Chapter 10
“Subhūti, you have asked, ‘How550 have bodhisattva great beings entered perfectly into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is like this: no phenomenon changes place, so no phenomenon at all goes or comes, changes place, or draws near. However, while they do not give rise to conceits or think about the level of any phenomena, it is not that they do not refine the levels, it is that they do not observe those levels.
“If you ask what the bodhisattva great beings’ refinement of a level is, Subhūti, bodhisattva great beings who dwell on the first level should make ten refinements to that level. If you ask what these ten are, they are the refinement of sincere resolve, and so on,551 without apprehending them; the refinement of beneficial states by not apprehending signs, and the refinement of the sameness of attitude to all beings by not apprehending beings; the refinement of giving things away by not apprehending a gift, a giver, or a recipient; the refinement of the service to spiritual mentors by the lack of conceit about it; the refinement of the search for the Dharma by not apprehending any Dharma; the refinement of going forth to homelessness again and again by not apprehending a home; the refinement of the wish for the body of a buddha by not apprehending the major and minor marks; the refinement of the exposition of the Dharma by not apprehending divisions of Dharma; the refinement of the elimination of pride and arrogance by not apprehending the true existence of phenomena;552 and the refinement of words of truth by not apprehending words. Subhūti, these are the ten refinements that should be made by bodhisattva great beings dwelling on the first level.
“Moreover, Subhūti, bodhisattva great beings who dwell on the second level should pay repeated attention to eight attributes and apply themselves to them earnestly. If you ask what these eight are, they are purity of ethical discipline, gratitude and thankfulness, being grounded in the power of tolerance, experiencing delight and joy, not forsaking any being, actualizing great compassion, serving spiritual teachers and venerating them with faith, and striving and seeking for the perfections. Subhūti, these are the eight attributes to which bodhisattva great beings dwelling on the second level should pay attention and earnestly apply themselves.
“Moreover, Subhūti, bodhisattva great beings who dwell on the third level should maintain five attributes. If you ask what these five are, they should maintain an insatiable thirst for erudition but without a fixation on letters; the elucidation of the gift of the Dharma without expectations, but without giving rise to conceit about it; the generation and dedication of the roots of virtue for the refinement of a buddhafield but without giving rise to conceit about it; indefatigability in the face of the immeasurable cycles of rebirth but without giving rise to conceit about it; and a sense of shame and conscience but without giving rise to conceit about them. Subhūti, these are the five attributes that bodhisattva great beings dwelling on the third level should maintain.
“Moreover, Subhūti, bodhisattva great beings who dwell on the fourth level should adopt and maintain ten attributes, without forsaking them. If you ask what these ten are, they are dwelling in a forest,553 a paucity of desires, contentment, not forsaking the restrictions associated with asceticism, not forsaking the training, spurning the desirable attributes of the senses, developing a mindset associated with nirvāṇa, forsaking all property,554 undauntedness, and disregard for all entities. Subhūti, these are the ten attributes that bodhisattva great beings dwelling on the fourth level should not forsake, but that they should adopt and maintain.
“Moreover, Subhūti, bodhisattva great beings dwelling on the fifth level should avoid six things. If you ask what these six are, they should avoid intimacy with householders, intimacy with nuns, being envious of families, places of social intercourse, bearing malice, self-praise, and disparagement of others. These are the six things that should be avoided. There are eighteen further things they should avoid.555 They should avoid the paths of the ten nonvirtuous actions, pride in being superior, haughtiness,556 distorted views, doubt, and not rejecting patience557 for desire, hatred, and delusion. These are the eighteen further things that bodhisattva great beings dwelling on the fifth level should avoid.
“Moreover, Subhūti, bodhisattva great beings dwelling on the sixth level should perfect six things, namely, the six perfections. They should, moreover, avoid six things. If you ask what these six are, they should avoid the mindset of the śrāvakas; they should avoid the mindset of the pratyekabuddhas; they should avoid a mind that has craving;558 they should not feel discouraged when they see beggars—that is to say, they should avoid a mind that is discouraged; they should avoid feeling unhappy on account of having renounced all material things—that is to say, they should avoid unhappiness; and they should not feel disturbed when they see beggars—that is to say, they should avoid a mind that is disturbed. Subhūti, these are the six things that bodhisattva great beings dwelling on the sixth level should avoid.
“Moreover, Subhūti, bodhisattva great beings dwelling on the seventh level should not do twenty things. If you ask what these twenty are, they should not grasp at a self, should not grasp at a being, should not grasp at an individual, and should not grasp at a person, they should not grasp at nihilism, and should not grasp at eternalism; they should not perceive signs, hold views about causes, be attached to name and form, be attached to the aggregates, be attached to the sensory elements, be attached to the sense fields, be attached to the three realms, be fixated on the three realms, rely on the three realms, or have the three realms as a foundation; and they should not be attached to the view of relying on the Buddha, be attached to the view of relying on the Dharma, be attached to the view of relying on the Saṅgha, be attached to the view of relying on ethical discipline, be discouraged by the fact that all phenomena are empty, or contradict emptiness. Subhūti, these are the twenty things that bodhisattva great beings dwelling on the seventh level should not do.
“Therefore, there are also twenty things that they should perfect. If you ask what these twenty are, they are the completion of emptiness; the actualizing of signlessness; the understanding of wishlessness; the purity of the three spheres; compassion and pity for all beings; not feeling contempt for those beings; the view of the sameness of all phenomena; the penetrating understanding of the principle of reality559 without giving rise to conceit because of that; tolerance for nonarising; knowledge of nonarising; the teaching about the single principle of all phenomena; the perfect elimination of ideation; the reversal of views; the reversal of afflictive mental states; the level of stilling and higher insight; a disciplined mind; a peaceful mind; unimpeded transcendental knowledge;560 understanding of the appropriate circumstances for loving kindness; going to any buddhafield at will; and the displaying of their identities to all.561 Subhūti, these are the twenty things that bodhisattva great beings dwelling on the seventh level should perfect.
“Moreover, Subhūti, bodhisattva great beings who dwell on the eighth level should perfect four attributes. If you ask what these four are, they are comprehending the minds of all beings, playing with the extrasensory powers, seeing buddhafields and actualizing these buddhafields just as they have seen them, and venerating the buddhas along with definitive contemplation of the buddha bodies as they really are. Subhūti, these are the four attributes that bodhisattva great beings dwelling on the eighth level should perfect.
“Moreover, Subhūti, bodhisattva great beings dwelling on the eighth level should perfect four other attributes. If you ask what these four are, they are the knowledge of those of higher and lower acumen, refinement of a buddhafield, continuous absorption in illusion-like meditative stability, and intentionally taking rebirth in order to assume a body commensurate with the roots of virtue of beings. Subhūti, these are the four other attributes that bodhisattva great beings dwelling on the eighth level should perfect.
“Moreover, Subhūti, bodhisattva great beings dwelling on the ninth level should perfect twelve attributes. If you ask what these twelve are, they are the acquisition of infinite aspirations and excellently accomplishing whatever aspirations they have; knowledge of the languages of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas; knowledge of expositions based on perfect inspired eloquence; excellence of the entry into the mother’s womb; excellence of family; excellence of class; excellence of clan; excellence of entourage; excellence of life; excellence of departure from home; excellence of the ornaments of the tree of enlightenment; and excellence of the completion of all good qualities. Subhūti, these are the twelve attributes that bodhisattva great beings dwelling on the ninth level should perfect.
“Moreover, Subhūti, bodhisattva great beings who dwell on the tenth level are said to be just tathāgatas.”
The Blessed One having said this, the venerable Subhūti then asked him, “Blessed Lord, for bodhisattva great beings who dwell on the first level, what is the refinement of sincere resolve and so on?”
“Subhūti,” replied the Blessed One, “bodhisattva great beings correctly gather many roots of virtue by developing the intention connected with all-aspect omniscience. This is the refinement of the sincere resolve of bodhisattva great beings.
“If, among them, you ask what, for bodhisattva great beings, is the refinement of beneficial states, it is the bodhisattva great beings’ search for, and achievement of, the knowledge of the Great Vehicle for the sake of all beings. For bodhisattva great beings, this is the refinement of beneficial states.
“If, among them, you ask what, for bodhisattva great beings, is the refinement of the sameness of attitude with regard to all beings, it is the actualization of the four immeasurable attitudes—loving kindness, compassion, empathetic joy, and equanimity— by developing the intention connected with all-aspect omniscience. For bodhisattva great beings, this is the refinement of the sameness of attitude with regard to all beings.
“If, among them, you ask what, for bodhisattva great beings, is the refinement of giving things away, it is the undertaking of acts of generosity for all beings without discrimination. For bodhisattva great beings, this is the refinement of giving things away.
“If, among them, you ask what, for bodhisattva great beings, is the refinement of the service to spiritual mentors, it is serving, respecting, honoring, and worshiping those spiritual mentors of bodhisattva great beings who encourage, establish, and secure them in all-aspect omniscience. For bodhisattva great beings, this is the refinement of the service to spiritual mentors.
“If, among them, you ask what, for bodhisattva great beings, is the refinement of the search for the Dharma, it is that by developing the intention connected with all-aspect omniscience, they search for the Dharma and do not fall to the level of the śrāvakas or the level of the pratyekabuddhas. For bodhisattva great beings, this is the refinement of the search for the Dharma.
“If, among them, you ask what, for bodhisattva great beings, is the refinement of going forth to homelessness again and again, it is that throughout all their lives they avoid social intercourse, go forth to homelessness in the teaching of the tathāgatas, and indeed there is nothing at all that impedes them. For bodhisattva great beings, this is the refinement of going forth to homelessness again and again.
“If, among them, you ask what, for bodhisattva great beings, is the refinement of the wish for the body of a buddha, it is that, having seen the body of a buddha, they will never be separated from attentiveness to the buddhas until they attain all-aspect omniscience. For bodhisattva great beings, this is the refinement of the wish for the body of a buddha.
“If, among them, you ask what, for bodhisattva great beings, is the refinement of the exposition of the Dharma, it is that whether the tathāgatas are present or when they have passed into nirvāṇa, bodhisattva great beings teach beings the Dharma that is virtuous in the beginning, virtuous in the middle, and virtuous at the end, excellent in wording and excellent in meaning, distinct, complete, pure, refined, and about a holy life. That is to say, they correctly teach the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions. For bodhisattva great beings, this is the refinement of the exposition of the Dharma.
“If, among them, you ask what, for bodhisattva great beings, is the refinement of the elimination of pride and arrogance, it is that, on account of their elimination of pride and arrogance, they are never born in a lower-status family. For bodhisattva great beings, this is the refinement of the elimination of pride and arrogance.562
“If, among them, you ask what, for bodhisattva great beings, is the refinement of words of truth, it is that they do as they say. For bodhisattva great beings, this is the refinement of words of truth.
“Subhūti, these are the ten refinements of bodhisattva great beings who dwell on the first level.
“If, among them, you ask what, for bodhisattva great beings, is the purity of ethical discipline, it is not paying attention to the mindsets of the śrāvakas or pratyekabuddhas, and, besides that, not paying attention to disciplines that would lead to immorality and impede the way to enlightenment. For bodhisattva great beings, this is the purity of ethical discipline.
“If, among them, you ask what, for bodhisattva great beings, is gratitude and thankfulness, it is that, when bodhisattva great beings practice the conduct of a bodhisattva, until saṃsāra has come to an end, they never squander any benefit done for them, however small, let alone a major one. For bodhisattva great beings, this is gratitude and thankfulness.
“If, among them, you ask what, for bodhisattva great beings, is being grounded in the power of tolerance, it is the absence of malice and inimical thoughts directed toward any being. For bodhisattva great beings, this is being grounded in the power of tolerance.
“If, among them, you ask what, for bodhisattva great beings, is the experience of delight and joy, it is that they bring all beings to maturation in the three vehicles. For bodhisattva great beings, this is the experience of delight and joy.
“If, among them, you ask what, for bodhisattva great beings, is not forsaking any being, it is providing sanctuary to all beings. For bodhisattva great beings, this is not forsaking any being.
“If, among them, you ask what, for bodhisattva great beings, is the actualizing of great compassion, it is that, when bodhisattva great beings practice the conduct of a bodhisattva, they think, ‘For the sake of each being I will remain among the denizens of the hells for eons numbering as many as the grains of sand of the river Gaṅgā, and until all beings are established in the transcendental knowledge of the buddhas, I will experience in these domains being cut, pierced, beaten, roasted, burned, and so on,’ all the while with delight and indefatigability for the sake of all beings. For bodhisattva great beings, this is the actualizing of great compassion.
“If, among them, you ask what, for bodhisattva great beings, is serving spiritual teachers and venerating them with faith, it is perceiving their spiritual teachers as buddhas. For bodhisattva great beings, this is serving spiritual teachers and venerating them with faith.
“If, among them, you ask what, for bodhisattva great beings, is striving and seeking for the perfections, it is that, in order to bring all beings to maturation, without doing anything else they search for the perfections, with no other activity. For bodhisattva great beings, this is striving and seeking for the perfections.563
“If, among them, you ask what, for bodhisattva great beings, is the insatiable thirst for erudition, it is the insatiability of thinking, ‘I will retain in mind all that the blessed lord buddhas have taught in this world system and in the world systems of all the ten directions.’ For bodhisattva great beings, this is the insatiable thirst for erudition.
“If, among them, you ask what, for bodhisattva great beings, is the elucidation of the gift of the Dharma without expectations, it is that when bodhisattva great beings teach the Dharma, they do not hope even in the slightest for enlightenment through that gift of the Dharma. For bodhisattva great beings, this is the elucidation of the gift of the Dharma without expectations.
“If, among them, you ask what, for bodhisattva great beings, is the generation and dedication of the roots of virtue for the refinement of a buddhafield, it is the dedication, when purifying the roots of virtue for a buddhafield, of those roots of virtue with which they purify the fields of their own and others’ minds. For bodhisattva great beings, this is the generation and dedication of the roots of virtue for the refinement of a buddhafield.
“If, among them, you ask what, for bodhisattva great beings, is indefatigability in the face of the immeasurable cycles of rebirth, it is that they never tire until they perfect all-aspect omniscience with the support of those roots of virtue that are the roots of virtue that, when they are relied on, bring beings to maturation and refine a buddhafield. For bodhisattva great beings, this is indefatigability in the face of the immeasurable cycles of rebirth.
“If, among them, you ask what, for bodhisattva great beings, is a sense of conscience and shame, it is spurning the mindsets of the śrāvakas and pratyekabuddhas. For bodhisattva great beings, this is a sense of conscience and shame.564
“If, among them, you ask what, for bodhisattva great beings, is the refusal to give up dwelling in a forest, it is going beyond the levels of the śrāvakas and the pratyekabuddhas. For bodhisattva great beings, this is the refusal to give up dwelling in a forest.
“If, among them, you ask what, for bodhisattva great beings, is the paucity of desires, it is that bodhisattva great beings do not have the desire even for enlightenment. For bodhisattva great beings, this is the paucity of desires.
“If, among them, you ask what, for bodhisattva great beings, is contentment, it is attaining all-aspect omniscience but without giving rise to conceit about it. For bodhisattva great beings, this is contentment.
“If, among them, you ask what, for bodhisattva great beings, is not forsaking the restrictions associated with asceticism, it is tolerance for establishing realization with respect to the profound phenomena. For bodhisattva great beings, this is not forsaking the restrictions associated with asceticism.
“If, among them, you ask what, for bodhisattva great beings, is not forsaking the training, it is being unwavering in the training. For bodhisattva great beings, this is not forsaking the training.
“If, among them, you ask what, for bodhisattva great beings, is spurning the desirable attributes of the senses, it is not setting their minds on the objects of the senses. For bodhisattva great beings, this is spurning the desirable attributes of the senses.
“If, among them, you ask what, for bodhisattva great beings, is developing a mindset associated with nirvāṇa, it is not engaging in the conditioning of any phenomena.565 For bodhisattva great beings, this is developing a mindset associated with nirvāṇa.
“If, among them, you ask what, for bodhisattva great beings, is the forsaking of all property, it is not grasping any external or internal phenomena. For bodhisattva great beings, this is the forsaking of all property.
“If, among them, you ask what, for bodhisattva great beings, is undauntedness, it is that their minds do not dwell on states of consciousness. For bodhisattva great beings, this is undauntedness.
“If, among them, you ask what, for bodhisattva great beings, is disregard for all entities, it is that they do not pay attention to any entities. For bodhisattva great beings, this is disregard for all entities.566
“If, among them, you ask what, for bodhisattva great beings, is the avoidance of intimacy with householders, it is that they proceed from buddhafield to buddhafield, take birth miraculously, have shaved heads, and wear saffron robes. For bodhisattva great beings, this is the avoidance of intimacy with householders.
“If, among them, you ask what, for bodhisattva great beings, is the avoidance of intimacy with nuns, it is that they do not stay with a nun, even for the duration of a finger snap, and they do not have thoughts that thirst for them on that account. For bodhisattva great beings, this is the avoidance of intimacy with nuns.
“If, among them, you ask what, for bodhisattva great beings, is the avoidance of being envious of families, in this regard, Subhūti, it is that bodhisattva great beings should think, ‘I should work for the happiness of all beings, and, given that these beings are happy on account of their own merits, I should not have thoughts of envy toward them.’567 For bodhisattva great beings, this is the avoidance of being envious of families.
“If, among them, you ask how bodhisattva great beings should avoid places of social intercourse, bodhisattva great beings should not frequent any places of social intercourse where śrāvakas or pratyekabuddhas are present, or where discussions might take place connected with them, or where their associated mindsets might arise. For bodhisattva great beings, this is the avoidance of places of social intercourse.
“If, among them, you ask how bodhisattva great beings should avoid malice, they provide no opportunity for thoughts of malice or harm, and no occasion for thinking about fighting or strife. For bodhisattva great beings, this is the avoidance of malice.
“If, among them, you ask what, for bodhisattva great beings, is the avoidance of self-praise, it is not observing internal or external phenomena.568 For bodhisattva great beings, this is the avoidance of self-praise.
“If, among them, you ask what, for bodhisattva great beings, is the avoidance of disparaging others, it is not observing external phenomena. For bodhisattva great beings, this is the avoidance of disparaging others.
“If, among them, you ask how bodhisattva great beings should avoid the paths of the ten nonvirtuous actions, they avoid them since they should be avoided because they obstruct progress to the higher realms, not to mention to the path of the noble ones, and not to mention to unsurpassed, perfect, complete enlightenment. For bodhisattva great beings, this is the avoidance of the paths of the ten nonvirtuous actions.
“If, among them, you ask how bodhisattva great beings should avoid pride in being superior, they do not feel pride because they do not observe anything at all, let alone a superiority on account of which they would feel pride. For bodhisattva great beings, this is the avoidance of pride in being superior.
“If, among them, you ask how bodhisattva great beings should avoid haughtiness, they do not observe any entity with respect to which haughtiness might arise. For bodhisattva great beings, this is the avoidance of haughtiness.
“If, among them, you ask how bodhisattva great beings should avoid distorted views, they do not apprehend entities. For bodhisattva great beings, this is the avoidance of distorted views.
“If, among them, you ask how bodhisattva great beings should avoid being of two minds, it is because they see all phenomena free from doubts. For bodhisattva great beings, this is the avoidance of being of two minds.569
“If, among them, you ask how bodhisattva great beings do not reject570 patience for desire, hatred, and delusion, it is because they do not observe desire, hatred, or delusion. For bodhisattva great beings, this is not rejecting patience for desire, hatred, and delusion.571
“If, among them, you ask what are the six attributes that should be perfected on the sixth level, they are the six perfections—that is to say, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom should be perfected. If you ask why, it is because, while abiding in these six perfections, the blessed lord buddhas, the śrāvakas, and the pratyekabuddhas have gone, are going, and will go to the other shore of the five oceans of objects of knowledge.572
“If you ask what are these five, they are the past, the future, the present, the inexpressible, and the unconditioned. So it is that bodhisattva great beings should perfect the six perfections.
“If, among them, you ask how bodhisattva great beings should avoid the six attributes, it is that they should avoid the mindset of the śrāvakas because it is not the path to enlightenment; they should avoid the mindset of the pratyekabuddhas because it is not the path to enlightenment; they should avoid a mind that has craving because it is not the path to enlightenment; they should not feel discouraged when they see beggars because it is not the path to enlightenment; they should not be unhappy on account of having renounced all material things because it is not the path to enlightenment; and that from generating the first mind set on enlightenment they should undertake acts of generosity but should not be in a greedy state of mind573 because it is not the path to enlightenment. So it is that bodhisattva great beings should avoid these six attributes.574
“If, among them, you ask how bodhisattva great beings should not grasp at a self, it is because the self is absolutely nonexistent. If you ask how they should not grasp at a being, it is because a being is absolutely nonexistent. If you ask how they should not grasp at an individual, it is because an individual is absolutely nonexistent. If you ask how they should not grasp at a person, it is because a person is absolutely nonexistent.
“If, among them, you ask how bodhisattva great beings should not grasp at nihilism, it is because no phenomenon at all is annihilated since all phenomena have absolutely not arisen.
“If, among them, you ask how bodhisattva great beings should not grasp at eternalism, it is because any phenomenon that has not arisen is not eternal, nor is it annihilated.
“If, among them, you ask how bodhisattva great beings should not perceive signs, it is because defilement is absolutely nonexistent.
“If, among them, you ask how bodhisattva great beings should not hold views about causes, it is because they do not observe those views.
“If, among them, you ask how bodhisattva great beings should not be attached to name and form, it is because they do not observe that entity.
“If, among them, you ask how bodhisattva great beings should not be attached to the aggregates, it is because the aggregates are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the aggregates.
“If, among them, you ask how bodhisattva great beings should not be attached to the sensory elements, it is because the sensory elements are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the sensory elements.
“If, among them, you ask how bodhisattva great beings should not be attached to the sense fields, it is because the sense fields are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the sense fields.
“If, among them, you ask how bodhisattva great beings should not be attached to the three realms, it is because their essential nature is nonexistent. So it is that bodhisattva great beings should not be attached to the three realms.
“If, among them, you ask how bodhisattva great beings should not be fixated on the three realms, it is because their entity does not exist and cannot be apprehended. So it is that bodhisattva great beings should not be fixated on the three realms.
“If, among them, you ask how bodhisattva great beings should not rely on the three realms, it is because their entity does not exist and cannot be apprehended. So it is that bodhisattva great beings should not rely on the three realms.
“If, among them, you ask how bodhisattva great beings should not have the three realms as a foundation, it is because their entity does not exist and cannot be apprehended. So it is that bodhisattva great beings should not have the three realms as a foundation.
“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on the Buddha, it is because, by resorting to a view of the Buddha they will not see the Buddha. So it is that bodhisattva great beings should not be attached to the view of relying on the Buddha.
“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on the Dharma, it is because, by resorting to a view of the Dharma they will not see the Dharma. So it is that bodhisattva great beings should not be attached to the view of relying on the Dharma.
“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on the Saṅgha, it is because, by resorting to a view of the Saṅgha they will not see the Saṅgha. So it is that bodhisattva great beings should not be attached to the view of relying on the Saṅgha.
“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on ethical discipline, it is because, by resorting to a view of ethical discipline, ethical discipline will not be purified. So it is that bodhisattva great beings should not be attached to the view of relying on ethical discipline.
“If, among them, you ask how bodhisattva great beings should not be discouraged by the fact that all phenomena are empty, it is because all phenomena are not empty of emptiness but empty of their own defining characteristics. So it is that bodhisattva great beings should not be discouraged by emptiness.
“If, among them, you ask how bodhisattva great beings should not contradict emptiness, it is because all phenomena are empty and therefore emptiness does not contradict emptiness. So it is that bodhisattva great beings should not contradict emptiness.575
“If, among them, you ask how bodhisattva great beings should perfect emptiness, the perfection of the emptiness of its own defining characteristics is, for bodhisattva great beings, the perfection of emptiness.
“If, among them, you ask how bodhisattva great beings should actualize signlessness, it is because they do not pay attention to any signs.576
“If, among them, you ask how bodhisattva great beings understand wishlessness, it is that they do not engage the mind in any of the three realms.
“If, among them, you ask how bodhisattva great beings purify the three spheres, it is that they perfect the path of the ten virtuous actions.
“If, among them, you ask how bodhisattva great beings perfect compassion and pity for all beings, it is that they acquire great compassion.
“If, among them, you ask how bodhisattva great beings do not feel contempt for all beings, it is that they perfect loving kindness.
“If, among them, you ask what, for bodhisattva great beings, is the view of the sameness of all phenomena, it is that phenomena neither increase nor decrease.
“If, among them, you ask what, for bodhisattva great beings, is the penetrating understanding of the principle of reality, it is that even though they understand all phenomena in a single principle, there is no understanding.
“If, among them, you ask what, for bodhisattva great beings, is tolerance for nonarising, it is tolerance for all phenomena that are nonarising, not ceasing, and not conditioned.
“If, among them, you ask what, for bodhisattva great beings, is knowledge of nonarising, it is the knowledge that name and form do not arise. For bodhisattva great beings, this is knowledge of nonarising.
“If, among them, you ask what, for bodhisattva great beings, is the teaching about the single principle of all phenomena, it is the absence of habitual ideas about duality.577 For bodhisattva great beings, this is the teaching about the single principle of all phenomena.
“If, among them, you ask what, for bodhisattva great beings, is the perfect elimination of ideation, it is the absence of conceptual thought with respect to all phenomena.
“If, among them, you ask what, for bodhisattva great beings, is the reversal of views, it is that they have abandoned the level of the śrāvakas and the level of the pratyekabuddhas.
“If, among them, you ask what, for bodhisattva great beings, is the reversal of afflictive mental states, it is that they have put an end to all the afflicted mental states and their connecting propensities.578
“If, among them, you ask what, for bodhisattva great beings, is the level of stilling and higher insight, it is the transcendental knowledge of one with all-aspect omniscience.
“If, among them, you ask what, for bodhisattva great beings, is a disciplined mind, it is feeling no delight for the three realms.
“If, among them, you ask what, for bodhisattva great beings, is a peaceful mind, it is when the six sense faculties are gathered in together.
“If, among them, you ask what, for bodhisattva great beings, is unimpeded transcendental knowledge, it is that they acquire the eye of the buddhas.
“If, among them, you ask what, for bodhisattva great beings, is understanding the appropriate circumstances for loving kindness, it is an equanimity with regard to the six sense fields.
“If, among them, you ask what, for bodhisattva great beings, is going to any buddhafield at will, it is, without moving from any one buddhafield, being seen in all buddhafields.579
“If, among them, you ask what, for bodhisattva great beings, is the displaying of their identities to all, it is that they display to their respective entourages what they delight in––this or that identity as whatever is delightful.
“If, among them, you ask what, for bodhisattva great beings, is the comprehension of the minds of all beings, it is that with a single mind they cognize the minds and mental factors of all beings.
“If, among them, you ask what, for bodhisattva great beings, is playing with the extrasensory powers, it is playing with their extrasensory powers and moving from buddhafield to buddhafield in order to behold the buddhas, but not having any notion of a buddha.
“If, among them, you ask what, for bodhisattva great beings, is seeing buddhafields, it is that they may be present in one buddhafield and see inestimable buddhafields, but they do not have any notion of a buddhafield.
“If, among them, you ask what, for bodhisattva great beings, is the actualization of the buddhafields just as they have seen them, it is that they dwell on the level of a wheel-turning emperor, or a ruler of a great billionfold world system, but they renounce the great billionfold world system and give rise to no conceit about it.
“If, among them, you ask what, for bodhisattva great beings, is the veneration of the buddhas, it is that they venerate the Dharma in order to benefit all beings.
“If, among them, you ask what, for bodhisattva great beings, is the definitive contemplation of the buddha bodies as they really are, it is the definitive contemplation of the Dharma body as it really is.
“If, among them, you ask what, for bodhisattva great beings, is the knowledge of those with higher and lower acumen, it is maintaining the ten powers and knowing the perfection of the acumen of all beings.
“If, among them, you ask what, for bodhisattva great beings, is the refinement of a buddhafield, it is the refinement of the minds of all beings by way of not apprehending anything.
“If, among them, you ask what, for bodhisattva great beings, is illusion-like meditative stability, it is that meditative stability by maintaining which bodhisattva great beings perform all the activities but without their minds engaging with any phenomenon.
“If, among them, you ask what, for bodhisattva great beings, is continuous meditative absorption, it is the meditative stability that has arisen from the maturation of bodhisattva great beings.580
“If, among them, you ask what, for bodhisattva great beings, is assuming a body commensurate with the roots of virtue that beings establish, it is bodhisattva great beings intentionally assuming a body commensurate with the maturation of beings.
“If, among them, you ask what, for bodhisattva great beings, is intentionally taking rebirth, it is in order to bring beings to maturation.581
“If, among them, you ask how it is that whatever aspirations bodhisattva great beings have, they excellently accomplish them, here, because bodhisattva great beings have perfected the six perfections there is an excellent accomplishment of whatever aspirations they have.
“If, among them, you ask how bodhisattva great beings comprehend the languages of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas that are to be known, it is that they comprehend them by means of the exact knowledge of lexical explanations.
“If, among them, you ask how it is that bodhisattva great beings understand the expositions based on perfect inspired eloquence that are to be known, they comprehend them with their exact knowledge of inspired eloquence.
“If, among them, you ask what, for bodhisattva great beings, is the excellence of the entry into the mother’s womb, here, it is that bodhisattva great beings are born miraculously in all their lives. For bodhisattva great beings, this is the excellence of the entry into the mother’s womb.
“If, among them, you ask what, for bodhisattva great beings, is the excellence of family, it is that bodhisattva great beings are born into great families. For bodhisattva great beings, this is the excellence of family.
“If, among them, you ask what, for bodhisattva great beings, is the excellence of class, it is that bodhisattva great beings are born in a great and lofty royal family or in a great and lofty priestly family. For bodhisattva great beings, this is the excellence of class.
“If, among them, you ask what, for bodhisattva great beings, is the excellence of clan, it is that bodhisattva great beings are born into the families in which bodhisattva great beings of the past have appeared. For bodhisattva great beings, this is the excellence of clan.
“If, among them, you ask what, for bodhisattva great beings, is the excellence of entourage, it is that bodhisattva great beings have established beings in enlightenment and have just an entourage of bodhisattvas. For bodhisattva great beings, this is the excellence of entourage.
“If, among them, you ask what, for bodhisattva great beings, is the excellence of life, it is that immediately after their birth, bodhisattva great beings fill the world systems with their effulgence, causing them to shake in six ways. For bodhisattva great beings, this is the excellence of life.
“If, among them, you ask what, for bodhisattva great beings, is the excellence of departure from home, it is that bodhisattva great beings leave home along with many one hundred thousand hundred million billion beings in order to become those who have gone forth to homelessness, and that those beings also become assured582 in the three vehicles. For bodhisattva great beings, this is the excellence of departure from home.
“If, among them, you ask what, for bodhisattva great beings, is the excellence of the ornaments of the tree of enlightenment, it is that the roots of the tree of enlightenment of bodhisattva great beings are made of gold, the trunk is made of beryl, the branches are made of the seven precious things, and the leaves are made of everything precious, while the fragrance of that tree and its exquisite radiance extensively permeate infinite world systems. For bodhisattva great beings, this is the excellence of the ornaments of the tree of enlightenment.
“If, among them, you ask what, for bodhisattva great beings, is the perfect excellence of the completion of all good qualities, it is that the buddhafields of bodhisattva great beings are pure and the beings they are to bring to maturation are pure. For bodhisattva great beings, this is the perfect excellence of the completion of all good qualities.583
“If, among them, you ask how it is that bodhisattva great beings abiding on the tenth level are said to be just tathāgatas, it is on account of all the perfections that bodhisattva great beings have perfected, and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, the transcendental knowledge of an all-aspect omniscient one, the elimination of all the afflicted mental states and their connecting propensities, great compassion, and all the attributes of the buddhas that they have perfected. So it is, Subhūti, that bodhisattva great beings abiding on the tenth level are said to be just tathāgatas.
“Subhūti, if, among them, you ask what the ten levels of bodhisattva great beings are, Subhūti, here, when bodhisattva great beings who are expert in skillful means practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom; practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice the emptiness of nonexclusion, practice the emptiness of inherent nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities; practice the applications of mindfulness, practice the correct exertions, practice the supports for miraculous ability, practice the faculties, practice the powers, practice the branches of enlightenment, and practice the noble eightfold path; practice the truths of the noble ones, practice the meditative concentrations, practice the immeasurable attitudes, practice the formless absorptions, practice the eight liberations, practice the nine serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, practice the dhāraṇī gateways, practice the ten powers of the tathāgatas, practice the four fearlessnesses, practice the four kinds of exact knowledge, practice great compassion, and practice the eighteen distinct qualities of the buddhas, they transcend the level of bright insight, transcend the level of the spiritual family, transcend the eighth level, transcend the level of insight, transcend the level of attenuated refinement, transcend the level of no attachment, transcend the level of the realization of achievement,584 transcend the level of the śrāvakas, transcend the level of the pratyekabuddhas, and transcend the level of the bodhisattvas. Subhūti, bodhisattva great beings, having thus transcended those nine levels, stand on the level of a buddha. Subhūti, these are the ten levels of bodhisattva great beings. You should know it is in this way, Subhūti, that bodhisattva great beings enter perfectly into the Great Vehicle.
“Subhūti, in regard to what you have asked—‘From where does this Great Vehicle go forth?’—by way of not apprehending anything it will attain emancipation from the three realms and rest in all-aspect omniscience.585 If you ask why, Subhūti, it is because both that which is the Great Vehicle and that which is all-aspect omniscience are neither conjoined nor disjoined, do not have a form, cannot be pointed out, and are not impeded. That is to say, they thus have the single intrinsic defining characteristic of having no intrinsic defining characteristic.
“If you ask why, Subhūti, it is because phenomena that have no intrinsic defining characteristics do not attain emancipation, will not attain emancipation, and have not attained emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the real nature to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the very limit of reality to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of the inconceivable to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of space to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of the exhaustion of desire to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of renunciation586 to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of freedom from desire to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of cessation to attain emancipation.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of physical forms to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of perceptions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of formative predispositions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of consciousness to attain emancipation.
“If you ask why, Subhūti, it is because the emptiness of physical forms does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of perceptions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of formative predispositions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
“If you ask why, it is because physical forms are empty of physical forms, because feelings are empty of feelings, because perceptions are empty of perceptions, because formative predispositions are empty of formative predispositions, and because consciousness is empty of consciousness.
“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the eyes to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the ears to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the nose to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the tongue to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the body to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the mental faculty to attain emancipation.