“They do not observe that the earth element is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the water element is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the fire element is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the wind element is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the space element is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the consciousness element is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace.
“They do not observe that ignorance is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that formative predispositions are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that consciousness is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that name and form are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the six sense fields are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that sensory contact is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that sensation is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that craving is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that grasping is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the rebirth process is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that birth is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that aging and death are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace.
“They do not observe that the perfection of generosity is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the perfection of ethical discipline is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the perfection of tolerance is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the perfection of perseverance is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the perfection of meditative concentration is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the perfection of wisdom is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace.
“They do not observe that the emptiness of internal phenomena is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of external phenomena is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of external and internal phenomena is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of emptiness is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of great extent is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of ultimate reality is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of conditioned phenomena is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of unconditioned phenomena is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of the unlimited is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of that which has neither beginning nor end is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of nonexclusion is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of inherent nature is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of all phenomena is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of intrinsic defining characteristics is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of that which cannot be apprehended is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of nonentities is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of essential nature is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness of an essential nature of nonentities is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace.
“They do not observe that the four applications of mindfulness are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the four correct exertions are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the four supports for miraculous ability are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the five faculties are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the five powers are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the seven branches of enlightenment are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the noble eightfold path is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace.
“They do not observe that the four truths of the noble ones are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the four meditative concentrations are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the four immeasurable attitudes are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the four formless absorptions are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the eight liberations are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the nine serial steps of meditative absorption are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the emptiness, signlessness, and wishlessness gateways to liberation are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the extrasensory powers are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the meditative stabilities are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the dhāraṇī gateways are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace.
“They do not observe that the ten powers of the tathāgatas are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the four fearlessnesses are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the four kinds of exact knowledge are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that great compassion is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the eighteen distinct qualities of the buddhas are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace.
“They do not observe that the fruit of having entered the stream is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the fruit of once-returner is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the fruit of non-returner is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that arhatship is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that individual enlightenment is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the knowledge of the aspects of the path is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that all-aspect omniscience is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace.
“If you ask why, Subhūti, it is because when bodhisattva great beings practice the perfection of wisdom, they do not observe the perfection of wisdom, and they do not observe that phenomenon through which they would observe the perfection of wisdom. They do not observe the perfection of meditative concentration, and they do not observe that phenomenon through which they would observe the perfection of meditative concentration. They do not observe the perfection of perseverance, and they do not observe that phenomenon through which they would observe the perfection of perseverance. They do not observe the perfection of tolerance, and they do not observe that phenomenon through which they would observe the perfection of tolerance. They do not observe the perfection of ethical discipline, and they do not observe that phenomenon through which they would observe the perfection of ethical discipline. They do not observe the perfection of generosity, and they do not observe that phenomenon through which they would observe the perfection of generosity.
“They do not observe the emptiness of internal phenomena, and they do not observe that phenomenon through which they would observe the emptiness of internal phenomena. They do not observe the emptiness of external phenomena, and they do not observe that phenomenon through which they would observe the emptiness of external phenomena. They do not observe the emptiness of external and internal phenomena, and they do not observe that phenomenon through which they would observe the emptiness of external and internal phenomena. They do not observe the emptiness of emptiness, and they do not observe that phenomenon through which they would observe the emptiness of emptiness. They do not observe the emptiness of great extent, and they do not observe that phenomenon through which they would observe the emptiness of great extent. They do not observe the emptiness of ultimate reality, and they do not observe that phenomenon through which they would observe the emptiness of ultimate reality. They do not observe the emptiness of conditioned phenomena, and they do not observe that phenomenon through which they would observe the emptiness of conditioned phenomena. They do not observe the emptiness of unconditioned phenomena, and they do not observe that phenomenon through which they would observe the emptiness of unconditioned phenomena. They do not observe the emptiness of the unlimited, and they do not observe that phenomenon through which they would observe the emptiness of the unlimited. They do not observe the emptiness of that which has neither beginning nor end, and they do not observe that phenomenon through which they would observe the emptiness of that which has neither beginning nor end. They do not observe the emptiness of nonexclusion, and they do not observe that phenomenon through which they would observe the emptiness of nonexclusion. They do not observe the emptiness of inherent nature, and they do not observe that phenomenon through which they would observe the emptiness of inherent nature. They do not observe the emptiness of all phenomena, and they do not observe that phenomenon through which they would observe the emptiness of all phenomena. They do not observe the emptiness of intrinsic defining characteristics, and they do not observe that phenomenon through which they would observe the emptiness of intrinsic defining characteristics. They do not observe the emptiness of that which cannot be apprehended, and they do not observe that phenomenon through which they would observe the emptiness of that which cannot be apprehended. They do not observe the emptiness of nonentities, and they do not observe that phenomenon through which they would observe the emptiness of nonentities. They do not observe the emptiness of essential nature, and they do not observe that phenomenon through which they would observe the emptiness of essential nature. They do not observe the emptiness of an essential nature of nonentities, and they do not observe that phenomenon through which they would observe the emptiness of an essential nature of nonentities.
“They do not observe the four applications of mindfulness, and they do not observe that phenomenon through which they would observe the applications of mindfulness. They do not observe the four correct exertions, and they do not observe that phenomenon through which they would observe the four correct exertions. They do not observe the four supports for miraculous ability, and they do not observe that phenomenon through which they would observe the four supports for miraculous ability. They do not observe the five faculties, and they do not observe that phenomenon through which they would observe the five faculties. They do not observe the five powers, and they do not observe that phenomenon through which they would observe the five powers. They do not observe the seven branches of enlightenment, and they do not observe that phenomenon through which they would observe the seven branches of enlightenment. They do not observe the noble eightfold path, and they do not observe that phenomenon through which they would observe the noble eightfold path.
“They do not observe the four truths of the noble ones, and they do not observe that phenomenon through which they would observe the four truths of the noble ones. They do not observe the four meditative concentrations, and they do not observe that phenomenon through which they would observe the four meditative concentrations. They do not observe the four immeasurable attitudes, and they do not observe that phenomenon through which they would observe the four immeasurable attitudes. They do not observe the four formless absorptions, and they do not observe that phenomenon through which they would observe the four formless absorptions. They do not observe the eight liberations, and they do not observe that phenomenon through which they would observe the eight liberations. They do not observe the nine serial steps of meditative absorption, and they do not observe that phenomenon through which they would observe the nine serial steps of meditative absorption. They do not observe the emptiness, signlessness, and wishlessness gateways to liberation, and they do not observe that phenomenon through which they would observe the emptiness, signlessness, and wishlessness gateways to liberation. They do not observe the extrasensory powers, and they do not observe that phenomenon through which they would observe the extrasensory powers. They do not observe the meditative stabilities, and they do not observe that phenomenon through which they would observe the meditative stabilities. They do not observe the dhāraṇī gateways, and they do not observe that phenomenon through which they would observe the dhāraṇī gateways.
“They do not observe the ten powers of the tathāgatas, and they do not observe that phenomenon through which they would observe the ten powers of the tathāgatas. They do not observe the four fearlessnesses, and they do not observe that phenomenon through which they would observe the four fearlessnesses. They do not observe the four kinds of exact knowledge, and they do not observe that phenomenon through which they would observe the four kinds of exact knowledge. They do not observe great compassion, and they do not observe that phenomenon through which they would observe great compassion. They do not observe the eighteen distinct qualities of the buddhas, and they do not observe that phenomenon through which they would observe the eighteen distinct qualities of the buddhas.
“They do not observe the fruit of having entered the stream, and they do not observe that phenomenon through which they would observe the fruit of having entered the stream. They do not observe the fruit of once-returner, and they do not observe that phenomenon through which they would observe the fruit of once-returner. They do not observe the fruit of non-returner, and they do not observe that phenomenon through which they would observe the fruit of non-returner. They do not observe arhatship, and they do not observe that phenomenon through which they would observe arhatship. They do not observe individual enlightenment, and they do not observe that phenomenon through which they would observe individual enlightenment. They do not observe the knowledge of the aspects of the path, and they do not observe that phenomenon through which they would observe the knowledge of the aspects of the path. They do not observe all-aspect omniscience, and they do not observe that phenomenon through which they would observe all-aspect omniscience. They do not observe that phenomenon through which they would abandon all the connecting propensities, and so it is that bodhisattva great beings should practice the perfection of wisdom by way of not apprehending all phenomena.
“Subhūti, at the time when bodhisattva great beings practice the perfection of wisdom without apprehending any phenomena, malign Māra will be pierced by the pain of sorrow. To illustrate, Subhūti, just as a person is pierced by the pain of sorrow at the time when their parents die, and the pain of sorrow they experience will be unbearable, in the same way, Subhūti, when bodhisattva great beings practice the perfection of wisdom without apprehending any phenomena, malign Māra will be pierced with the pain of sorrow, and the pain of sorrow he experiences will be unbearable.”
Subhūti then asked, “Blessed Lord, will it be the single malign Māra that will be pierced by an unbearable pain of sorrow, or will it be however many malign Māras there are in the billionfold world system that are pierced by unbearable pains of sorrow?”
“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, all the malign Māras in the billionfold world system, however many there are, will be pierced by unbearable pains of sorrow and not wish to sit on their respective seats. The world with its gods, humans, and asuras finds no opportunity and finds no purchase1075 on which to grab hold of and turn back the bodhisattva great beings who practice in that way.
“Therefore, Subhūti, bodhisattva great beings who wish swiftly to fully awaken to unsurpassed, perfect, complete enlightenment should practice by practicing the perfection of wisdom. Bodhisattva great beings who practice by practicing the perfection of wisdom will complete the cultivation of the perfection of generosity, will complete the cultivation of the perfection of ethical discipline, will complete the cultivation of the perfection of tolerance, will complete the cultivation of the perfection of perseverance, will complete the cultivation of the perfection of meditative concentration, and will complete the cultivation of the perfection of wisdom, which is to say, bodhisattva great beings who practice by practicing the perfection of wisdom will complete the cultivation of all the perfections.”
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how does the cultivation of the perfection of generosity of bodhisattva great beings practicing the perfection of wisdom become complete, the cultivation of the perfection of ethical discipline become complete, the cultivation of the perfection of tolerance become complete, the cultivation of the perfection of perseverance become complete, the cultivation of the perfection of meditative concentration become complete, and the cultivation of the perfection of wisdom become complete?”
“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings are generous with gifts, they are generous with those gifts while dedicating them to all-aspect omniscience. It is in this manner, Subhūti, that the cultivation of the perfection of generosity of bodhisattva great beings becomes complete.
“Subhūti, if you ask how the cultivation of the perfection of ethical discipline of bodhisattva great beings becomes complete, here, Subhūti, when bodhisattva great beings maintain their ethical discipline, they maintain that ethical discipline while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that the cultivation of the perfection of ethical discipline of bodhisattva great beings becomes complete.
“Subhūti, if you ask how the cultivation of the perfection of tolerance of bodhisattva great beings becomes complete, here, Subhūti, when bodhisattva great beings cultivate tolerance, they cultivate that tolerance while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that the cultivation of the perfection of tolerance of bodhisattva great beings becomes complete.
“Subhūti, if you ask how the cultivation of the perfection of perseverance of bodhisattva great beings becomes complete, here, Subhūti, when bodhisattva great beings undertake perseverance, they undertake that perseverance while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that the cultivation of the perfection of perseverance of bodhisattva great beings becomes complete.
“Subhūti, if you ask how the cultivation of the perfection of meditative concentration of bodhisattva great beings becomes complete, here, Subhūti, when bodhisattva great beings are absorbed in meditative concentration, they are absorbed in those meditative concentrations while dedicating them to all-aspect omniscience. It is in this manner, Subhūti, that the cultivation of the perfection of meditative concentration of bodhisattva great beings becomes complete.
“Subhūti, if you ask how the cultivation of the perfection of wisdom of bodhisattva great beings becomes complete, here, Subhūti, when bodhisattva great beings cultivate the perfection of wisdom, they cultivate that wisdom while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that the cultivation of the perfection of wisdom of bodhisattva great beings becomes complete.”
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how do bodhisattva great beings, abiding in the perfection of generosity, incorporate the perfection of ethical discipline?”
“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings are generous with gifts, dedicating it to all-aspect omniscience, they remain close to beings with physical acts of loving kindness, verbal acts of loving kindness, and mental acts of loving kindness. At that time, bodhisattva great beings incorporate the perfection of ethical discipline.”
“Blessed Lord, how do bodhisattva great beings, abiding in the perfection of generosity, incorporate the perfection of tolerance?”
“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings are generous with gifts, even though those recipients may scold and abuse them, or address them impolitely with harsh words that are unfitting, they will not feel malice toward them. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, incorporate the perfection of tolerance.”
“Blessed Lord, how do bodhisattva great beings, abiding in the perfection of generosity, incorporate the perfection of perseverance?” asked Subhūti.
“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings are generous with gifts, even though those recipients may scold and abuse them, or address them impolitely with harsh words that are unfitting, still, even while they are scolding and abusing them, or addressing them impolitely with harsh words, they remain with just that generous attitude and charitable attitude and develop physical and mental perseverance, thinking, ‘I should be generous with gifts. I should not stop being generous with gifts.’ It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, incorporate the perfection of perseverance.”
“Blessed Lord, how do bodhisattva great beings, abiding in the perfection of generosity, incorporate the perfection of meditative concentration?” asked Subhūti.
“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings are generous with gifts, they do not dedicate it to the level of the śrāvakas, or to the level of the pratyekabuddhas. Rather, they set their minds on all-aspect omniscience. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, incorporate the perfection of meditative concentration.”
“Blessed Lord, how do bodhisattva great beings, while being generous with gifts with skill in means, incorporate the perfection of wisdom?” asked Subhūti.
“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings are giving gifts and being generous with gifts, they invariably keep in mind that giving is an illusion and do not see any beings that are benefited or harmed by these gifts. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity with skill in means, incorporate the perfection of wisdom.”
This completes the fifty-first chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”