THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 54
Chapter 15: CLARIFYING THE GREAT VEHICLE (4)
Furthermore, Subhūti, when the Great Bodhisattva dwells in the fifth stage of Difficult to Conquer, one must depart from ten dharmas. What are the ten? First, one must depart from the household; second, one must depart from bhikṣuṇīs; third, one must depart from miserly families; fourth, one must depart from assemblies full of dispute and anger; fifth, one must depart from the practice of praising oneself and disparaging others; sixth, one must depart from the ten paths of unwholesome karma; seventh, one must depart from superior arrogance and insolence; eighth, one must depart from inverted views; ninth, one must depart from hesitation and doubt; tenth, one must depart from greed, hatred, and delusion.
Subhūti, when the Great Bodhisattva dwells in the fifth stage of Difficult to Conquer, one must always depart from these ten dharmas.
Furthermore, Subhūti, when the Great Bodhisattva dwells in the sixth stage of Manifest, one must devote full effort to perfecting six dharmas. What are the six? First, one must devote full effort to perfecting the perfection of generosity; second, one must devote full effort to perfecting the perfection of pure precepts; third, one must devote full effort to perfecting the perfection of patience; fourth, one must devote full effort to perfecting the perfection of energy; fifth, one must devote full effort to perfecting the perfection of meditation; sixth, one must devote full effort to perfecting the perfection of wisdom. Furthermore, one must depart from six dharmas. What are the six? First, one must depart from the mind of a Śrāvaka; second, one must depart from the mind of a Pratyekabuddha; third, one must depart from the mind of torment and distress; fourth, when one sees a mendicant approaching, one must not have a vexed or worried mind; fifth, when abandoning possessed objects, one must not have a grieving or regretful mind; sixth, toward those who come to beg, one must be completely without arrogance or deception.
Subhūti, when the Great Bodhisattva dwells in the sixth stage of Manifest, one must devote full effort to perfecting these six dharmas and must depart from these six dharmas.
Furthermore, Subhūti, when the Great Bodhisattva dwells in the seventh stage of Far-Reaching, one must depart from twenty dharmas. What are the twenty? First, one must depart from grasping at self, grasping at sentient beings, through grasping at the knower, grasping at the seer; second, one must depart from the view of annihilation; third, one must depart from the view of permanence; fourth, one must depart from the conception of signs; fifth, one must depart from the view grasping at cause; sixth, one must depart from grasping at name-and-form; seventh, one must depart from grasping at the aggregates; eighth, one must depart from grasping at the bases; ninth, one must depart from grasping at the elements; tenth, one must depart from grasping at the noble truths; eleventh, one must depart from grasping at dependent arising; twelfth, one must depart from grasping at dwelling in attachment to the three realms; thirteenth, one must depart from grasping at all dharmas; fourteenth, one must depart from grasping at what is conforming or non-conforming with principle in all dharmas; fifteenth, one must depart from views based on reliance on the Buddha; sixteenth, one must depart from views based on reliance on the Dharma; seventeenth, one must depart from views based on reliance on the Sangha; eighteenth, one must depart from views based on reliance on the precepts; nineteenth, one must depart from fear of the dharma of emptiness; twentieth, one must depart from opposition to the nature of emptiness.
Furthermore, one must devote full effort to perfecting twenty dharmas. What are the twenty? First, one must devote full effort to perfecting the penetration of emptiness; second, one must perfect the attainment of signlessness; third, one must perfect the understanding of wishlessness; fourth, one must perfect the three wheels of purity; fifth, one must perfect compassion and sympathy toward sentient beings while completely having no grasping toward sentient beings; sixth, one must perfect the equal perception of all dharmas and having no grasping within it; seventh, one must perfect the equal perception of all sentient beings and having no grasping within it; eighth, one must perfect the penetration of the wondrous true principle and having no grasping within it; ninth, one must perfect the wisdom of unborn patience; tenth, one must perfect the preaching that all dharmas return to the principle of one characteristic; eleventh, one must perfect the elimination of discrimination; twelfth, one must perfect the departure from all perceptions; thirteenth, one must perfect the departure from all views; fourteenth, one must perfect the departure from afflictions; fifteenth, one must perfect śamatha (cessation) and vipaśyanā (insight); sixteenth, one must perfect the taming of mental nature; seventeenth, one must perfect the tranquility of mental nature; eighteenth, one must perfect the nature of unobstructed wisdom; nineteenth, one must perfect non-defilement; twentieth, one must perfect going to buddha-lands at will and manifesting oneself in the assemblies of the buddhas.
Subhūti, when the Great Bodhisattva dwells in the seventh stage of Far-Reaching, one must depart from these twenty dharmas and must devote full effort to perfecting these twenty dharmas.
Furthermore, Subhūti, when the Great Bodhisattva dwells in the eighth stage of Immovable, one must perfect four dharmas. What are the four? First, one must perfect the entering into the mental conduct of all sentient beings; second, one must perfect the wondrous functions of supernatural powers; third, one must perfect the perception of all buddha-lands, and in accord with that perception, one adorns the buddha-lands oneself; fourth, one must perfect making offerings and serving the Buddha World-Honored Ones, and always observing the body of the Tathāgata as it truly is.
Subhūti, when the Great Bodhisattva dwells in the eighth stage of Immovable, one must perfect these four dharmas.
Furthermore, Subhūti, when the Great Bodhisattva dwells in the ninth stage of Excellent Wisdom, one must perfect four dharmas. What are the four? First, one must perfect the understanding of the wisdom of the superior and inferior faculties of sentient beings; second, one must perfect the purification of the buddha-land; third, one must perfect the samādhi dharmas of equal holding that are like a magical illusion, always entering into the concentrations; fourth, one must perfect the entering into the various realms in accord with the matured wholesome roots of sentient beings, manifesting birth there oneself.
Subhūti, when the Great Bodhisattva dwells in the ninth stage of Excellent Wisdom, one must perfect these four dharmas.
Furthermore, Subhūti, when the Great Bodhisattva dwells in the tenth stage of Cloud of Dharma, one must perfect twelve dharmas. What are the twelve? First, one must perfect the great vow of receiving and accepting boundless places, so that all vows are fulfilled according to one’s aspirations; second, one must perfect the wisdom of understanding the sounds of all the various types of beings such as gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans; third, one must perfect the wisdom of unobstructed eloquent speech; fourth, one must perfect the perfect entering of the womb; fifth, one must perfect the perfect birth into the world; sixth, one must perfect the perfect family lineage; seventh, one must perfect the perfect lineage nature; eighth, one must perfect the perfect retinue; ninth, one must perfect the perfect birth-body; tenth, one must perfect the perfect going-forth from home; eleventh, one must perfect the work of perfectly adorning the Bodhi tree; twelfth, one must perfect the accomplishment of all perfect virtues.
Subhūti, when the Great Bodhisattva dwells in the tenth stage of Cloud of Dharma, one must perfect these twelve dharmas. Subhūti, know that having perfected the tenth stage of Cloud of Dharma, the Great Bodhisattva speaks in no way differently from the Tathāgatas.
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva cultivate the practice of supreme pure intention and aspiration?”
The Buddha taught:
“Subhūti, if a Bodhisattva takes a mind aligned with the wisdom of all-knowing and cultivates all wholesome roots — this is the Great Bodhisattva cultivating the practice of supreme pure intention and aspiration.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of an equal mind toward all sentient beings?”
“Subhūti, if a Great Bodhisattva takes a mind aligned with the wisdom of all-knowing and elicits the four kinds of immeasurables — loving-kindness, compassion, empathetic joy, and equanimity — this is the Great Bodhisattva cultivating the practice of an equal mind toward all sentient beings.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of generosity?”
“Subhūti, if a Great Bodhisattva practices generosity toward all sentient beings without discrimination — this is the Great Bodhisattva cultivating the practice of generosity.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of drawing near to good friends?”
“Subhūti, if a Great Bodhisattva sees good friends encouraging and transforming sentient beings to cultivate the wisdom of all-knowing, and immediately draws near to them with reverence, respect, and praise, inquires deeply, receives and accepts the true Dharma, obeys and serves them day and night with a mind that never tires — this is the Great Bodhisattva cultivating the practice of drawing near to good friends.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of seeking the Dharma?”
“Subhūti, if a Great Bodhisattva takes a mind aligned with the wisdom of all-knowing, earnestly seeks the supreme Correct Dharma of the Tathāgata without falling into the Śrāvaka or Pratyekabuddha stages — this is the Great Bodhisattva cultivating the practice of seeking the Dharma.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of always delighting in going forth from home-life?”
“Subhūti, if a Great Bodhisattva, in all the places one is born, always dislikes the crowded noise and the confinement and bondage of household life, always delights in the Buddha-Dharma, purely goes forth with nothing able to obstruct this — this is the Great Bodhisattva cultivating the practice of always delighting in going forth from home-life.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of cherishing the Buddha’s body?”
“Subhūti, if a Great Bodhisattva has but a glimpse of a Buddha-image and from that moment until attaining the fruit of supreme enlightenment, never at all abandons the contemplative recollection of the Buddha — this is the Great Bodhisattva cultivating the practice of cherishing the Buddha’s body.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of expounding the teachings?”
“Subhūti, if a Great Bodhisattva, while the Buddha is still present in the world and after the Buddha has entered nirvāṇa, always expounds the teachings for sentient beings — good in the beginning, good in the middle, and good at the end, skillfully wondrous in both text and meaning, pure, complete, and perfect in the holy life — these are the sūtras, geyyas, vyākaraṇas, gāthās, udānas, nidānas, avadānas, itivuttakas, jātakas, vaipulyas, adbhutadharmas, and upadeśas — this is the Great Bodhisattva cultivating the practice of expounding the teachings.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of eliminating arrogance and conceit?”
“Subhūti, if a Great Bodhisattva always maintains humility and reverence, taming the mind of arrogance and conceit, so that one is not born into a lowly lineage — this is the Great Bodhisattva cultivating the practice of eliminating arrogance and conceit.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of truthful and constant speech?”
“Subhūti, if a Great Bodhisattva speaks in accord with understanding, and speech and action are in harmony — this is the Great Bodhisattva cultivating the practice of truthful and constant speech.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of keeping precepts purely?”
“Subhūti, if a Great Bodhisattva does not give rise to contemplations of Śrāvakas, Pratyekabuddhas, and other matters regarding breaking precepts that obstruct the path of enlightenment — this is the Great Bodhisattva cultivating the practice of keeping precepts purely.
“World-Honored One, how does a Great Bodhisattva cultivate the practice of knowing and repaying kindness?”
“Subhūti, if a Great Bodhisattva, when engaged in the Bodhisattva’s practices, cannot forget to repay even a small kindness received — much less would one fail to devote oneself to repaying great kindness — this is the Great Bodhisattva cultivating the practice of knowing and repaying kindness.
“World-Honored One, how does a Great Bodhisattva dwell in the power of patience?”
“Subhūti, if a Great Bodhisattva, even when sentient beings come to offend and humiliate, never gives rise to a mind of anger or harm toward them — this is the Great Bodhisattva dwelling in the power of patience.
“World-Honored One, how does a Great Bodhisattva receive supreme joy?”
“Subhūti, if a Great Bodhisattva, when the work of teaching and transforming sentient beings is complete, has body and mind at ease, enjoying supreme joy — this is the Great Bodhisattva receiving supreme joy.
“World-Honored One, how does a Great Bodhisattva not abandon sentient beings?”
“Subhūti, if a Great Bodhisattva rescues and liberates sentient beings with a mind that never abandons them — this is the Great Bodhisattva not abandoning sentient beings.
“World-Honored One, how does a Great Bodhisattva always give rise to great compassion?”
“Subhūti, if a Great Bodhisattva, when engaged in the Bodhisattva’s practices, gives rise to this thought: ‘For the sake of bringing benefit to all sentient beings, even if I were to pass through immeasurable and innumerable hundreds of thousands of kalpas enduring all kinds of intense suffering in the great hells — being burned, being boiled, being chopped, being cut, being stabbed, being hung, being ground, being pounded — enduring immeasurable such sufferings — all of this is for the purpose of enabling them to enter nirvāṇa through the Buddha Vehicle, so that the world of such sentient beings may come to an end, and yet the mind of great compassion would never tire or grow weary’ — this is the Great Bodhisattva always giving rise to great compassion.
“World-Honored One, how does a Great Bodhisattva, with respect to teachers and elders, bring a mind of reverent faith to inquire deeply, serve, make offerings, and regard it as serving the Buddha?”
“Subhūti, if a Great Bodhisattva, for the sake of seeking the fruit of supreme enlightenment, devotes oneself entirely to following and obeying the teacher without turning one’s mind to anything else — this is the Great Bodhisattva, with respect to teachers and elders, bringing a mind of reverent faith to inquire deeply, serve, make offerings, and regard it as serving the Buddha.
“World-Honored One, how does a Great Bodhisattva diligently devote full effort to cultivating the perfections?”
“Subhūti, if a Great Bodhisattva, with respect to the dharmas of the perfections, devotes the entire mind to seeking and learning them while departing from other matters — this is the Great Bodhisattva diligently devoting full effort to cultivating the perfections.
“World-Honored One, how does a Great Bodhisattva diligently seek extensive learning, never becoming tired or considering it sufficient, without being attached to letters regarding the Dharma that has been heard?”
“Subhūti, if a Great Bodhisattva gives rise to diligent energy, thinking: ‘Regarding the Correct Dharma of the Buddha in this realm, or the teachings already spoken by all the Buddha World-Honored Ones in the ten-directional worlds — I shall hear all of them, cultivate them, read and recite them, receive and uphold them, yet not become attached to their letters’ — this is the Great Bodhisattva diligently seeking extensive learning, never becoming tired or considering it sufficient, without being attached to letters regarding the Dharma that has been heard.
“World-Honored One, how does a Great Bodhisattva, with an undefiled mind, always practice the gift of Dharma, yet without self-exaltation despite broad teaching and transforming?”
“Subhūti, if a Great Bodhisattva, when expounding the Correct Dharma for sentient beings, does not even maintain these wholesome roots for one’s own sake to dedicate toward the fruit of enlightenment — how much less would one seek other things? Although broadly teaching and guiding many, one does not display oneself — this is the Great Bodhisattva, with an undefiled mind, always practicing the gift of Dharma, yet without self-exaltation despite broad teaching and transforming.
“World-Honored One, how does a Great Bodhisattva, in order to ornamentally purify one’s land, plant wholesome roots, yet without self-exaltation despite doing this for dedication?”
“Subhūti, if a Great Bodhisattva, with bold and vigorous energy, cultivates wholesome roots in order to ornamentally purify the buddha-lands and purify the minds of both self and others, yet while doing such things does not exalt oneself — this is the Great Bodhisattva, in order to ornamentally purify one’s land, planting wholesome roots, yet without self-exaltation despite doing this for dedication.
“World-Honored One, how does a Great Bodhisattva, in order to teach and transform sentient beings, never appear weary or reluctant regarding the endless birth and death, yet without self-exaltation?”
“Subhūti, if a Great Bodhisattva, in order to fully accomplish the wholesome roots of sentient beings, plants wholesome roots and ornamentally purifies the buddha-lands — until the wisdom of all-knowing is not yet perfectly accomplished, although enduring the toil and suffering of the endless path of birth and death, never becoming weary or fatigued, and yet not exalting oneself — this is the Great Bodhisattva, in order to teach and transform sentient beings, never becoming weary or reluctant regarding the endless birth and death, yet without self-exaltation.
“World-Honored One, how does a Great Bodhisattva, although dwelling in shame and modesty, have no craving or attachment?”
“Subhūti, if a Great Bodhisattva, exclusively seeking the fruit of supreme enlightenment, with respect to thoughts of Śrāvakas and Pratyekabuddhas, always has complete shame and modesty, never giving rise to them at all, yet also has no craving or attachment within that — this is the Great Bodhisattva, although dwelling in shame and modesty, without craving or attachment.
“World-Honored One, how does a Great Bodhisattva dwell in seclusion and never depart from it?”
“Subhūti, if a Great Bodhisattva, for the sake of seeking the fruit of supreme enlightenment and surpassing the Śrāvaka and Pratyekabuddha stages, always does not depart from places of seclusion — this is the Great Bodhisattva dwelling in seclusion and never departing from it.
“World-Honored One, how does a Great Bodhisattva have few desires?”
“Subhūti, if a Great Bodhisattva does not even seek the fruit of supreme great enlightenment for oneself — how much less would one desire the praise, gain, and nourishment of the world? — this is the Great Bodhisattva having few desires.
“World-Honored One, how does a Great Bodhisattva joyfully know contentment?”
“Subhūti, if a Great Bodhisattva, solely for the sake of attaining the wisdom of all-knowing, has no craving or attachment regarding other matters — this is the Great Bodhisattva joyfully knowing contentment.
“World-Honored One, how does a Great Bodhisattva always not depart from the virtues of the dhūta practices?”
“Subhūti, if a Great Bodhisattva always, with respect to the profound dharma, gives rise to firm patience and careful observation — this is the Great Bodhisattva always not departing from the virtues of the dhūta practices.
“World-Honored One, how does a Great Bodhisattva never once abandon the training rules?”
“Subhūti, if a Great Bodhisattva firmly upholds the precepts that have been studied without deviation, yet within them never clings to signs — this is the Great Bodhisattva never once abandoning the training rules.
“World-Honored One, how does a Great Bodhisattva always give rise to deep weariness and departure from sensual pleasures?”
“Subhūti, if a Great Bodhisattva, with respect to the sweet and alluring sensual pleasures, never gives rise to a desiring and seeking mind — this is the Great Bodhisattva always giving rise to deep weariness and departure from sensual pleasures.
“World-Honored One, how does a Great Bodhisattva always give rise to an originally quiescent mind?”
“Subhūti, if a Great Bodhisattva attains all dharmas yet never gives rise to any construction or fabrication — this is the Great Bodhisattva always giving rise to an originally quiescent mind.
“World-Honored One, how does a Great Bodhisattva abandon all possessions?”
“Subhūti, if a Great Bodhisattva, with respect to inner and outer dharmas, never clings to or holds onto them — this is the Great Bodhisattva abandoning all possessions.
“World-Honored One, how does a Great Bodhisattva have a mind that is not sluggish or sunken?”
“Subhūti, if a Great Bodhisattva, with respect to the established consciousnesses, has never given rise to a clinging mind — this is the Great Bodhisattva having a mind not sluggish or sunken.
“World-Honored One, how does a Great Bodhisattva have no longing or attachment toward any possession?”
“Subhūti, if a Great Bodhisattva, with respect to all objects, never has even the slightest thought about them — this is the Great Bodhisattva having no longing or attachment toward any possession.
“World-Honored One, why must a Great Bodhisattva depart from the household?”
“Subhūti, if a Great Bodhisattva, with the intention to travel to all buddha-lands, wherever one is born always delights in going forth, shaving off beard and hair, receiving and upholding the alms bowl, wearing the three robes, manifesting the appearance of a śramaṇa — this is the reason why a Great Bodhisattva must depart from the household.
“World-Honored One, why must a Great Bodhisattva depart from bhikṣuṇīs?”
“Subhūti, if a Great Bodhisattva must always depart from bhikṣuṇīs, not dwelling together with them even for a moment, and also not giving rise to any other thought toward them — this is the reason why a Great Bodhisattva must depart from bhikṣuṇīs.
“World-Honored One, why must a Great Bodhisattva depart from miserly families?”
“Subhūti, if a Great Bodhisattva gives rise to this thought: ‘I should, throughout the long dark night, perform work that benefits and brings happiness to all sentient beings; causing these sentient beings, through the power of their own merit, to connect with good families and good donors — therefore when I am among them, I am not at all greedy or jealous’ — this is the reason why a Great Bodhisattva must depart from miserly families.
“World-Honored One, why must a Great Bodhisattva depart from disputatious and angry assemblies?”
“Subhūti, if a Great Bodhisattva gives rise to this thought: ‘If in an assembly there are Śrāvakas or Pratyekabuddhas speaking and teaching about those vehicles as conforming with the Dharma essentials, causing me to regress and lose the mind of great Bodhi — therefore I must certainly depart from such assemblies.’ And further gives rise to this thought: ‘Those who are disputatious and angry can cause sentient beings to give rise to minds of harming, committing all kinds of evil unwholesome karma — this still runs contrary to the path of goodness, how much more contrary is it to the path of great Bodhi — therefore I must certainly depart from disputatious and angry assemblies.’ — this is the reason why a Great Bodhisattva must depart from disputatious and angry assemblies.
“World-Honored One, why must a Great Bodhisattva depart from the practice of praising oneself and disparaging others?”
“Subhūti, if a Great Bodhisattva, regarding all inner and outer dharmas, does not see any that exist — this is the reason why a Great Bodhisattva must depart from praising oneself and disparaging others.
“World-Honored One, why must a Great Bodhisattva depart from the ten paths of unwholesome karma?”
“Subhūti, if a Great Bodhisattva gives rise to this thought: ‘These ten evil dharmas still obstruct the path of goodness, the two vehicles, and the noble path — how much more do they obstruct the fruit of supreme great enlightenment — therefore one must depart from them.’ — this is the reason why a Great Bodhisattva must depart from the ten paths of unwholesome karma.
“World-Honored One, why must a Great Bodhisattva depart from superior arrogance and insolence?”
“Subhūti, if a Great Bodhisattva never sees any dharma with which one could give rise to arrogance — this is the reason why a Great Bodhisattva must depart from superior arrogance and insolence.
“World-Honored One, why must a Great Bodhisattva depart from inverted views?”
“Subhūti, if a Great Bodhisattva observes that all inverted matters are entirely ungraspable — this is the reason why a Great Bodhisattva must depart from inverted views.
“World-Honored One, why must a Great Bodhisattva depart from hesitation and doubt?”
“Subhūti, if a Great Bodhisattva observes that hesitation and doubt are entirely ungraspable — this is the reason why a Great Bodhisattva must depart from hesitation and doubt.
“World-Honored One, why must a Great Bodhisattva depart from greed, hatred, and delusion?”
“Subhūti, if a Great Bodhisattva completely does not see that there is any greed, hatred, or delusion — this is the reason why a Great Bodhisattva must depart from greed, hatred, and delusion.
“World-Honored One, why must a Great Bodhisattva devote full effort to perfecting the six perfections?”
“Subhūti, if a Great Bodhisattva perfects the six perfections and thereby surpasses the Śrāvaka and Pratyekabuddha stages, and furthermore dwells in these six perfections — both the Buddhas and the two vehicles are capable of crossing the five kinds of shores of the objects of perception: What are the five? Past, future, present, unconditioned, and the inexpressible — this is the reason why a Great Bodhisattva must devote full effort to perfecting the six perfections.
“World-Honored One, why must a Great Bodhisattva depart from the mind of a Śrāvaka?”
“Subhūti, if a Great Bodhisattva gives rise to this thought: ‘The mind of the Śrāvakas is not the kind of mind that realizes supreme enlightenment — therefore one must depart from it.’ — this is the reason why a Great Bodhisattva must depart from the mind of a Śrāvaka.
“World-Honored One, why must a Great Bodhisattva depart from the mind of a Pratyekabuddha?”
“Subhūti, if a Great Bodhisattva gives rise to this thought: ‘The mind of the Pratyekabuddhas definitely lacks the capacity to attain the wisdom of all-knowing — therefore I must now depart from it.’ — this is the reason why a Great Bodhisattva must depart from the mind of a Pratyekabuddha.
“World-Honored One, why must a Great Bodhisattva depart from the mind of torment and distress?”
“Subhūti, if a Great Bodhisattva gives rise to this thought: ‘A mind that fears the torment and distress of birth and death is not the mind that realizes the supreme path of enlightenment — therefore one must depart from it.’ — this is the reason why a Great Bodhisattva must depart from the mind of torment and distress.
“World-Honored One, why does a Great Bodhisattva, when seeing a mendicant approach, not have a vexed or worried mind?”
“Subhūti, if a Great Bodhisattva gives rise to this thought: ‘That vexed and worried mind lacks the capacity to realize the path of great Bodhi — therefore I must now certainly depart from it.’ — this is the reason why a Great Bodhisattva, when seeing a mendicant approach, does not have a vexed or worried mind.
“World-Honored One, why does a Great Bodhisattva, when abandoning possessed objects, have no grieving or regretful mind?”
“Subhūti, if a Great Bodhisattva gives rise to this thought: ‘That regretful mind is definitely an obstacle to attaining the fruit of supreme enlightenment — therefore I must abandon it.’ — this is the reason why a Great Bodhisattva, when abandoning possessed objects, has no grieving or regretful mind.
“World-Honored One, why is a Great Bodhisattva, toward those who come to beg, completely without arrogance or deception?”
“Subhūti, if a Great Bodhisattva gives rise to this thought: ‘That arrogant and deceptive mind is definitely not the path of supreme enlightenment. Why? Because when a Great Bodhisattva first gives rise to the aspiration seeking the fruit of supreme enlightenment, one makes the vow: Whenever I have anything, I will give to those who come to ask, according to their wishes, without putting them off — why then should I now be arrogant and deceptive toward them?’ — this is the reason why a Great Bodhisattva, toward those who come to beg, is completely without arrogance or deception.
“World-Honored One, why must a Great Bodhisattva depart from grasping at self, grasping at sentient beings, through grasping at knowledge and perception?”
“Subhūti, if a Great Bodhisattva observes that self, sentient beings, through knowledge and perception are ultimately ungraspable — this is the reason why a Great Bodhisattva must depart from grasping at self, grasping at sentient beings, through grasping at knowledge and perception.
“World-Honored One, why must a Great Bodhisattva depart from the view of annihilation?”
“Subhūti, if a Great Bodhisattva observes that the ultimate meaning of all dharmas is non-arising and non-annihilation — this is the reason why a Great Bodhisattva must depart from the view of annihilation.
“World-Honored One, why must a Great Bodhisattva depart from the view of permanence?”
“Subhūti, if a Great Bodhisattva observes that the nature of all dharmas is impermanent — this is the reason why a Great Bodhisattva must depart from the view of permanence.
“World-Honored One, why must a Great Bodhisattva depart from the conception of signs?”
“Subhūti, if a Great Bodhisattva observes that the nature of defilement is ungraspable — this is the reason why a Great Bodhisattva must depart from the conception of signs.
“World-Honored One, why must a Great Bodhisattva depart from views grasping at cause?”
“Subhūti, if a Great Bodhisattva completely does not see that there are any natures of views — this is the reason why a Great Bodhisattva must depart from views grasping at cause.
“World-Honored One, why must a Great Bodhisattva depart from grasping at name-and-form?”
“Subhūti, if a Great Bodhisattva observes that the nature of name-and-form is entirely ungraspable — this is the reason why a Great Bodhisattva must depart from grasping at name-and-form.
“World-Honored One, why must a Great Bodhisattva depart from grasping at the aggregates?”
“Subhūti, if a Great Bodhisattva observes that the nature of the five aggregates is entirely ungraspable — this is the reason why a Great Bodhisattva must depart from grasping at the aggregates.
“World-Honored One, why must a Great Bodhisattva depart from grasping at the bases?”
“Subhūti, if a Great Bodhisattva observes that the nature of the twelve bases is entirely ungraspable — this is the reason why a Great Bodhisattva must depart from grasping at the bases.
“World-Honored One, why must a Great Bodhisattva depart from grasping at the elements?”
“Subhūti, if a Great Bodhisattva observes that the nature of the eighteen elements is entirely ungraspable — this is the reason why a Great Bodhisattva must depart from grasping at the elements.
“World-Honored One, why must a Great Bodhisattva depart from grasping at the truths?”
“Subhūti, if a Great Bodhisattva observes that the nature of the truths is entirely ungraspable — this is the reason why a Great Bodhisattva must depart from grasping at the truths.
“World-Honored One, why must a Great Bodhisattva depart from grasping at dependent arising?”
“Subhūti, if a Great Bodhisattva observes that the nature of the various dependent arisings is ungraspable — this is the reason why a Great Bodhisattva must depart from grasping at dependent arising.
“World-Honored One, why must a Great Bodhisattva depart from grasping at dwelling with attachment to the three realms?”
“Subhūti, if a Great Bodhisattva observes that the nature of the three realms is entirely ungraspable — this is the reason why a Great Bodhisattva must depart from grasping at dwelling with attachment to the three realms.
“World-Honored One, why must a Great Bodhisattva depart from grasping at all dharmas?”
“Subhūti, if a Great Bodhisattva observes that the nature of all dharmas is entirely like empty space and entirely ungraspable — this is the reason why a Great Bodhisattva must depart from grasping at all dharmas.
“World-Honored One, why must a Great Bodhisattva depart from grasping at what is conforming or non-conforming with principle in all dharmas?”
“Subhūti, if a Great Bodhisattva observes that the nature of all dharmas is entirely ungraspable, and also that the nature of all dharmas has no conforming or non-conforming with principle — this is the reason why a Great Bodhisattva must depart from grasping at what is conforming or non-conforming with principle in all dharmas.
“World-Honored One, why must a Great Bodhisattva depart from views based on reliance on the Buddha?”
“Subhūti, if a Great Bodhisattva knows that clinging views based on reliance on the Buddha cannot see the Buddha — this is the reason why a Great Bodhisattva must depart from views based on reliance on the Buddha.
“World-Honored One, why must a Great Bodhisattva depart from views based on reliance on the Dharma?”
“Subhūti, if a Great Bodhisattva attains the true dharma nature, which cannot be seen — this is the reason why a Great Bodhisattva must depart from views based on reliance on the Dharma.
“World-Honored One, why must a Great Bodhisattva depart from views based on reliance on the Sangha?”
“Subhūti, if a Great Bodhisattva knows that the harmonious assembly is signless and unconditioned and cannot be seen — this is the reason why a Great Bodhisattva must depart from views based on reliance on the Sangha.
“World-Honored One, why must a Great Bodhisattva depart from views based on reliance on the precepts?”
“Subhūti, if a Great Bodhisattva knows that the nature of transgression and merit is entirely non-existent — this is the reason why a Great Bodhisattva must depart from views based on reliance on the precepts.
“World-Honored One, why must a Great Bodhisattva depart from fear of the dharma of emptiness?”
“Subhūti, if a Great Bodhisattva observes that all empty dharmas have no self-nature, and the object of fear is ultimately non-existent — this is the reason why a Great Bodhisattva must depart from fear of the dharma of emptiness.
“World-Honored One, why must a Great Bodhisattva depart from opposition to emptiness?”
“Subhūti, if a Great Bodhisattva observes that the self-nature of all dharmas is all emptiness — it is not the case that emptiness and emptiness-without-existence are in opposition — this is the reason why a Great Bodhisattva must depart from opposition to emptiness.
“World-Honored One, why must a Great Bodhisattva perfect the penetration of emptiness?”
“Subhūti, if a Great Bodhisattva thoroughly penetrates that the individual characteristics of all dharmas are all emptiness — this is the reason why a Great Bodhisattva must perfect the penetration of emptiness.
“World-Honored One, why must a Great Bodhisattva perfect the attainment of signlessness?”
“Subhūti, if a Great Bodhisattva never contemplates any signs — this is the reason why a Great Bodhisattva must perfect the attainment of signlessness.
“World-Honored One, why must a Great Bodhisattva perfect the understanding of wishlessness?”
“Subhūti, if a Great Bodhisattva, with respect to the dharmas of the three realms, has no abiding place in the mind — this is the reason why a Great Bodhisattva must perfect the understanding of wishlessness.
“World-Honored One, why must a Great Bodhisattva perfect the three wheels of purity?”
“Subhūti, if a Great Bodhisattva brings about complete purity in the ten paths of action — this is the reason why a Great Bodhisattva must perfect the three wheels of purity.
“World-Honored One, why must a Great Bodhisattva perfect compassion and sympathy toward sentient beings while having no grasping toward sentient beings?”
“Subhūti, if a Great Bodhisattva has already attained the mind of great compassion and ornamentally purifies the realm — this is the reason why a Great Bodhisattva must perfect compassion and sympathy toward sentient beings while having no grasping toward sentient beings.
“World-Honored One, why must a Great Bodhisattva perfect the equal perception of all dharmas while having no grasping within it?”
“Subhūti, if a Great Bodhisattva, with respect to all dharmas, neither increases nor decreases, and within them does not grasp or dwell — this is the reason why a Great Bodhisattva must perfect the equal perception of all dharmas while having no grasping within it.
“World-Honored One, why must a Great Bodhisattva perfect the equal perception of all sentient beings while having no grasping within it?”
“Subhūti, if a Great Bodhisattva, with respect to all sentient beings, neither increases nor decreases, and within them does not grasp or dwell — this is the reason why a Great Bodhisattva must perfect the equal perception of all sentient beings while having no grasping within it.
“World-Honored One, why must a Great Bodhisattva perfect the penetration of the wondrous true principle while having no grasping within it?”
“Subhūti, if a Great Bodhisattva, with respect to the wondrous true principle of all dharmas, although penetrating it as it truly is, yet has nothing that is penetrated and within it does not grasp or dwell — this is the reason why a Great Bodhisattva must perfect the penetration of the wondrous true principle while having no grasping within it.
“World-Honored One, why must a Great Bodhisattva perfect the wisdom of unborn patience?”
“Subhūti, if a Great Bodhisattva is patient with the nature of non-arising, non-cessation, and non-construction of all dharmas, and knows that name-and-form is ultimately non-arising — this is the reason why a Great Bodhisattva must perfect the wisdom of unborn patience.
“World-Honored One, why must a Great Bodhisattva perfect the preaching that all dharmas return to the principle of one characteristic?”
“Subhūti, if a Great Bodhisattva, with respect to all the characteristics of practice of all dharmas, never sees two characteristics — this is the reason why a Great Bodhisattva must perfect the preaching that all dharmas return to the principle of one characteristic.
“World-Honored One, why must a Great Bodhisattva perfect the elimination of discrimination?”
“Subhūti, if a Great Bodhisattva, with respect to all dharmas, never at all gives rise to discrimination — this is the reason why a Great Bodhisattva must perfect the elimination of discrimination.
“World-Honored One, why must a Great Bodhisattva perfect the departure from all perceptions?”
“Subhūti, if a Great Bodhisattva always departs from all great, small, and immeasurable perceptions — this is the reason why a Great Bodhisattva must perfect the departure from all perceptions.
“World-Honored One, why must a Great Bodhisattva perfect the departure from all views?”
“Subhūti, if a Great Bodhisattva always departs from all the views of the Śrāvakas, Pratyekabuddhas, and so on — this is the reason why a Great Bodhisattva must perfect the departure from all views.
“World-Honored One, why must a Great Bodhisattva perfect the departure from afflictions?”
“Subhūti, if a Great Bodhisattva always relinquishes the continuity of the habitual tendencies of outflow-afflictions — this is the reason why a Great Bodhisattva must perfect the departure from afflictions.
“World-Honored One, why must a Great Bodhisattva perfect śamatha and vipaśyanā?”
“Subhūti, if a Great Bodhisattva devotes full effort to cultivating and attaining the wisdom of all-knowing, the wisdom of the aspects of the path, and the wisdom of all aspects — this is the reason why a Great Bodhisattva must perfect śamatha and vipaśyanā.
“World-Honored One, why must a Great Bodhisattva perfect the taming of mental nature?”
“Subhūti, if a Great Bodhisattva, with respect to the dharmas of the three realms, neither desires them nor is moved by them — this is the reason why a Great Bodhisattva must perfect the taming of mental nature.
“World-Honored One, why must a Great Bodhisattva perfect the tranquility of mental nature?”
“Subhūti, if a Great Bodhisattva always skillfully restrains the six faculties — this is the reason why a Great Bodhisattva must perfect the tranquility of mental nature.
“World-Honored One, why must a Great Bodhisattva perfect the nature of unobstructed wisdom?”
“Subhūti, if a Great Bodhisattva devotes full effort to cultivating and attaining the Buddha-eye — this is the reason why a Great Bodhisattva must perfect the nature of unobstructed wisdom.
“World-Honored One, why must a Great Bodhisattva perfect non-defilement?”
“Subhūti, if a Great Bodhisattva, with respect to the six outer bases, always has the capacity to skillfully relinquish them — this is the reason why a Great Bodhisattva must perfect non-defilement.
“World-Honored One, why must a Great Bodhisattva perfect going to buddha-lands at will and manifesting oneself in the assemblies of the buddhas?”
“Subhūti, if a Great Bodhisattva cultivates and practices in order to attain supreme supernatural powers, going from this buddha-land to that buddha-land, reverently making offerings, respecting and praising all the Buddha World-Honored Ones, requesting the turning of the dharma wheel to benefit everyone — this is the reason why a Great Bodhisattva must perfect going to buddha-lands at will and manifesting oneself in the assemblies of the buddhas.
“World-Honored One, why must a Great Bodhisattva perfect the entering into the mental conduct of all sentient beings?”
“Subhūti, if a Great Bodhisattva, using the wisdom of one-pointed mind, fully knows as they truly are the minds and mental dharmas of all sentient beings — this is the reason why a Great Bodhisattva must perfect the entering into the mental conduct of all sentient beings.
“World-Honored One, why must a Great Bodhisattva perfect the wondrous functions of supernatural powers?”
“Subhūti, if a Great Bodhisattva uses all kinds of supernatural powers to freely manifest all wondrous functions, in order to see the Buddha, going from this buddha-land to that buddha-land, yet also never giving rise to any thought about such journeying and transforming — this is the reason why a Great Bodhisattva must perfect the wondrous functions of supernatural powers.
“World-Honored One, why must a Great Bodhisattva perfect the perception of all buddha-lands and, in accord with that perception, adorn the buddha-lands oneself?”
“Subhūti, if a Great Bodhisattva, while abiding in one buddha-land, is capable of perceiving all the boundless buddha-lands in the ten directions, is also capable of manifesting there yet has never given rise to any thought about those buddha-lands, and furthermore, in order to bring about the complete fulfillment of sentient beings, manifests in the triple-thousand great world as a wheel-turning monarch and adorns it, also having the capacity to relinquish it without any grasping — this is the reason why a Great Bodhisattva must perfect the perception of all buddha-lands and, in accord with that perception, adorn the buddha-lands oneself.
“World-Honored One, why must a Great Bodhisattva perfect the making of offerings and obedient following of the Buddha World-Honored Ones’ teachings, and observing the body of the Tathāgata as it truly is?”
“Subhūti, if a Great Bodhisattva, in order to benefit sentient beings, always distinguishes as they truly are the wondrous meaning of the Dharma — this is called offering through the Dharma and obediently following the teachings of the buddhas — and further observes carefully the dharma body of all the buddhas — this is the reason why a Great Bodhisattva must perfect the making of offerings and obedient following of the Buddha World-Honored Ones’ teachings, and observing the body of the Tathāgata as it truly is.
“World-Honored One, why must a Great Bodhisattva perfect the understanding of the wisdom of superior and inferior faculties of sentient beings?”
“Subhūti, if a Great Bodhisattva, abiding in the ten powers of the Buddha, clearly knows as they truly are the superior and inferior faculties of all sentient beings — this is the reason why a Great Bodhisattva must perfect the understanding of the wisdom of superior and inferior faculties of sentient beings.
“World-Honored One, why must a Great Bodhisattva perfect the purification of the buddha-land?”
“Subhūti, if a Great Bodhisattva, taking non-attainment as the skillful means, ornamentally purifies all the characteristics of action in the minds of sentient beings — this is the reason why a Great Bodhisattva must perfect the purification of the buddha-land.
“World-Honored One, why must a Great Bodhisattva perfect the samādhi dharmas of equal holding that are like a magical illusion, entering into the concentrations?”
“Subhūti, if a Great Bodhisattva, while abiding in this dharma of equal holding, is capable of accomplishing all undertakings yet the mind is never moved — and further cultivates this dharma of equal holding to its ultimate ripeness, without initiating application of effort yet it is always manifestly present — this is the reason why a Great Bodhisattva must perfect the samādhi dharmas of equal holding that are like a magical illusion, entering into the concentrations.
“World-Honored One, why must a Great Bodhisattva perfect the entering into the various realms in accord with the matured wholesome roots of sentient beings, manifesting birth there oneself?”
“Subhūti, if a Great Bodhisattva, in order to bring about the complete fulfillment of the supreme wholesome roots of all sentient beings, according to the circumstances that suit them, enters into the various realms and manifests birth there — this is the reason why a Great Bodhisattva must perfect the entering into the various realms in accord with the matured wholesome roots of sentient beings, manifesting birth there oneself.
“World-Honored One, why must a Great Bodhisattva perfect the great vow of receiving and accepting boundless places, with all vows fulfilled according to one’s aspirations?”
“Subhūti, if a Great Bodhisattva, because one has fully cultivated the six perfections to the utmost perfection, either ornamentally purifying buddha-lands or bringing about the complete fulfillment of sentient beings — all according to the aspirations of the mind, are all accomplished — this is the reason why a Great Bodhisattva must perfect the great vow of receiving and accepting boundless places, with all vows fulfilled according to one’s aspirations.
“World-Honored One, why must a Great Bodhisattva perfect the wisdom of understanding the sounds of all the various types of beings — gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans?”
“Subhūti, if a Great Bodhisattva cultivates and attains unobstructed understanding of supreme verbal expression, clearly knowing the differences in the sounds and language of sentient beings — this is the reason why a Great Bodhisattva must perfect the wisdom of understanding the sounds of all the various types of beings such as gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans.
“World-Honored One, why must a Great Bodhisattva perfect the wisdom of unobstructed eloquent speech?”
“Subhūti, if a Great Bodhisattva cultivates and attains unobstructed understanding and supreme eloquence, always expounding without ceasing for all sentient beings — this is the reason why a Great Bodhisattva must perfect the wisdom of unobstructed eloquent speech.
“World-Honored One, why must a Great Bodhisattva perfect the perfect entering of the womb?”
“Subhūti, if a Great Bodhisattva, although in all places of birth, in reality always appears through miraculous transformation, yet for the sake of benefiting sentient beings manifests entering the womb, and while within fully manifests all kinds of supreme things — this is the reason why a Great Bodhisattva must perfect the perfect entering of the womb.
“World-Honored One, why must a Great Bodhisattva perfect the perfect birth into the world?”
“Subhūti, if a Great Bodhisattva, at the time of emerging from the womb, manifests all kinds of rare and supreme things, causing all sentient beings who see it to be joyful and to attain great benefit and happiness — this is the reason why a Great Bodhisattva must perfect the perfect birth into the world.
“World-Honored One, why must a Great Bodhisattva perfect the perfect family lineage?”
“Subhūti, if a Great Bodhisattva is born either into a great kṣatriya family lineage or into a great brāhmaṇa family lineage, and the birth relying on parents is beyond reproach — this is the reason why a Great Bodhisattva must perfect the perfect family lineage.
“World-Honored One, why must a Great Bodhisattva perfect the perfect lineage nature?”
“Subhūti, if a Great Bodhisattva is always born entering into the lineage nature of the Great Bodhisattvas of the past — this is the reason why a Great Bodhisattva must perfect the perfect lineage nature.
“World-Honored One, why must a Great Bodhisattva perfect the perfect retinue?”
“Subhūti, if a Great Bodhisattva takes immeasurable and innumerable Bodhisattvas purely as retinue — not the mixed and ordinary kinds — this is the reason why a Great Bodhisattva must perfect the perfect retinue.
“World-Honored One, why must a Great Bodhisattva perfect the perfect birth-body?”
“Subhūti, if a Great Bodhisattva, at the time of first being born, has a perfect body with all marks of excellence, emits great halos of light illuminating all the boundless worlds of all buddhas throughout the ten directions, also causing those worlds to manifest the six kinds of quaking, and sentient beings who encounter it all attain benefit — this is the reason why a Great Bodhisattva must perfect the perfect birth-body.
“World-Honored One, why must a Great Bodhisattva perfect the perfect going-forth from home?”
“Subhūti, if a Great Bodhisattva, at the time of going forth, has immeasurable and innumerable gods, nāgas, yakṣas, humans and non-humans following on both sides, proceeds to the site of enlightenment, shaves off beard and hair, wears the three robes, receives and upholds the alms bowl, guiding immeasurable and innumerable sentient beings to face toward the realm of perfect quiescence through the three vehicles — this is the reason why a Great Bodhisattva must perfect the perfect going-forth from home.
“World-Honored One, why must a Great Bodhisattva perfect the perfect adornment of the Bodhi tree?”
“Subhūti, if a Great Bodhisattva, through supreme wholesome roots and vast vow-power, is moved to attain such a beautiful Bodhi tree: its trunk made of vaiḍūrya gemstone, its roots of pure gold; its branches, leaves, flowers, and fruits all made of excellent seven treasures; this tree in height and breadth covers the entire buddha-land in the triple-thousand great world, its radiant light illuminating all the countless buddha-worlds throughout the ten directions — this is the reason why a Great Bodhisattva must perfect the perfect adornment of the Bodhi tree.
“World-Honored One, why must a Great Bodhisattva perfect all perfect virtues?”
“Subhūti, if a Great Bodhisattva fully attains supreme wisdom, brings about the complete fulfillment of sentient beings, and ornamentally purifies the buddha-land — this is the reason why a Great Bodhisattva must perfect all perfect virtues.