“Subhūti, just as the light of bodhisattva great beings is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the tathāgatas, arhats, perfectly complete buddhas is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“If you ask why, Subhūti, it is because all those phenomena—that enlightenment, that bodhisattva, and that actual entity denoted by the word bodhisattva—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. Subhūti, bodhisattva great beings should train in the fact that all phenomena are falsehoods.382 Bodhisattva great beings should know all phenomena.”
“Blessed Lord, what are all phenomena? Blessed Lord, how do bodhisattva great beings train in falsehoods? How will bodhisattva great beings know all phenomena?”
“Subhūti,” replied the Blessed One, “regarding ‘all phenomena,’ they are virtuous or nonvirtuous, determinate or indeterminate, mundane or supramundane, contaminated or uncontaminated, conditioned or unconditioned, a basic transgression or not a basic transgression, and common or uncommon. Subhūti, these are called all phenomena. Bodhisattva great beings should train in the fact that all those phenomena are false. Those are all the phenomena that bodhisattva great beings should indeed know.”
“Blessed Lord, what are the mundane virtuous phenomena?”
“Subhūti,” replied the Blessed One, “regarding ‘mundane virtuous phenomena,’ they are respect for one’s father, respect for one’s mother, respect for a virtuous ascetic, respect for those born as priests, acts of service undertaken on behalf of elderly family members, bases of meritorious deeds originating from generosity, bases of meritorious deeds originating from ethical discipline and originating from meditation, and bases from having carried out one’s assigned duty,383 the path of the ten virtuous actions, the nine mundane perceptions—namely, the perception of [a corpse as] bloated, the perception of it as worm-infested, the perception of it as putrefied, the perception of it as bloodied, the perception of it as black and blue, the perception of it as chewed on, the perception of it as dismembered, the perception of it as bones, and the perception of it as immolated—the four mundane meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, and the ten mundane mindfulnesses—namely, mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of ethical discipline, mindfulness of giving away, mindfulness of the gods, mindfulness of the inhalation and exhalation of breath, mindfulness of the body, mindfulness of disillusionment, and mindfulness of death. These are called mundane virtuous phenomena.”
“Blessed Lord, what are the mundane nonvirtuous phenomena?”
“The mundane nonvirtuous phenomena are the paths of the ten nonvirtuous actions,” replied the Blessed One. “That is to say, Subhūti, the slaying of living creatures is a mundane nonvirtuous phenomenon. Stealing, Subhūti, is a mundane nonvirtuous phenomenon. Sexual misconduct because of lust, Subhūti, is a mundane nonvirtuous phenomenon. Lying, Subhūti, is a mundane nonvirtuous phenomenon. Slander, Subhūti, is a mundane nonvirtuous phenomenon. Verbal abuse,384 Subhūti, is a mundane nonvirtuous phenomenon. Nonsensical chatter, Subhūti, is a mundane nonvirtuous phenomenon. Coveting, Subhūti, is a mundane nonvirtuous phenomenon. Bearing malice, Subhūti, is a mundane nonvirtuous phenomenon. Wrong view, Subhūti, is a mundane nonvirtuous phenomenon. And, Subhūti, anger, holding a grudge, hypocrisy, nursing pent-up anger, violence, jealousy, miserliness, pride, and perverse pride385—these are mundane nonvirtuous phenomena.”
“Blessed Lord, what are the mundane indeterminate phenomena?”
“Physical actions are indeterminate,”386 replied the Blessed One. “Verbal actions are indeterminate. Mental actions are indeterminate. The four primary elements are indeterminate. The five sense faculties are indeterminate. The six sense fields are indeterminate. The four formless absorptions387 are indeterminate. The aggregates are indeterminate. The sensory elements are indeterminate. The sense fields are indeterminate. All the maturations are indeterminate. Subhūti, these are called mundane indeterminate phenomena.”
“Blessed Lord, what are the mundane phenomena?”
“Subhūti,” replied the Blessed One, “regarding those called ‘mundane phenomena,’ they are the five aggregates, the twelve sense fields, the eighteen sensory elements, the path of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, and whatever other mundane phenomena there may be that are not supramundane phenomena. These are called mundane phenomena.”
“Blessed Lord, what are the supramundane phenomena?”
“Subhūti,” replied the Blessed One, “regarding those called ‘supramundane phenomena,’ they are the four applications of mindfulness, the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; the emptiness gateway to liberation, signlessness gateway to liberation, and wishlessness gateway to liberation; the faculty of coming to fully understand what has not been understood, the faculty of fully understanding, and the faculty of knowing one has fully understood;388 the meditative stability with an initial mental application and with a sustained mental application, the meditative stability without an initial mental application but with just a sustained mental application, and the meditative stability without an initial mental application and without a sustained mental application;389 knowledge, freedom, mindfulness, alertness, and appropriate attention; and the eight liberations.
“If you ask what these eight are, those with physical forms observe physical forms. This is the first liberation. Those with the perception of no internal physical forms observe external physical forms. This is the second liberation. They are intent on pleasant states. This is the third liberation. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, those who do not direct their attention to perceptions of diversity achieve and dwell in the sphere of infinite space, thinking, ‘Space is infinite.’ This is the fourth liberation. Having completely transcended the sphere of infinite space in all respects, they achieve and dwell in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ This is the fifth liberation. Having completely transcended the sphere of infinite consciousness in all respects, they achieve and dwell in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ This is the sixth liberation. Having completely transcended the sphere of nothing-at-all in all respects, they achieve and dwell in the sphere of neither perception nor nonperception. This is the seventh liberation. Having completely transcended the sphere of neither perception nor nonperception in all respects, they achieve and dwell in the cessation of perceptions and feelings. This is the eighth liberation. Those are the eight liberations.
“And there are the nine serial steps of meditative absorption. If you ask what these nine are, they are as follows. [Practitioners] achieve and maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence—which is to say, a mind that has become single-pointed—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, they achieve and maintain the fourth meditative concentration without bliss and suffering, and in which equanimity and mindfulness are utterly purified. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, those who do not direct their attention to perceptions of diversity achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all in all respects, they achieve and dwell in the sphere of neither perception nor nonperception. Having completely transcended the sphere of neither perception nor nonperception in all respects, they achieve and maintain the cessation of perceptions and feelings.
“So, those nine serial steps of meditative absorption, and the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, as well as the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas—these are called supramundane phenomena.”
“Blessed Lord, what are the contaminated phenomena?”
“Subhūti,” replied the Blessed One, “regarding those called ‘contaminated phenomena,’ they are the five aggregates, the twelve sense fields, the eighteen sensory elements, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers. These are called contaminated phenomena.”
“Blessed Lord, what are the uncontaminated phenomena?”
“Subhūti,” replied the Blessed One, “regarding those called ‘uncontaminated phenomena,’ they are the four applications of mindfulness, the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. These are called uncontaminated phenomena.”
“Blessed Lord, what are the conditioned phenomena?”
“Subhūti,” replied the Blessed One, “regarding those called ‘conditioned phenomena,’ they are the realm of desire, the realm of form, the realm of formlessness, and the other phenomena apart from these that are included in the sphere of conditioned phenomena—the four applications of mindfulness, the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, and the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the five extrasensory powers, the six perfections, all the emptinesses, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. These are called conditioned phenomena.”
“Blessed Lord, what are the unconditioned phenomena?”
“Subhūti,” replied the Blessed One, “regarding those called ‘unconditioned phenomena,’ they are those that do not arise, disintegrate, and transform, which is to say, the extinction of desire, the extinction of hatred, the extinction of delusion, the real nature, the unmistaken real nature, the one and only real nature, the reality of phenomena, the realm of phenomena, the maturity of phenomena, the realm of the inconceivable, and the very limit of reality. These, Subhūti, are called unconditioned phenomena.”
“Blessed Lord, what are the common phenomena?”
“Subhūti,” replied the Blessed One, “regarding those called ‘common phenomena,’ they are the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers. These are called phenomena shared in common with ordinary persons.”
“Blessed Lord, what are the uncommon phenomena?”
“Subhūti,” replied the Blessed One, “regarding those called ‘uncommon phenomena,’ they are the four applications of mindfulness, the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. These are called uncommon phenomena.”
“Since bodhisattva great beings who practice the perfection of wisdom are without ideation, they should not become attached to any of those phenomena that are empty of their own defining characteristics. Since they are without ideation and without conceptual thought, they should comprehend all phenomena in accordance with nonduality.”
Then Venerable Subhūti asked the Blessed One, “Blessed Lord, why, when you say ‘bodhisattva great beings,’ do you call bodhisattvas ‘great beings’?”
“Subhūti,” replied the Blessed One, “bodhisattvas are called great beings because they will lead a great number of beings with certainty to consummation.”390
“Blessed Lord, who are such a great number of beings with certainty, such a great number of beings with certainty, that bodhisattva great beings will lead to consummation?
“Subhūti,” replied the Blessed One, “regarding that great number of beings—those on the level of the spiritual family, those who are at the eighth level, those who have entered the stream, once-returners, non-returners, arhats, pratyekabuddhas, and bodhisattvas who have initially set their minds on enlightenment, up to bodhisattva great beings who dwell on the level at which progress has become irreversible—they, Subhūti, are called the great number of beings with certainty. Those bodhisattva great beings will lead such beings as those to consummation. There the bodhisattva great beings’ setting of the vajra-like mind on enlightenment is called the consummation of the great number of beings with certainty.”
“Blessed Lord, what is this setting of the vajra-like mind on enlightenment?”
“Here, Subhūti,” replied the Blessed One, “bodhisattva great beings set their minds on enlightenment, thinking, ‘I should don armor for the sake of all beings in inestimable saṃsāra. I should renounce all possessions. I should develop equanimity toward all beings.391 I should enable all beings to attain final nirvāṇa by means of the three vehicles. I should understand that despite enabling all beings to attain final nirvāṇa, since there are indeed no beings who will attain final nirvāṇa, all phenomena are nonarising and unceasing. I should practice the six perfections with the unadulterated392 mind of all-aspect omniscience. I should train in the realization of the [ultimate] attribute that is followed everywhere by completion. I should comprehend the accomplishment of the attributes in a single principle.393 I should train in order to achieve all the inestimable attributes.’ They set their mind in that way. Subhūti, that is the bodhisattva great beings’ setting of the vajra-like mind on enlightenment. Keeping to it, without apprehending anything, bodhisattva great beings lead the great number of beings with certainty to consummation.
“Moreover, Subhūti, bodhisattva great beings set their minds in this way: ‘For the sake of all those beings I should experience all those feelings of suffering, the suffering that the denizens of the hells, the animal realm, and the world of Yama, as many as there are, feel.’ On top of that,394 bodhisattva great beings set their minds in this way, thinking, ‘Even for the sake of each being, individually, over many hundreds of thousands of tens of millions of billions of eons, I should experience all those sufferings of the denizens of the hells as long as a being has not attained final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.’ In just that way, ‘For the sake of all beings, I should also experience all those sufferings of the denizens of the hells as long as all beings have not passed into final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.’ And from then on, they will set their mind, thinking, ‘For my own sake, I should plant the roots of virtue, and, after many hundreds of thousands of tens of millions of billions of eons accumulating manifold provisions of enlightenment, I should fully awaken to unsurpassed, perfect, complete enlightenment.’ Subhūti, that is the bodhisattva great beings’ setting of the vajra-like mind. Keeping to it, without apprehending anything, bodhisattva great beings lead the great number of beings with certainty to consummation.
“Moreover, Subhūti, bodhisattva great beings should always and uninterruptedly develop a sublime mind, a sublime mind on account of which all beings will be led to consummation.395 In this regard, the sublime mind of bodhisattva great beings is, from the time when they first set their mind on enlightenment, not having a greedy mind, not having a hateful mind, not having a deluded mind, not setting their mind on harming, not having a śrāvaka’s mind, and not having a pratyekabuddha’s mind. This is the sublime mind of bodhisattva great beings. Through that sublime mind they lead all beings to their consummation, but still they should not give rise to conceits because of that.
“Moreover, Subhūti, bodhisattva great beings should have an unshakeable mind. In this regard, the unshakeable mind of bodhisattva great beings is attention turned toward all-aspect omniscience without giving rise to conceit because of that. This is the unshakeable mind of bodhisattva great beings. Through that, without apprehending anything, they will lead all beings to consummation.
“Moreover, Subhūti, bodhisattva great beings should set their mind on the benefit and happiness of all beings. In this regard, the bodhisattva great beings’ mind set on benefit and happiness is a refuge to all beings, and does not abandon them, but without giving rise to conceit because of that. This, Subhūti, is the bodhisattva great beings’ mind set on benefit and happiness. Keeping to it, without apprehending anything, bodhisattva great beings lead the great number of beings with certainty to consummation.
“In this way, Subhūti, without apprehending anything, bodhisattva great beings who practice the perfection of wisdom should lead the great number of beings with certainty to consummation.
“Moreover, Subhūti, without apprehending anything, bodhisattva great beings who practice the perfection of wisdom should lead the great number of beings with certainty to consummation while abiding in the emptiness of internal phenomena, while abiding in the emptiness of external phenomena, while abiding in the emptiness of external and internal phenomena, while abiding in the emptiness of emptiness, while abiding in the emptiness of great extent, while abiding in the emptiness of ultimate reality, while abiding in the emptiness of conditioned phenomena, while abiding in the emptiness of unconditioned phenomena, while abiding in the emptiness of the unlimited, while abiding in the emptiness of that which has neither beginning nor end, while abiding in the emptiness of nonexclusion, while abiding in the emptiness of inherent nature, while abiding in the emptiness of all phenomena, while abiding in the emptiness of intrinsic defining characteristics, while abiding in the emptiness of that which cannot be apprehended, while abiding in the emptiness of nonentities, while abiding in the emptiness of essential nature, and while abiding in the emptiness of an essential nature of nonentities.
“Moreover, Subhūti, without apprehending anything, bodhisattva great beings who practice the perfection of wisdom should lead the great number of beings with certainty to consummation while abiding in the applications of mindfulness, the correct exertions, the supports for miraculous abilities, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.
“Moreover, Subhūti, without apprehending anything, bodhisattva great beings who practice the perfection of wisdom should lead the great number of beings with certainty to consummation while abiding in the meditative stability heroic valor, while abiding in the meditative stability precious seal, while abiding in the meditative stability lion’s play, while abiding in the meditative stability beautiful moon, while abiding in the meditative stability crest of the moon’s victory banner, while abiding in the meditative stability surpassing all phenomena, while abiding in the meditative stability seal of all phenomena, while abiding in the meditative stability surveying the crown pinnacle, while abiding in the meditative stability certainty in the realm of phenomena, while abiding in the meditative stability crest of certainty’s victory banner, while abiding in the meditative stability vajra, while abiding in the meditative stability seal of entry into all phenomena, while abiding in the meditative stability well established as the king of meditative stabilities, while abiding in the meditative stability excellently well established,397 while abiding in the meditative stability well-engaging king of meditative stabilities, while abiding in the meditative stability diffusion of light rays, while abiding in the meditative stability without mistakes, while abiding in the meditative stability because of the diffusion of light rays not making mistakes, while abiding in the meditative stability power of effort, while abiding in the meditative stability array of power, while abiding in the meditative stability exalted, while abiding in the meditative stability engaging with certainty in lexical explanations, while abiding in the meditative stability entry into designations, while abiding in the meditative stability observation of spatial directions, while abiding in the meditative stability sealed with the seal, while abiding in the meditative stability unimpaired, while abiding in the meditative stability oceanic seal gathering all phenomena, while abiding in the meditative stability seal of the king,398 while abiding in the meditative stability permeation of space, while abiding in the meditative stability vajra maṇḍala, while abiding in the meditative stability purified of the three spheres,399 while abiding in the meditative stability shoulder ornament of the victory banner’s crest, while abiding in the meditative stability Indra’s crest, while abiding in the meditative stability pursuit of the stream,400 while abiding in the meditative stability yawning lion,401 while abiding in the meditative stability stretching lion,402 while abiding in the meditative stability stretching-out lion, while abiding in the meditative stability beyond sequence, while abiding in the meditative stability without attachment or impediment,403 while abiding in the meditative stability repudiation of afflicted mental states,404 while abiding in the meditative stability illumination, while abiding in the meditative stability unseeking, while abiding in the meditative stability no fixed abode, while abiding in the meditative stability free from mentation, while abiding in the meditative stability taming the four māras,405 while abiding in the meditative stability stainless lamplight, while abiding in the meditative stability boundless light, while abiding in the meditative stability illuminator, while abiding in the meditative stability total illumination, while abiding in the meditative stability pure supremacy, while abiding in the meditative stability stainless light, while abiding in the meditative stability bringer of joy, while abiding in the meditative stability lightning lamp, while abiding in the meditative stability inexhaustible, while abiding in the meditative stability unvanquished, while abiding in the meditative stability majestic, while abiding in the meditative stability free from extinction, while abiding in the meditative stability unmoving, while abiding in the meditative stability calmed,406 while abiding in the meditative stability imperishable,407 abiding in the meditative stability lamp of the sun, while abiding in the meditative stability immaculate moon, while abiding in the meditative stability clear-eyed,408 while abiding in the meditative stability lamp of wisdom, while abiding in the meditative stability clear appearance, while abiding in the meditative stability moon lamp,409 while abiding in the meditative stability illuminating, while abiding in the meditative stability does what needs to be done, while abiding in the meditative stability glory of transcendental knowledge, while abiding in the meditative stability vajra-like, while abiding in the meditative stability stability of mind, while abiding in the meditative stability total illumination, while abiding in the meditative stability well situated, while abiding in the meditative stability jewel cusp, while abiding in the meditative stability seal of the supreme phenomenon, while abiding in the meditative stability sameness of all phenomena, the meditative stability renunciation of delight, while abiding in the meditative stability elevated by phenomena, while abiding in the meditative stability expanded on account of being elevated by phenomena,410 while abiding in the meditative stability jewel state, while abiding in the meditative stability forsaking fights, while abiding in the meditative stability dispersal, while abiding in the meditative stability distinguishing the terms associated with all phenomena, while abiding in the meditative stability determination,411 while abiding in the meditative stability stainless performance, while abiding in the meditative stability arranging the sameness of letters, while abiding in the meditative stability devoid of letters, while abiding in the meditative stability cutting off the objective support,412 while abiding in the meditative stability unmodified, while abiding in the meditative stability aspectless, while abiding in the meditative stability entering into names and signs,413 while abiding in the meditative stability free from activity, while abiding in the meditative stability entering into the ascertainment of names, while abiding in the meditative stability a practitioner without a dwelling, while abiding in the meditative stability devoid of darkness, while abiding in the meditative stability endowed with practice, while abiding in the meditative stability unwavering, while abiding in the meditative stability transcendence of the range, while abiding in the meditative stability accumulation of all attributes, while abiding in the meditative stability abiding without mentation,414 while abiding in the meditative stability abiding with certainty,415 while abiding in the meditative stability blossoming and vibrance of the flowers of virtue, while abiding in the meditative stability endowed with the branches of enlightenment, while abiding in the meditative stability boundless eloquence, while abiding in the meditative stability boundless lamplight,416 while abiding in the meditative stability equal to the unequaled, while abiding in the meditative stability transcending all phenomena, while abiding in the meditative stability delineator, while abiding in the meditative stability dispelling doubt, while abiding in the meditative stability without settled focus, while abiding in the meditative stability single array, while abiding in the meditative stability manifest attainment of aspects, the meditative stability single aspect, while abiding in the meditative stability nonexclusion of the aspect, while abiding in the meditative stability supreme performance,417 while abiding in the meditative stability comprehension of all bases of existence through realization, while abiding in the meditative stability entrance to symbols and sounds, while abiding in the meditative stability jewel heart,418 while abiding in the meditative stability unattached to any phenomena, while abiding in the meditative stability array of flashes of lightning, while abiding in the meditative stability forsaking, while abiding in the meditative stability lamp of doctrine, while abiding in the meditative stability lamp of transcendental knowledge, while abiding in the meditative stability manifest attainment of the miraculous ability to not return, while abiding in the meditative stability devoid of vocalic syllables, while abiding in the meditative stability burning lamp, while abiding in the meditative stability purification of defining characteristics, while abiding in the meditative stability nondistinguished, while abiding in the meditative stability endowed with a distinct forbearance, while abiding in the meditative stability endowed with all finest aspects,419 while abiding in the meditative stability endowed with dhāraṇīs, while abiding in the meditative stability absence of joy with respect to all happiness and suffering, while abiding in the meditative stability inexhaustible cornucopia, while abiding in the meditative stability dhāraṇī intelligence, while abiding in the meditative stability perfect elimination of right and wrong, while abiding in the meditative stability perfect calming of all contradictions and refutations, while abiding in the meditative stability no harmony or disharmony, while abiding in the meditative stability taintless light, while abiding in the meditative stability endowed with the essence, while abiding in the meditative stability taintless light of the full moon, while abiding in the meditative stability lightning light, while abiding in the meditative stability great ornament,420 while abiding in the meditative stability illuminator in all respects, while abiding in the meditative stability protector of all worlds,421 while abiding in the meditative stability sameness of meditative stability, while abiding in the meditative stability with a dustless and dust-free principle, while abiding in the meditative stability convergence in nonaffliction, while abiding in the meditative stability convergence of all afflicted mental states in nonaffliction,422 while abiding in the meditative stability intent on a dwelling that has not been apprehended, while abiding in the meditative stability abiding in the real nature without mentation, while abiding in the meditative stability self-originated from the vessel,423 while abiding in the meditative stability incinerating all afflicted mental states, while abiding in the meditative stability lamp of great transcendental knowledge, while abiding in the meditative stability origin of the ten powers, while abiding in the meditative stability opener of the gateways, while abiding in the meditative stability dispelling the defects of corporeality, while abiding in the meditative stability obliterating defects of speech, transforming them as if into space,424 while abiding in the meditative stability dispelling the defects of the mind,425 while abiding in the meditative stability thorough investigation, while abiding in the meditative stability space-like, and while abiding in the meditative stability space-like and without attachment, hence free and without blemish.
“Abiding in these attributes, Subhūti, bodhisattva great beings practice the perfection of wisdom and lead the great number of beings with certainty to consummation. This is why bodhisattvas are called great beings.”
Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, I too am inspired to say in what sense bodhisattvas are called great beings.”
“Śāradvatīputra,” replied the Blessed One, “be inspired to speak of why bodhisattvas are called great beings.”
Śāradvatīputra then explained, “Blessed Lord, although bodhisattva great beings teach the Dharma to beings in order that they might abandon the view of the self; might abandon the view of a being; might abandon the view of a life form; might abandon the view of a person; might abandon the view of a life; might abandon the view of an individual; might abandon the view of one born of Manu; might abandon the view of a child of Manu; might abandon the view of an agent; might abandon the view of an instigator of an agent; might abandon the view of a motivator; might abandon the view of an inciter; might abandon the view of an experiencer; might abandon the view of an instigator of an experiencer; might abandon the view of a knower; and might abandon the view of a viewer; might abandon the nihilist view and might abandon the eternalist view; might abandon the view of existence and might abandon the view of nonexistence; might abandon the view of aggregates, might abandon the view of sensory elements, and might abandon the view of sense fields; might abandon the view of dependent origination; might abandon the view of the truths; might abandon the view of the perfections; might abandon the view of emptiness; might abandon the view of the applications of mindfulness, might abandon the view of the correct exertions, might abandon the view of the supports for miraculous ability, might abandon the view of the faculties, might abandon the view of the powers, might abandon the view of the branches of enlightenment, and might abandon the view of the noble eightfold path; might abandon the view of the truths of the noble ones; might abandon the view of the meditative concentrations, might abandon the view of the immeasurable attitudes, might abandon the view of the formless absorptions, might abandon the view of the liberations, and might abandon the view of the serial steps of meditative absorption; might abandon the view of the emptiness, signlessness, and wishlessness gateways to liberation; might abandon the view of the extrasensory powers; might abandon the view of the meditative stabilities and might abandon the view of the dhāraṇī gateways; might abandon the view of the powers of the tathāgatas, might abandon the view of the fearlessnesses, might abandon the view of the kinds of exact knowledge, might abandon the view of great loving kindness, might abandon the view of great compassion, and might abandon the view of the distinct qualities of the buddhas; might abandon the view of beings to be matured; might abandon the view of buddhafields to be refined; might abandon the view of enlightenment; might abandon the view of the Buddha, might abandon the view of the Dharma, and might abandon the view of the Saṅgha; might abandon the view of the turning of the wheel of the Dharma; and, although they teach the Dharma to beings in order that they might abandon the view of the attainment of final nirvāṇa, they do so by way of not apprehending anything. This is why bodhisattvas are called great beings.”