unwholesome acts are called the gross and weighty bodily karma of a Bodhisattva. Or speaking false words, divisive words, harsh words, and frivolous or impure words—these four unwholesome acts are called the gross and weighty verbal karma of a Bodhisattva. Or covetous desire, anger, and wrong views—these three unwholesome acts are called the gross and weighty mental karma of a Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva still has the minds of stinginess, violation of precepts, anger, laziness, distraction, and evil wisdom, these are also called gross and weighty.
Furthermore, Subhūti, if a Great Bodhisattva’s aggregate of precepts, aggregate of concentration, aggregate of wisdom, aggregate of liberation, and aggregate of liberated knowledge and vision are all not pure, these are also called gross and weighty.
Furthermore, Subhūti, if a Great Bodhisattva distances himself from the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, and, speaking broadly, distances himself from all the practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas, these are also called gross and weighty.
Furthermore, Subhūti, if a Great Bodhisattva becomes attached to the fruit of Stream-entry up to the enlightenment of a Solitary Buddha, this is also called gross and weighty.
Furthermore, Subhūti, if a Great Bodhisattva gives rise to the perception of the aggregate of form, up to the perception of the aggregate of consciousness, this is also called gross and weighty. Speaking broadly, if he gives rise to perceptions of all the practices of Great Bodhisattvas and perceptions of the unsurpassed perfect enlightenment of all Buddhas, these are also called gross and weighty. The perception of ordinary beings, the perception of Śrāvakas, the perception of Solitary Buddhas, the perception of Bodhisattvas, and the perception of Tathāgatas are also gross and weighty. The perception of hell, the perception of animals, the perception of the realm of hungry ghosts, the perception of gods, the perception of males, and the perception of females are also called gross and weighty. The perception of the Desire Realm, the perception of the Form Realm, and the perception of the Formless Realm are also called gross and weighty. The perception of wholesome, the perception of unwholesome, the perception of conditioned outflows, the perception of non-outflows, the perception of worldly, the perception of supramundane, the perception of conditioned, and the perception of unconditioned are also called gross and weighty.
Subhūti, you should know that the countless and boundless attachments to phenomena such as these, the false conceptual discriminations of sentient beings, the arising of bodily, verbal, and mental karma, and all kinds of things lacking the nature of suitability are all called gross and weighty. Great Bodhisattvas should completely abandon these gross and weighty things.
Furthermore, Subhūti, Great Bodhisattvas who practice the profound Perfection of Wisdom, having abandoned the gross and weighty things described above, practice the Perfection of Giving themselves and encourage 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 articles of use, they give articles of use. According to the place, time, and things needed, they give them accordingly. Just as they practice the Dharma of giving, they encourage others to practice in the same way. Having practiced giving in this way, they equally dedicate these roots of virtue to all sentient beings, jointly dedicating them toward the adornment and purification of Buddha lands, causing them to quickly become complete, and bringing benefit and happiness to sentient beings. These Great Bodhisattvas themselves practice Pure Conduct up to the Perfection of Wisdom, and also encourage others to practice Pure Conduct up to the Perfection of Wisdom. Having done this, they equally dedicate these roots of virtue to all sentient beings, jointly dedicating them toward the adornment and purification of Buddha lands, causing them to quickly become complete, and bringing benefit and happiness to sentient beings.
Furthermore, Subhūti, there are Great Bodhisattvas who, through the power of vows and miraculous abilities, cause the seven precious treasures of supreme excellence to fill the three-thousand-great-thousand world system, and make offerings to the Buddha, Dharma, Sangha, and the stupas of Buddhas. After making offerings, they joyfully make vast vows: “I dedicate roots of virtue such as these equally to all sentient beings, jointly dedicating them toward the adornment and purification of Buddha lands, causing my own world also to be adorned with the seven precious treasures, so that all sentient beings may use these jewels according to their wishes without becoming attached to them.”
Furthermore, Subhūti, there are Great Bodhisattvas who, through the power of vows and miraculous abilities, cause immeasurable wondrous heavenly and human music to resound, making offerings to the Three Jewels and the stupas of Buddhas. After making offerings, they joyfully make vast vows: “I dedicate the roots of virtue I have planted in this way equally to all sentient beings, jointly dedicating them toward the adornment and purification of Buddha lands, causing my land always to have such wondrous music resounding. May other sentient beings hear it and have joyful bodies and minds, yet not become attached.”
Furthermore, Subhūti, there are Great Bodhisattvas who, through the power of vows and miraculous abilities, gather various fragrant flowers and beautiful perfumes filling the heavens and human realms throughout the three-thousand-great-thousand world system, making offerings to the Three Jewels and the stupas of Buddhas. After making offerings, they joyfully make vast vows: “I dedicate the roots of virtue I have planted in this way equally to all sentient beings, jointly dedicating them toward the adornment and purification of Buddha lands, and also causing my land always to possess such beautiful fragrant flowers, allowing other sentient beings to enjoy them, with joyful bodies and minds but without attachment.”
Furthermore, Subhūti, there are Great Bodhisattvas who, through the power of vows and miraculous abilities, prepare excellent food and drink of a hundred flavors and make offerings to Buddhas, Solitary Buddhas, Śrāvakas, and assemblies of Great Bodhisattvas. After making offerings, they joyfully make vast vows: “I dedicate the roots of virtue planted in this way equally to all sentient beings, jointly dedicating them toward the adornment and purification of Buddha lands. When I attain unsurpassed perfect enlightenment, I will cause all sentient beings in my land also to obtain such food and drink of a hundred flavors, with joyful bodies and minds but without attachment.”
Furthermore, Subhūti, there are Great Bodhisattvas who, through the power of vows and miraculous abilities, prepare various fragrant powders and soft, delicate garments of the heavenly and human realms, presenting them as offerings to Buddhas, Solitary Buddhas, Śrāvakas, and assemblies of Great Bodhisattvas, or making offerings to the Dharma and Buddha stupas. After making offerings, they joyfully make vast vows: “I dedicate the roots of virtue planted in this way equally to all sentient beings, jointly dedicating them toward the adornment and purification of Buddha lands. When I attain unsurpassed perfect enlightenment, I will liberate sentient beings so that those in my land will always have such garments and fragrant powders, using them according to their wishes but without attachment.”
Furthermore, Subhūti, there are Great Bodhisattvas who, through the power of vows and miraculous abilities, prepare all kinds of wonderful objects of the five desires that arise according to wishes in the heavenly and human realms, making offerings to Buddhas and Buddha stupas, Solitary Buddhas, Śrāvakas, assemblies of Great Bodhisattvas, and giving them to sentient beings. After making offerings, they joyfully make vast vows: “I dedicate the roots of virtue planted in this way equally to all sentient beings, jointly dedicating them toward the adornment and purification of Buddha lands. When I attain unsurpassed perfect enlightenment, I will cause all sentient beings in my land to have whatever they desire; the supreme objects of form, sound, fragrance, taste, and touch will appear immediately when thought of, and they will joyfully enjoy them without attachment.”
Furthermore, Subhūti, there are Great Bodhisattvas who practice the profound Perfection of Wisdom, who are courageous and diligently cultivate right effort, making vast vows. They themselves abide in inner emptiness up to the emptiness of the non-self-nature of emptiness itself, and they also encourage others to abide in inner emptiness up to the emptiness of the non-self-nature of emptiness itself. Speaking broadly, they themselves cultivate unsurpassed perfect enlightenment and also encourage others to cultivate unsurpassed perfect enlightenment. Having done this, they make the vow: “When I attain unsurpassed perfect enlightenment, I will cause the sentient beings in my land always not to be separated from such virtues.”
Thus, Subhūti, when Great Bodhisattvas practice the profound Perfection of Wisdom, through practicing these vows and conduct, they are able to adorn and purify Buddha lands.
Subhūti, you should know that these assemblies of Great Bodhisattvas, according to the length of time they practice the path of Bodhi, will accordingly perfect the vows they have made through the same amount of time spent diligently cultivating and learning. Because of this cause and condition, they themselves accomplish all wholesome qualities and are also able to cause others to gradually accomplish all wholesome qualities. They themselves are able to cultivate excellent marks and characteristics to adorn their bodies, and are also able to cause others to gradually cultivate excellent marks and characteristics to adorn their bodies. This is due to the vast merit and virtue they have received.
Subhūti, you should know that when the practices and vows cultivated by these assemblies of Great Bodhisattvas become complete, each will, according to the place where they dwell, adorn and purify their own Buddha lands. When Bodhisattvas attain unsurpassed perfect enlightenment, the sentient beings they have guided and transformed will also be born in those lands and together enjoy the Dharma bliss of the Mahāyāna.