大般若波羅蜜多經

02

At that time, the venerable Subhuti again addressed the Buddha:

“Blessed One! If, within the naturelessness of all dharmas, a great bodhisattva gives rise to the four dhyanas, develops the five superknowledges, realizes unsurpassed, complete enlightenment replete with all virtues, establishes sentient beings within three distinct groups, and enables them to attain benefit and well-being, then, within the naturelessness of all dharmas, how does a great bodhisattva who has newly aroused the aspiration progressively perform deeds, progressively train, progressively undertake practices, realize unsurpassed, complete enlightenment, and accomplish supremely beneficial deeds for sentient beings?”

The Buddha said to Subhuti:

“Great bodhisattvas who have newly aroused the aspiration may hear from a Buddha, or may hear in places where they have made offerings to many Buddhas, bodhisattvas, pratyekabuddhas, arhats, non-returners, once-returners, stream-enterers, and noble sages, that one who has perfectly and ultimately awakened to all dharmas as having naturelessness for their nature is called a Buddha; those who progressively awaken to all dharmas as having naturelessness for their nature are bodhisattvas, pratyekabuddhas, arhats, non-returners, once-returners, and stream-enterers; and those who firmly believe that all dharmas have naturelessness for their nature are called virtuous persons.

Thus, all dharmas and all sentient beings have naturelessness for their nature. No intrinsic nature whatsoever, even as minute as the tip of a hair, can be apprehended in dharmas or sentient beings.

“After hearing this, that great bodhisattva reflects: ‘If all dharmas and all sentient beings have naturelessness for their intrinsic nature, and those who realize this are called Buddhas, bodhisattvas, pratyekabuddhas, arhats, non-returners, once-returners, and stream-enterers, while those who firmly believe it are called virtuous persons, then shall I realize unsurpassed, complete enlightenment, or shall I not realize it? Since all dharmas and sentient beings have naturelessness for their intrinsic nature, I shall certainly proceed toward unsurpassed, complete enlightenment. After realizing enlightenment, if sentient beings engage in the perception of existence, I shall devise means to establish them in the perception of nonexistence.’

“Having reflected in this way, this great bodhisattva aspires to attain unsurpassed, complete enlightenment. In order to enable all sentient beings to attain nirvana, that bodhisattva progressively performs deeds, progressively trains, and progressively practices. Just as the great bodhisattvas of the past who sought unsurpassed, complete enlightenment first progressively performed deeds, trained, and practiced, and only afterward realized unsurpassed, complete enlightenment, so too does this great bodhisattva first train in the perfection of generosity; next train in the perfection of pure morality; next train in the perfection of patient acceptance; next train in the perfection of diligence; next train in the perfection of dhyana; and finally train in the perfection of prajna.

“Subhuti, you should know that from the moment this great bodhisattva first arouses the aspiration and cultivates the perfection of generosity, that bodhisattva should personally practice generosity, encourage others to practice generosity, praise the virtues of generosity in accordance with the Dharma, and joyfully commend those who practice generosity. Through these causes and conditions, that bodhisattva attains a position of great wealth, constantly practices generosity, and abandons stinginess. Whatever sentient beings require—food and drink, clothing, bedding, necklaces, flowers and incense, precious objects, lamps, vehicles, houses, or other articles—that bodhisattva gives to them all.

“Through generosity, this great bodhisattva upholds the aggregate of morality and is born among gods and humans, where that bodhisattva is greatly honored. Through generosity and morality, that bodhisattva further attains the aggregate of concentration. Through generosity, morality, and concentration, that bodhisattva further attains the aggregate of wisdom.

Through generosity, morality, concentration, and wisdom, that bodhisattva further attains the aggregate of liberation. Through generosity, morality, concentration, wisdom, and liberation, that bodhisattva further attains the aggregate of knowledge and vision of liberation. Through perfecting the aggregate of generosity through the aggregate of knowledge and vision of liberation, that bodhisattva passes beyond the stages of the shravakas and pratyekabuddhas and enters the bodhisattva’s certainty of rightness.

Having entered the bodhisattva’s certainty of rightness, that bodhisattva matures sentient beings and adorns Buddha lands. Having accomplished this, that bodhisattva realizes unsurpassed, complete enlightenment, turns the wondrous Dharma wheel, and uses the Dharma of the three vehicles to establish and liberate all kinds of sentient beings, enabling them to transcend birth and death and realize nirvana.

“Subhuti! Although, through generosity, this great bodhisattva can thus progressively perform deeds, progressively train, and progressively practice, that bodhisattva apprehends absolutely nothing. Why? Because all dharmas are devoid of intrinsic nature.

“Furthermore, Subhuti! From the moment this great bodhisattva first arouses the aspiration and trains in the perfection of pure morality, that bodhisattva should personally practice pure morality, encourage others to practice pure morality, praise the virtues of pure morality in accordance with the Dharma, and joyfully commend those who practice pure morality. Thereby the aggregate of morality becomes pure, and that bodhisattva is born among gods and humans, where that bodhisattva is greatly honored, and gives necessary articles to the poor and suffering.

Having practiced generosity, that bodhisattva abides in the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and vision of liberation. Because the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation are pure, that bodhisattva passes beyond the stages of the shravakas and pratyekabuddhas and enters the bodhisattva’s certainty of rightness.

Having entered the bodhisattva’s certainty of rightness, that bodhisattva matures sentient beings and adorns Buddha lands. Having accomplished this, that bodhisattva realizes unsurpassed, complete enlightenment, turns the wondrous Dharma wheel, and uses the Dharma of the three vehicles to establish and liberate all kinds of sentient beings, enabling them to transcend birth and death and realize nirvana.

“Subhuti! Although, through pure morality, this great bodhisattva can thus progressively perform deeds, progressively train, and progressively practice, that bodhisattva apprehends absolutely nothing. Why? Because all dharmas are devoid of intrinsic nature.

“Furthermore, Subhuti! From the moment this great bodhisattva first arouses the aspiration and trains in the perfection of patient acceptance, that bodhisattva should personally practice patient acceptance, encourage others to practice patient acceptance, praise the virtues of patient acceptance in accordance with the Dharma, and joyfully commend those who practice patient acceptance.

“While practicing patient acceptance, this great bodhisattva can use personal wealth to give fully to sentient beings. Having practiced generosity, that bodhisattva abides in the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and vision of liberation. Because the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation are pure, that bodhisattva passes beyond the stages of the shravakas and pratyekabuddhas and enters the bodhisattva’s certainty of rightness.

Having entered the bodhisattva’s certainty of rightness, that bodhisattva matures sentient beings and adorns Buddha lands. Having accomplished this, that bodhisattva realizes unsurpassed, complete enlightenment, turns the wondrous Dharma wheel, and uses the Dharma of the three vehicles to establish and liberate all kinds of sentient beings, enabling them to transcend birth and death and realize nirvana.

“Subhuti! Although, through patient acceptance, this great bodhisattva can thus progressively perform deeds, progressively train, and progressively practice, that bodhisattva apprehends absolutely nothing. Why? Because all dharmas are devoid of intrinsic nature.”

Furthermore, Subhuti! When first arousing the aspiration and training in the perfection of diligence, this great bodhisattva should diligently cultivate wholesome dharmas, encourage others to diligently cultivate wholesome dharmas, praise in accord with truth the merits of diligence, and joyfully commend those who practice diligence. While practicing diligence, this great bodhisattva is able to provide sentient beings fully with material gifts.

Having practiced giving, the bodhisattva abides in the skandha of morality, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation. Through the purification of the skandhas of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, the bodhisattva transcends the stages of the shravakas and pratyekabuddhas and enters the bodhisattva's realization of the true nature beyond arising.

Having entered the bodhisattva's realization of the true nature beyond arising, the bodhisattva brings sentient beings to maturity and adorns Buddha realms. Having accomplished this, the bodhisattva realizes unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, and, through the Dharma of the three vehicles, establishes and liberates all kinds of sentient beings, enabling them to transcend birth and death and attain nirvana.

Subhuti! Although through diligence the bodhisattva can thus progressively perform deeds, progressively train, and progressively practice, this great bodhisattva apprehends absolutely nothing. Why? Because all dharmas are devoid of intrinsic nature.

Furthermore, Subhuti! From the time this great bodhisattva first arouses the aspiration and trains in the perfection of meditative concentration, the bodhisattva should personally enter the four meditative concentrations, the four immeasurables, and the four formless absorptions; encourage others to enter the four meditative concentrations, the four immeasurables, and the four formless absorptions; praise in accord with truth the merits of the four meditative concentrations, the four immeasurables, and the four formless absorptions; and joyfully commend those who enter the four meditative concentrations, the four immeasurables, and the four formless absorptions.

While practicing meditative concentration, this great bodhisattva is able to provide sentient beings fully with material gifts. Having practiced giving, the bodhisattva abides in the skandha of morality, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation. Through the purification of the skandhas of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, the bodhisattva transcends the stages of the shravakas and pratyekabuddhas and enters the bodhisattva's realization of the true nature beyond arising.

Having entered the bodhisattva's realization of the true nature beyond arising, the bodhisattva brings sentient beings to maturity and adorns Buddha realms. Having accomplished this, the bodhisattva realizes unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, and, through the Dharma of the three vehicles, establishes and liberates all kinds of sentient beings, enabling them to escape birth and death and attain nirvana.

Subhuti! Although through meditative concentration the bodhisattva can thus progressively perform deeds, progressively train, and progressively practice, this great bodhisattva apprehends absolutely nothing. Why? Because all dharmas are devoid of intrinsic nature.

Furthermore, Subhuti! From the time this great bodhisattva first arouses the aspiration and trains in the perfection of wisdom, the bodhisattva, employing non-apprehension as a skillful means, should personally practice the six perfections, encourage others to practice the six perfections, praise in accord with truth the merits of the six perfections, and joyfully commend those who practice the six perfections. By virtue of the skillful means of the six perfections, this great bodhisattva transcends the stages of the shravakas and pratyekabuddhas and enters the bodhisattva's realization of the true nature beyond arising.

Having entered the bodhisattva's realization of the true nature beyond arising, the bodhisattva brings sentient beings to maturity and adorns Buddha realms. Having accomplished this, the bodhisattva realizes unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, and, through the Dharma of the three vehicles, establishes and liberates all kinds of sentient beings, enabling them to transcend birth and death and attain nirvana.

Subhuti! Although through the perfection of wisdom the bodhisattva can thus progressively perform deeds, progressively train, and progressively practice, this great bodhisattva apprehends absolutely nothing. Why? Because all dharmas are devoid of intrinsic nature. Subhuti! In this way, a great bodhisattva who has newly aroused the aspiration relies upon training in the six perfections, progressively performs deeds, progressively trains, progressively practices, and benefits sentient beings.

Furthermore, Subhuti! Great bodhisattvas who progressively perform deeds, progressively train, and progressively practice, from the time they first arouse the aspiration, employ mental attention corresponding to the knowledge of all-knowing wisdom and confidently understand that all dharmas take the absence of nature as their intrinsic nature. First, they should train in mindfulness of the Buddha; next, they should train in mindfulness of the Dharma; next, they should train in mindfulness of the Sangha; next, they should train in mindfulness of morality; next, they should train in mindfulness of relinquishment; and finally, they should train in mindfulness of celestial beings.

Subhuti! How does a great bodhisattva train in mindfulness of the Buddha? When training in mindfulness of the Buddha, a great bodhisattva should not contemplate the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, by means of form, nor should the bodhisattva contemplate the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, by means of feeling, perception, formations, or consciousness. Why? Because form, feeling, perception, formations, and consciousness are all devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is mindfulness of the Buddha.

Furthermore, Subhuti! When training in mindfulness of the Buddha, great bodhisattvas should not contemplate the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, by means of the thirty-two excellent marks, nor should they contemplate the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, by means of the golden-hued body that constantly radiates light to the distance of a fathom or by means of the eighty minor characteristics. Why? Because the excellent marks and the golden-hued, radiant physical body are all devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is mindfulness of the Buddha.

Furthermore, Subhuti! When training in mindfulness of the Buddha, great bodhisattvas should not contemplate the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, by means of the skandha of morality, nor should they contemplate the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, by means of the skandha of concentration, the skandha of wisdom, the skandha of liberation, or the skandha of the knowledge and vision of liberation. Why? Because these skandhas are all devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is mindfulness of the Buddha.

Furthermore, Subhuti! When training in mindfulness of the Buddha, great bodhisattvas should not contemplate the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, by means of the five kinds of eyes or the six superknowledges; nor should they contemplate the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, by means of the Tathagata's ten powers, four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. Why? Because such dharmas are all devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is mindfulness of the Buddha.

Furthermore, Subhuti! When training in mindfulness of the Buddha, great bodhisattvas should not contemplate the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, by means of the quality of never losing mindfulness or the nature of perpetual equanimity; nor should they contemplate the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, by means of the knowledge of all things, the knowledge of the aspects of the path, the knowledge of all aspects, or countless other Buddha qualities. Why? Because such dharmas are all devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is mindfulness of the Buddha.

Furthermore, Subhuti! When cultivating the recollection of the Buddha, great bodhisattvas should not contemplate the Tathagata, the Worthy One, the Perfectly Enlightened One by means of the nature of conditions, nor should they contemplate the Tathagata, the Worthy One, the Perfectly Enlightened One by means of dependent origination. Why? Because both the nature of conditions and dependent origination are devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is the recollection of the Buddha.

Subhuti! When practicing prajnaparamita, great bodhisattvas should cultivate the recollection of the Buddha in this way. If they cultivate the recollection of the Buddha in this way, this is the sequential performance of deeds, sequential cultivation and training, and sequential practice.

Any great bodhisattva capable of sequentially performing deeds, cultivating and training, and practicing can perfect the four foundations of mindfulness through the Noble Eightfold Path; can also perfect the four dhyanas, the four immeasurables, and the four formless concentrations; can also perfect the eight liberations through the ten totalities; can also perfect the perfection of generosity through prajnaparamita; can also perfect inner emptiness through the emptiness of the absence of intrinsic nature; can also perfect suchness through the inconceivable realm; can also perfect the noble truths of suffering, its origin, its cessation, and the path; can also perfect the Dharma gateways of liberation through emptiness, signlessness, and wishlessness;

can also perfect the bodhisattva grounds; can also perfect all dharani gateways and samadhi gateways; can also perfect the five kinds of eyes and the six superknowledges; can also perfect the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; can also perfect the quality of never forgetting and the nature of constant equanimity; and can also perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Through these, they attain the knowledge of all-knowing wisdom.

Subhuti! Through the power of skillful means, taking the absence of intrinsic nature of all dharmas as their nature, this great bodhisattva knows that all dharmas are devoid of intrinsic nature, and therein there is neither perception nor non-perception.

Subhuti! Great bodhisattvas should cultivate the recollection of the Buddha in this way: within the natureless nature of all dharmas, even the Buddha cannot be apprehended, much less any recollection of the Buddha.

Subhuti! How should a great bodhisattva cultivate the recollection of the Dharma? When cultivating the recollection of the Dharma, great bodhisattvas should not contemplate wholesome or unwholesome dharmas; should not contemplate determinate or indeterminate dharmas; should not contemplate mundane or supramundane dharmas; should not contemplate dharmas accompanied by attachment or dharmas unaccompanied by attachment; should not contemplate contentious or noncontentious dharmas; should not contemplate noble or ignoble dharmas; should not contemplate contaminated or uncontaminated dharmas; should not contemplate dharmas belonging to the three realms or dharmas not belonging to the three realms;

and should not contemplate dharmas belonging to the conditioned realm or dharmas belonging to the unconditioned realm.

Why? Because all such dharmas are devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated.

Why? Because neither recollecting nor contemplating is the recollection of the Dharma.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas should cultivate the recollection of the Dharma in this way. If they cultivate the recollection of the Dharma in this way, this is the sequential performance of deeds, sequential cultivation and training, and sequential practice. Any great bodhisattva capable of sequentially performing deeds, cultivating and training, and practicing in this way can perfect the four foundations of mindfulness and, as extensively explained, through the knowledge of all aspects; and through these, that bodhisattva attains the knowledge of all-knowing wisdom.

Subhuti! Through the power of skillful means, taking the absence of intrinsic nature of all dharmas as their nature, this great bodhisattva awakens to the fact that all dharmas are devoid of intrinsic nature, and therein there is neither perception nor the absence of perception.

Subhuti! Great bodhisattvas should cultivate the recollection of the Dharma in this way: within the natureless nature of all dharmas, even the Dharma cannot be apprehended, much less any recollection of the Dharma.

Subhuti! How should a great bodhisattva cultivate the recollection of the Sangha? When cultivating the recollection of the Sangha, this great bodhisattva should reflect: The community of the Buddha’s disciples is endowed with the pure aggregate of ethical discipline, aggregate of concentration, aggregate of wisdom, aggregate of liberation, and aggregate of knowledge and vision of liberation.

It comprises the four pairs and eight individuals. All these beings are manifestations of the unconditioned and take the absence of intrinsic nature as their intrinsic nature. For this reason, they cannot be contemplated.

Why? Because such noble persons are all devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated.

Why? Because neither recollecting nor contemplating is the recollection of the Sangha.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas should cultivate the recollection of the Sangha in this way. If they cultivate the recollection of the Sangha in this way, this is the sequential performance of deeds, sequential cultivation and training, and sequential practice. Any great bodhisattva capable of sequentially performing deeds, cultivating and training, and practicing in this way can perfect the four foundations of mindfulness through the knowledge of all aspects; and through these, that bodhisattva attains the knowledge of all-knowing wisdom.

Subhuti! Through the power of skillful means, taking the absence of intrinsic nature of all dharmas as their nature, this great bodhisattva awakens to the fact that all dharmas are devoid of intrinsic nature, and therein there is neither perception nor non-perception.

Subhuti! Great bodhisattvas should cultivate the recollection of the Sangha in this way: within the natureless nature of all dharmas, even the Sangha cannot be apprehended, much less any recollection of the Sangha.

Subhuti! How should a great bodhisattva cultivate the recollection of ethical discipline? From the time of first giving rise to the aspiration for enlightenment and cultivating the recollection of ethical discipline, this great bodhisattva should recollect the noble ethical discipline that is unbroken, flawless, unblemished, unstained, and unattached to anything; that is worthy of offerings, praised by the wise, skillfully upheld, skillfully perfected, and conducive to supreme concentration.

The bodhisattva should contemplate this ethical discipline as taking the absence of intrinsic nature as its nature. For this reason, it cannot be contemplated. Why?

Such noble ethical discipline is entirely devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why?

Because neither recollecting nor contemplating is the recollection of ethical discipline.

Subhuti! When practicing prajnaparamita, great bodhisattvas should cultivate the recollection of ethical discipline in this way. If they cultivate the recollection of ethical discipline in this way, this is the sequential performance of deeds, sequential cultivation and training, and sequential practice. Any great bodhisattva who sequentially performs deeds, cultivates and trains, and practices in this way can perfect the four foundations of mindfulness through the knowledge of all aspects and thereby attain the knowledge of all-knowing wisdom.

Subhuti! Through the power of skillful means, taking the absence of intrinsic nature of all dharmas as their nature, this great bodhisattva awakens to the fact that all dharmas are devoid of intrinsic nature, and therein there is neither perception nor non-perception.

Subhuti! Great bodhisattvas should cultivate the recollection of ethical discipline in this way: within the natureless nature of all dharmas, even ethical discipline cannot be apprehended, so how could there be any recollection of ethical discipline?

Subhuti! How does a great bodhisattva cultivate the recollection of relinquishment? From the time they first arouse the aspiration and begin cultivating the recollection of relinquishment, this great bodhisattva should constantly recollect relinquishment: whether recollecting their own relinquishment, recollecting the relinquishment of others, recollecting the relinquishment of wealth, or recollecting the relinquishment of Dharma.

With regard to giving, they definitely do not give rise to the thought, “I am able to give,” or “I am unable to give.” Even when relinquishing parts of their body, they likewise do not give rise to the thought, “I am able to give,” or “I am unable to give.” Nor do they conceptualize the recipient, the giver, the merit of giving, or the karmic result of giving. Why? Because all such phenomena are devoid of intrinsic nature.

Whatever is devoid of intrinsic nature cannot be recollected or conceptualized. Why? Because not recollecting and not conceptualizing constitute the recollection of relinquishment.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas should cultivate the recollection of relinquishment in this way. If they cultivate the recollection of relinquishment in this way, they engage in activities successively, train successively, and practice successively. Any great bodhisattva able to engage in activities successively, train successively, and practice successively can perfect the four foundations of mindfulness, up to the knowledge of all aspects, and thereby attain all-knowledge.

Subhuti! Through the power of skillful means, taking the naturelessness of all phenomena as their nature, that great bodhisattva awakens to the fact that all phenomena are devoid of intrinsic nature. Therein, there is neither perception nor non-perception.

Subhuti! Great bodhisattvas should cultivate the recollection of relinquishment in this way: within the naturelessness of all phenomena, relinquishment itself is unobtainable, so how could there be any recollection of relinquishment?

Subhuti! How does a great bodhisattva cultivate the recollection of deities? From the time they first arouse the aspiration and begin cultivating the recollection of deities, this great bodhisattva should reflect: “Because of their pure faith, morality, learning, relinquishment, and wisdom, the deities in the Heaven of the Four Great Kings, up to the deities in the Heaven of Those Who Control the Transformations of Others, passed away from this realm and were reborn in those heavens.

I, too, possess pure faith, morality, learning, relinquishment, and wisdom similar to the virtues of those deities.” They should further reflect: “Those who have attained the fruit of stream-entry are reborn in the six heavens of the desire realm, while those who have attained the fruit of non-returning are reborn in the two higher realms.” All such phenomena are ungraspable and inconceivable. Why? Because these deities are all devoid of intrinsic nature.

Whatever is devoid of intrinsic nature cannot be recollected or conceptualized. Why? Because not recollecting and not conceptualizing constitute the recollection of deities.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas should cultivate the recollection of deities in this way. If they cultivate the recollection of deities in this way, they engage in activities successively, train successively, and practice successively. Any great bodhisattva able to engage in activities successively, train successively, and practice successively can perfect the four foundations of mindfulness, up to the knowledge of all aspects, and thereby attain all-knowledge.

Subhuti! Through the power of skillful means, taking the naturelessness of all phenomena as their nature, this great bodhisattva awakens to the fact that all phenomena are devoid of intrinsic nature. Therein, there is neither perception nor non-perception.

Subhuti! Great bodhisattvas should cultivate this recollection of deities in this way: within the naturelessness of all phenomena, deities themselves are unobtainable, so how could there be any recollection of deities?

Furthermore, Subhuti! When practicing profound prajnaparamita, if great bodhisattvas wish to perfect engaging in activities successively, training successively, and practicing successively, they should take the naturelessness of all phenomena as their nature and, through the power of skillful means, should train in inner emptiness, up to the emptiness of the intrinsic nature of nonexistence; they should train in suchness, up to the inconceivable realm; they should train in the noble truths of suffering, origin, cessation, and the path; they should train in the four foundations of mindfulness, up to the Noble Eightfold Path; they should train in the four dhyanas, the four immeasurables, and the four formless absorptions; they should train in the eight liberations, up to the ten totalities;

they should train in the liberations of emptiness, signlessness, and wishlessness; they should train in the paramita of generosity, up to prajnaparamita; they should train in the grounds of a great bodhisattva; they should train in all dharani gateways and samadhi gateways; they should train in the five kinds of eyes and the six superknowledges; they should train in the ten powers of a Tathagata, up to the eighteen unique qualities of a Buddha; they should train in the Dharma of non-forgetfulness and the nature of perpetual equanimity; and they should train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Subhuti! While training in the path to bodhi, this great bodhisattva awakens to the fact that all phenomena take naturelessness as their intrinsic nature. Therein, not even a single moment of thought can be apprehended, much less a thought of form, feeling, perception, formations, or consciousness; much less a thought of the eye ayatana, up to the mind ayatana; much less a thought of the form ayatana, up to the Dharma ayatana; much less a thought of the eye dhatu, up to the mind dhatu; much less a thought of the form dhatu, up to the Dharma dhatu; much less a thought of the eye-consciousness dhatu, up to the mind-consciousness dhatu; much less a thought of eye-contact, up to mind-contact;

much less a thought of the feelings arising in dependence upon eye-contact, up to the feelings arising in dependence upon mind-contact; much less a thought of the earth dhatu, up to the consciousness dhatu; much less a thought of causal condition, up to dominant condition; much less a thought of ignorance, up to aging and death; much less a thought of the paramita of generosity, up to prajnaparamita; much less a thought of inner emptiness, up to the emptiness of the intrinsic nature of nonexistence; much less a thought of suchness, up to the inconceivable realm; much less a thought of the noble truths of suffering, origin, cessation, and the path; much less a thought of the four foundations of mindfulness, up to the Noble Eightfold Path;

much less a thought of the four dhyanas, the four immeasurables, and the four formless absorptions; much less a thought of the eight liberations, up to the ten totalities; much less a thought of the liberation gateways of emptiness, signlessness, and wishlessness; much less a thought of the Ground of Pure Contemplation, up to the Ground of the Tathagata; much less a thought of the Ground of Utmost Joy, up to the Ground of the Dharma Cloud; much less a thought of all dharani gateways and samadhi gateways; much less a thought of the five kinds of eyes and the six superknowledges; much less a thought of the ten powers of a Tathagata, up to the eighteen unique qualities of a Buddha; much less a thought of the thirty-two excellent marks and the eighty minor characteristics of a Great Being;

much less a thought of the Dharma of non-forgetfulness and the nature of perpetual equanimity; much less a thought of the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects; much less a thought of the fruits of stream-entry, once-returning, non-returning, or arhatship, or of a pratyekabuddha’s bodhi; much less a thought of all the practices of great bodhisattvas; much less a thought of the Buddhas’ fruit of unsurpassed, perfect awakening; much less a thought of all-knowledge.

Subhuti! If these thoughts and the phenomena being thought of truly existed to even the slightest degree, that would indeed be unreasonable. Thus, Subhuti, when practicing profound prajnaparamita, although great bodhisattvas engage in activities successively, train successively, and practice successively, their minds remain completely unmoved therein, because all phenomena are devoid of intrinsic nature.

The Venerable Subhuti said:

– Blessed One! If all phenomena are devoid of intrinsic nature, then there should be no form, feeling, perception, formations, or consciousness, up to no all-knowledge. There should then be no Buddha, Dharma, or Sangha Jewel; no path or fruit; neither defilement nor purification; and no direct realization. Must all phenomena therefore be emptiness?

The Buddha said to Subhuti:

– What do you think? Within the naturelessness of all phenomena, can either nature or naturelessness be apprehended?

Subhuti replied:

– No, Blessed One.

The Buddha said to Subhuti:

– If, within the nature of non-nature of all dharmas, both nature and non-nature are unobtainable, then why can you now say that if all dharmas are devoid of intrinsic nature, there should be no form, feeling, perception, formations, or consciousness, and so forth, up to there being no attainment or direct realization, and that all dharmas should therefore be empty?

Subhuti replied:

– I have no doubt concerning this meaning. I speak only because I fear that in the future there will be bhiksus and others who seek the state of a sravaka, seek the state of a pratyekabuddha, or seek Buddhahood, and who will think: If all dharmas are devoid of intrinsic nature, then who is defiled, who is purified, who is bound, and who is liberated? Because they do not understand the meaning of defilement, purification, bondage, and liberation, they will corrupt their precepts, corrupt their views, corrupt their deportment, and corrupt their right livelihood. Consequently, they will fall into the three evil destinies, undergo fierce suffering, and find liberation difficult to attain. I perceive that such fearful things will occur in the future, and therefore I have spoken in this way; in truth, I have no doubt concerning this matter.

The Buddha said to Subhuti:

– Excellent! Excellent! You are now able to ask this question for the sake of bhiksus in the future. Yet within the nature of non-nature of all dharmas, neither existence nor nonexistence can be apprehended.

LXXIV. THE CHAPTER ON SIGNLESSNESS

01

At that time, the Venerable Subhuti said to the Buddha:

– World-Honored One! If all dharmas take non-nature as their intrinsic nature, then in view of what meaning do great bodhisattvas seek unsurpassed, complete, perfect enlightenment, wishing to benefit and bring happiness to sentient beings?

The Buddha said to Subhuti:

– Precisely because all dharmas take non-nature as their intrinsic nature, great bodhisattvas wish to benefit and bring happiness to sentient beings. Why is this? Sentient beings hold both annihilationist and eternalist views, abide in the apprehension of something obtainable, are difficult to tame, are ignorant and deluded, and are difficult to liberate.

Subhuti, you should know that those who abide in the apprehension of something obtainable, because they conceive of something obtainable, attain nothing, directly realize nothing, and have no unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti again said to the Buddha:

– If those who apprehend something obtainable attain nothing, directly realize nothing, and have no unsurpassed, complete, perfect enlightenment, then do those who apprehend nothing obtainable have attainment, direct realization, and unsurpassed, complete, perfect enlightenment?

The Buddha said to Subhuti:

– If nothing is apprehended as obtainable, that itself is attainment, that itself is direct realization, and that itself is unsurpassed, complete, perfect enlightenment. Why? Because it does not destroy the characteristic of the dharma-realm.

Subhuti, you should know that if anyone, within this Dharma of non-apprehension, desires to apprehend something obtainable, desires to attain direct realization, or desires to realize unsurpassed, complete, perfect enlightenment, you should know that such a person desires to destroy the dharma-realm.

The Venerable Subhuti again said to the Buddha:

– If those who apprehend something obtainable attain nothing, directly realize nothing, and have no unsurpassed, complete, perfect enlightenment, while non-apprehension itself is attainment, itself is direct realization, and itself is unsurpassed, complete, perfect enlightenment, yet within non-apprehension there is no attainment, no direct realization, and no unsurpassed, complete, perfect enlightenment, then how do great bodhisattvas attain the first ground through the tenth ground? How do they attain the patient acceptance of the non-arising of dharmas? How do they attain the fruition of supernormal powers? How do they attain the fruition of the perfection of generosity through the perfection of wisdom? How do they abide in the fruition of conditioned birth, mature sentient beings, adorn Buddha lands, reverently make offerings of exquisite articles to the Buddhas, and acquire roots of virtue whose fruition remains unexhausted until they attain unsurpassed, complete, perfect enlightenment, and which, in due succession, continue even after their nirvana, when the relics of the Buddha and of his disciples still receive every kind of reverence and offering, only then bringing the power of those roots of virtue to exhaustion?

The Buddha said to Subhuti:

– Because all dharmas are unobtainable, great bodhisattvas attain the first ground through the tenth ground. For precisely this reason, they attain the patient acceptance of the non-arising of dharmas. For precisely this reason, they attain the fruition of supernormal powers. For precisely this reason, they attain the fruition of the perfection of generosity through the perfection of wisdom. For precisely this reason, they abide in the fruition of conditioned birth, mature sentient beings, adorn Buddha lands, reverently make offerings of exquisite articles to the Buddhas, and acquire roots of virtue whose fruition remains unexhausted until they attain unsurpassed, complete, perfect enlightenment. In due succession, even after their nirvana, the relics of the Buddha and of his disciples continue to receive reverence and offerings. Only then is the power of those roots of virtue exhausted.

The Venerable Subhuti again said to the Buddha:

– If all dharmas are unobtainable, what distinction is there among the perfection of generosity, the perfection of pure discipline, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, the perfection of wisdom, and the supernormal powers?

The Buddha said to Subhuti:

– Within the Dharma of non-apprehension, the six perfections—generosity and the rest—and the supernormal powers are all without distinction. Yet, wishing to enable those who apprehend something obtainable to abandon their attachments and defilements, I expediently teach that the six perfections—generosity and the rest—and the supernormal powers possess distinct characteristics.

The Venerable Subhuti again said to the Buddha:

– For what reason is it said that, for those who apprehend nothing obtainable, the six perfections—the perfection of generosity, the perfection of pure discipline, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom—and the supernormal powers are without distinction?

The Buddha said to Subhuti:

– When practicing the profound perfection of wisdom, great bodhisattvas practice generosity without abiding in the act of giving, without abiding in the giver, without abiding in the recipient, without abiding in what is given, and without abiding in the fruition of generosity. They safeguard pure discipline without abiding in pure discipline; cultivate patient acceptance without abiding in patient acceptance; diligently practice diligence without abiding in diligence; enter meditative concentration without abiding in meditative concentration; and give rise to wisdom without abiding in wisdom. They give rise to supernormal powers without abiding in supernormal powers. They cultivate the four establishments of mindfulness through the Noble Eightfold Path without abiding in the four establishments of mindfulness through the Noble Eightfold Path. They cultivate the three gateways to liberation without abiding in the three gateways to liberation. They cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments without abiding in the four meditative absorptions, the four immeasurables, or the four formless attainments. They cultivate the eight liberations through the ten spheres of totality without abiding in the eight liberations through the ten spheres of totality. They cultivate the bodhisattva grounds without abiding in the bodhisattva grounds. They cultivate the dharani gateways and samadhi gateways without abiding in the dharani gateways or samadhi gateways. They cultivate the five kinds of eyes and the six supernormal powers without abiding in the five kinds of eyes or the six supernormal powers. They cultivate the Tathagata's ten powers through the eighteen distinctive qualities of a Buddha without abiding in the Tathagata's ten powers through the eighteen distinctive qualities of a Buddha. They cultivate the Dharma of unforgetting and the nature of constant equanimity without abiding in the Dharma of unforgetting or the nature of constant equanimity. They cultivate the knowledge of all things, the knowledge of path aspects, and the knowledge of all aspects without abiding in the knowledge of all things, the knowledge of path aspects, or the knowledge of all aspects. They mature sentient beings without abiding in sentient beings; adorn Buddha lands without abiding in Buddha lands; and realize unsurpassed, complete, perfect enlightenment without abiding in any of the qualities of a Buddha.

Subhuti! Great bodhisattvas should practice the profound perfection of wisdom in which nothing is apprehended as obtainable. Any great bodhisattva who can practice the profound perfection of wisdom in which nothing is apprehended as obtainable cannot be harmed by any evil mara or by any of mara's retinue.

At that time, the Venerable Subhuti again said to the Buddha:

– When practicing profound prajnaparamita, how should great bodhisattvas single-mindedly arouse their minds so that they can uphold the six paramitas; can also uphold the four dhyanas, the four immeasurables, and the four formless concentrations; can also uphold the thirty-seven factors of enlightenment; can also uphold the three gateways to liberation; can also uphold the eight liberations through to the ten totalities; can also uphold all dharani gateways and samadhi gateways; can also uphold the five kinds of eyes and the six superknowledges; can also uphold the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha; can also uphold the quality of never losing mindfulness and the nature of constant equanimity; can also uphold the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; and can also uphold the thirty-two excellent marks and the eighty secondary characteristics of a Buddha?

The Buddha told Subhuti:

– When a great bodhisattva practices profound prajnaparamita, if the cultivation of the perfection of generosity through to the perfection of wisdom is upheld by prajnaparamita, only then can it be perfected. Likewise, through to the cultivation of the thirty-two excellent marks and the eighty secondary characteristics of a Great Being: only when these are upheld by prajnaparamita can they be perfected.

Thus, Subhuti, when practicing profound prajnaparamita, great bodhisattvas single-mindedly arouse their minds and are thereby able to uphold the six paramitas in this way, through to being able to uphold the thirty-two excellent marks and the eighty secondary characteristics of a Great Being.

The Venerable Subhuti said:

– Blessed One, when great bodhisattvas practice profound prajnaparamita, why is it that whatever they do is upheld by prajnaparamita, so that by single-mindedly arousing their minds they can uphold the six paramitas through to the thirty-two excellent marks and the eighty secondary characteristics of a Great Being?

The Buddha told Subhuti:

– When great bodhisattvas practice profound prajnaparamita, their cultivation of generosity through to the perfection of wisdom is upheld by prajnaparamita and therefore remains free from dualistic conceptions. Likewise, through to their cultivation of the thirty-two excellent marks and the eighty secondary characteristics of a Great Being: this too is upheld by prajnaparamita and therefore remains free from dualistic conceptions.

The Venerable Subhuti again said to the Buddha:

– When great bodhisattvas practice profound prajnaparamita, why is it that although they practice generosity through to the perfection of wisdom, they have no dualistic conceptions, and likewise, through to their cultivation of the thirty-two excellent marks and the eighty secondary characteristics, they have no dualistic conceptions?

The Buddha told Subhuti:

– When practicing profound prajnaparamita, because great bodhisattvas wish to perfect the perfection of generosity, within the perfection of generosity they uphold all the paramitas through to the thirty-two excellent marks and the eighty secondary characteristics of a Great Being while practicing generosity, and therefore they have no dualistic conceptions. Likewise, through to their wish to perfect the eighty secondary characteristics: within the eighty secondary characteristics they uphold all the paramitas through to the thirty-two excellent marks and the eighty secondary characteristics of a Great Being while cultivating the eighty secondary characteristics, and therefore they have no dualistic conceptions.

Furthermore, Subhuti, because great bodhisattvas practice profound prajnaparamita, when they practice the perfection of generosity, they abide in an uncontaminated mind while practicing the perfection of generosity. When they practice the perfection of morality through to the perfection of wisdom, they abide in an uncontaminated mind while practicing the perfection of morality through to the perfection of wisdom. Therefore, although they practice generosity through to the perfection of wisdom, they have no dualistic conceptions.

Likewise, when they cultivate the thirty-two marks of a Great Being, they abide in an uncontaminated mind while cultivating the thirty-two marks of a Great Being; when they cultivate the eighty secondary characteristics, they abide in an uncontaminated mind while cultivating the eighty secondary characteristics. Therefore, although they cultivate the thirty-two marks of a Great Being and the eighty secondary characteristics, they have no dualistic conceptions.

The Venerable Subhuti again said to the Buddha:

– How do great bodhisattvas practice profound prajnaparamita? If they practice the paramitas, how do they abide in an uncontaminated mind while practicing the perfection of generosity, and likewise, through to when they cultivate the eighty secondary characteristics, how do they abide in an uncontaminated mind while cultivating the eighty secondary characteristics?

The Buddha told Subhuti:

– When practicing profound prajnaparamita, great bodhisattvas use a mind free from characteristics and perceive no defiled characteristics while practicing the perfection of generosity. That is, they do not perceive anyone who can practice generosity, what is given, to whom it is given, who receives the gift, or why generosity is practiced. They abide in an uncontaminated mind that is free from characteristics, craving, and miserliness while practicing the perfection of generosity. At that time, they do not perceive the generosity being practiced, nor do they perceive this uncontaminated mind, through to not perceiving any of the qualities of a Buddha. These great bodhisattvas abide in an uncontaminated mind while practicing the perfection of generosity. Likewise, through to when they practice profound prajnaparamita, great bodhisattvas use a mind free from characteristics and perceive no characteristics while cultivating the eighty secondary characteristics. That is, they do not perceive who cultivates the eighty secondary characteristics, with whom the eighty secondary characteristics are cultivated, for what purpose the eighty secondary characteristics are cultivated, or how the eighty secondary characteristics are cultivated. When they abide in this uncontaminated mind, free from characteristics, attachment, and clinging, while cultivating the eighty secondary characteristics, they do not perceive that which is cultivated as the eighty secondary characteristics, nor do they perceive this uncontaminated mind, through to not perceiving any of the qualities of a Buddha.

Thus, these great bodhisattvas abide in an uncontaminated mind while cultivating the eighty secondary characteristics.

The Venerable Subhuti again said to the Buddha:

– When practicing profound prajnaparamita, since all dharmas are signless and actionless, how can great bodhisattvas perfect the perfection of generosity through to the perfection of wisdom, and likewise, through to how can they perfect the thirty-two excellent marks and the eighty secondary characteristics of a Great Being?

The Buddha told Subhuti:

– When practicing profound prajnaparamita, great bodhisattvas can practice generosity with an uncontaminated mind free from characteristics. According to the needs of sentient beings, they give them everything in full. If anyone needs their head, eyes, marrow, brain, skin, flesh, hands, feet, sinews, bones, body, or life, they give all of these. If anyone needs their kingdom or city, their wives and children, their beloved relatives, or various ornaments and possessions, they give all of these as well. While giving in this way, suppose someone were to come before them and rebuke them, saying: Alas, Great Being! Why perform this useless act of generosity? One who gives in this way will encounter suffering and affliction in both this life and future lives. Because these great bodhisattvas practice profound prajnaparamita, although they hear such words, they do not regress but merely think: Although that person has come to rebuke me, I should not become sorrowful or regretful. I must courageously give sentient beings whatever they need, without the slightest weariness. These great bodhisattvas impartially dedicate to all sentient beings the merit from that generosity and, together with them, dedicate it toward unsurpassed, complete, perfect enlightenment. While giving and dedicating in this way, they perceive no such characteristics. That is, they do not perceive anyone who can give, the place of giving, the gift, anyone who receives the gift, or the reason for giving. Nor do they perceive anyone who dedicates, why dedication should be made, how dedication is made, or toward what dedication is directed. Regarding all such things and activities, they perceive none of them. Why is this? All such dharmas are empty because of inner emptiness, and likewise, through to being empty because of the emptiness of their own characteristics.

Having contemplated that all dharmas are empty, this great bodhisattva further reflects: Who is able to dedicate merit? What is dedicated? For what reason is it dedicated?

And to where is it dedicated? All such dharmas are utterly unfindable. Because this great bodhisattva contemplates and recollects in this way, that dedication of merit is called perfect dedication.

Through it, they are further able to bring sentient beings to maturity and adorn Buddha-fields; they are also able to perfect the paramita of generosity through the prajnaparamita, and likewise, up to and including the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being. Although this great bodhisattva is able to perfect the paramita of generosity in this way, they do not grasp the recompense of generosity.

Although they do not seek to receive the ripened result of generosity, because the paramita of generosity is completely pure, they can possess in full whatever articles they desire. Just as all the necessities of the devas in the Heaven of Mastery over Others’ Creations appear according to their wishes, so too, whatever articles this great bodhisattva requires are fully provided according to their wishes. They are able to present wondrous offerings in reverence, worship, honor, and praise to the Buddhas, the Blessed Ones, and are also able to provide devas, humans, and asuras with all that they require.

Through the paramita of generosity, they gather in sentient beings and, by skillful means, establish them in the Dharma of the Three Vehicles, enabling them all to attain benefit.

Thus, Subhuti! When practicing the profound prajnaparamita, through the power of an undefiled mind that is free from all characteristics, this great bodhisattva is able, within the uncharacterized and the unconditioned, to perfect the paramita of generosity and also to perfect all other virtues.

Fascicle 466

THE END