大般若波羅蜜多經

04

– Subhuti! Because that great bodhisattva practices prajnaparamita, when abiding in internal emptiness, he abides with an undefiled mind in internal emptiness; or when abiding in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence, he abides with an undefiled mind in internal emptiness through to the emptiness of the self-nature of nonexistence. Therefore, although he abides in external emptiness through to the emptiness of the self-nature of nonexistence, he entertains no perception of duality.

Subhuti! Because that great bodhisattva practices prajnaparamita, when abiding in suchness, he abides with an undefiled mind in suchness; or when abiding in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the true limit, the realm of space, or the inconceivable realm, he abides with an undefiled mind in the dharma-dhatu through to the inconceivable realm. Therefore, although he abides in suchness through to the inconceivable realm, he entertains no perception of duality.

Subhuti! Because that great bodhisattva practices prajnaparamita, when cultivating the five kinds of eyes, he abides with an undefiled mind while cultivating the five kinds of eyes; or when cultivating the six superknowledges, he abides with an undefiled mind while cultivating the six superknowledges. Therefore, although he cultivates the five kinds of eyes and the six superknowledges, he entertains no perception of duality.

Subhuti! Because that great bodhisattva practices prajnaparamita, when cultivating the ten powers of a Buddha, he abides with an undefiled mind while cultivating the ten powers of a Buddha; or when cultivating the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha, he abides with an undefiled mind while cultivating the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha. Therefore, although he cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha, he entertains no perception of duality.

Subhuti! Because that great bodhisattva practices prajnaparamita, when cultivating great loving-kindness, he abides with an undefiled mind while cultivating great loving-kindness; or when cultivating great compassion, great sympathetic joy, and great equanimity, he abides with an undefiled mind while cultivating great compassion, great sympathetic joy, and great equanimity. Therefore, although he cultivates great loving-kindness, great compassion, great sympathetic joy, and great equanimity, he entertains no perception of duality.

Subhuti! Because that great bodhisattva practices prajnaparamita, when cultivating the Dharma of non-forgetfulness, he abides with an undefiled mind while cultivating the Dharma of non-forgetfulness; or when cultivating the nature of perpetual equanimity, he abides with an undefiled mind while cultivating the nature of perpetual equanimity. Therefore, although he cultivates the Dharma of non-forgetfulness and the nature of perpetual equanimity, he entertains no perception of duality.

Subhuti! Because that great bodhisattva practices prajnaparamita, when cultivating the knowledge of all things, he abides with an undefiled mind while cultivating the knowledge of all things; or when cultivating the knowledge of the aspects of the paths and the knowledge of all aspects, he abides with an undefiled mind while cultivating the knowledge of the aspects of the paths and the knowledge of all aspects. Therefore, although he cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, he entertains no perception of duality.

Subhuti! Because that great bodhisattva practices prajnaparamita, when bringing forth the thirty-two marks of a great being, he abides with an undefiled mind while bringing forth the thirty-two marks of a great being; or when bringing forth the eighty subsidiary characteristics, he abides with an undefiled mind while bringing forth the eighty subsidiary characteristics. Therefore, although he brings forth the thirty-two marks of a great being and the eighty subsidiary characteristics, he entertains no perception of duality.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How is it that, because a great bodhisattva practices prajnaparamita, when practicing the perfection of generosity, he abides with an undefiled mind while practicing the perfection of generosity; and when practicing the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, he abides with an undefiled mind while practicing pure morality through to prajnaparamita?

Blessed One! How is it that, because a great bodhisattva practices prajnaparamita, when cultivating the four dhyanas, he abides with an undefiled mind while cultivating the four dhyanas; and when cultivating the four immeasurables and the four formless absorptions, he abides with an undefiled mind while cultivating the four immeasurables and the four formless absorptions?

Blessed One! How is it that, because a great bodhisattva practices prajnaparamita, when cultivating the four foundations of mindfulness, he abides with an undefiled mind while cultivating the four foundations of mindfulness; and when cultivating the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, he abides with an undefiled mind while cultivating the four right efforts through to the eightfold noble path?

Blessed One! How is it that, because a great bodhisattva practices prajnaparamita, when cultivating the liberation gateway of emptiness, he abides with an undefiled mind while cultivating the liberation gateway of emptiness; and when cultivating the liberation gateways of signlessness and wishlessness, he abides with an undefiled mind while cultivating the liberation gateways of signlessness and wishlessness?

Blessed One! How is it that, because a great bodhisattva practices prajnaparamita, when abiding in the Noble Truth of suffering, he abides with an undefiled mind in the Noble Truth of suffering; and when abiding in the Noble Truths of origin, cessation, and the path, he abides with an undefiled mind in the Noble Truths of origin, cessation, and the path?

Blessed One! How is it that, because a great bodhisattva practices prajnaparamita, when cultivating the eight liberations, he abides with an undefiled mind while cultivating the eight liberations; and when cultivating the eight spheres of mastery, the nine successive absorptions, and the ten totality-spheres, he abides with an undefiled mind while cultivating the eight spheres of mastery, the nine successive absorptions, and the ten totality-spheres?

Blessed One! How is it that, because a great bodhisattva practices prajnaparamita, when cultivating all gateways of samadhi, he abides with an undefiled mind while cultivating all gateways of samadhi; and when cultivating all gateways of dharani, he abides with an undefiled mind while cultivating all gateways of dharani?

Blessed One! How is it that, because a great bodhisattva practices prajnaparamita, when abiding in internal emptiness, he abides with an undefiled mind in internal emptiness; and when abiding in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence,

he abides with an undefiled mind in internal emptiness through to the emptiness of the self-nature of nonexistence?

Blessed One! How is it that, because a great bodhisattva practices prajnaparamita, when abiding in suchness, he abides with an undefiled mind in suchness; and when abiding in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the true limit, the realm of space, and the inconceivable realm, he abides with an undefiled mind in the dharma-dhatu through to the inconceivable realm?

Blessed One! How is it that, because a great bodhisattva practices prajnaparamita, when cultivating the five kinds of eyes, he abides with an undefiled mind while cultivating the five kinds of eyes; and when cultivating the six superknowledges, he abides with an undefiled mind while cultivating the six superknowledges?

Blessed One, how does a great bodhisattva, through practicing prajnaparamita, abide in an uncontaminated mind while cultivating the ten powers of a Buddha; and, when cultivating the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha, abide in an uncontaminated mind while cultivating the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha?

Blessed One, how does a great bodhisattva, through practicing prajnaparamita, abide in an uncontaminated mind while cultivating great loving-kindness; and, when cultivating great compassion, great sympathetic joy, and great equanimity, abide in an uncontaminated mind while cultivating great compassion, great sympathetic joy, and great equanimity?

Blessed One, how does a great bodhisattva, through practicing prajnaparamita, abide in an uncontaminated mind while cultivating the Dharma of never losing mindfulness; and, when cultivating the nature of perpetual equanimity, abide in an uncontaminated mind while cultivating the nature of perpetual equanimity?

Blessed One, how does a great bodhisattva, through practicing prajnaparamita, abide in an uncontaminated mind while cultivating the knowledge of all things; and, when cultivating knowledge of the aspects of the paths and knowledge of all aspects, abide in an uncontaminated mind while cultivating knowledge of the aspects of the paths and knowledge of all aspects?

Blessed One, how does a great bodhisattva, through practicing prajnaparamita, abide in an uncontaminated mind while bringing forth the thirty-two marks of a great person; and, when bringing forth the eighty subsidiary characteristics, abide in an uncontaminated mind while bringing forth the eighty subsidiary characteristics?

The Buddha said:

– Subhuti, when a great bodhisattva practices prajnaparamita and cultivates the perfection of generosity with a mind free from characteristics, he does not perceive, “I am able to practice generosity; I am able to relinquish this; toward this I practice generosity; because of this I give; for the sake of this I give.” To practice generosity in this way is to abide in an uncontaminated mind free from characteristics, craving, and stinginess while practicing the perfection of generosity. At that time, he does not perceive the practice undertaken as an act of generosity; nor does he perceive this uncontaminated mind, up to and including all the qualities of a Buddha. Thus does a great bodhisattva abide in an uncontaminated mind while practicing the perfection of generosity.

Subhuti, when a great bodhisattva practices prajnaparamita and cultivates the perfection of pure morality with a mind free from characteristics, he does not perceive, “I am able to observe the precepts; I am able to relinquish this; in regard to this I observe the precepts; because of this I observe the precepts; for the sake of this I observe the precepts.” To observe the precepts in this way is to abide in an uncontaminated mind free from characteristics, defilement, and attachment while practicing the perfection of pure morality.

At that time, he does not perceive the practice undertaken as pure morality; nor does he perceive this uncontaminated mind, up to and including all the qualities of a Buddha. Thus does a great bodhisattva abide in an uncontaminated mind while practicing the perfection of pure morality.

Subhuti, when a great bodhisattva practices prajnaparamita and cultivates the perfection of patient endurance with a mind free from characteristics, he does not perceive, “I am able to cultivate patience; I am able to relinquish this; in regard to this I cultivate patience; because of this I cultivate patience; for the sake of this I cultivate patience.” To cultivate patience in this way is to abide in an uncontaminated mind free from characteristics, defilement, and attachment while practicing the perfection of patient endurance.

At that time, he does not perceive the practice undertaken as patient endurance; nor does he perceive this uncontaminated mind, up to and including all the qualities of a Buddha. Thus does a great bodhisattva abide in an uncontaminated mind while practicing the perfection of patient endurance.

Subhuti, when a great bodhisattva practices prajnaparamita and cultivates the perfection of diligence with a mind free from characteristics, he does not perceive, “I am able to be diligent; I am able to relinquish this; in regard to this I am diligent; because of this I am diligent; for the sake of this I am diligent.” To practice diligence in this way is to abide in an uncontaminated mind free from characteristics, defilement, and attachment while practicing the perfection of diligence. At that time, he does not perceive the practice undertaken as diligence; nor does he perceive this uncontaminated mind, up to and including all the qualities of a Buddha. Thus does a great bodhisattva abide in an uncontaminated mind while practicing the perfection of diligence.

Subhuti, when a great bodhisattva practices prajnaparamita and cultivates the perfection of meditative concentration with a mind free from characteristics, he does not perceive, “I am able to cultivate concentration; I am able to relinquish this; in regard to this I cultivate concentration; because of this I cultivate concentration; for the sake of this I cultivate concentration.” To cultivate concentration in this way is to abide in an uncontaminated mind free from characteristics, defilement, and attachment while cultivating the perfection of meditative concentration.

At that time, he does not perceive the cultivation of meditative concentration; nor does he perceive this uncontaminated mind, up to and including all the qualities of a Buddha. Thus does a great bodhisattva abide in an uncontaminated mind while practicing the perfection of meditative concentration.

Subhuti, when a great bodhisattva practices prajnaparamita and cultivates prajnaparamita with a mind free from characteristics, he does not perceive, “I am able to cultivate wisdom; I am able to relinquish this; in regard to this I cultivate wisdom; because of this I cultivate wisdom; for the sake of this I cultivate wisdom.” To cultivate wisdom in this way is to abide in an uncontaminated mind free from characteristics, defilement, and attachment while practicing prajnaparamita. At that time, he does not perceive the practice of prajna; nor does he perceive this uncontaminated mind, up to and including all the qualities of a Buddha. Thus does a great bodhisattva abide in an uncontaminated mind while practicing prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita and cultivates the four meditative absorptions, the four immeasurables, and the four formless concentrations with a mind free from characteristics, he does not perceive, “I am able to cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations; I am able to relinquish this; in regard to this... because of this... for the sake of this...” To cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations in this way is to abide in an uncontaminated mind free from characteristics, defilement, and attachment while cultivating the four meditative absorptions, the four immeasurables, and the four formless concentrations.

At that time, he does not perceive the cultivation of the four meditative absorptions, the four immeasurables, and the four formless concentrations; nor does he perceive this uncontaminated mind, up to and including all the qualities of a Buddha. Thus does a great bodhisattva abide in an uncontaminated mind while cultivating the four meditative absorptions, the four immeasurables, and the four formless concentrations.

Subhuti, when a great bodhisattva practices prajnaparamita and cultivates the four foundations of mindfulness, 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 with a mind free from characteristics, he does not perceive, “I am able to cultivate the four foundations of mindfulness, up to and including the Noble Eightfold Path; I am able to relinquish this;

in regard to this... because of this... for the sake of this...” To cultivate the four foundations of mindfulness, up to and including the Noble Eightfold Path, in this way is to abide in an uncontaminated mind free from characteristics, defilement, and attachment while cultivating the four foundations of mindfulness, up to and including the Noble Eightfold Path.

At that time, he does not perceive what is cultivated as the four foundations of mindfulness, up to and including the Noble Eightfold Path; nor does he perceive this uncontaminated mind, up to and including all the qualities of a Buddha. Thus does a great bodhisattva abide in an uncontaminated mind while cultivating the four foundations of mindfulness, up to and including the Noble Eightfold Path.

Subhuti! If, while cultivating prajnaparamita, a great bodhisattva cultivates the gateways to liberation of emptiness, signlessness, and wishlessness with a mind free from characteristics—that is, without perceiving, “I am able to cultivate the gateways to liberation of emptiness, signlessness, and wishlessness; I am able to relinquish this; with respect to this... through this... because of this...” —then to cultivate the gateways to liberation of emptiness, signlessness, and wishlessness in this way is to abide in an uncontaminated mind free from characteristics, undefiled and unattached, while cultivating the gateways to liberation of emptiness, signlessness, and wishlessness.

At that time, he does not perceive the cultivated objects—the gateways to liberation of emptiness, signlessness, and wishlessness—nor does he perceive this uncontaminated mind, even to the point of not perceiving any Buddha-Dharma. In this way, the great bodhisattva abides in an uncontaminated mind while cultivating the gateways to liberation of emptiness, signlessness, and wishlessness.

Subhuti! If, while cultivating prajnaparamita, a great bodhisattva abides in the noble truths of suffering, its origin, its cessation, and the path with a mind free from characteristics—that is, without perceiving, “I am able to abide in the noble truths of suffering, its origin, its cessation, and the path; I am able to relinquish this; with respect to this... through this... because of this...” —then to abide in the noble truths of suffering, its origin, its cessation, and the path in this way is to abide in an uncontaminated mind free from characteristics, undefiled and unattached, while abiding in the noble truths of suffering, its origin, its cessation, and the path.

At that time, he does not perceive the objects in which he abides—the noble truths of suffering, its origin, its cessation, and the path—nor does he perceive this uncontaminated mind, even to the point of not perceiving any Buddha-Dharma. In this way, the great bodhisattva abides in an uncontaminated mind while abiding in the noble truths of suffering, its origin, its cessation, and the path.

Subhuti! If, while cultivating prajnaparamita, a great bodhisattva, with a mind free from characteristics, cultivates prajnaparamita and, with a mind free from characteristics, cultivates the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities—that is, without perceiving, “I am able to cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities; I am able to relinquish this;

with respect to this... through this... because of this...” —then to cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities in this way is to abide in an uncontaminated mind free from characteristics, undefiled and unattached, while cultivating the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities.

At that time, he does not perceive the cultivated objects—the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities—nor does he perceive this uncontaminated mind, even to the point of not perceiving any Buddha-Dharma. In this way, the great bodhisattva abides in an uncontaminated mind while cultivating the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities.

Subhuti! If, while cultivating prajnaparamita, a great bodhisattva cultivates all gateways of samadhi and all gateways of dharani with a mind free from characteristics—that is, without perceiving, “I am able to cultivate all gateways of samadhi and all gateways of dharani; I am able to relinquish this; with respect to this... through this... because of this...” —then to cultivate all gateways of samadhi and all gateways of dharani in this way is to abide in an uncontaminated mind free from characteristics, undefiled and unattached, while cultivating all gateways of samadhi and all gateways of dharani.

At that time, he does not perceive the cultivated objects—all gateways of samadhi and all gateways of dharani—nor does he perceive this uncontaminated mind, even to the point of not perceiving any Buddha-Dharma. In this way, the great bodhisattva abides in an uncontaminated mind while cultivating all gateways of samadhi and all gateways of dharani.

Subhuti! If, while cultivating prajnaparamita, a great bodhisattva abides, with a mind free from characteristics, in the emptiness of the internal, 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 non-change, the emptiness of intrinsic nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence—that is, without perceiving,

“I am able to abide in the emptiness of the internal, through to the emptiness of the self-nature of nonexistence; I am able to relinquish this; with respect to this... through this... because of this...” —then to abide in the emptiness of the internal, through to the emptiness of the self-nature of nonexistence, in this way is to abide in an uncontaminated mind free from characteristics, undefiled and unattached, while abiding in the emptiness of the internal, through to the emptiness of the self-nature of nonexistence.

At that time, he does not perceive the objects in which he abides—the emptiness of the internal, through to the emptiness of the self-nature of nonexistence—nor does he perceive this uncontaminated mind, even to the point of not perceiving any Buddha-Dharma. In this way, the great bodhisattva abides in an uncontaminated mind while abiding in the emptiness of the internal, through to the emptiness of the self-nature of nonexistence.

Subhuti! If, while cultivating prajnaparamita, a great bodhisattva abides, with a mind free from characteristics, in suchness, the dharma-dhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm—that is, without perceiving, “I am able to abide in suchness, through to the inconceivable realm; I am able to relinquish this;

with respect to this... through this... because of this...” —then to abide in suchness, through to the inconceivable realm, in this way is to abide in an uncontaminated mind free from characteristics, undefiled and unattached, while abiding in suchness, through to the inconceivable realm.

At that time, he does not perceive the objects in which he abides—suchness, through to the inconceivable realm—nor does he perceive this uncontaminated mind, even to the point of not perceiving any Buddha-Dharma. In this way, the great bodhisattva abides in an uncontaminated mind while abiding in suchness, through to the inconceivable realm.

Subhuti! If, while cultivating prajnaparamita, a great bodhisattva cultivates the five kinds of eyes and the six superknowledges with a mind free from characteristics—that is, without perceiving, “I am able to cultivate the five kinds of eyes and the six superknowledges; I am able to relinquish this; with respect to this... through this... because of this...” —then to cultivate the five kinds of eyes and the six superknowledges in this way is to abide in an uncontaminated mind free from characteristics, undefiled and unattached, while cultivating the five kinds of eyes and the six superknowledges.

At that time, he does not perceive the cultivated objects—the five kinds of eyes and the six superknowledges—nor does he perceive this uncontaminated mind, even to the point of not perceiving any Buddha-Dharma. In this way, the great bodhisattva abides in an uncontaminated mind while cultivating the five kinds of eyes and the six superknowledges.

Subhuti, when a great bodhisattva practices prajnaparamita and, with a mind free from characteristics, cultivates the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha, the bodhisattva does not perceive: “I am able to cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha; I am able to relinquish this; with regard to this... through this... because of this...

I cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha.” Thus, abiding in an uncontaminated mind free from characteristics, undefiled and unattached, the bodhisattva cultivates the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha. At that time, the bodhisattva does not perceive what is cultivated—namely, the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha—nor does the bodhisattva perceive this uncontaminated mind, and does not perceive even any of the Buddha-Dharmas.

In this way, a great bodhisattva abides in an uncontaminated mind and cultivates the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha.

Subhuti, when a great bodhisattva practices prajnaparamita and, with a mind free from characteristics, cultivates great loving-kindness, great compassion, great sympathetic joy, and great equanimity, the bodhisattva does not perceive: “I am able to cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity; I am able to relinquish this; with regard to this... through this... because of this...

I cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity.” Thus, abiding in an uncontaminated mind free from characteristics, undefiled and unattached, the bodhisattva cultivates great loving-kindness, great compassion, great sympathetic joy, and great equanimity. At that time, the bodhisattva does not perceive what is cultivated—namely, great loving-kindness, great compassion, great sympathetic joy, and great equanimity—nor does the bodhisattva perceive this uncontaminated mind, and does not perceive even any of the Buddha-Dharmas.

In this way, a great bodhisattva abides in an uncontaminated mind and cultivates great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

Subhuti, when a great bodhisattva practices prajnaparamita and, with a mind free from characteristics, cultivates the Dharma of unfailing mindfulness and the nature of constant equanimity, the bodhisattva does not perceive: “I am able to cultivate the Dharma of unfailing mindfulness and the nature of constant equanimity; I am able to relinquish this; with regard to this... through this... because of this... I cultivate the Dharma of unfailing mindfulness and the nature of constant equanimity.” Thus, abiding in an uncontaminated mind free from characteristics, undefiled and unattached, the bodhisattva cultivates the Dharma of unfailing mindfulness and the nature of constant equanimity.

At that time, the bodhisattva does not perceive what is cultivated—the Dharma of unfailing mindfulness and the nature of constant equanimity—nor does the bodhisattva perceive this uncontaminated mind, and does not perceive even any of the Buddha-Dharmas. In this way, a great bodhisattva abides in an uncontaminated mind and cultivates the Dharma of unfailing mindfulness and the nature of constant equanimity.

Subhuti, when a great bodhisattva practices prajnaparamita and, with a mind free from characteristics, cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, the bodhisattva does not perceive: “I am able to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; I am able to relinquish this; with regard to this... through this... because of this...

I cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.” Thus, abiding in an uncontaminated mind free from characteristics, undefiled and unattached, the bodhisattva cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. At that time, the bodhisattva does not perceive what is cultivated—namely, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects—nor does the bodhisattva perceive this uncontaminated mind, and does not perceive even any of the Buddha-Dharmas.

In this way, a great bodhisattva abides in an uncontaminated mind and cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Subhuti, when a great bodhisattva practices prajnaparamita and, with a mind free from characteristics, brings forth the thirty-two marks of a great person and the eighty subsidiary characteristics, the bodhisattva does not perceive: “I am able to bring forth the thirty-two marks of a great person and the eighty subsidiary characteristics; I am able to relinquish this; with regard to this... through this... because of this...

I bring forth the thirty-two marks of a great person and the eighty subsidiary characteristics.” Thus, abiding in an uncontaminated mind free from characteristics, undefiled and unattached, the bodhisattva brings forth the thirty-two marks of a great person and the eighty subsidiary characteristics. At that time, the bodhisattva does not perceive what is brought forth—namely, the thirty-two marks of a great person and the eighty subsidiary characteristics—nor does the bodhisattva perceive this uncontaminated mind, and does not perceive even any of the Buddha-Dharmas.

In this way, a great bodhisattva abides in an uncontaminated mind and brings forth the thirty-two marks of a great person and the eighty subsidiary characteristics.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, when a great bodhisattva practices prajnaparamita, how can the bodhisattva perfect the paramitas of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita amid all dharmas that are without characteristics, cognition, attainment, image, or activity? How can the bodhisattva perfect the four establishments of mindfulness, 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?

How can the bodhisattva perfect the liberation gateways of emptiness, signlessness, and wishlessness? How can the bodhisattva perfect the emptiness of the internal, 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 nonchange, 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?

How can the bodhisattva perfect suchness, the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of the arising of principle, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm? How can the bodhisattva perfect the Noble Truths of suffering, its origin, its cessation, and the path?

How can the bodhisattva perfect the four meditative concentrations, the four immeasurables, and the four formless absorptions? How can the bodhisattva perfect the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality? How can the bodhisattva perfect all samadhi gateways and all dharani gateways?

How can the bodhisattva perfect the five kinds of eyes and the six superknowledges? How can the bodhisattva perfect the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha? How can the bodhisattva perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity?

How can the bodhisattva perfect the Dharma of unfailing mindfulness and the nature of constant equanimity? How can the bodhisattva perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects? How can the bodhisattva perfect the thirty-two marks of a great person and the eighty subsidiary characteristics?”

The Buddha said:

“Subhuti! When a great bodhisattva practices the profound prajnaparamita, they are able to practice giving with an uncontaminated mind free from characteristics. If sentient beings need food, they give them food; if they need drink, they give them drink; if they need clothing, they give them clothing; if they need bedding, they give them bedding; if they need vehicles, they give them vehicles; if they need servants, they give them servants; if they need precious treasures, they give them precious treasures; if they need wealth or grain, they give them wealth or grain; if they need incense or flowers, they give them incense or flowers; if they need houses or land, they give them houses or land; if they need ornaments, they give them ornaments.

Thus, whatever articles they require, the bodhisattva gives them all. Or, if someone requires something from within the bodhisattva’s body—such as the head, eyes, marrow, brain, skin, flesh, joints, sinews, bones, or life itself—the bodhisattva gives it all. Or, if someone requires something external to the body—such as a kingdom, city, spouse and children, beloved relatives, or various ornaments—the bodhisattva joyfully gives it all.

“While the bodhisattva is giving in this way, suppose someone comes forward and reproaches them, saying, ‘Great Being! Why perform this useless act of giving? By giving in this way, you will undergo much suffering in this life and in lives to come.’ Because that great bodhisattva cultivates the profound prajnaparamita, although they hear these words, they do not retreat, but merely think, ‘Although this person has come to reproach me, I should not give rise to sorrow or regret. I shall courageously give sentient beings whatever material things they require, without weariness of body or mind.’

“That great bodhisattva shares equally with all sentient beings the merit of such giving and dedicates it toward unsurpassed awakening. When giving and dedicating merit in this way, the bodhisattva perceives none of its characteristics: they do not perceive who gives, who receives, what is given, to what the gift is made, by what means it is given, for what purpose it is given, or why it is given. Nor do they perceive who makes the dedication, toward what the dedication is directed, in relation to what the dedication is made, by what means it is made, for what purpose it is made, or why it is made. They perceive none of all such things.

“Why? Because such dharmas are empty through inner emptiness, empty through outer emptiness, empty through inner-and-outer emptiness, empty through the emptiness of emptiness, empty through great emptiness, empty through ultimate emptiness, empty through the emptiness of the conditioned, empty through the emptiness of the unconditioned, empty through final emptiness, empty through boundless emptiness, empty through the emptiness of dispersion, empty through the emptiness of change, empty through the emptiness of intrinsic nature, empty through the emptiness of their own characteristics, empty through the emptiness of common characteristics, empty through the emptiness of all dharmas, empty through the emptiness of the ungraspable, empty through the emptiness of nonexistence,

empty through the emptiness of self-nature, and empty through the emptiness of the self-nature of nonexistence.

“Having contemplated all dharmas as empty, that great bodhisattva further thinks, ‘Who can make a dedication? Toward what is the dedication directed? In relation to what is it made? By what means is it made? For what purpose is it made? Why is it made? All such dharmas are utterly ungraspable.’ Because the great bodhisattva contemplates and thinks in this way, that dedication is called a wholesome dedication, a dedication free from poison, and also a dedication that realizes and enters the dharmadhatu. Through it, the bodhisattva is further able to purify Buddha lands and bring sentient beings to maturity.

“The bodhisattva is also able to perfect the paramitas of giving, pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita; to perfect the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path; to perfect the liberative gateways of emptiness, signlessness, and wishlessness;

to perfect inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of change, the emptiness of intrinsic nature, the emptiness of own 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.

“The bodhisattva is also able to perfect suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm; to perfect the noble truths of suffering, its origin, its cessation, and the path; to perfect the four meditative absorptions, four immeasurables, and four formless concentrations; to perfect the eight liberations, eight spheres of mastery, nine successive absorptions, and ten totalities; to perfect all gateways of samadhi and gateways of dharani; to perfect the five kinds of eyes and six superknowledges;

to perfect the ten powers of a Buddha, four fearlessnesses, four unobstructed understandings, and eighteen distinctive qualities of a Buddha; to perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity; to perfect the Dharma of never losing mindfulness and the nature of constant equanimity; to perfect the knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects; and to perfect the thirty-two marks of a Great Being and eighty subsidiary characteristics.

“Although that great bodhisattva is able to perfect the paramita of giving in this way, they do not appropriate the ripened result of giving. Although they do not appropriate the ripened result of giving, because they have thoroughly purified the paramita of giving, they can obtain at will all material things in abundance. Just as the devas of the Heaven of Mastery over Others’ Creations can manifest at will everything they require, so too can that great bodhisattva obtain at will everything they require.

“Through the dominant power of this giving, the bodhisattva is able to honor and make offerings to the Buddhas, the Blessed Ones, with all kinds of supremely exquisite offerings, revering, venerating, and praising them. The bodhisattva is also able to possess in abundance whatever articles are desired by devas, humans, asuras, and others in the world. Through this paramita of giving, that great bodhisattva gathers sentient beings and, with skillful means, establishes them in the Dharma of the Three Vehicles, enabling each to attain benefit and happiness according to their capacity.

“Subhuti! Thus, when a great bodhisattva practices the profound prajnaparamita, through the power of an uncontaminated mind free from all characteristics, they are able, amid all dharmas that are without characteristics, cognition, attainment, reflection, or activity, to perfect the paramita of giving and also to perfect all other meritorious qualities.

“Furthermore, Subhuti! When a great bodhisattva practices the profound prajnaparamita, how are they able, amid all dharmas that are without characteristics, cognition, attainment, reflection, or activity, to perfect the paramita of pure ethical discipline?”

Subhuti! When a great bodhisattva practices profound prajnaparamita, they are able, with an untainted mind free from characteristics, to undertake and maintain pure moral discipline. This is a dharma encompassed by the factors of the untainted Noble Path.

At that time, they attain perfectly pure moral discipline. Such pure moral discipline is unbroken, without breaches, without blemish, undefiled, and free from attachment; it is worthy of offerings. The wise praise it as skillfully undertaken and maintained, supremely consummate, conducive to excellent concentration, and invincible.

By virtue of this pure moral discipline, they have no attachment to any dharma: they are not attached to form, nor are they attached to feeling, perception, volitional formations, or consciousness; they are not attached to the eye ayatana, nor are they attached to the ear, nose, tongue, body, or mind ayatana; they are not attached to the form ayatana, nor are they attached to the sound, odor, taste, tangible object, or mental-object ayatana; they are not attached to the eye dhatu, nor are they attached to the ear, nose, tongue, body, or mind dhatu; they are not attached to the form dhatu, nor are they attached to the sound, odor, taste, tangible object, or mental-object dhatu;

they are not attached to the eye-consciousness dhatu, nor are they attached to the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu; they are not attached to the thirty-two marks of a great person, nor are they attached to the eighty subsidiary characteristics; they are not attached to a great kshatriya family, nor are they attached to a great brahmin family, a great householder family, or a great lay family; they are not attached to the gods of the Four Great Kings, nor are they attached to the gods of the Thirty-Three, the Yama gods, the Tushita gods, the gods Who Delight in Transformation, or the gods Who Exercise Mastery over Others’ Creations;

they are not attached to the gods of the Brahma Hosts, nor are they attached to the Ministers of Brahma, the Assembly of Brahma, or Great Brahma; they are not attached to the gods of Light, nor are they attached to the gods of Limited Light, Immeasurable Light, or Utmost Radiant Purity; they are not attached to the gods of Purity, nor are they attached to the gods of Limited Purity, Immeasurable Purity, or Universal Purity; they are not attached to the gods of Vastness, nor are they attached to the gods of Limited Vastness, Immeasurable Vastness, Abundant Fruit, or No Perception; they are not attached to the gods Free from Affliction, nor are they attached to the gods Free from Heat, the Fair-Manifesting gods, the Fair-Seeing gods, or the Akanishtha gods;

they are not attached to the gods of the Sphere of Infinite Space, nor are they attached to the gods of the Sphere of Infinite Consciousness, the Sphere of Nothingness, or the Sphere of Neither Perception nor Non-Perception; they are not attached to the fruit of stream-entry, nor are they attached to the fruits of once-returning, non-returning, arhatship, or the state of a pratyekabuddha; they are not attached to the station of a wheel-turning king, nor are they attached to the stations of other kings or to wealthy and powerful chief ministers.

Instead, they dedicate the merit of maintaining such pure moral discipline so that all sentient beings may equally share in it, and transfer it toward unsurpassed awakening. They make this dedication using signlessness, non-attainment, and nonduality as skillful means, rather than using characteristics, attainment, and duality as skillful means. Such dedication exists in accordance with worldly convention, but not in the ultimate sense.

Through these causes and conditions, all Buddha-dharmas are brought to perfection. Because the great bodhisattva’s prajnaparamita of pure moral discipline is perfectly purified, they skillfully arouse the progressive superior stages of the four dhyanas and, using non-attachment as skillful means, develop the superknowledges. With the purified divine eye born of karmic maturation, that great bodhisattva constantly sees the Buddhas of the present abiding securely throughout boundless worlds in the ten directions and expounding the true Dharma for sentient beings.

Having seen them, they do not forget them until they attain unsurpassed awakening. With the purified divine ear, which far surpasses ordinary human hearing, that great bodhisattva constantly hears the Buddhas of the ten directions teaching the Dharma. Having heard it, they never forget it until they attain unsurpassed awakening.

In accordance with the Dharma they have heard, they are able to perform deeds that benefit both themselves and others, and none of these deeds is fruitless. With the differentiated knowledge of others’ minds, that great bodhisattva knows the minds and mental factors of the Buddhas and sentient beings throughout the ten directions. Having known them, they constantly undertake deeds that benefit all sentient beings.

With the knowledge that recollects former abodes, that great bodhisattva knows the karma created by sentient beings in previous lives, and knows that because the karma they created has not perished, they are born in various such places and experience various kinds of suffering and happiness. Having known this, the bodhisattva explains to them the causes and conditions of their past karma, enabling them to remember and understand it and thereby act beneficially.

With the knowledge of the exhaustion of the taints, that great bodhisattva establishes sentient beings in the Dharma: some are caused to abide in the fruit of stream-entry; some are caused to abide in the fruit of once-returning; some are caused to abide in the fruit of non-returning; some are caused to abide in the fruit of arhatship; some are caused to abide in the state of a pratyekabuddha; some are caused to abide on the stage of a great bodhisattva; and some are caused to abide in the fruit of unsurpassed awakening.

In brief, wherever that great bodhisattva may be, in accordance with the differing capacities of sentient beings, they employ skillful means to establish them in wholesome dharmas.

Subhuti! Thus, when a great bodhisattva practices profound prajnaparamita, through the power of an untainted mind free from all characteristics, they are able, amid all dharmas that are signless, unknowable, unattainable, shadowless, and uncreated, to perfect the prajnaparamita of pure moral discipline, and they are also able to perfect all other virtues.

Furthermore, Subhuti! When a great bodhisattva practices profound prajnaparamita, how are they able, amid all dharmas that are signless, unknowable, unattainable, shadowless, and uncreated, to perfect the paramita of patience?

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they are able to cultivate patient acceptance with an uncontaminated mind free from characteristics. From the time this great bodhisattva first arouses the aspiration for enlightenment until they are seated upon the wondrous seat of bodhi, if, throughout that interval, all kinds of sentient beings were to contend with one another in attacking them with tiles, stones, knives, and clubs, this great bodhisattva would not give rise to even a single thought of anger.

At that time, the bodhisattva should cultivate two kinds of patience. What are these two? First, they should endure all insults and injuries inflicted by sentient beings without becoming angry, and should subdue wrath.

Second, they should give rise to the patient acceptance of the non-arising of dharmas. If this great bodhisattva is subjected to all kinds of malicious and insulting words or is injured with various knives and clubs, they should carefully reflect, examine, and contemplate: Who is insulting? Who is inflicting injury?

Who is being insulted? Who is being injured? Who gives rise to anger?

Who should patiently endure? They should further contemplate that the nature of all dharmas is ultimately empty. Dharmas themselves cannot be apprehended, much less can their nature be apprehended.

Since even the nature of dharmas does not exist, how much less could sentient beings exist? When contemplating in this way, they see neither one who insults nor one who is insulted, neither one who inflicts injury nor one who is injured. Even if their body is cut apart limb by limb, their mind remains patiently composed, entirely without any thought to the contrary.

By contemplating the nature of dharmas in this way, they are able to attain the patient acceptance of the non-arising of dharmas. What is called the patient acceptance of the non-arising of dharmas? It is to bring afflictions ultimately to non-arising, to contemplate all dharmas as ultimately not arising, and to maintain uninterrupted subtle and wondrous wisdom.

This is called the patient acceptance of the non-arising of dharmas. When this great bodhisattva abides in these two kinds of patience, they can swiftly perfect the paramitas of generosity, pure ethical discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita. They can also perfect the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and Noble Eightfold Path.

They can also perfect the gateways to liberation of emptiness, signlessness, and wishlessness. They can also perfect inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without bounds, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

They can also perfect suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm. They can also perfect the noble truths of suffering, its origin, its cessation, and the path. They can also perfect the four meditative concentrations, four immeasurables, and four formless attainments.

They can also perfect the eight liberations, eight spheres of mastery, nine successive meditative attainments, and ten totalities. They can also perfect all gateways of samadhi and gateways of dharani. They can also perfect the five kinds of eyes and six superknowledges.

They can also perfect the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, and eighteen unique qualities of a Buddha. They can also perfect great loving-kindness, great compassion, great empathetic joy, and great equanimity. They can also perfect the Dharma of never losing mindfulness and the nature of constant equanimity.

They can also perfect the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects. They can also perfect the thirty-two marks of a great being and the eighty subsidiary characteristics. Having abided in these Buddha-dharmas, this great bodhisattva attains mastery of the noble, uncontaminated, supramundane superknowledges not shared with any sravaka or pratyekabuddha.

Having abided in such supreme superknowledges, this great bodhisattva, with their purified divine eye, constantly sees the Buddhas of the present dwelling securely and sustaining the Dharma throughout the boundless worlds of the ten directions, proclaiming the true Dharma for sentient beings. Having seen them, until attaining unsurpassed perfect enlightenment, they continually recollect the Buddhas without interruption.

With their purified divine ear, this great bodhisattva constantly hears the Buddhas of the ten directions teaching the Dharma. Having heard it, they receive and retain it, never forgetting it, and teach it to sentient beings in accordance with reality. With purified knowledge of others’ minds, this great bodhisattva can accurately discern the minds and mental factors of the Buddhas of the ten directions.

They can also accurately know the minds and mental factors of all bodhisattvas, pratyekabuddhas, and sravakas, and can likewise accurately know the minds and mental factors of all sentient beings, teaching them the true Dharma according to their capacities. Through the recollective knowledge of former abodes, this great bodhisattva knows the various differences among the roots of virtue cultivated by sentient beings in their previous lives.

Having known them, they skillfully demonstrate, instruct, guide, praise, encourage, and gladden those beings, enabling them to attain supreme benefit and happiness. With uncontaminated knowledge, this great bodhisattva establishes sentient beings in the teachings of the three vehicles according to their capacities. This great bodhisattva practices prajnaparamita, skillfully brings sentient beings to maturity, and adorns and purifies Buddha-fields.

They can swiftly fulfill the knowledge of all aspects, attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.

Subhuti! Thus, when a great bodhisattva practices the profound prajnaparamita, through the power of an uncontaminated mind free from all characteristics, they are able, amid all dharmas that are without characteristics, cognition, attainment, image, or activity, to perfect the paramita of patient acceptance and also to perfect all other qualities and virtues.

Fascicle 376

END