Radiant Praise Prajñāpāramitā Sūtra
Volume 5
Chapter 11: MA-HA-TÁT
At that time, the Venerable Subhūti addressed the Buddha:
“Reverently, O Bhagavān, Supreme Among Gods and Men! What is the meaning of the designation Bodhisattva? Toward what does it point?”
The Buddha said to Subhūti:
“There is no meaning in the designation Bodhisattva. Why? That Bodhisattva has no trace of meaning and has no notion of self and others; therefore, it is said that there is no meaning in the designation Bodhisattva.
Subhūti! It is like a bird flying through empty space, leaving no footprints.
Subhūti! In this way, seeking the meaning of Bodhisattva is impossible.
It is like something in a dream, which leaves no trace.
Subhūti! Thus, seeking the meaning of Bodhisattva has nothing that can be grasped, just like a magical illusion, a mirage, an echo, or a reflection. The transformations manifested by the Tathāgata leave no trace.
Subhūti! In this way, seeking the meaning of Bodhisattva is impossible.
Subhūti! It is like something without a root source, which has no trace. Again, when observing the dharma realm, it too has no root source. The dharma of that dharma is utterly tranquil and without trace. Thus, the Bodhisattva has no meaning, just as the original limit has no meaning.
Subhūti! The Bodhisattva has no meaning, like a person created by a magician; that person has no trace. The magically created person has no form, feeling, perception, formations, or consciousness.
Subhūti! Thus, the Bodhisattva who practices Prajñā-pāramitā is a Bodhisattva without meaning, like an illusionary person who has no eye, ear, nose, tongue, body, or mind; the mind has no trace, and form, sound, smell, taste, touch, and phenomena are likewise without the meaning of Bodhisattva.
Subhūti! It is like seeking the dharma of inner emptiness, which has no trace. The Great Bodhisattva who practices Prajñā-pāramitā observes that the Bodhisattva has no meaning, no possession of self, no non-possession of self, no suffering or pleasure, no good or evil. If there is anything that naturally exists as emptiness, then that practice has no trace. The Bodhisattva practicing Prajñā-pāramitā cannot attain the meaning of Bodhisattva. It is like a magician who manifests the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, the Ten Powers, the Four Fearlessnesses, the Four Kinds of Unimpeded Discrimination, and the Eighteen Unshared Qualities of the Buddhas, all without trace.
Subhūti! Thus, the Great Bodhisattva who practices Prajñā-pāramitā has no meaning of Bodhisattva. It is like the transformed body of the Tathāgata, the Worthy One, the Perfectly Enlightened One, which has no trace.
Subhūti! Thus, the Great Bodhisattva who practices Prajñā-pāramitā has no meaning of Bodhisattva.
Subhūti! It is like the Tathāgata, the Worthy One, the Perfectly Enlightened One, having no trace of the dharma of inner emptiness.
Subhūti! Thus, there is no meaning of Bodhisattva.
Subhūti! It is like possession of self, non-possession of self, suffering and pleasure, good and evil, and that naturally existing state of non-possession—all have no trace.
Subhūti! Thus, the Great Bodhisattva has no meaning of Bodhisattva.
Subhūti! It is like the Great Bodhisattva practicing Prajñā-pāramitā having no meaning of Bodhisattva.
Subhūti! It is like the Tathāgata having no Four Foundations of Mindfulness, Four Right Efforts, Four Bases of Spiritual Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, Noble Eightfold Path, Ten Powers, Four Fearlessnesses, Four Kinds of Unimpeded Discrimination, or Eighteen Unshared Qualities of the Buddhas.
Subhūti! Thus, the Great Bodhisattva who practices Prajñā-pāramitā in this way has no meaning of Bodhisattva.
Subhūti! It is like the unconditioned realm; that unconditioned realm has no trace. As for the conditioned realm, that conditioned realm also has no trace.
Subhūti! Thus, the Great Bodhisattva practicing Prajñā-pāramitā is likewise without the meaning of Bodhisattva.
Subhūti! It is like that which does not arise and has no trace. Thus, the Great Bodhisattva practicing Prajñā-pāramitā is likewise without the meaning of Bodhisattva, with no practice, no doer, and no trace. The Great Bodhisattva practicing Prajñā-pāramitā is likewise without the meaning of Bodhisattva.
Just as that which cannot be grasped has no defilements, no anger, and no trace, so the Great Bodhisattva practicing Prajñā-pāramitā is likewise without the meaning of Bodhisattva.
It is like that which has no arising, no place, and no trace; the Great Bodhisattva practicing Prajñā-pāramitā is likewise without the meaning of Bodhisattva.
It is like that which has no disputes, is not afflicted by anger, and has no trace; the Great Bodhisattva practicing Prajñā-pāramitā is likewise without the meaning of Bodhisattva.
The Venerable Subhūti addressed the Buddha:
“What is meant by having no form, no place of arising, and no trace?”
The Buddha taught:
“Form has no place where it arises; feeling, perception, formations, and consciousness have no place where they arise. Therefore, they have no trace. The Great Bodhisattva practicing Prajñā-pāramitā is likewise without the meaning of Bodhisattva.”
For example, just as form has no dust of defilements, no anger, and no traces, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the eye, ear, nose, tongue, body, and mind; form, sound, smell, taste, touch, and phenomena; the various aggregates, faculties, and realms originally have no place to go and no traces, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the Noble Eightfold Path have no traces, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the ten Powers, the four Fearlessnesses, the four Unobstructed Knowledges, and the eighteen Unshared Qualities of the Buddhas have no traces, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the four Foundations of Mindfulness naturally reach the ultimate, the unconditioned, and attain purity, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the Noble Eightfold Path naturally reach the ultimate, the unconditioned, and attain purity, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the ten Powers, the four Fearlessnesses, the four Unobstructed Knowledges, and the eighteen Unshared Qualities of the Buddhas naturally reach the ultimate, the unconditioned, and attain purity, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as a pure body has no possession, and that “self” or “I” is empty and unreal, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as not knowing and not seeing are purity, without traces, then that not knowing and not seeing are empty and nonexistent, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the sun in the sky shines upon dark places without leaving traces, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.” For example, when the fire of the cosmic conflagration arises, destroying heaven and earth and turning them into ashes, all things disappear completely and no one knows where their traces have gone, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the Tathāgata, the Worthy One, the Perfectly Awakened One, follows the precepts without violating the prohibitions, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the Tathāgata, the Worthy One, the Perfectly Awakened One, possesses samādhi concentration that is unwavering, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the Tathāgata, the Worthy One, the Perfectly Awakened One, attains liberation and there are no traces of non-liberation, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the Tathāgata, the Worthy One, the Perfectly Awakened One, possesses liberated wisdom and understanding-knowledge, with no traces of non-liberated wisdom and understanding-knowledge, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as in relation to the light of the Tathāgata, the light of the sun and moon leaves no trace, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the light of the Four Great Heavenly Kings, the Heaven of the Thirty-Three, the Tuṣita Heaven, and the Yāma Heaven leaves no trace, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the light of the Nirmāṇa-rati Heaven, the Paranirmita-vaśavartin Heaven, and the realm of Māra, in relation to the light of the Tathāgata, all leave no trace, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.”
For example, just as the light of the Brahmā Heaven, the Brahma-kāyika Heaven, the Great Brahmā Heaven, the Heaven of Limited Light, the Heaven of Lesser Light, the Heaven of Infinite Light, the Heaven of Radiant Sound, the Pure Heaven, the Lesser Pure Heaven, the Infinite Pure Heaven, the Heaven of Difficult Attainment of Purity, the Heaven of Good Vision, the Heaven of Goodly Seen, the Heaven of Manifest Seeing, and the Heaven of One Good, when compared with the light of the Tathāgata, leaves no trace, the Great Bodhisattva who practices Prajñā-pāramitā is likewise so, without the meaning of “Bodhisattva.” Why?
O Subhūti! The designation “mind of the path” and “Bodhisattva,” the meaning of the name “Bodhisattva,” is that with regard to all phenomena, there is neither conformity nor nonconformity, neither what should be nor what should not be, neither existence nor nonexistence; there is no form that is not seen, nor any object that can be grasped. This is the single characteristic, called “the absence of characteristics.”
The Great Bodhisattva who wishes to have no attachment toward all phenomena should train in this way. The Great Bodhisattva, with regard to all phenomena, should not understand the meaning of all phenomena.
The Venerable Subhūti addressed the Buddha:
“Revered Lord among the Gods! What are all phenomena? Why should the Great Bodhisattva, having no place of attachment toward all phenomena, train in this way? Why should the Great Bodhisattva not understand the meaning of all phenomena?”
The Buddha said to the Venerable Subhūti:
“All phenomena are said to be all things, whether wholesome or unwholesome, that can be distinguished as worldly matters and transcendent matters, things with defilements and things without defilements, conditioned and unconditioned, with enemies and without enemies.
O Subhūti! These are called all phenomena. The Great Bodhisattva, with regard to these phenomena, should not have attachment; therefore, one must train. This is the Great Bodhisattva clearly knowing all phenomena without understanding them.”
The Venerable Subhūti addressed the Buddha:
“Revered Lord among the Gods! Which phenomena are the wholesome phenomena of the world?”
The Buddha said to the Venerable Subhūti:
The wholesome dharmas in the world are filial devotion and obedience to parents, serving Śramaṇas and Brahmins, honoring the elderly, giving merit through generosity, practicing according to the precepts, encouraging remembrance of merits, engaging in cultivation, and skillful wholesome expedient means. The ten wholesome deeds are the foundation of worldly conduct; the various concentrations and contemplations include contemplation of decay, contemplation of impurity, contemplation of destruction, contemplation of being consumed, contemplation of disorder, contemplation of instability, and contemplation of burning. Then one gives rise to contemplation: the four Dhyānas, the four immeasurables, the four formless concentrations, mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the noble assembly, mindfulness of precepts, mindfulness of generosity, mindfulness of the heavenly realms, mindfulness of tranquil inhalation and exhalation, placing the mind upon the body, and mindfulness of old age, sickness, and death.
O Subhūti! These are the wholesome dharmas of the world. What are the unwholesome dharmas of the world?
Killing living beings, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, greed, jealousy, and wrong views are the ten evil actions. These are the unwholesome dharmas of the world.
What are the dharmas of non-discrimination?
They are being unable to discriminate the actions of the body, being unable to discriminate the words of the mouth, being unable to discriminate the thoughts of the mind, being unable to discriminate the origin of the four great elements, being unable to discriminate the source of the five faculties, being unable to discriminate the dwelling places of the six defilements, being unable to discriminate matters of the form aggregate, the various kinds, and the various entrances, and being unable to discriminate the destination of good and evil. These are the dharmas of non-discrimination, called worldly dharmas. The matters of the five aggregates, the twelve entrances, the eighteen elements, the ten wholesome deeds, the four Dhyānas, the four immeasurable minds, and the four formless concentrations—these are the wholesome dharmas of the world.
Which dharmas can be called dharmas that transcend the world?
They are the four foundations of mindfulness, the four right efforts, the four bases of spiritual powers, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, and the three liberation gates of Emptiness, Signlessness, and Wishlessness. There are no other special or different dharmas apart from faculties of different capacities and various distinct faculties, the Samādhi of what is recollected and practiced, the Samādhi of the direction of practice of non-recollection, the Samādhi of non-recollection and non-practice, using liberating wisdom, whereby the mind becomes peaceful. The mind follows and accords with the eight gates of liberation.
What are the eight?
Contemplating form upon forms—this is the first gate of liberation.
Internally having no perception of form while contemplating external forms; although abiding in emptiness, if one is not liberated and cannot transcend all perceptions, this is the second gate of liberation.
Attaining perceptions at their very root, without many scattered thoughts—this is the third gate of liberation.
Practicing infinite space, accomplishing space—this is the fourth gate of liberation.
Completely transcending all space; the wisdom of space abiding in the practice of infinite consciousness wisdom and becoming accomplished—this is the fifth gate of liberation.
Transcending infinite consciousness and abiding in the wisdom of nothingness, accomplishing all practices—this is the sixth gate of liberation.
Transcending all, not using infinite wisdom, abiding in perception and accomplishing all practices—this is the seventh gate of liberation.
Transcending all perceptions and non-perceptions, abandoning all perceptions, abiding in the peaceful and tranquil practice—this is the eighth gate of liberation.
These are the eight gates of liberation. Without following meditation and without studying concentration, one gradually progresses toward entering Samādhi.
Why is it called gradually progressing toward entering Samādhi? Being tranquil regarding desires, eliminating evil and unwholesome dharmas that have perception and activity, one attains peaceful stillness. One practices the first level of meditation, eliminating thoughts and reflections, without thought and without reflection; inwardly peaceful and tranquil, one attains calmness. One practices the second level of meditation, constantly attaining stability, without faults; establishing conduct that does not contradict the noble sages, experiencing joy and happiness. One practices the third level of meditation, eliminating suffering, removing the peace previously experienced; whether there is mental ease or mental affliction, all matters that can or cannot be done are completely extinguished, without suffering, without peace, the mind is tranquil and pure. One practices the fourth level of meditation; at that moment one transcends all perceptions of form, eliminates all previously existing conceptual thoughts, and no other thoughts remain.
At that time, regarding infinite space wisdom, one fully possesses the practices and transcends all space wisdom; regarding infinite consciousness wisdom, one fully possesses the practices and transcends all practices of infinite consciousness wisdom; regarding infinite nothingness and non-application wisdom, one fully possesses all practices and transcends all infinite non-application wisdom; regarding the realm of infinite perception and non-perception, one fully possesses all practices and transcends all practices of infinite perception and non-perception. Then, eliminating all perceptions, one accomplishes the practice of cessation and tranquility, transcending self and what belongs to self, neither self nor what belongs to self, neither suffering nor pleasure. All forms of contact, Suffering, Origin, Cessation, and Path, the four foundations of mindfulness, the four right efforts, the four bases of spiritual powers, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, up to the natural dharma of non-being and non-possession, the ten powers of the Tathāgata, the four fearlessnesses, the four forms of unobstructed eloquence, and the eighteen exclusive qualities of the Buddhas.
What are the dharmas whose outflows have not yet been exhausted?
The five aggregates, the twelve entrances, the eighteen elements, the twelve links of dependent origination, the four Dhyānas, the four immeasurable minds, and the four formless concentrations—these are the dharmas whose outflows have not yet been exhausted.
What are the outflow-free dharmas?
The four foundations of mindfulness, the four right efforts, the four bases of spiritual powers, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, the ten powers, the four fearlessnesses, the four forms of unobstructed eloquence, and the eighteen exclusive qualities of the Buddhas—these are the outflow-free dharmas.
What are conditioned dharmas?
They are the desire realm, the form realm, the formless realm, and other matters that cannot be discriminated, without exhausting the fundamental roots and sources of all dharmas. Here, why are the four foundations of mindfulness, the four right efforts, the four bases of spiritual powers, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, the ten powers, the four fearlessnesses, the four forms of unobstructed eloquence, and the eighteen exclusive qualities of the Buddhas called conditioned dharmas?
What are unconditioned dharmas?
Those dharmas neither arise nor cease, are not created, and have no place of abiding; they have no other meaning. When lust, anger, and ignorance are exhausted, this is called without origin. That which is without origin is precisely the absence of any other dharma; it is the realm of Dharma, it is tranquil and still, and examining its ultimate reality, it is the unconditioned dharma.
What are the hostile dharmas?
The four Dhyānas, the four immeasurable minds, and the four formless concentrations are hostile dharmas. What are the non-hostile dharmas? The four foundations of mindfulness, the four right efforts, the four bases of spiritual powers, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, the ten powers, the four fearlessnesses, the four forms of unobstructed eloquence, and the eighteen exclusive qualities of the Buddhas are the non-hostile dharmas.
At that time, regarding his own body, the Bodhisattva contemplates “emptiness,” having no attachment to any dharma. Understanding clearly that there is no object of attachment, he cannot be shaken. Regarding all dharmas, the Dharma gate that leads toward non-duality: because one does not clearly understand all dharmas, one is not moved.
The wise Subhūti addressed the Buddha:
“Revered One, O Deva among Devas! For what reason is a Bodhisattva called a Great Bodhisattva?”
The Buddha told Subhūti:
“A Great Bodhisattva is one who eliminates all accumulations and attains the ultimate; one who is the Most Honored and possesses accomplishment. Therefore, he is called a Great Bodhisattva.”
The wise Subhūti said to the Buddha:
“Revered One, O Deva among Devas! The reason he is called a Great Bodhisattva is because he has departed from accumulations and attained the ultimate. That Great Bodhisattva is the Most Honored and possesses accomplishment.”
The Buddha told Subhūti:
For a Great Bodhisattva, the accumulations are the lineage, comprising eight kinds of persons: Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, Pratyekabuddha, the Bodhisattva who has newly aroused the mind of enlightenment, up to those abiding in the irreversible stage. That Great Bodhisattva, within the ultimate perfection of those accumulations, practices the conduct of a Bodhisattva; within them, he is the Most Honored One with accomplishment. The Great Bodhisattva travels and abides there; whatever arises, his mind is like vajra. That Great Bodhisattva, being the Most Honored One with accomplishment within the ultimate of the accumulations, is therefore called a Great Bodhisattva.
Venerable Subhūti said to the Buddha:
“Reverently, O World-Honored One among the Gods of Heaven, what is meant by a mind like vajra?”
The World-Honored One said to Subhūti:
“The Great Bodhisattva arouses this thought: In saṃsāra without limit, adorned with vast vows, I abandon all possessions yet do not abandon them. I shall regard all these sentient beings with an equal mind, arouse an equal resolve, and use the Three Vehicles to lead all sentient beings into Nirvāṇa. Having liberated all sentient beings, I still do not see any person entering Nirvāṇa. I should understand clearly all dharmas, which have no place of arising, yet I should approach the wisdom of omniscience. My mind should always uphold the six pāramitās, learn all things universally, while relying upon wisdom; I should completely study them and distinguish and understand the One Vehicle Dharma. Furthermore, I should understand from where the countless sounds enter. Learning these dharmas is what is called a Great Bodhisattva arousing the Vajra Mind. The dwelling place of the Great Bodhisattva, when brought to ultimate perfection, is the Most Honored One with accomplishment, without delusion and without attainment.
Furthermore, Subhūti, the Bodhisattva arouses this thought: If there are sentient beings in the realms of hell, hungry ghosts, or animals who are tortured and undergo painful suffering, then I shall endure those sufferings on behalf of these sentient beings so that they may attain peace and security. That Great Bodhisattva will arouse this thought: My body, for all beings in hell, will endure the suffering of torture and pain for hundreds of thousands of billions of kalpas, and I will not regard it as severe. I must cause those beings to reach the realm of Non-abiding Nirvāṇa so that they may be liberated. Through skillful means, for all humans and sentient beings who endure countless sufferings that never cease, I shall enable them to reach the realm of Non-abiding Nirvāṇa and attain liberation. After that, my body will also cultivate roots of virtue for the sake of others, and after thousands of billions of kalpas attain unsurpassed complete and perfect enlightenment. Subhūti, this is what is called the Great Bodhisattva arousing the Vajra Mind. The abode of that Great Bodhisattva, with regard to the accumulations, having reached their ultimate perfection, is the Most Honored One with accomplishment.
Furthermore, Subhūti, the Great Bodhisattva should always cultivate and establish the wondrous mind, and should use this mind to enable sentient beings to attain the noble state. The so-called wondrous mind of that Great Bodhisattva is this: From the moment of first arousing the mind of enlightenment, he has never given rise to a mind of sexual desire, nor has he given rise to a mind of anger, nor has he produced a mind of ignorance. The mind does not arise toward anything, nor does it arouse the mind of a Śrāvaka or a Pratyekabuddha.
Subhūti, this is the Great Bodhisattva who practices and establishes the wondrous mind, causing sentient beings to become the Most Honored Ones with accomplishment, yet he does not think of this.
Furthermore, Subhūti, the Great Bodhisattva should always establish the mind that does not waver. When the mind of that Great Bodhisattva is unmoving, even the mind that contemplates the wisdom of omniscience is not thought of. This is the unmoving mind of the Great Bodhisattva.
Furthermore, Subhūti, the Great Bodhisattva places his resolve upon all sentient beings, wishing to make them attain happiness and peace. Having established happiness and peace for all sentient beings, the Great Bodhisattva wishes that they will not abandon the Three Vehicles, yet he does not recollect this and does not become arrogant.
Subhūti, this is the Great Bodhisattva establishing the mind of peace and happiness for sentient beings.
Subhūti, this is the Great Bodhisattva practicing Prajñāpāramitā, enabling sentient beings to attain the highest accomplishment.
Furthermore, Subhūti, the Great Bodhisattva should cherish the Dharma, delight in the Dharma, love the Dharma, and use diligence as his practice.
What is meant by cherishing the Dharma? If, regarding all dharmas, one has no fear and does not destroy them, this is called cherishing the Dharma.
What is meant by delighting in the Dharma? Having a resolve that delights in the scriptures and never abandoning that delight, this is called delighting in the Dharma.
What is meant by loving the Dharma? Contemplating the Dharma, making many distinctions, and hearing extensively, this is called loving the Dharma.
Subhūti, this is the Great Bodhisattva practicing Prajñāpāramitā, called a Great Bodhisattva, who has reached the ultimate among the accumulations, is the Most Honored One with accomplishment, without delusion and without attainment.
Furthermore, Subhūti, the Great Bodhisattva practicing Prajñāpāramitā abides in the emptiness of the internal dharmas, abides in the emptiness of the external dharmas, abides in the emptiness of the internal and external dharmas, and also has no internal or external; up to the emptiness of the naturally non-existent dharma, is called a Great Bodhisattva, who has attained the ultimate among the accumulations, is the Most Honored One with accomplishment, without delusion and without attainment.
Furthermore, Subhūti, the Great Bodhisattva practicing Prajñāpāramitā abides in 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 Noble Eightfold Path, the ten powers, the four fearlessnesses, the four unobstructed analytical knowledges, and the eighteen unshared qualities of the Buddhas. Abiding in these dharmas is called a Great Bodhisattva, who has attained ultimate perfection among the accumulations, is the Most Honored One with accomplishment, free from delusion and without attainment.
Furthermore, Subhūti, the Great Bodhisattva establishes and abides in the Vajra Samādhi, surpassing immeasurable wisdom of emptiness, immeasurable wisdom of consciousness, immeasurable wisdom of non-acceptance, immeasurable existence with and without perception, up to non-being, non-activity, emptiness, formlessness, and the various states of samādhi; the realms of morality, concentration, wisdom, liberation, and knowledge and vision of liberation; and the stages of samādhi. This is called a Great Bodhisattva, who has attained the ultimate among the accumulations, is the Most Honored One with accomplishment, not subject to delusion and without attainment.”
The Buddha taught:
“Subhūti, after the Great Bodhisattva abides in these dharmas, having attained the ultimate perfection among the accumulations, being the Most Honored One with accomplishment, he is called a Great Bodhisattva.”
Chapter 12: EQUAL TO THE UNEQUALLED
At that time, the wise Śāriputra said to the Buddha:
“Reverently, O World-Honored One among the Gods of Heaven, may I explain the meaning of Great Bodhisattva and why one is called a Great Bodhisattva?”
The World-Honored One said:
“Very well, you may speak.”
Venerable Śāriputra said:
Abandoning all views, the views of self and mine, person, life span, ordinary beings, sentient beings, having creation, not having creation, firmly clinging to the view of permanence, firmly clinging to the view of nonexistence, firmly clinging to the view of the aggregates, firmly clinging to the view of the elements, firmly clinging to the view of decline, firmly clinging to the view of the sense bases, firmly clinging to the view of emptiness, firmly clinging to the view of reality, firmly clinging to the view of the twelve links of dependent origination, firmly clinging to the view of 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, the ten powers, the four fearlessnesses, the four kinds of unobstructed wisdom, the eighteen unshared qualities of the Buddhas, or firmly clinging to the view of teaching sentient beings, firmly clinging to the view of purifying and adorning Buddha-fields, firmly clinging to the view of the Buddha-path, firmly clinging to the view of enlightenment, firmly clinging to the view of turning the Dharma wheel. Having eliminated all attachment to these views and then teaching the Dharma, this is called a Great Bodhisattva.
Venerable Subhūti asked Venerable Śāriputra:
“Venerable! Why does a Great Bodhisattva cling to views regarding form, feeling, perception, formations, consciousness, eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharmas, self, mine, person, life span, the four elements, decline, the sense bases, the eighteen elements, the four foundations of mindfulness, right efforts, bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, the eightfold Noble Path, the ten powers, the four fearlessnesses, the four kinds of unobstructed wisdom, and the eighteen unshared qualities of the Buddhas?”
Venerable Śāriputra replied:
“Venerable! This Great Bodhisattva practices the perfection of wisdom without skillful means. When encountering form, he gives rise to attachment to the view that there is something to be attained. Regarding eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharmas; self, mine, person, life span, the four elements, decline, the sense bases, the eighteen elements, the thirty-seven aids to enlightenment, the ten powers, the four fearlessnesses, the four kinds of unobstructed wisdom, and the eighteen unshared qualities of the Buddhas—after encountering these dharmas, he gives rise to various attachments to the view that there is something to be attained. The Great Bodhisattva who practices the perfection of wisdom, having passed through these dharmas, uses skillful means to eliminate attachment to views. For their sake, he teaches the Dharma, causing them to depart from inverted views and not seek anything to be attained.”
Venerable Subhūti said to the Buddha:
“Revered World-Honored One among Humans and Devas! May I explain the name of a Great Bodhisattva and the purpose and meaning of being a Great Bodhisattva?”
The World-Honored One said:
“Yes, go ahead and speak.”
Following the Buddha’s instruction, according to my understanding, the mind of a Bodhisattva is equal and incomparable; it has no hostile mind, and the minds of the Śrāvakas and Pratyekabuddhas cannot compare with it. Why is this so? Because the wisdom of omniscience has no defilements and no causes or conditions. If the wisdom of omniscience is truly without defilements and without causes or conditions, then within that mind there is no place for attachment. Therefore, the Great Bodhisattva is called a Great Bodhisattva only as a provisional designation.
Venerable Śāriputra asked Venerable Subhūti:
“Why is it that the so-called mind of a Great Bodhisattva is equal and incomparable, a mind without hostility, and a mind that the Śrāvakas and Pratyekabuddhas cannot equal?”
Subhūti replied to Śāriputra:
“Venerable! From the time this Great Bodhisattva first aroused the mind of enlightenment, he has never seen arising or ceasing, coming from anywhere, increasing or decreasing, having defilement, or having resentment.
Venerable! Suppose that what neither arises nor ceases, does not come from anywhere, neither increases nor decreases, has no defilement, and has no resentment, has no mind of a Śrāvaka or Pratyekabuddha, has no mind of a Bodhisattva, and also has no mind of a Buddha. Then, Venerable Śāriputra, that is the mind of a Great Bodhisattva, equal and incomparable, a mind without hostility, a mind that the Śrāvakas and Pratyekabuddhas cannot equal.”
Venerable Śāriputra said to Venerable Subhūti:
“Venerable Subhūti! You have not only explained that the mind of the Śrāvakas and Pratyekabuddhas cannot compare, but you have also explained the mind that does not cling to the Śrāvakas and Pratyekabuddhas. Furthermore, one should not cling to form as an object of pursuit, nor to feeling, perception, formations, and consciousness as objects of pursuit.”
Venerable Subhūti replied:
“Venerable Śāriputra, that is correct! Indeed, one does not cling to form, feeling, perception, formations, and consciousness; one does not cling to eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharmas; one does not cling to the eighteen elements, the various declines, the sense bases, and the twelve links of dependent origination; one does not cling to 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, and the eightfold Noble Path. One does not cling to the ten powers, the four fearlessnesses, the four kinds of unobstructed wisdom, and the eighteen unshared qualities of the Buddhas.”
Venerable Śāriputra said to Venerable Subhūti:
“As you have just explained, Venerable Subhūti, that the mind of omniscient wisdom has no defilements and no causes or conditions, then, Venerable, why is it that the mind of foolish ordinary beings is also not without defilements, without causes or conditions, and fundamentally pure and empty? And likewise, are the minds of Śrāvakas, Pratyekabuddhas, and the World-Honored One without defilements and without causes or conditions?”
Venerable Subhūti replied:
“That is correct!”
Venerable Śāriputra again asked:
“Venerable Subhūti! Is form also not without defilements? Is it not without causes and conditions? Is its fundamental purity emptiness? Are feeling, perception, formations, and consciousness also not without defilements? Are they not without causes and conditions? Is their fundamental purity emptiness?”
Venerable Subhūti replied:
“That is correct!”
Venerable Śāriputra again asked:
Venerable Subhuti! Are the eye, ear, nose, tongue, body, and mind; form, sound, smell, taste, touch, and dharmas; the eighteen elements, the four great elements, the faculties, the sense bases, and the twelve links of dependent origination not undefiled, without causes and conditions, originally pure and empty? Are the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path not undefiled, without causes and conditions, originally pure and empty? Are the ten powers, the four fearlessnesses, the four kinds of unobstructed discernment, and the eighteen unique qualities of all Buddhas not unconditioned, undefiled, without causes and conditions, originally pure and empty?
Subhuti replied:
Venerable Shariputra, indeed so! Just as you have said, the mind of ordinary foolish beings, the minds of the Hearers and Pratyekabuddhas, are also undefiled, without causes and conditions, originally pure and empty. The aggregates, elements, sense bases, the four great elements, the twelve links of dependent origination, the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four kinds of unobstructed discernment, and the eighteen unique qualities of all Buddhas are also undefiled, without causes and conditions, originally pure and empty.
Venerable Shariputra said to Venerable Subhuti:
Regarding these minds, one should not cling. Again, should one not cling to the absence of form and to form? Should one not cling to the absence of feeling, perception, formations, and consciousness and to feeling, perception, formations, and consciousness? Furthermore, Venerable Subhuti, should one not cling to the absence of the foundations of mindfulness and to the foundations of mindfulness? The absence of the right efforts and the right efforts? The absence of the bases of spiritual power and the bases of spiritual power? The absence of the five faculties and the five faculties? The absence of the five powers and the five powers? The absence of the seven factors of enlightenment and the seven factors of enlightenment? The absence of the Noble Eightfold Path and the Noble Eightfold Path? The absence of the ten powers and the ten powers? The absence of the four fearlessnesses and the four fearlessnesses? The absence of the four kinds of unobstructed discernment and the four kinds of unobstructed discernment? The absence of the eighteen unique qualities and the eighteen unique qualities?
Venerable Subhuti replied:
Venerable Shariputra, indeed so! One should not cling to the absence of form and to form; one should not cling to the absence of feeling, perception, formations, and consciousness and to feeling, perception, formations, and consciousness. One should not cling to the absence of the eye, ear, nose, tongue, body, and mind and to the eye, ear, nose, tongue, body, and mind. One should not cling to the absence of form, sound, smell, taste, touch, and dharmas and to form, sound, smell, taste, touch, and dharmas. One should not cling to the absence of the four great elements, faculties, and sense bases and to the four great elements, faculties, and sense bases. One should not cling to the absence of the twelve links of dependent origination and to the twelve links of dependent origination. One should not cling to the absence of the thirty-seven factors of enlightenment and to the thirty-seven factors of enlightenment. One should not cling to the absence of the ten powers and to the ten powers. One should not cling to the absence of the four fearlessnesses and to the four fearlessnesses. One should not cling to the absence of the four kinds of unobstructed discernment and to the four kinds of unobstructed discernment. One should not cling to the absence of the eighteen unique qualities of all Buddhas and to the eighteen unique qualities of all Buddhas.
Venerable Shariputra! Therefore, the Bodhisattva who practices the Prajñāpāramitā with the mind of the Path has no hostile mind. The minds of all Hearers and Pratyekabuddhas cannot compare with it; they do not conceive thoughts of Hearers or Pratyekabuddhas, have no place of reliance, do not follow delusions, and have nothing to attain. Therefore, they accomplish all dharmas.
Chapter 13: THE GREAT VEHICLE
At that time, Venerable Purna Maitrayaniputra said to the Buddha:
“Revered Lord of Gods among Gods! May I explain and discuss the purpose and meaning of the title ‘Great Bodhisattva’?”
The World-Honored One said:
All right, you may speak!
Venerable Pūrṇa Maitrāyaṇīputra said:
Adorned with vast vows, wearing the armor of great virtue, does the Great Bodhisattva aspire to the Great Vehicle? That one relies on the Great Vehicle. O Bhagavān, honored among gods and humans, therefore the Great Bodhisattva is called a Great Bodhisattva.
Venerable Śāriputra asked Venerable Pūrṇa Maitrāyaṇīputra:
For what reason is the Great Bodhisattva called one who is adorned with vast vows of the Great Vehicle and who does not regress?
Venerable Pūrṇa Maitrāyaṇīputra replied:
O noble one! The Great Bodhisattva does not abide in the Perfection of Giving for the sake of the cultivation of only one kind of sentient being, nor does he practice giving for that reason; rather, for the sake of all kinds of sentient beings, he abides in the Perfection of Giving in order to practice giving.
He does not abide in the Perfection of Morality for the sake of the cultivation of only one kind of sentient being in order to accomplish precepts; rather, for the sake of all kinds of sentient beings, he abides in the Perfection of Morality in order to accomplish precepts.
He does not abide in the Perfection of Patience for the sake of the cultivation of only one kind of sentient being in order to have patience; rather, for the sake of all kinds of sentient beings, he abides in the Perfection of Patience to practice patience.
He does not abide in the Perfection of Diligence for the sake of the cultivation of only one kind of sentient being in order to practice diligence; rather, for the sake of all sentient beings, he abides in the Perfection of Diligence to practice diligence.
He does not abide in the Perfection of Meditation for the sake of the cultivation of only one kind of sentient being in order not to have a disturbed mind; rather, for the sake of all kinds of sentient beings, he abides in the Perfection of Meditation in order to attain one-pointedness of mind.
He does not abide in the Perfection of Prajñā for the sake of the cultivation of only one kind of sentient being in order to practice wisdom; rather, for the sake of all kinds of sentient beings, he abides in the Perfection of Prajñā in order to follow wisdom.
When the Great Bodhisattva practices the Perfection of Prajñā, he does not adorn himself with vast vows by thinking of ending the number of sentient beings or limiting sentient beings, saying: “I will liberate this many sentient beings; I will not liberate this many sentient beings. I will establish this many beings in the Buddha path; I will not establish this many beings in the Buddha path.” Rather, the Great Bodhisattva, for the sake of all kinds of sentient beings, adorns himself with vast vows and thinks:
“I will perfect the Perfection of Giving myself, encourage and assist sentient beings so that they enter into all practices of the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā. I will perfect the practice of the Perfections and encourage and assist all sentient beings, causing them to enter the limitless Perfection of Prajñā.”
Furthermore, noble Śāriputra, suppose the Great Bodhisattva practices the Perfection of Giving. What can be given is the wisdom of omniscience, used to cultivate and refine the mind. That Bodhisattva views all sentient beings as companions and as his own children, and further encourages and assists them to attain unsurpassed perfect enlightenment.
Noble one! This is the Great Bodhisattva practicing the Perfection of Prajñā, adorned with vast vows.
Furthermore, noble Śāriputra! When the Great Bodhisattva practices the Perfection of Giving, what can be given is the wisdom of omniscience used to cultivate and refine the mind. Regarding those who have generated the aspiration, he does not, because of them, encourage and assist them toward the stages of the Śrāvaka or Pratyekabuddha.
Noble Śāriputra! This is the Great Bodhisattva practicing the Perfection of Giving, adorned with vast vows.
Furthermore, noble Śāriputra! When the Great Bodhisattva practices the Perfection of Giving, what can be given is the wisdom of omniscience used to cultivate and refine the mind. That Bodhisattva constantly reflects upon and preserves the precepts, not allowing violations to occur. He does not use this to encourage and assist beings toward the stages of Śrāvakas or Pratyekabuddhas, but instead encourages and assists them to attain unsurpassed perfect enlightenment. This is the Great Bodhisattva practicing the Perfection of Morality, adorned with vast vows.
Furthermore, noble Śāriputra! When the Great Bodhisattva practices the Perfection of Giving, what can be given is the wisdom of omniscience used to cultivate and refine the mind. That Bodhisattva constantly reflects upon and patiently endures all phenomena, uses patience to encourage sentient beings, and regards them as companions and as his own children. Through patience, he encourages and assists them, not for the sake of Śrāvakas or Pratyekabuddhas, but for the sake of attaining unsurpassed perfect enlightenment. This is the Great Bodhisattva practicing the Perfection of Patience, adorned with vast vows.
Furthermore, Śāriputra! When the Great Bodhisattva practices the Perfection of Giving, what can be given is the wisdom of omniscience used to cultivate and refine the mind. That Bodhisattva constantly practices diligence, does not abandon perseverance, and his practice of diligence has no shortcomings. He does not use it to encourage and assist Śrāvakas or Pratyekabuddhas, but to attain unsurpassed perfect enlightenment. This is the Great Bodhisattva practicing the Perfection of Diligence, adorned with vast vows.
Furthermore, noble Śāriputra! When the Great Bodhisattva practices the Perfection of Prajñā, what can be given is the wisdom of omniscience used to cultivate and refine the mind. That Bodhisattva thinks of nothing else, only contemplating the activity of omniscient wisdom, without abandoning that contemplation. He does not listen to the practices of Śrāvakas or Pratyekabuddhas, but only seeks to attain unsurpassed perfect enlightenment. This is the Great Bodhisattva practicing the Perfection of Meditation, adorned with vast vows.
Furthermore, noble Śāriputra! When the Great Bodhisattva practices the Perfection of Giving, what can be given is the wisdom of omniscience used to cultivate and refine the mind. That Bodhisattva always follows wisdom, abandons wrong wisdom, uses the activity of wisdom to open and develop all things, has no defilements, and does not use it to encourage and assist the stages of Śrāvakas or Pratyekabuddhas, but seeks to attain unsurpassed perfect enlightenment. This is the Great Bodhisattva practicing the Perfection of Prajñā, adorned with vast vows.
Furthermore, noble Śāriputra! When the Great Bodhisattva practices the Perfection of Giving, what can be given is the wisdom of omniscience used to cultivate and refine the mind. When giving, he gives rise to the thought of illusion: there is nothing that is given, there is no giver, and there is no receiver. The Great Bodhisattva gives in this way, not to encourage and assist Śrāvakas or Pratyekabuddhas, but to seek attainment of unsurpassed perfect enlightenment. This is the Great Bodhisattva practicing the Perfection of Prajñā, adorned with vast vows.
Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāriputra:
Suppose the mind of the Great Bodhisattva honors omniscient wisdom. Regarding the Perfections, there is no thought of seeking, and there is also no attainment. This is called the vast vow of the Great Bodhisattva.
Furthermore, noble Śāriputra! When the Great Bodhisattva practices the Perfection of Morality, the mind honors omniscient wisdom for giving, and honoring the mind of omniscient wisdom for liberating sentient beings means encouraging the aspiration for unsurpassed perfect enlightenment. This is the Great Bodhisattva practicing the Perfection of Morality because of the Perfection of Giving.
Furthermore, noble Śāriputra! When practicing the Perfection of Morality, regarding actions that no one can endure and cannot be endured, there is nothing that the Great Bodhisattva cannot endure. This is the Great Bodhisattva practicing the Perfection of Morality because of the Perfection of Patience.
Furthermore, noble Śāriputra! When the Great Bodhisattva practices the Perfection of Morality, diligence naturally arises, without laziness or neglect. This is the Great Bodhisattva practicing the Perfection of Morality because of the Perfection of Diligence.
Again, Venerable Śāriputra! The Great Bodhisattva practicing the Perfection of Precepts, with a mind that reveres omniscient wisdom, contemplates his actions, does not believe in the minds of the Śrāvakas and Pratyekabuddhas, and whose mind is always single-minded, thinking upon meditation without distraction. This is the Great Bodhisattva practicing the Perfection of Precepts for the sake of the Perfection of Meditation.
Again, Venerable Śāriputra! The Great Bodhisattva practicing the Perfection of Precepts contemplates all existing phenomena as like illusions, does not think of precepts, does not attain anything, does not believe in the minds of Śrāvakas and Pratyekabuddhas, and distinguishes subtle wisdom. This is the Great Bodhisattva practicing the Perfection of Precepts for the sake of the Perfection of Prajñā.
Thus, Venerable Śāriputra, the Great Bodhisattva practicing the Perfection of Precepts thereby fully encompasses all the Perfections. This is called the vast great vow of the Great Bodhisattva.
Again, Venerable Śāriputra! The Great Bodhisattva practicing the Perfection of Patience, while having generosity, reveres and arouses the mind of omniscient wisdom, does not believe in the minds of Śrāvakas and Pratyekabuddhas, is able to endure patiently without resentment or hatred, and thereby encourages and assists the attainment of Perfect Enlightenment.
Again, Venerable Śāriputra! The Great Bodhisattva practicing the Perfection of Diligence, while having generosity, reveres and arouses the mind of omniscient wisdom, does not believe in the minds of Śrāvakas and Pratyekabuddhas, constantly practices diligence, neither advancing nor retreating, and thus reaches Perfect Enlightenment.
Again, Venerable Śāriputra! The Great Bodhisattva practicing the Perfection of Meditation, while having generosity, reveres and arouses the mind of omniscient wisdom, does not believe in the minds of Śrāvakas and Pratyekabuddhas, whose mind is constantly concentrated and not disturbed, has no disturbance that is not undisturbed, does not see disturbance, and does not see the state of concentration.
Again, Venerable Śāriputra! The Great Bodhisattva practicing the Perfection of Prajñā, reveres and arouses the mind of omniscient wisdom, does not believe in the minds of Śrāvakas and Pratyekabuddhas, whose great mind has nothing it does not penetrate, is neither in birth and death nor in cessation.
Again, Venerable Śāriputra! The Great Bodhisattva uses the formless concentration to practice samādhi, without relying on meditative teachings for anything to arise. This is the Great Bodhisattva possessing the skillful means of the Perfection of Prajñā.
Again, Venerable Śāriputra! Suppose the Great Bodhisattva practices meditation or the four immeasurables, and uses formless samādhi; he does not lose meditation, the four immeasurables, or formless samādhi. This is the Great Bodhisattva using the skillful means of the Perfection of Prajñā.
Again, Venerable Śāriputra! The Great Bodhisattva again cultivates meditative contemplation, practices the four immeasurables, and formless samādhi. Within tranquility, he observes Emptiness, Signlessness, and Wishlessness. Having seen thus, this is the Great Bodhisattva adorned with the armor of the Perfection of Prajñā.
Venerable Śāriputra! Thus is called the Great Bodhisattva adorned with the vast great vow.
Venerable Śāriputra! Thus, if the Great Bodhisattva wears this armor, then all Buddhas, the Heavenly Ones among Heavenly Ones, in the worlds of all Buddhas in the eight directions, above and below, can proclaim the wondrous teachings, praise his virtues with unobstructed voices, saying that in that world there is a Great Bodhisattva wearing the armor of great virtue, teaching sentient beings and making the Buddha-land pure and adorned.
Śāriputra asked Venerable Pūrṇa Maitrāyaṇīputra:
What is meant by the Great Bodhisattva who is irreversible and equal to the Great Vehicle?
Venerable Pūrṇa Maitrāyaṇīputra replied:
Venerable One! The Great Bodhisattva practices the six Perfections, purifies and removes desires, eliminates evil and unwholesome dharmas, follows the notion of conditioned activity and dwells in serenity, with only peaceful security remaining, and can accomplish the first level of meditation. Having left desire and lacking all evils, abandoning thoughts that can be conceived, dwelling in serene peace and security, he can accomplish the second level of meditation. Abandoning all thoughts, not thinking and without conceptualization, the mind naturally cultivates according to the teachings of the noble ones, does not oppose clear understanding, and attains joyful peace and security; then he attains the third level of meditation. Having abandoned pleasure and suffering, regarding all things of good and evil that have been encountered, whether agreeable or disagreeable, he remains without suffering or joy, dwelling in serenity, attaining joy and security; then he accomplishes the fourth level of meditation.
Practicing the four immeasurables: the mind of Loving-kindness always cherishes without resentment, without hatred, and without distortion; it is vast without limit, wholesome beyond measure, and the sphere of mental activity throughout all worlds does not depart from it. The minds of Compassion, Joy, and Equanimity are also like this. The mind of Equanimity is always present, without resentment, without hatred, and without distortion; it is vast and boundless, wholesome beyond measure, and the sphere of mental activity throughout all worlds does not depart from it. This is the meditative contemplation of the Great Bodhisattva. The Great Bodhisattva uses this meditative contemplation to practice the four immeasurables, and uses these excellent qualities to practice samādhi. After practicing these teachings, he uses them to encourage and assist omniscient wisdom. These are the six Perfections of the Great Bodhisattva, with the Perfection of Giving as the root, and the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā all being the same. This is called being adorned with the vast great vow of the Great Bodhisattva.
Again, Venerable Śāriputra! The Great Bodhisattva, together with the vast and universal mind of Loving-kindness, has no duality, no boundaries, no bondage, and yet does not abide in any one place. The first meditation, the second meditation, the third meditation, and the fourth meditation are also like this, extending below without boundary and above without limit, throughout the eight directions, above and below, with nowhere uncovered, complete with the four meditations. This is the samādhi of the Great Bodhisattva. Suppose the Great Bodhisattva reveres this mind in omniscient wisdom and practices the first meditation in order to liberate all sentient beings; then he encourages and assists them in attaining spiritual powers and wisdom. That Great Bodhisattva, possessing omniscient wisdom and having aroused wisdom, then uses skillful means to expound and clearly explain meanings, and teaches scriptures to others. This is the Perfection of Giving of the Great Bodhisattva.
Again, the Great Bodhisattva, with a mind that reaches omniscient wisdom, reflects upon and cultivates according to the first meditation. Suppose he can abide in the first meditation; nevertheless, he does not believe in or delight in developing any other mind, nor does he follow the minds of Śrāvakas and Pratyekabuddhas. This is the Great Bodhisattva not violating the Perfection of Precepts.
Suppose the Great Bodhisattva, with his mind directed toward omniscient wisdom, follows cultivation and contemplation, and naturally gives rise to meanings that cause all classes of sentient beings to eliminate suffering. For them he teaches the Dharma according to their thoughts and preferences, observing their roots and dispositions in order to guide and transform them. This is the Great Bodhisattva practicing the Perfection of Prajñā.
Suppose the Great Bodhisattva, with his mind cultivating according to omniscient wisdom, encourages and assists all roots of merit, and regarding spiritual powers and wisdom does not see a destination for diligence. This is the Great Bodhisattva practicing the Perfection of Prajñā.
Suppose the Great Bodhisattva, with his mind cultivating according to omniscient wisdom, from the first meditation up to the fourth meditation, again observes impermanence, suffering, emptiness, non-self, Emptiness, Signlessness, and Wishlessness. This is the Great Bodhisattva practicing the Perfection of Meditation.
Suppose the Great Bodhisattva, with a mind revering omniscient wisdom, observes all phenomena as like illusions, without the three realms, yet teaches scriptures for others. This is the Great Bodhisattva practicing the Perfection of Prajñā.
Venerable Śāriputra, the Dharma of the Great Vehicle of the Great Bodhisattva establishes all four foundations of mindfulness, the four right efforts, the four bases of spiritual powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. It also fully establishes all samādhis of Emptiness, Signlessness, and Wishlessness, the ten powers, the four fearlessnesses, the four unobstructed discernments, and the eighteen uncommon dharmas. This is the Dharma of the Great Vehicle of the Great Bodhisattva.
Again, Venerable Śāriputra! The Great Bodhisattva does not say that he does not seek these two stages, namely the stage of the Śrāvaka and the stage of the Pratyekabuddha; his mind only delights in omniscient wisdom. That Great Bodhisattva practices without negligence, carries out the four immeasurables, and accomplishes the Perfection of Patience.
Suppose the Great Bodhisattva’s mind cultivates and naturally gives rise to wisdom that loves all beings, with actions without limit and nothing able to destroy it. This is the Great Bodhisattva practicing the Perfection of Diligence.
Suppose the Great Bodhisattva practices meditation regarding the four incomparable minds, and does not forget anything because of meditation or the four immeasurables; then this is the Great Bodhisattva practicing the four immeasurables without negligence, with skillful means.
Furthermore, Venerable Śāriputra! When a Great Bodhisattva practices the Samadhi of Loving-kindness: “I should protect and rescue all sentient beings,” they then cultivate the Samadhi of Compassion, having sympathy for sentient beings and carrying out compassion in accordance with this direction. By practicing the Samadhi of Joy: “I will liberate all kinds of sentient beings,” they gradually proceed toward the Samadhi of Equanimity (renunciation), helping sentient beings attain the exhaustion of the outflows. This is the Great Bodhisattva practicing the four Immeasurables without negligence, possessing the Perfection of Giving. Suppose that, through meditative contemplation without negligence, they practice the four Immeasurables, taking auspicious signs as their objects, yet do not use them to encourage or support the paths of the Śrāvaka and Pratyekabuddha vehicles, but instead follow the wisdom that loves all beings. This is the Great Bodhisattva practicing the four Immeasurables without violating the Perfection of Precepts.
Furthermore, Venerable Śāriputra! The Mahayana Dharma of the Great Bodhisattva understands clearly the Dharma of inner emptiness, does not fall into delusion, does not seek anything, and has no attainment regarding suffering and pleasure, good and evil; there is possession of what is not naturally existent. Regarding the various knowledges and superknowledges, there is also no attainment; there is no inside, outside, or intermediate. This is the Mahayana Dharma of the Great Bodhisattva.
Furthermore, Venerable Śāriputra! The Mahayana Dharma of the Great Bodhisattva is not confused regarding all dharmas, and there is also no Samadhi wisdom. This is the Mahayana Dharma of the Great Bodhisattva.
Furthermore, Venerable Śāriputra! The Mahayana Dharma of the Great Bodhisattva always has the aspiration toward the Great Vehicle; their wisdom is free. This wisdom does not abide in permanence, does not abide in impermanence, does not cling to suffering or non-suffering, pleasure or non-pleasure. This is not because wisdom abides in what belongs to self or what does not belong to self. This is the Mahayana Dharma of the Great Bodhisattva, because there is no attainment, and therefore it does not fall into delusion.
Furthermore, Venerable Śāriputra! The Mahayana Dharma of the Great Bodhisattva: their wisdom is free and does not abide in the past, does not abide in the future, does not abide in the present, does not abide in the three times, and there is no location for wisdom. This is the Mahayana Dharma of the Great Bodhisattva, which always has no attainment and does not fall into delusion.
Furthermore, Venerable Śāriputra! The Mahayana Dharma of the Great Bodhisattva: their wisdom is not bound by the Desire Realm, not bound by the Form Realm, and not bound by the Formless Realm, but is freely abiding wisdom. It knows the Desire Realm, the Form Realm, and the Formless Realm completely and freely, yet there is no attainment and it does not fall into delusion. This is the Mahayana Dharma of the Great Bodhisattva.
Furthermore, Venerable Śāriputra! The Mahayana Dharma of the Great Bodhisattva: their freely abiding wisdom is not the same as worldly wisdom, nor does it sink into worldly wisdom; it does not abide in the conditioned, nor does it abide in the unconditioned; it does not abide in the contaminated, nor does it abide in the uncontaminated. This wisdom of Dharma is free; it completely knows worldly wisdom and transcendent wisdom, and it is not that it does not know them. It completely knows all conditioned and unconditioned dharmas, and it is not that it does not know them. It also has no attainment and does not fall into delusion. This is the Mahayana Dharma of the Great Bodhisattva.