大般若波羅蜜多經

07

Subhuti! For this reason, you should know that all those who entertain dualistic perceptions certainly do not possess the perfection of giving, nor the perfection of pure ethical conduct, nor the perfection of patient endurance, nor the perfection of diligence, nor the perfection of meditative concentration, nor the perfection of prajnaparamita. They have neither path nor fruit, nor direct realization.

They do not possess even receptive patience, much less complete knowledge of form; much less complete knowledge of feeling, perception, formations, and consciousness; much less complete knowledge of the eye ayatana, and still less complete knowledge of the ear, nose, tongue, body, and mind ayatanas; much less complete knowledge of the form ayatana, and still less complete knowledge of the sound, odor, taste, tangible-object, and dharma ayatanas; much less complete knowledge of the eye dhatu, and still less complete knowledge of the ear, nose, tongue, body, and mind dhatus; much less complete knowledge of the form dhatu, and still less complete knowledge of the sound, odor, taste, tangible-object, and dharma dhatus;

much less complete knowledge of the eye-consciousness dhatu, and still less complete knowledge of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus; much less complete knowledge of eye-contact, and still less complete knowledge of ear-, nose-, tongue-, body-, and mind-contact; much less complete knowledge of feelings arising in dependence upon eye-contact, and still less complete knowledge of feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact; much less complete knowledge of the earth dhatu, and still less complete knowledge of the water, fire, wind, space, and consciousness dhatus;

much less complete knowledge of the causal condition, and still less complete knowledge of the immediately preceding condition, the objective condition, and the dominant condition; much less complete knowledge of ignorance, and still less complete knowledge of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; much less complete knowledge of the perfection of giving, and still less complete knowledge of the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita;

much less complete knowledge of the emptiness of internal phenomena, and still less complete knowledge of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing;

much less complete knowledge of the four foundations of mindfulness, and still less complete knowledge of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; much less complete knowledge of the Noble Truth of suffering, and still less complete knowledge of the Noble Truths of origin, cessation, and the path; much less complete knowledge of the four meditative absorptions, and still less complete knowledge of the four immeasurables and the four formless concentrations; much less complete knowledge of the eight liberations, and still less complete knowledge of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality;

much less complete knowledge of all samadhi Dharma gates, and still less complete knowledge of all dharani Dharma gates; much less complete knowledge of the Dharma gate of emptiness as liberation, and still less complete knowledge of the Dharma gates of signlessness and wishlessness as liberation; much less complete knowledge of the Stage of Great Joy, and still less complete knowledge of the Stages of Stainlessness, Luminousness, Blazing Wisdom, Difficult to Conquer, Face-to-Face, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud; much less complete knowledge of the five kinds of eyes, and still less complete knowledge of the six superknowledges;

much less complete knowledge of the Buddha’s ten powers, and still less complete knowledge of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha; much less complete knowledge of great loving-kindness, and still less complete knowledge of great compassion, great sympathetic joy, and great equanimity; much less complete knowledge of the quality of never losing mindfulness, and still less complete knowledge of the nature of constant equanimity; much less complete knowledge of the knowledge of all things, and still less complete knowledge of the knowledge of the aspects of the paths and the knowledge of all aspects;

much less complete knowledge of the fruit of stream-entry, and still less complete knowledge of the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha; much less complete knowledge of all the practices of great bodhisattvas, and still less complete knowledge of the supreme awakening of the Buddhas.

They are not even able to cultivate the Noble Paths, much less attain the fruits of stream-entry, once-returning, non-returning, arhatship, or the state of a pratyekabuddha; how much less could they attain the knowledge of all-knowing knowledge and forever eliminate the entire continuum of habitual tendencies associated with the afflictions?

LXV. CHAPTER ON THE THREE GRADUAL STAGES

01

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! If those who abide in perception possess neither receptive patience, nor path, nor fruit, nor direct realization, then how could those who abide in non-perception possess receptive patience, or abide at the stage of pure contemplation, the stage of the spiritual lineage, the Eighth Stage, the Stage of Seeing, the Stage of Attenuation, the Stage of Freedom from Desire, the Stage of Accomplishment, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata, or cultivate the Noble Paths?

It is only through cultivating the Noble Paths that the afflictions are severed, whether those associated with a shravaka or those associated with a pratyekabuddha. Since they are obstructed by these afflictions, how could great bodhisattvas enter the bodhisattva’s certainty of rightness? If they cannot enter the bodhisattva’s certainty of rightness, how could they realize the knowledge of all aspects?

If they cannot realize the knowledge of all aspects, how could they forever eliminate the entire continuum of habitual tendencies associated with the afflictions?

“Blessed One! If all phenomena are utterly devoid of anything that can be possessed, then there is neither arising nor cessation, neither defilement nor purification. Since such phenomena are utterly unborn, how could all-knowing knowledge be realized?”

The Buddha said:

“Subhuti! So it is! So it is!

It is just as you have said. Those who abide in non-perception also possess no receptive patience; they do not abide at the stage of pure contemplation, the stage of the spiritual lineage, the Eighth Stage, the Stage of Seeing, the Stage of Attenuation, the Stage of Freedom from Desire, the Stage of Accomplishment, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata; nor do they cultivate the Noble Paths.

It is only through cultivating the Noble Paths that the afflictions are severed, whether those associated with a shravaka or those associated with a pratyekabuddha. Since they are obstructed by these afflictions, great bodhisattvas cannot enter the bodhisattva’s certainty of rightness. If they cannot enter the bodhisattva’s certainty of rightness, they cannot realize the knowledge of all aspects.

If they cannot realize the knowledge of all aspects, how could they forever eliminate the entire continuum of habitual tendencies associated with the afflictions?

“Subhuti! If all phenomena are utterly devoid of anything that can be possessed, then there is neither arising nor cessation, neither defilement nor purification. Since such phenomena are utterly unborn, how could all-knowing knowledge be realized?”

The Venerable Subhuti addressed the Buddha:

– World-Honored One! When a great bodhisattva practices the profound prajnaparamita, does that bodhisattva entertain a perception of existence or a perception of nonexistence? Does that bodhisattva entertain a perception of form, or perceptions of feeling, perception, formations, and consciousness? Does that bodhisattva entertain a perception of the eye ayatana, or perceptions of the ear, nose, tongue, body, and mind ayatanas? Does that bodhisattva entertain a perception of the form ayatana, or perceptions of the sound, odor, taste, tangible-object, and dharma ayatanas? Does that bodhisattva entertain a perception of the eye dhatu, or perceptions of the ear, nose, tongue, body, and mind dhatus? Does that bodhisattva entertain a perception of the form dhatu, or perceptions of the sound, odor, taste, tangible-object, and dharma dhatus? Does that bodhisattva entertain a perception of the eye-consciousness dhatu, or perceptions of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus? Does that bodhisattva entertain a perception of eye-contact, or perceptions of ear-, nose-, tongue-, body-, and mind-contact? Does that bodhisattva entertain a perception of the feelings arising with eye-contact as condition, or perceptions of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition? Does that bodhisattva entertain a perception of the earth dhatu, or perceptions of the water, fire, wind, space, and consciousness dhatus? Does that bodhisattva entertain a perception of the causal condition, or perceptions of the immediately antecedent condition, the objective condition, and the predominant condition? Does that bodhisattva entertain a perception of greed, or perceptions of hatred and delusion? Does that bodhisattva entertain a perception of ignorance, or perceptions of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress? Does that bodhisattva entertain a perception of the perfection of giving, or perceptions of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita? Does that bodhisattva entertain a perception of the emptiness of internal phenomena, or perceptions of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing? Does that bodhisattva entertain a perception of the four establishments of mindfulness, or perceptions of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path? Does that bodhisattva entertain a perception of the Noble Truth of suffering, or perceptions of the Noble Truths of its origin, cessation, and the path? Does that bodhisattva entertain a perception of the four meditative absorptions, or perceptions of the four immeasurables and the four formless attainments? Does that bodhisattva entertain a perception of the eight liberations, or perceptions of the eight spheres of mastery, the nine successive attainments, and the ten totalities? Does that bodhisattva entertain a perception of the samadhi gateways, or a perception of the dharani gateways? Does that bodhisattva entertain a perception of the gateway to emptiness as liberation, or perceptions of the gateways to signlessness and wishlessness as liberation? Does that bodhisattva entertain a perception of the Ground of Utmost Joy, or perceptions of the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground? Does that bodhisattva entertain a perception of the five kinds of eyes, or a perception of the six superknowledges? Does that bodhisattva entertain a perception of the ten powers of a Buddha, or perceptions of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha? Does that bodhisattva entertain a perception of great loving-kindness, or perceptions of great compassion, great sympathetic joy, and great equanimity? Does that bodhisattva entertain a perception of the Dharma of never losing mindfulness, or a perception of the nature of perpetual equanimity? Does that bodhisattva entertain a perception of the knowledge of all things, or perceptions of the knowledge of the aspects of the paths and the knowledge of all aspects? Does that bodhisattva entertain a perception of the fruit of stream-entry, or perceptions of the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha? Does that bodhisattva entertain a perception of the practices of great bodhisattvas, or a perception of the unsurpassed perfect awakening of the Buddhas? Does that bodhisattva entertain a perception of the knowledge of all-knowledge? Does that bodhisattva entertain a perception of permanently eliminating the entire continuum of habitual afflictive tendencies? Does that bodhisattva entertain a perception of form and a perception of the cessation of form? Does that bodhisattva entertain perceptions of feeling, perception, formations, and consciousness, and perceptions of the cessation of feeling, perception, formations, and consciousness? Does that bodhisattva entertain a perception of the eye ayatana and a perception of the cessation of the eye ayatana? Does that bodhisattva entertain perceptions of the ear, nose, tongue, body, and mind ayatanas, and perceptions of the cessation of the ear, nose, tongue, body, and mind ayatanas? Does that bodhisattva entertain a perception of the form ayatana and a perception of the cessation of the form ayatana? Does that bodhisattva entertain perceptions of the sound, odor, taste, tangible-object, and dharma ayatanas, and perceptions of the cessation of the sound, odor, taste, tangible-object, and dharma ayatanas? Does that bodhisattva entertain a perception of the eye dhatu and a perception of the cessation of the eye dhatu? Does that bodhisattva entertain perceptions of the ear, nose, tongue, body, and mind dhatus, and perceptions of the cessation of the ear, nose, tongue, body, and mind dhatus? Does that bodhisattva entertain a perception of the form dhatu and a perception of the cessation of the form dhatu? Does that bodhisattva entertain perceptions of the sound, odor, taste, tangible-object, and dharma dhatus, and perceptions of the cessation of the sound, odor, taste, tangible-object, and dharma dhatus? Does that bodhisattva entertain a perception of the eye-consciousness dhatu and a perception of the cessation of the eye-consciousness dhatu? Does that bodhisattva entertain perceptions of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, and perceptions of the cessation of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus? Does that bodhisattva entertain a perception of eye-contact and a perception of the cessation of eye-contact? Does that bodhisattva entertain perceptions of ear-, nose-, tongue-, body-, and mind-contact, and perceptions of the cessation of ear-, nose-, tongue-, body-, and mind-contact? Does that bodhisattva entertain a perception of the feelings arising with eye-contact as condition and a perception of the cessation of the feelings arising with eye-contact as condition? Does that bodhisattva entertain perceptions of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, and perceptions of the cessation of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition? Does that bodhisattva entertain a perception of the earth dhatu and a perception of the cessation of the earth dhatu? Does that bodhisattva entertain perceptions of the water, fire, wind, space, and consciousness dhatus, and perceptions of the cessation of the water, fire, wind, space, and consciousness dhatus? Does that bodhisattva entertain a perception of the causal condition and a perception of the cessation of the causal condition? Does that bodhisattva entertain perceptions of the immediately antecedent condition, the objective condition, and the predominant condition, and perceptions of the cessation of the immediately antecedent condition, the objective condition, and the predominant condition? Does that bodhisattva entertain a perception of greed and a perception of the cessation of greed? Does that bodhisattva entertain perceptions of hatred and delusion, and perceptions of the cessation of hatred and delusion? Does that bodhisattva entertain a perception of ignorance and a perception of the cessation of ignorance? Does that bodhisattva entertain perceptions of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and perceptions of the cessation of formations through aging and death, sorrow, lamentation, pain, grief, and distress? Does that bodhisattva entertain a perception of the perfection of giving and a perception of the cessation of the perfection of giving? Does that bodhisattva entertain perceptions of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and perceptions of the cessation of the perfection of pure ethical discipline through prajnaparamita? Does that bodhisattva entertain a perception of the emptiness of internal phenomena and a perception of the cessation of the emptiness of internal phenomena? Does that bodhisattva entertain perceptions of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing, and perceptions of the cessation of the emptiness of external phenomena through the emptiness of the self-nature of nonbeing? Does that bodhisattva entertain a perception of the four establishments of mindfulness and a perception of the cessation of the four establishments of mindfulness? Does that bodhisattva entertain perceptions of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, and perceptions of the cessation of the four right efforts through the Noble Eightfold Path? Does that bodhisattva entertain a perception of the Noble Truth of suffering and a perception of the cessation of the Noble Truth of suffering? Does that bodhisattva entertain perceptions of the Noble Truths of the origin of suffering, its cessation, and the path, and perceptions of the cessation of the Noble Truths of the origin of suffering, its cessation, and the path? Does that bodhisattva entertain a perception of the four meditative absorptions and a perception of the cessation of the four meditative absorptions?

Is there a notion of the four immeasurables and the four formless absorptions, and a notion of abandoning the four immeasurables and the four formless absorptions? Is there a notion of the eight liberations, and a notion of abandoning the eight liberations? Is there a notion of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, and a notion of abandoning the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality?

Is there a notion of the samadhi gateways, and a notion of abandoning the samadhi gateways? Is there a notion of the dharani gateways, and a notion of abandoning the dharani gateways? Is there a notion of the gateway of liberation through emptiness, and a notion of abandoning the gateway of liberation through emptiness?

Is there a notion of the gateways of liberation through signlessness and wishlessness, and a notion of abandoning the gateways of liberation through signlessness and wishlessness? Is there a notion of the Stage of Great Joy, and a notion of abandoning the Stage of Great Joy? Is there a notion of the Stage of Stainlessness, the Stage of Luminous Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud, and a notion of abandoning the Stage of Stainlessness through the Stage of the Dharma Cloud?

Is there a notion of the five kinds of eyes, and a notion of abandoning the five kinds of eyes? Is there a notion of the six superknowledges, and a notion of abandoning the six superknowledges? Is there a notion of the Buddha’s ten powers, and a notion of abandoning the Buddha’s ten powers?

Is there a notion of the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha, and a notion of abandoning the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha? Is there a notion of great loving-kindness, and a notion of abandoning great loving-kindness? Is there a notion of great compassion, great sympathetic joy, and great equanimity, and a notion of abandoning great compassion, great sympathetic joy, and great equanimity?

Is there a notion of the quality of never forgetting, and a notion of abandoning the quality of never forgetting? Is there a notion of the nature of constant equanimity, and a notion of abandoning the nature of constant equanimity? Is there a notion of the knowledge of all things, and a notion of abandoning the knowledge of all things?

Is there a notion of the knowledge of the aspects of the path and the knowledge of all aspects, and a notion of abandoning the knowledge of the aspects of the path and the knowledge of all aspects? Is there a notion of the fruit of stream-entry, and a notion of abandoning the fruit of stream-entry? Is there a notion of the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, and a notion of abandoning the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha?

Is there a notion of the practices of great bodhisattvas, and a notion of abandoning the practices of great bodhisattvas? Is there a notion of the unsurpassed awakening of the Buddhas, and a notion of abandoning the unsurpassed awakening of the Buddhas? Is there a notion of the knowledge of all-knowledge, and a notion of abandoning the knowledge of all-knowledge?

Is there a notion of all the continuous habitual tendencies of the afflictions that are to be abandoned, and a notion of abandoning all the continuous habitual tendencies of the afflictions that are to be abandoned?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, with regard to all dharmas he entertains neither a notion of existence nor a notion of nonexistence. Subhuti! If he entertains neither a notion of existence nor a notion of nonexistence, you should know that this is the bodhisattva’s conforming acceptance; if he entertains neither a notion of existence nor a notion of nonexistence, this is cultivation of the path; if he entertains neither a notion of existence nor a notion of nonexistence, this is attainment of the fruit.

Subhuti! You should know that the absence of intrinsic nature is the path of a great bodhisattva, and the absence of intrinsic nature is the direct realization of the bodhisattva path.

Subhuti! For this reason, you should know that all dharmas take the absence of intrinsic nature as their intrinsic nature.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If all dharmas take the absence of intrinsic nature as their intrinsic nature, how did the Tathagata manifestly attain perfect awakening with regard to all dharmas whose nature is the absence of intrinsic nature? Having manifestly attained perfect awakening, how did he gain mastery over all dharmas and all spheres of experience?

The Buddha said:

– Subhuti! So it is! So it is! All dharmas take the absence of intrinsic nature as their intrinsic nature. Formerly, when training in the bodhisattva path, I practiced without distortion generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. Secluded from sensual desires and unwholesome, harmful dharmas, with applied thought and sustained thought, and with joy and bliss born of seclusion, I entered the first dhyana and dwelt fully therein. With applied and sustained thought stilled, inwardly serene and with the mind unified, free from applied and sustained thought, and with joy and bliss born of concentration, I entered the second dhyana and dwelt fully therein. With the fading of joy, I dwelt in equanimity, mindful and clearly comprehending, experiencing bliss with the body—that of which the noble ones declare, “One dwells in equanimity, mindful and blissful”—I entered the third dhyana and dwelt fully therein. Having first abandoned pleasure and pain, and with gladness and sorrow having disappeared, neither painful nor pleasant, with purity of mindfulness due to equanimity, I entered the fourth dhyana and dwelt fully therein. At that time, although I skillfully apprehended the characteristics of the meditative concentrations and their factors, I did not cling to them. I was utterly free from attachment to the meditative concentrations and their factors, and in regard to them I attained absolutely nothing. At that time, I dwelt fully in those meditative concentrations by means of a pure, nonconceptual mode of practice. At that time, having mastered the meditative concentrations and their factors, I directed my mind toward the superknowledge of miraculous powers; I also directed my mind toward the superknowledge of the divine ear, the superknowledge of knowing the minds of others, the superknowledge of recollecting past abodes, and the superknowledge of the divine eye. At that time, although I skillfully apprehended the characteristics of the superknowledges I had developed, I did not cling to them; I was utterly free from attachment to the superknowledges I had developed, and in regard to them I attained absolutely nothing. At that time, with regard to the superknowledges I had developed, I dwelt fully in a nonconceptual vision resembling empty space.

Subhuti! At that time, through sublime wisdom associated with a single instant of mind, I realized unsurpassed awakening—that is, I manifestly attained perfect awakening: “This is the Noble Truth of suffering; this is the Noble Truth of the origin of suffering; this is the Noble Truth of the cessation of suffering; this is the Noble Truth of the path.” Without possessing anything whatsoever, I perfected the ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and so forth—boundless qualities of merit.

I established sentient beings in three distinct groups and, in accordance with their faculties, taught and guided them through skillful means, enabling them to attain the supreme benefit and happiness.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How can the Tathagata, the Arhat, the Perfectly Awakened One, taking the absence of intrinsic nature as intrinsic nature, develop the four meditative concentrations; taking the absence of intrinsic nature as intrinsic nature, develop the five superknowledges; taking the absence of intrinsic nature as intrinsic nature, realize unsurpassed awakening; and, taking the absence of intrinsic nature as intrinsic nature, establish sentient beings in three groups and then, in accordance with their faculties, teach and guide them through skillful means, enabling them to attain the supreme benefit and happiness?

The Buddha said:

– Subhuti! If the unwholesome and evil qualities associated with sensual desire possessed even the slightest intrinsic nature, or had some other nature as their intrinsic nature, then, when I formerly practiced the bodhisattva path, I should not have comprehended that all unwholesome and evil qualities associated with sensual desire take non-nature as their intrinsic nature and, having done so, been able to enter and fully abide in the first dhyana, or to enter and fully abide in the second, third, and fourth dhyanas. Because the unwholesome and evil qualities associated with sensual desire possess neither intrinsic nature nor any other nature, but take only non-nature as their intrinsic nature, when I formerly practiced the bodhisattva path, I comprehended that the unwholesome and evil qualities associated with sensual desire all take non-nature as their intrinsic nature. I was then able, secluded from sensual desires and unwholesome and evil qualities, with initial and sustained application, to enter and fully abide in the first dhyana, with the joy and bliss born of seclusion; with initial and sustained application stilled, inwardly purified and equanimous, the mind unified, without initial or sustained application, to enter and fully abide in the second dhyana, with the joy and bliss born of concentration; separated from joy, abiding in equanimity, with right mindfulness and right awareness, experiencing bodily bliss—the state of which the Buddhas declare, “One abides in equanimity and mindfulness, dwelling in bliss”—to enter and fully abide in the third dhyana; and, having abandoned pleasure and pain, with former gladness and sorrow vanished, neither painful nor pleasant, with equanimity and mindfulness purified, to enter and fully abide in the fourth dhyana.

Subhuti! If the superknowledges possessed even the slightest intrinsic nature, or had some other nature as their intrinsic nature, then, when I formerly practiced the bodhisattva path, I should not have comprehended that all superknowledges take non-nature as their intrinsic nature and, having done so, manifested the various sovereign superknowledges. Because the superknowledges possess neither intrinsic nature nor any other nature, but take only non-nature as their intrinsic nature, when I formerly practiced the bodhisattva path, I comprehended that all superknowledges take non-nature as their intrinsic nature.

I was then able to direct the mind toward the superknowledge consisting in the realization of the knowledge of miraculous powers, and also to direct it toward the superknowledges consisting in the realization of the divine ear, the knowledge of others’ minds, the recollection of past abodes, successive recollection, and the divine eye, exercising sovereign mastery without obstruction in all spheres.

Subhuti! If the supreme awakening of the Buddhas possessed even the slightest intrinsic nature, or had some other nature as its intrinsic nature, then, when I formerly practiced the bodhisattva path, I should not have comprehended that the supreme awakening of the Buddhas takes non-nature as its intrinsic nature and, having done so, attained supreme awakening. Because the supreme awakening of the Buddhas possesses neither intrinsic nature nor any other nature, but takes only non-nature as its intrinsic nature, when I formerly practiced the bodhisattva path, I comprehended that the supreme awakening of the Buddhas takes non-nature as its intrinsic nature.

I was then able, through wondrous wisdom associated with a single thought-moment, to attain supreme awakening; to awaken in accordance with reality to the complete nonexistence of the Noble Truths of suffering, its origin, its cessation, and the path; and to perfect the ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and boundless merits.

Subhuti! If sentient beings possessed even the slightest intrinsic nature, or had some other nature as their intrinsic nature, then, after attaining Buddhahood, I should not have comprehended that all sentient beings take non-nature as their intrinsic nature and, having done so, established the distinctions among the three classes of sentient beings. Because sentient beings possess neither intrinsic nature nor any other nature, but take only non-nature as their intrinsic nature, after attaining Buddhahood I comprehended that all sentient beings take non-nature as their intrinsic nature.

I was then able to establish the distinctions among the three classes of sentient beings and, in accordance with their capacities, skillfully teach and guide them, enabling them to attain supreme benefit and happiness.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! If great bodhisattvas, relying upon dharmas whose intrinsic nature is non-nature, cultivate the four dhyanas, manifest the five superknowledges, attain supreme awakening, establish the distinctions among the three classes of sentient beings, and, in accordance with their capacities, skillfully teach and guide them, enabling them to attain supreme benefit and happiness, then why do great bodhisattvas, with regard to dharmas whose intrinsic nature is non-nature, undertake practices in stages, training in stages, and cultivation in stages, and through these practices in stages, training in stages, and cultivation in stages attain supreme awakening?

The Buddha said:

– Subhuti! At the outset, great bodhisattvas hear from a Buddha, or from a great bodhisattva who has repeatedly made offerings to the Buddhas, or from a pratyekabuddha, an arhat, a non-returner, a once-returner, or a stream-enterer, that the Buddhas, the Blessed Ones, take non-nature as their intrinsic nature and ultimately realize dharmas whose intrinsic nature is non-nature, and are therefore called Buddhas, Blessed Ones; that great bodhisattvas likewise take non-nature as their intrinsic nature and progressively realize dharmas whose intrinsic nature is non-nature, and are therefore called great bodhisattvas; that all pratyekabuddhas likewise take non-nature as their intrinsic nature and progressively realize dharmas whose intrinsic nature is non-nature, and are therefore called pratyekabuddhas; that arhats likewise take non-nature as their intrinsic nature and progressively realize dharmas whose intrinsic nature is non-nature, and are therefore called arhats; that all non-returners, once-returners, and stream-enterers likewise take non-nature as their intrinsic nature and progressively realize dharmas whose intrinsic nature is non-nature, and are therefore called non-returners, once-returners, and stream-enterers; that the virtuous and wise likewise take non-nature as their intrinsic nature and gain decisive faith and understanding in dharmas whose intrinsic nature is non-nature, and are therefore called virtuous and wise; and that all other sentient beings, all conditioned phenomena, and all dharmas take non-nature as their intrinsic nature, so that there is not even the slightest conditioned phenomenon or dharma, as minute as the tip of a hair, that truly possesses an intrinsic nature which can be apprehended. Having heard this, that great bodhisattva thinks: “Whether or not I attain supreme awakening, all sentient beings, all conditioned phenomena, and all dharmas always take non-nature as their intrinsic nature. If those who realize and gain faith and understanding in dharmas whose intrinsic nature is non-nature are called Buddhas, bodhisattvas, pratyekabuddhas, sravakas, and the virtuous and wise, then I shall certainly generate the resolve directed toward supreme awakening. After attaining bodhi, if there are sentient beings who engage in perception, I shall skillfully establish them in non-perception.”

Subhuti! Having reflected in this way, that great bodhisattva generates the resolve directed toward supreme awakening and, in order to deliver all sentient beings universally, undertakes practices in stages, trains in stages, and cultivates in stages. Just as great bodhisattvas of the past generated the resolve directed toward supreme awakening and first undertook training and cultivation in stages, thereby attaining supreme awakening, so too does that great bodhisattva. First, the bodhisattva should cultivate the paramita of generosity; next, the paramita of pure ethical discipline; next, the paramita of patient acceptance; next, the paramita of diligence; next, the paramita of dhyana; and finally, the prajnaparamita.

Subhuti! From the time that great bodhisattva first arouses the aspiration, he cultivates the perfection of giving. He personally practices the perfection of giving, encourages others to practice the perfection of giving, praises and clearly reveals the merits of the perfection of giving, and joyfully commends those who practice the perfection of giving.

Through these causes and conditions, he perfects giving, is born among gods and humans, acquires great wealth, constantly practices giving, and remains free from stinginess. According to the needs of sentient beings, he gives food to those who need food, drink to those who need drink, clothing to those who need clothing, vehicles to those who need vehicles, incense and flowers to those who need incense and flowers, necklaces to those who need necklaces, dwellings to those who need dwellings, bedding to those who need bedding, lamps and torches to those who need lamps and torches, treasures to those who need treasures, and servants to those who need servants.

Whatever other necessities they require, he provides them all in full. Through giving, that great bodhisattva maintains the aggregate of moral discipline and is born among gods and humans, where he is greatly honored. Through giving and moral discipline, he attains the aggregate of concentration; through giving, moral discipline, and concentration, he attains the aggregate of wisdom; through giving, moral discipline, concentration, and wisdom, he attains the aggregate of liberation; and through giving, moral discipline, concentration, wisdom, and liberation, he further attains the aggregate of the knowledge and vision of liberation.

By perfecting the aggregates of giving, moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, he surpasses the stages of the shravakas and pratyekabuddhas and enters the bodhisattva's certainty of the rightly established nature. Having entered the bodhisattva's certainty of the rightly established nature, he is then able to purify Buddha lands and bring sentient beings to maturity.

Once the purification of Buddha lands and the bringing of sentient beings to maturity have been perfected, he is then able to attain unsurpassed perfect enlightenment. Having attained unsurpassed perfect enlightenment, he is then able to turn the wheel of the true Dharma. By turning the wheel of the true Dharma, he establishes sentient beings in the teachings of the three vehicles.

Once sentient beings abide in the teachings of the three vehicles, they are liberated from birth and death and attain nirvana.

Subhuti! Although through giving that great bodhisattva is able to undertake his work in proper sequence, train in proper sequence, and practice in proper sequence in this way, he contemplates everything as utterly ungraspable. Why? Because the intrinsic nature of all dharmas is empty.

Furthermore, Subhuti! From the time that great bodhisattva first arouses the aspiration, he cultivates the perfection of pure moral discipline. He personally practices the perfection of pure moral discipline, encourages others to practice the perfection of pure moral discipline, praises and clearly reveals the merits of the perfection of pure moral discipline, and joyfully commends those who practice the perfection of pure moral discipline.

Through these causes and conditions, that great bodhisattva attains a purified aggregate of moral discipline and is born among gods and humans, where he is greatly honored. After giving various kinds of wealth to the poor, he abides in the aggregate of moral discipline, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation. Through the purification of the aggregates of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, he surpasses the stages of the shravakas and pratyekabuddhas and enters the bodhisattva's certainty of the rightly established nature.

Having entered the bodhisattva's certainty of the rightly established nature, he is then able to purify Buddha lands and bring sentient beings to maturity. Once the purification of Buddha lands and the bringing of sentient beings to maturity have been perfected, he is then able to attain unsurpassed perfect enlightenment. Having attained unsurpassed perfect enlightenment, he is then able to turn the wheel of the true Dharma.

By turning the wheel of the true Dharma, he establishes sentient beings in the teachings of the three vehicles. Once sentient beings abide in the teachings of the three vehicles, they are liberated from birth and death and attain nirvana.

Subhuti! Although through pure moral discipline that great bodhisattva is able to undertake his work in proper sequence, train in proper sequence, and practice in proper sequence in this way, he contemplates everything as utterly ungraspable. Why? Because the intrinsic nature of all dharmas is empty.

Furthermore, Subhuti! From the time that great bodhisattva first arouses the aspiration, he cultivates the perfection of patient acceptance. He personally practices the perfection of patient acceptance, encourages others to practice the perfection of patient acceptance, praises and clearly reveals the merits of the perfection of patient acceptance, and joyfully commends those who practice the perfection of patient acceptance.

When practicing patient acceptance, that great bodhisattva constantly gives material possessions to sentient beings so that they may all be fully provided for. Having given in this way, he abides in the aggregate of moral discipline, abides in patient acceptance, and abides in the aggregates of concentration, wisdom, liberation, and the knowledge and vision of liberation. Through the purification of the aggregates of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, he surpasses the stages of the shravakas and pratyekabuddhas and enters the bodhisattva's certainty of the rightly established nature.

Having entered the bodhisattva's certainty of the rightly established nature, he is then able to purify Buddha lands and bring sentient beings to maturity. Once the purification of Buddha lands and the bringing of sentient beings to maturity have been perfected, he is then able to attain unsurpassed perfect enlightenment. Having attained unsurpassed perfect enlightenment, he is then able to turn the wheel of the true Dharma.

By turning the wheel of the true Dharma, he establishes sentient beings in the teachings of the three vehicles. Once sentient beings abide in the teachings of the three vehicles, they are liberated from birth and death and attain nirvana.

Subhuti! Although through patient acceptance that great bodhisattva is able to undertake his work in proper sequence, train in proper sequence, and practice in proper sequence in this way, he contemplates everything as utterly ungraspable. Why? Because the intrinsic nature of all dharmas is empty.

Furthermore, Subhuti! From the time that great bodhisattva first arouses the aspiration, he cultivates the perfection of diligence. He personally arouses devoted and diligent effort in cultivating wholesome dharmas according to the perfection of diligence; he also encourages others to arouse devoted and diligent effort in cultivating wholesome dharmas according to the perfection of diligence; he praises and clearly reveals the merits of arousing devoted and diligent effort in cultivating wholesome dharmas according to the perfection of diligence; and he joyfully commends those who arouse devoted and diligent effort in cultivating wholesome dharmas according to the perfection of diligence.

When practicing diligence, that great bodhisattva constantly gives material possessions to sentient beings so that they may be fully provided for. Having given in this way, he abides in the aggregate of moral discipline, abides in patient acceptance, abides in diligence, and abides in the aggregates of concentration, wisdom, liberation, and the knowledge and vision of liberation. Through the purification of the aggregates of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, he surpasses the stages of the shravakas and pratyekabuddhas and enters the bodhisattva's certainty of the rightly established nature.

Having entered the bodhisattva's certainty of the rightly established nature, he is then able to purify Buddha lands and bring sentient beings to maturity. Once the purification of Buddha lands and the bringing of sentient beings to maturity have been perfected, he is then able to attain unsurpassed perfect enlightenment. Having attained unsurpassed perfect enlightenment, he is then able to turn the wheel of the true Dharma.

By turning the wheel of the true Dharma, he establishes sentient beings in the teachings of the three vehicles. Once sentient beings abide in the teachings of the three vehicles, they are liberated from birth and death and attain nirvana.

Subhuti! Although through diligence that great bodhisattva is able to undertake his work in proper sequence, train in proper sequence, and practice in proper sequence in this way, he contemplates everything as utterly ungraspable. Why? Because the intrinsic nature of all dharmas is empty.

Furthermore, Subhuti! From the time that great bodhisattva first arouses the aspiration and cultivates the perfection of meditative concentration, he should himself enter the four meditative absorptions, the four immeasurables, and the four formless attainments; he should also encourage others to enter the four meditative absorptions, the four immeasurables, and the four formless attainments; praise and clearly reveal the merits of entering the four meditative absorptions, the four immeasurables, and the four formless attainments; and rejoice in and praise those who enter the four meditative absorptions, the four immeasurables, and the four formless attainments.

Abiding in the four meditative absorptions, the four immeasurables, and the four formless attainments, that great bodhisattva constantly gives material possessions to sentient beings, enabling them all to have sufficient means. Having given, he abides in the aggregate of moral discipline, abides in patience, abides in diligence, and abides in the aggregates of concentration, wisdom, liberation, and the knowledge and vision of liberation.

Because the aggregates of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation are purified, he passes beyond the stages of the shravakas and pratyekabuddhas and enters the Bodhisattva's right determination of non-arising. Having entered the Bodhisattva's right determination of non-arising, he can then purify Buddha lands and bring sentient beings to maturity. When the purification of Buddha lands and the maturation of sentient beings have been perfected, he can then attain unsurpassed perfect awakening.

Having attained unsurpassed perfect awakening, he can then turn the wheel of the true Dharma. By turning the wheel of the true Dharma, he establishes sentient beings in the teachings of the Three Vehicles. Once sentient beings abide in the teachings of the Three Vehicles, they are liberated from birth and death and attain nirvana.

Subhuti! Through meditative concentration, although that great bodhisattva can thus perform his tasks in due sequence, train in due sequence, and practice in due sequence, he contemplates all things as utterly ungraspable. Why? Because the intrinsic nature of all dharmas is empty.

Furthermore, Subhuti! From the time that great bodhisattva first arouses the aspiration and cultivates the perfection of prajnaparamita, he gives various kinds of material possessions to sentient beings; abides in the aggregate of moral discipline; abides in patience; abides in diligence; and abides in the aggregates of concentration, wisdom, liberation, and the knowledge and vision of liberation. He himself practices giving, pure moral discipline, patience, diligence, meditative concentration, and the perfection of prajnaparamita; he also encourages others to practice giving, pure moral discipline, patience, diligence, meditative concentration, and the perfection of prajnaparamita;

praises and clearly reveals the merits of giving, pure moral discipline, patience, diligence, meditative concentration, and the perfection of prajnaparamita; and rejoices in and praises those who practice giving, pure moral discipline, patience, diligence, meditative concentration, and the perfection of prajnaparamita.

Through the power of the skillful means of giving, pure moral discipline, patience, diligence, meditative concentration, and the perfection of prajnaparamita, that great bodhisattva passes beyond the stages of the shravakas and pratyekabuddhas and enters the Bodhisattva's right determination of non-arising. Having entered the Bodhisattva's right determination of non-arising, he can then purify Buddha lands and bring sentient beings to maturity.

When the purification of Buddha lands and the maturation of sentient beings have been perfected, he can then attain unsurpassed perfect awakening. Having attained unsurpassed perfect awakening, he can then turn the wheel of the true Dharma. By turning the wheel of the true Dharma, he establishes sentient beings in the teachings of the Three Vehicles.

Once sentient beings abide in the teachings of the Three Vehicles, they are liberated from birth and death and attain nirvana.

Subhuti! Through prajnaparamita, although that great bodhisattva can thus perform his tasks in due sequence, train in due sequence, and practice in due sequence, he contemplates all things as utterly ungraspable. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti! This is how a great bodhisattva relies upon and cultivates the six perfections, performs his tasks in due sequence, trains in due sequence, and practices in due sequence.

Furthermore, Subhuti! When a great bodhisattva performs his tasks in due sequence, trains in due sequence, and practices in due sequence, from the time he first arouses the aspiration, with an attentive thought associated with the knowledge of all things, he should understand with faith that all dharmas take the absence of intrinsic nature as their intrinsic nature. He should first cultivate the recollection of the Buddha; next, he should cultivate the recollection of the Dharma; then, he should cultivate the recollection of the Sangha; thereafter, he should cultivate the recollection of moral discipline; then, he should cultivate the recollection of relinquishment; and finally, he should cultivate the recollection of the devas.

Subhuti! How does a great bodhisattva cultivate the recollection of the Buddha?

Subhuti! When that great bodhisattva cultivates the perfection of prajnaparamita, he should not contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon form; nor should he contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon feeling, perception, volitional formations, or consciousness. Why? Subhuti, because form has no intrinsic nature, and feeling, perception, volitional formations, and consciousness have no intrinsic nature. If a dharma has no intrinsic nature, it has no existence; if it has no existence, it cannot be recollected. Why? Subhuti, because when there is neither recollection nor contemplation, that is the recollection of the Buddha.

Furthermore, Subhuti! A great bodhisattva should not contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon the thirty-two marks of a great being; he should not contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon a body of the color of pure gold; he should not contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon the halo, extending one fathom on every side, that constantly surrounds his body; nor should he contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon the eighty subsidiary characteristics.

Why? Subhuti, because such a magnificent body, radiant with a golden hue, is utterly without intrinsic nature. If a dharma has no intrinsic nature, it has no existence; if it has no existence, it cannot be recollected.

Why? Subhuti, because when there is neither recollection nor contemplation, that is the recollection of the Buddha.

Furthermore, Subhuti! A great bodhisattva should not contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon the aggregate of moral discipline; nor should he contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon the aggregates of concentration, wisdom, liberation, or the knowledge and vision of liberation. Why? Subhuti, because those aggregates are all without intrinsic nature. If a dharma has no intrinsic nature, it has no existence; if it has no existence, it cannot be recollected. Why? Subhuti, because when there is neither recollection nor contemplation, that is the recollection of the Buddha.

Furthermore, Subhuti! A great bodhisattva should not contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon the five kinds of eyes or the six superknowledges; nor should he contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon the Buddha's ten powers, the four fearlessnesses, the four unobstructed understandings, or the eighteen distinctive qualities of a Buddha; nor should he contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon great loving-kindness, great compassion, great sympathetic joy, or great equanimity; nor should he contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon the quality of never losing mindfulness or the nature of constant equanimity;

nor should he contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

Why? Subhuti, because such dharmas are all without intrinsic nature. If a dharma has no intrinsic nature, it has no existence; if it has no existence, it cannot be recollected.

Why? Subhuti, because when there is neither recollection nor contemplation, that is the recollection of the Buddha.

Furthermore, Subhuti! A great bodhisattva should not contemplate the Tathagata, the Arhat, the Perfectly Awakened One, by relying upon the Dharma of dependent origination. Why? Subhuti, because the Dharma of dependent origination is utterly without intrinsic nature. If a dharma has no intrinsic nature, it has no existence; if it has no existence, it cannot be recollected. Why? Subhuti, because when there is neither recollection nor contemplation, that is the recollection of the Buddha.

Subhuti! When a great bodhisattva cultivates the perfection of prajnaparamita, he should cultivate the recollection of the Buddha in this way. If he cultivates the recollection of the Buddha in this way, then that great bodhisattva performs his tasks in due sequence, trains in due sequence, and practices in due sequence.

Subhuti! When a great bodhisattva proceeds in such a graduated manner, trains in a graduated manner, and practices in a graduated manner, he can perfect the four foundations of mindfulness; he can also perfect the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. He can perfect the gateway to liberation of emptiness; he can also perfect the gateways to liberation of signlessness and wishlessness.

He can perfect the first dhyana; he can also perfect the second, third, and fourth dhyanas. He can perfect the immeasurable loving-kindness; he can also perfect the immeasurable compassion, sympathetic joy, and equanimity. He can perfect the attainment of the sphere of infinite space; he can also perfect the attainments of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception.

He can perfect the eight liberations; he can also perfect the eight spheres of mastery, the nine successive attainments, and the ten totalities. He can perfect all gateways to samadhi; he can also perfect all gateways to dharani. He can perfect the perfection of generosity; he can also perfect the perfections of pure ethical discipline, patience, diligence, dhyana, and prajnaparamita.

He can perfect the emptiness of the internal; he can also perfect the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

He can perfect suchness; he can also perfect the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm. He can perfect the five kinds of eyes; he can also perfect the six superknowledges. He can perfect the Buddha’s ten powers; he can also perfect the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha.

He can perfect great loving-kindness; he can also perfect great compassion, great sympathetic joy, and great equanimity. He can perfect the quality of never losing mindfulness; he can also perfect the nature of constant equanimity. He can perfect the wisdom of all things; he can also perfect the wisdom of the aspects of the paths and the wisdom of all aspects.

He can thereby attain the wisdom of all-knowing wisdom.

Subhuti! Because that great bodhisattva, through skillful means, takes the absence of intrinsic nature as intrinsic nature, he knows that all dharmas are devoid of intrinsic nature; therein, there is neither perception nor the absence of perception.

Subhuti! A great bodhisattva should thus cultivate mindfulness of the Buddha: therein, there is not even the slightest thought, much less the slightest thought of the Buddha!

Fascicle 372

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