The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 17: Level Purification
- Jinamitra
- Surendrabodhi
- Yeshé Dé
Toh 10
Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, ga), folios 1.a–206.a
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.0.21 (2023)
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Chapter 17: Level Purification
“Subhūti, in regard to what you have asked—‘How have bodhisattva great beings come to set out in the Great Vehicle?’—Subhūti, here bodhisattva great beings practicing the six perfections change place, going from level to level. And how do bodhisattva great beings practicing the six perfections change place, going from level to level? Like this: by all dharmas not changing place. And why? Because no dharma comes, or goes, or changes place, or is close to changing places. But even though they do not falsely project the level of those dharmas,304 do not direct their thoughts toward them, they still do the purification305 for a level, and they do not view those levels.
“And what is the bodhisattva great beings’ purification? Subhūti, bodhisattva great beings occupying the first level, Pramuditā, have to do ten purifications for that level. What are the ten? They are purification of the surpassing aspiration, and that by way of not apprehending anything; purification of the basis for beneficial work through not apprehending causal signs;306 purification of the same state of mind toward all beings through not apprehending beings; purification of giving up things through not apprehending a gift, giver, or recipient; purification of serving spiritual friends because of not falsely projecting anything on account of them; [F.168.b] purification of seeking the doctrine through not apprehending any dharma; purification of constant renunciation through not apprehending a home; purification of longing for the body of a buddha through not apprehending the causal signs of the auspicious major and minor signs;307 purification of an exposition of dharmas through not apprehending an analysis of dharmas; purification of preventing being puffed up with pride308 through not apprehending a state of existence; and purification of making truth statements through not apprehending a statement. These, Subhūti, are the ten purifications bodhisattva great beings occupying the first level, Pramuditā, have to do.
“Furthermore, Subhūti, bodhisattva great beings occupying the second level have to constantly pay attention to eight dharmas and focus on them in practice. What are the eight? They are completely pure morality, a feeling of appreciation and gratitude, a foundation of the power of patience, an experience of great delight and joy, not ignoring any being, being deeply moved by great compassion, great reverence because of venerating gurus with faith and by imagining them as the Teacher, and seeking the perfections through the practice of them. These, Subhūti, are the eight dharmas bodhisattva great beings occupying the second level have to constantly pay attention to and focus on in practice.
“Furthermore, Subhūti, bodhisattva great beings occupying the third level have to keep on with five dharmas. What are the five? They have to keep on with great learning without complacency, and that without settling down on words; with expositions of the gift of Dharma without concern for material possessions but not falsely projecting anything on account of that; in raising up and transforming wholesome roots for the purification of a buddhafield but not falsely projecting anything on account of that; [F.169.a] with not feeling oppressed by immeasurable cycles of existence but not falsely projecting anything on account of that; and with an abiding sense of shame and embarrassment but not falsely projecting anything on account of those either. Bodhisattva great beings occupying the third level, Subhūti, have to keep on with these five dharmas.
“Furthermore, Subhūti, bodhisattva great beings occupying the fourth level have to appropriate and keep ten dharmas and should not give them up. What are the ten? Not giving up dwelling in the forest, having few desires, contentment, not giving up the qualities of the ascetic or austerity, not giving up training, abhorring sense objects, production of a thought associated with nirvāṇa,309 giving up all possessions, an unmixed mind,310 and not relying on anything. These, Subhūti, are the ten dharmas a bodhisattva great being occupying the fourth level should not give up and that they have to appropriate and keep.
“Furthermore, Subhūti, bodhisattva great beings occupying the fifth level have to avoid ten dharmas.311 What are the ten? They have to avoid getting tied up with householders, avoid getting tied up with monks and nuns, stop envying status families, avoid places where people get together, stop bearing malice, stop praising themselves and disparaging others, stop the ten unwholesome actions, avoid haughtiness and pride in being superior, stop distortions, avoid doubt,312 [F.169.b] and avoid the propensity for greed, hatred, and confusion. These, Subhūti, are the ten dharmas bodhisattva great beings occupying the fifth level should avoid.
“Furthermore, Subhūti, bodhisattva great beings occupying the sixth level have to complete six dharmas. What are the six? They have to complete the six perfections. There are also another six dharmas they have to avoid. What are the six? They have to avoid śrāvaka states of mind, avoid pratyekabuddha states of mind, avoid wearied states of mind,313 avoid feeling cowed when they see a beggar, avoid feeling unhappy about all the things they have given up, and not rebuff beggars. These, Subhūti, are the six dharmas bodhisattva great beings occupying the sixth level should avoid.
“Furthermore, Subhūti, there are twenty dharmas that bodhisattva great beings occupying the seventh level should not do. What are the twenty? They should not seize on a self, seize on a sentient being, seize on a living being, seize on a person, seize on annihilation, seize on permanence, perceive a causal sign, view that it is a cause, settle down on name and form, settle down on the aggregates, settle down on the sense fields, settle down on the constituents, settle down on the three realms, cling to the three realms, wallow in the three realms, settle down on the view that the Buddha should be resorted to, settle down on the view that the Dharma should be resorted to, settle down on the view that the Saṅgha should be resorted to, settle down on the view that morality is a place to resort to, or get depressed that [F.170.a] ‘all dharmas are empty’ and oppose emptiness. These, Subhūti, are the twenty dharmas that bodhisattva great beings occupying the seventh level should not do.
“Occupying the seventh level, they also have to complete exactly twenty dharmas. What are the twenty? They are the realization of emptiness, the actualization of signlessness, the knowledge of wishlessness, the purification of the three spheres, empathy and compassion for all beings, not looking down on those beings, viewing the sameness of all dharmas and not settling down on it, realizing the way things are perfect without falsely projecting anything on account of it, forbearance for nonproduction, the knowledge of nonproduction, the exposition of the one way things are, total destruction of thought constructions concerning all phenomena, reversal of views, reversal of afflictions, the level of meditation on calm abiding and skill in insight, a disciplined state of mind, a calmed state of mind, unobstructed knowledge, the attachment-free level,314 and going as they want to any buddhafield. These, Subhūti, are the twenty dharmas that bodhisattva great beings occupying the seventh level should complete.
“Furthermore, Subhūti, bodhisattva great beings occupying the eighth level have to complete four dharmas. What are the four? They have to read the minds of all beings, play with the clairvoyances, view the buddhafields and fully execute them exactly as they have seen them to be, and attend on the buddhas and properly contemplate the buddha bodies. These, Subhūti, are the four dharmas they should complete. Furthermore, Subhūti, bodhisattva great beings [F.170.b] occupying the eighth level have to complete four other dharmas. What are the four? They have to know higher and lower faculties, they have to purify a buddhafield, they have to be constantly absorbed in the illusion-like meditative stabilization, and they have to intentionally appropriate an existence and bring into being a body in line with the outcome of the wholesome roots of beings. These, Subhūti, are the four other dharmas bodhisattva great beings occupying the eighth level have to complete.
“Furthermore, Subhūti, bodhisattva great beings occupying the ninth level have to complete twelve dharmas. What are the twelve? They are the assistance of unending prayers; success in line with the prayers that are made; understanding knowledge of the sounds of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and ghosts; understanding a river of confidence giving a readiness to speak; and perfect entry into a womb, a perfect family, a perfect social class and lineage, a perfect retinue, a perfect birth, perfect going forth, the perfect spreading out of a Bodhi tree, and the perfect completion of good qualities. These, Subhūti, are the twelve dharmas bodhisattva great beings occupying the ninth level have to complete.
“Subhūti, bodhisattva great beings occupying the tenth level have to be called just ‘tathāgata.’ ”
The Lord having said this, venerable Subhūti inquired of him, “Lord, [F.171.a] what is done in purification of the surpassing aspiration of bodhisattva great beings occupying the first level?”
The Lord replied, “With attention connected with the knowledge of all aspects, the full accomplishment of all wholesome roots, Subhūti, is the bodhisattva great beings’ purification of the surpassing aspiration.
“What is the purification of the same state of mind toward all beings? With attention connected with the knowledge of all aspects the full accomplishment of the four immeasurables—love, compassion, joy, and equanimity—Subhūti, is said to be the purification of the same state of mind toward all beings.
“What is the bodhisattva great beings’ purification of giving up? Giving gifts to all beings without conceptualization, Subhūti, is said to be the purification of giving up.
“What is the bodhisattva great beings’ purification of serving spiritual friends? There serving, attending on, and having great reverence for those spiritual friends, the spiritual friends of bodhisattva great beings who cause them to take up and enter into the knowledge of all aspects and establish them in it, Subhūti, are said to be the bodhisattva great beings’ purification of serving spiritual friends.
“What is the bodhisattva great beings’ purification of seeking the doctrine? There with a thought connected with the knowledge of all aspects they seek the doctrine and do not fall to the śrāvaka or pratyekabuddha level. That, Subhūti, is said to be the bodhisattva great beings’ purification of seeking the doctrine. [F.171.b]
“What is the bodhisattva great beings’ purification of constant renunciation? In all lifetimes they are aloof and renounced, they go forth to homelessness into the Tathāgata’s doctrine, and nobody hinders them. That, Subhūti, is said to be the bodhisattva great beings’ purification of constant renunciation.
“What is the bodhisattva great beings’ purification of longing for the body of a buddha? Having seen the body of a buddha they never become separated from attention to the buddha until they reach the knowledge of all aspects. That, Subhūti, is said to be the bodhisattva great beings’ purification of longing for the body of a buddha.
“What is the bodhisattva great beings’ purification of an exposition of doctrines? Whether the Tathāgata is here before us or whether gone into nirvāṇa, the bodhisattva great beings teach doctrine, illuminating for beings the spiritual life good at the beginning, good in the middle, and good at the end, excellent in meaning, excellent in wording, unadulterated, complete, purified, and completely pure—that is to say, the discourses, melodious narrations, predictions, verses, summaries, introductions, accounts, birth stories, expanded texts, marvels, tales, and expositions. That, Subhūti, is said to be the bodhisattva great beings’ purification of an exposition of doctrines.
“What is the bodhisattva great beings’ purification of overcoming [F.172.a] being puffed up with pride? Overcoming being puffed up with pride on account of which they are not born in lower status families, Subhūti, is said to be the bodhisattva great beings’ purification of overcoming being puffed up with pride.
“What is the bodhisattva great beings’ purification of making truth statements? That they do what they say, Subhūti, is said to be the bodhisattva great beings’ purification of making truth statements.
“Those ten, Subhūti, are the purifications bodhisattva great beings occupying the first level have to do.
“What is the bodhisattva great beings’ completely pure morality? It is this: not paying attention to śrāvaka and pratyekabuddha states of mind, to what makes for an immorality, or to any of those dharmas that constitute a hindrance to awakening either. That is the bodhisattva great beings’ completely pure morality.
“What is the bodhisattva great beings’ feeling of appreciation and gratitude? Let alone something big, when bodhisattva great beings are doing their practice they do not consign to oblivion even a tiny benefit done, up until the end of saṃsāra. That is the bodhisattva great beings’ feeling of appreciation and gratitude.
“What is the bodhisattva great beings’ foundation of the power of patience? The absence of malicious and violent thoughts toward all beings is the bodhisattva great beings’ foundation of the power of patience.
“What do bodhisattva great beings experience as great delight and joy? [F.172.b] Bringing beings to maturity in the three vehicles is what bodhisattva great beings experience as great delight and joy.
“What is the bodhisattva great beings’ not ignoring any being? Guarding all beings is the bodhisattva great beings’ not ignoring any being.
“What is the bodhisattva great beings’ being deeply moved by great compassion? When doing a practice it occurs to bodhisattva great beings, ‘I would stay in the hells for the sake of each being for as many eons as there are sand particles in the Gaṅgā River, and until I have established those beings in the knowledge of a buddha, I would undergo amputation, quartering, mutilation through torture, boiling, and being cooked, and similarly, for the sake of all beings, all the while I would be enthusiastic and not become depressed.’ That is the bodhisattva great beings’ being deeply moved by great compassion.
“What is the bodhisattva great beings’ great reverence because of venerating gurus with faith? It is this: imagining the gurus as the Teacher. That is called the bodhisattva great beings’ great reverence because of venerating gurus with faith.
“What is the bodhisattva great beings’ seeking the perfections through the practice of them? It is this: in order to bring all beings to maturity, seeking the perfections without doing other work. That is called the bodhisattva great beings’ seeking the perfections through the practice of them.
“What is the bodhisattva great beings’ [F.173.a] great learning without complacency? It is not being complacent, but rather thinking, ‘I will bear in mind whatever the lord buddhas have spoken in this world system or in world systems all around in the ten directions.’ That is the bodhisattva great beings’ great learning without complacency.
“What is the bodhisattva great beings’ exposition of the gift of Dharma without concern for material possessions? Bodhisattva great beings teach the Dharma, but without hoping for anything at all, even for personal awakening from the wholesome root that comes from the gift of Dharma. That is the bodhisattva great beings’ exposition of the gift of Dharma without concern for material possessions.
“What is the bodhisattva great beings’ raising up and transforming wholesome roots for the purification of a buddhafield? They thoroughly establish315 those wholesome roots that purify the field of their own and others’ buddhafields with whichever wholesome roots cause the purification of a buddhafield. That is the bodhisattva great beings’ raising up and transforming wholesome roots for the purification of a buddhafield.
“What is the bodhisattva great beings’ not feeling oppressed by immeasurable cycles of existence? In a stable state on account of wholesome roots, they bring beings to maturity with those wholesome roots on account of which they are stable, purify a buddhafield, and never fall into feeling oppressed up until they have completed all the buddhadharmas and the knowledge of all aspects. That is the bodhisattva great beings’ not feeling oppressed by immeasurable cycles of existence.
“What [F.173.b] is the bodhisattva great beings’ abiding sense of shame and embarrassment? It is the abhorrence of śrāvaka and pratyekabuddha states of mind. That is the bodhisattva great beings’ abiding sense of shame and embarrassment.
“What is the bodhisattva great beings’ not giving up dwelling in the forest? It is the transcendence of the śrāvaka and pratyekabuddha levels. That is the bodhisattva great beings’ not giving up dwelling in the forest.
“What is the bodhisattva great beings’ having few desires? It is the bodhisattva great beings’ not desiring even awakening. That is the bodhisattva great beings’ having few desires.
“What is the bodhisattva great beings’ contentment? Not falsely projecting even reaching the knowledge of all aspects. That is the bodhisattva great beings’ contentment.
“What is the bodhisattva great beings’ not giving up the qualities of the ascetic or austerity? It is this: forbearance for meditation on the deep dharmas. That is the bodhisattva great beings’ not giving up the qualities of the ascetic or austerity.
“What is the bodhisattva great beings’ not giving up training? It is where all training is without movement. That is the bodhisattva great beings’ not giving up training.
“What is the bodhisattva great beings’ abhorrence of sense objects? It is not producing desire realm states of mind.316 That is the bodhisattva great beings’ abhorrence [F.174.a] of sense objects.
“What is the bodhisattva great beings’ production of a thought associated with nirvāṇa? It is this: not causing all the dharmas to come into being. That is the bodhisattva great beings’ production of a thought associated with nirvāṇa.
“What is the bodhisattva great beings’ giving up all possessions? It is not grasping inner or outer dharmas. That is the bodhisattva great beings’ giving up all possessions.
“What is the bodhisattva great beings’ unmixed mind?317 Their minds not connecting with the foundations of consciousnesses is the bodhisattva great beings’ unmixed mind.
“What is the bodhisattva great beings’ not relying on anything? Not paying attention to all things is the bodhisattva great beings’ not relying on anything.
“What is the bodhisattva great beings’ avoidance of getting tied up with householders? It is this: roaming from buddhafield to buddhafield and miraculously taking birth, appearing with a shaved head and wearing saffron-colored robes. That is the bodhisattva great beings’ avoidance of getting tied up with householders.
“What is the bodhisattva great beings’ avoidance of getting tied up with monks and nuns? They do not stay with monks and nuns even for as long as a finger snap, and when they are absent they do not worry.318 That is the bodhisattva great beings’ avoidance of getting tied up [F.174.b] with monks and nuns.
“What is the bodhisattva great beings’ stopping envying status families? Here, Subhūti, bodhisattva great beings have to think as follows: ‘I have to supply all beings with their requirements for happiness. These beings here are happy just because of their own merits, so I should not think envious thoughts about this.’ That is the bodhisattva great beings’ stopping envying status families.
“What is the bodhisattva great beings’ avoiding places where people get together? Bodhisattva great beings should not get together with people in any place where there might be śrāvakas or pratyekabuddhas, where the conversations might be connected with them, or where there might be the production of thoughts that are connected with them. That is the bodhisattva great beings’ avoiding places where people get together.
“How do bodhisattva great beings stop feeling malice? They do not give an opportunity for malicious thoughts or violent thoughts, and they do not give an opportunity for thinking about fighting or thinking about quarrelling. That is the bodhisattva great beings’ stopping feeling malice.
“What is the bodhisattva great beings’ stopping praising themselves? Not viewing inner dharmas is the bodhisattva great beings’ stopping praising themselves.
“What is the bodhisattva great beings’ stopping disparaging others? It is this: [F.175.a] not viewing outer dharmas. That is the bodhisattva great beings’ stopping disparaging others.
“How do bodhisattva great beings stop the ten unwholesome actions? Let alone the noble path, let alone awakening, because these ten unwholesome actions are even a hindrance to a good form of life, bodhisattva great beings stop them.
“How do bodhisattva great beings avoid pride in being superior? Let alone something additional that would make them think they are superior, because they do not view any dharma at all bodhisattva great beings avoid pride in being superior.
“How do bodhisattva great beings avoid haughtiness? It is because they do not view any real basis on which they could become haughty that bodhisattva great beings avoid haughtiness.
“How do bodhisattva great beings stop distortions? Given that real bases are unfindable, bodhisattva great beings stop distortions.
“How do bodhisattva great beings avoid the propensity for greed, hatred, and confusion?319 It is because of not viewing a real basis for greed, hatred, and confusion that bodhisattva great beings avoid the propensity for greed, hatred, and confusion.
“What are the six dharmas bodhisattva great beings on the sixth level [F.175.b] have to complete? They are these six perfections: the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. They have to complete those perfections. The lord buddhas, and śrāvakas and pratyekabuddhas as well, having stood in these six perfections, have gone, are going, and will go to the other side of the five oceans of knowable things. What are the five? They are these: the past, the future, the present, the inexpressible, and the uncompounded. Thus should bodhisattva great beings complete the six perfections.
“There bodhisattva great beings somehow have to avoid śrāvaka thought. And why? Because it is not the path to awakening.
“They have to avoid pratyekabuddha thought. And why? Because it is not the path to awakening.
“They have to avoid a wearied state of mind. And why? Because it is not the path to awakening.
“They should not feel cowed when they see a beggar. And why? Because it is not the path to awakening.
“They should not feel unhappy about all the things they have given up. And why? Because it is not the path to awakening.
“Having produced the first thought, from then on they should always give gifts and should not let that thought be in vain.
“They have to avoid those six dharmas.
“There bodhisattva great beings should somehow not seize on a self because a self absolutely does not exist. [F.176.a] Construe seize on a sentient being, seize on a living being, and seize on a person similarly as well. And why? Because they absolutely do not exist.
“There bodhisattva great beings should somehow not seize on annihilation. And why? Because all dharmas have not been produced, so no dharma at all is annihilated.
“There bodhisattva great beings should somehow not seize on permanence, because a dharma that is not produced is not permanent and is not annihilated.
“There bodhisattva great beings should somehow not perceive a causal sign, because defilement absolutely does not exist.
“There bodhisattva great beings should somehow not view it as a cause. And why? Because they do not consider that view.
“There bodhisattva great beings should somehow not settle down on name and form. And why? Because those things cannot be apprehended. Thus should bodhisattva great beings not settle down on name and form.
“Similarly, they should not settle down on the aggregates, constituents, and sense fields. And why? Because those dharmas do not exist through their intrinsic natures. Thus should they not settle down on the aggregates, constituents, and sense fields.
“There bodhisattva great beings should somehow not settle down on the three realms. And why? Because they do not exist through their intrinsic natures. Thus should they not settle down on the three realms.
“There bodhisattva great beings should somehow not cling to the three realms. And why? Because those things do not exist and cannot be apprehended. Thus should bodhisattva [F.176.b] great beings not cling to the three realms.
“There bodhisattva great beings should somehow not wallow in the three realms. And why? Because they have no intrinsic nature. Thus should bodhisattva great beings not wallow in the three realms.
“There bodhisattva great beings should somehow not resort to a view of the Buddha. And why? Because by resorting to a view of the Buddha they do not see the Buddha. Thus should bodhisattva great beings not resort to a view of the Buddha.
“There bodhisattva great beings should somehow not resort to a view of the Dharma. And why? Because by resorting to a view of the Dharma they do not see the Dharma. Thus should bodhisattva great beings not resort to a view of the Dharma.
“There bodhisattva great beings should somehow not resort to a view of the Saṅgha. And why? Because by resorting to a view of the Saṅgha they do not see the Saṅgha. Thus should bodhisattva great beings not resort to a view of the Saṅgha.
“There bodhisattva great beings should somehow not settle down on the view that morality is a place to resort to. And why? Because from resorting to a view of morality, morality does not become pure. Thus should bodhisattva great beings not settle down on the view that morality is a place to resort to.
“There bodhisattva great beings should somehow not get depressed that ‘all dharmas are empty,’ because they are empty of their own particular characteristics, not empty of emptiness. Thus should bodhisattva great beings [F.177.a] not get depressed that ‘all dharmas are empty.’
“There bodhisattva great beings should somehow not oppose emptiness, because the empty is an emptiness of its own particular characteristic, therefore emptiness does not oppose emptiness. Thus should bodhisattva great beings not oppose emptiness.
“There bodhisattva great beings should somehow realize emptiness, because the empty is the emptiness of emptiness, and they do not cause emptiness to be realized in emptiness. Thus should bodhisattva great beings realize emptiness.
“What is the bodhisattva great beings’ actualization of signlessness? It is this: not paying attention to any dharma.
“What is the bodhisattva great beings’ knowledge of wishlessness? It is this: that all beings in the three realms have no fixed position.
“What is the bodhisattva great beings’ purification of the three spheres? It is this: the completion of the ten wholesome actions.
“What is the completion of the bodhisattva great beings’ empathy and compassion for all beings? It is this: gaining great compassion.
“How do bodhisattva great beings not look down on all beings? It is this: because of the purity of the field of beings.
“What is the bodhisattva great beings’ view of the sameness of all dharmas? It is this: not adding to and not taking away from all dharmas.
“What is the bodhisattva great beings’ realization of the way things are perfect? It is the absence of a realization of all dharmas.
“What is the bodhisattva great beings’ [F.177.b] forbearance for nonproduction? The forbearance for all dharmas that are not produced, do not stop, and do not occasion anything is forbearance for nonproduction.
“What is the bodhisattva great beings’ knowledge of nonproduction? The knowledge that name and form are not produced is the bodhisattva great beings’ knowledge of nonproduction.
“What is the bodhisattva great beings’ exposition of the one way things are? The absence of habitual ideas about dual phenomena is the exposition of the one way things are.
“What is the bodhisattva great beings’ total destruction of thought constructions? It is not entertaining any notion of any dharma.
“What is the bodhisattva great beings’ reversal of views? It is the reversal of all the views of śrāvakas and pratyekabuddhas.
“What is the bodhisattva great beings’ reversal of afflictions? It is the forsaking of all residual impressions, connections, and afflictions.
“What is the bodhisattva great beings’ level of calm abiding and insight? It is this: the knowledge of a knower of all aspects.
“What is the bodhisattva great beings’ disciplined state of mind? It is not taking pleasure in the three realms.
“What is the bodhisattva great beings’ calmed state of mind? It is when all six faculties do not radiate out.
“What is the bodhisattva great beings’ unobstructed knowledge? It is obtaining the buddha eye.
“What is the bodhisattva great beings’ knowledge that does not enter into attachment? It is remaining indifferent to the six sense fields.
“What is the bodhisattva great beings’ going as they want to any field? It is displaying [F.178.a] a body wherever there is a circle of retainers.
“What is the bodhisattva great beings’ reading the minds of all beings? It is knowing with their minds the minds and mental factors of all beings.
“What is the bodhisattva great beings’ play with the clairvoyances? Playing with the clairvoyances, they roam from buddhafield to buddhafield in order to see the buddhas, but without entertaining any notion of a buddha.
“What is the bodhisattva great beings’ viewing of the buddhafields? Without moving from any one buddhafield, they also appear in all buddhafields, but they do not entertain any notion of a buddhafield.
“What is the bodhisattva great beings’ viewing the buddhafields and fully executing them exactly as they have seen them to be? Bestriding the level of a majestic wheel-turning emperor of world systems in a great billionfold world system, they abdicate in all those world systems in order to bring beings to maturity, but without falsely projecting anything.
“What is the bodhisattva great beings’ attending on the buddhas? It is attending on the Dharma in order to look after beings.
“What is the bodhisattva great beings’ properly contemplating the buddha bodies? It is properly contemplating the body of dharmas.
“What is the bodhisattva great beings’ knowledge of higher and lower faculties? It is standing in the ten powers and knowing the completion of the faculties by all beings.
“What is the bodhisattva great beings’ purification of a buddhafield? It is purifying [F.178.b] the minds of all beings by way of not apprehending anything.
“What is the bodhisattva great beings’ illusion-like meditative stabilization? It is the meditative stabilization standing in which bodhisattva great beings do all that has to be done without mentally engaging any dharma.
“What is the bodhisattva great beings’ constantly being absorbed in meditation? It is the bodhisattva great beings’ meditative stabilization that has arisen from maturation.320
“How do bodhisattva great beings bring into being a body in line with the outcome of the wholesome roots of beings? Here they appropriate a body, when and as they want to, in line with the outcome of the wholesome roots of beings.
“Why do bodhisattva great beings appropriate an existence when and as they want to? It is so they will bring beings to maturity.
“How is it that bodhisattva great beings have success in line with the prayers they have made? Here bodhisattva great beings have success in line with the prayers they have made because they have completed the six perfections.
“How is it that bodhisattva great beings have a knowledge that comprehends the sounds of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and ghosts? It is this: a detailed and thorough knowledge of creative explanations.
“How is it that bodhisattva great beings understand a river of confidence giving a readiness to speak? It is this: a detailed and thorough knowledge of the confidence giving a readiness to speak.
“What is the bodhisattva great beings’ perfect entry into a womb? The bodhisattva great beings’ [F.179.a] taking birth here miraculously in all lifetimes is the bodhisattva great beings’ perfect entry into a womb.
“What is the bodhisattva great beings’ perfect family? That bodhisattva great beings take birth in great families is the bodhisattva great beings’ perfect family.
“What is the bodhisattva great beings’ perfect social class? That bodhisattva great beings take birth in great sāla tree–like royal families and great sāla tree–like brahmin families is the bodhisattva great beings’ perfect social class.
“What is the bodhisattva great beings’ perfect lineage? That bodhisattva great beings descend on the mother’s side as have the bodhisattvas of the past is the bodhisattva great beings’ perfect lineage.
“What is the bodhisattva great beings’ perfect retinue? It is this, namely, having established beings in awakening, they have just a retinue of bodhisattvas. That is the bodhisattva great beings’ perfect retinue.
“What is the bodhisattva great beings’ perfect birth? At the moment of their birth, illumination spreads though all the world systems and causes them to shake in six ways. That is the bodhisattva great beings’ perfect birth.
“What is the bodhisattva great beings’ perfect going forth? Bodhisattva great beings [F.179.b] go forth to homelessness with many one hundred thousand one hundred million billion beings, and those beings become definite in the three vehicles. That is the bodhisattva great beings’ perfect going forth.
“What is the bodhisattva great beings’ perfect spreading out of a Bodhi tree? It has a golden root, a trunk made of beryl, and branches, leaves, and petals made of the seven precious stones. Those branches, leaves, and petals spread an illumination as far as the infinite world systems in the ten directions. That is the bodhisattva great beings’ perfect spreading out of a Bodhi tree.
“What is the bodhisattva great beings’ perfect completion of good qualities? The bodhisattva great beings’ purification of a buddhafield through bringing beings to maturity is the bodhisattva great beings’ perfect completion of good qualities.
“Why is it bodhisattva great beings occupying the tenth level have to be called just ‘tathāgata’? When bodhisattva great beings have completed all ten perfections, up to have completed the eighteen distinct attributes of a buddha, and knowledge of a knower of all aspects; have eliminated all residual impressions, connections, and afflictions; and have completed all buddha dharmas, because of that, Subhūti, bodhisattva great beings occupying the tenth level have therefore to be called just ‘tathāgata.’ [F.180.a]
“Subhūti, what are the ten levels of bodhisattva great beings? Subhūti, here bodhisattva great beings practicing all six perfections with skillful means, trained in the thirty-seven dharmas on the side of awakening, up to practicing the eighteen distinct attributes of a buddha pass beyond the Śuklavipaśyanā level321 and pass beyond the Gotra level, Aṣṭamaka level, Darśana level, Tanū level, Vītarāga level, Kṛtāvin level, Pratyekabuddha level, and Bodhisattva level—that is to say, Subhūti, bodhisattva great beings pass beyond these nine levels and stand on the buddha level. Those, Subhūti, are the ten levels of bodhisattva great beings.
“Thus, Subhūti, bodhisattva great beings have set out in the Great Vehicle.”
This was the seventeenth chapter, “Level Purification,”322 of “The Perfection of Wisdom in Eighteen Thousand Lines.”