大般若波羅蜜多經

XXVIII. THE CHAPTER ON SUBLIME CHARACTERISTICS

01

At that time, Subhuti said to the Buddha:

“World-Honored One! If one who abides in perception neither attains patient acceptance in accord with the truth, nor cultivates the path, realizes the fruits, or directly realizes the truths, then how could one who abides in non-perception attain patient acceptance in accord with the truth, or the Stage of Purified Contemplation, and so forth through to the Stage of the Tathagata, or cultivate the Noble Path and, relying upon that cultivation of the Noble Path, eliminate the afflictions?

Therefore, while still obstructed by the afflictions, such a person cannot even attain the Dharma stages corresponding to shravakas and pratyekabuddhas, much less enter a bodhisattva’s right determination of non-arising. If one does not enter a bodhisattva’s right determination of non-arising, how can one realize the knowledge of all aspects? If one does not attain the knowledge of all aspects, how can one permanently eliminate the continuity of the habitual tendencies of the afflictions?

“World-Honored One! If all phenomena are utterly nonexistent, unarisen, unceasing, undefiled, and unpurified, and if such phenomena are utterly unarisen, how can the knowledge of all-knowledge be realized?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say. One who abides in non-perception likewise does not attain patient acceptance in accord with the truth, and so forth through to not permanently eliminating the continuity of the habitual tendencies of the afflictions, nor can such a person realize the knowledge of all-knowledge. Nevertheless, if someone relies upon this signless Dharma that is not truly existent and thereby cultivates and attains patient acceptance in accord with the truth, and so forth through to permanently eliminating the continuity of the habitual tendencies of the afflictions, that person can realize the knowledge of all-knowledge.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! When great bodhisattvas practice this profound prajnaparamita, do they possess perception or non-perception?

“Do they have perceptions of the form skandha through to the consciousness skandha? And, to speak more extensively, do they have the perception of permanently eliminating the continuity of the habitual tendencies of the afflictions?

“Do they have the perception of realizing the knowledge of all-knowledge?

“World-Honored One! Do these great bodhisattvas have a perception of form and a perception of eliminating form? Do they have perceptions of feeling, perception, formations, and consciousness, and perceptions of eliminating feeling, perception, formations, and consciousness?

“Do they have perceptions of the eye ayatana through to the mind ayatana, and perceptions of eliminating the eye ayatana through to the mind ayatana?

“Do they have perceptions of the form ayatana through to the mental-object ayatana, and perceptions of eliminating the form ayatana through to the mental-object ayatana?

“Do they have perceptions of the eye dhatu through to the mind dhatu, and perceptions of eliminating the eye dhatu through to the mind dhatu?

“Do they have perceptions of the form dhatu through to the mental-object dhatu, and perceptions of eliminating the form dhatu through to the mental-object dhatu?

“Do they have perceptions of the eye-consciousness dhatu through to the mind-consciousness dhatu, and perceptions of eliminating the eye-consciousness dhatu through to the mind-consciousness dhatu?

“Do they have perceptions of eye-contact through to mind-contact, and perceptions of eliminating eye-contact through to mind-contact?

“Do they have perceptions of the feelings produced with eye-contact as condition, through to the feelings produced with mind-contact as condition, and perceptions of eliminating the feelings produced with eye-contact as condition, through to the feelings produced with mind-contact as condition?

“Do they have perceptions of the earth dhatu through to the consciousness dhatu, and perceptions of eliminating the earth dhatu through to the consciousness dhatu?

“Do they have perceptions of the causal condition through to the dominant condition, and perceptions of eliminating the causal condition through to the dominant condition?

“Do they have perceptions of greed, hatred, and delusion, and perceptions of eliminating greed, hatred, and delusion?

“Do they have perceptions of ignorance through to aging and death, and perceptions of eliminating ignorance through to aging and death?

“Do they have perceptions of suffering, its origin, its cessation, and the path, and perceptions of eliminating suffering, its origin, its cessation, and the path?

“To speak more extensively, do they have the perception of permanently eliminating the continuity of the habitual tendencies of the afflictions, and a perception of eliminating permanently the continuity of the habitual tendencies of the afflictions?

“Do they have a perception of the knowledge of all-knowledge and a perception of eliminating the knowledge of all-knowledge?”

The Buddha said:

“Subhuti! When great bodhisattvas practice this profound prajnaparamita, they have neither perception nor non-perception with regard to any phenomenon whatsoever. If they have neither perception nor non-perception, how is it known that they are bodhisattvas who cultivate patient acceptance in accord with the truth, and who also cultivate the path, realize the fruits, and directly realize the truths?

“Subhuti, you should know that great bodhisattvas take absence of intrinsic nature as the Noble Path, take absence of intrinsic nature as the realization of the fruits, and take absence of intrinsic nature as direct realization. For this reason, it should be known that all phenomena take absence of intrinsic nature as their intrinsic nature.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! If all phenomena take absence of intrinsic nature as their intrinsic nature, then how did the World-Honored One manifest perfect enlightenment within all phenomena that take absence of intrinsic nature as their intrinsic nature? Having realized the fruit of perfect enlightenment, he is then called the Buddha, one who has sovereign mastery, free of obstruction, over all phenomena and all spheres of experience.”

The Buddha said:

“Subhuti! So it is! So it is! All phenomena take absence of intrinsic nature as their intrinsic nature. When I was still training on the bodhisattva path, I practiced generosity through to prajnaparamita. By means of these, secluded from sensual desires and from evil, unwholesome phenomena, possessing applied thought and sustained thought, and experiencing the joy and bliss born of seclusion, I entered and abided in the first dhyana. To speak more extensively, having completely eliminated pleasure, pain, joy, and sorrow, experiencing neither pain nor pleasure, and possessing purity of mindfulness through equanimity, I entered the fourth dhyana and became fully established therein.

“At that time, although I apprehended the characteristics of the dhyanas and their factors, I did not become attached to them; regarding the dhyanas and their factors, I did not become intoxicated by the savor of meditation. Within all the dhyanas and their factors, there was nothing whatsoever to be apprehended. Regarding the modes of the four dhyanas, I attained purity and no longer made conceptual distinctions. Although I became completely proficient in the dhyanas and their factors, I did not appropriate their resultant rewards. I relied solely upon meditative concentration to cause the mind to give rise to the superknowledges of miraculous powers, the divine ear, knowledge of others’ minds, recollection of past lives, and the divine eye.

“Although I completely apprehended the characteristics of these five superknowledges, I was neither attached to them nor intoxicated by them. In all the spheres of the superknowledges, there was nothing whatsoever to be apprehended, nor did I make conceptual distinctions, as though abiding in empty space.

“At that time, I contemplated all phenomena as entirely equal, taking the equality of absence of intrinsic nature as their nature. In a single instant corresponding with sublime wisdom, I realized unsurpassed, perfect, complete enlightenment; this is called realizing the fruit of complete enlightenment. This is the Noble Truth of suffering; this is the Noble Truth of its origin; this is the Noble Truth of its cessation; and this is the Noble Truth of the path.

All are of a single characteristic, called signlessness. Yet even such signlessness is unobtainable. Thereby, I perfected boundless qualities such as the Tathagata’s ten powers, four fearlessnesses, four unobstructed analytical knowledges, and the eighteen unique qualities of a Buddha.

With the Buddha’s sublime wisdom, I teach and transform the three classes of sentient beings, employing skillful means according to what is appropriate, so that they attain supreme benefit, well-being, and happiness.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! How does the Tathagata, the Worthy One, the Perfectly Enlightened One, within the nature of absence of intrinsic nature of all phenomena, produce the four dhyanas and five superknowledges, realize great enlightenment, become endowed with all excellent qualities, and bring benefit and happiness to the three classes of sentient beings?”

The Buddha said:

“Subhuti! If such phenomena as sensual desires and evil, unwholesome phenomena possessed even the slightest intrinsic nature of their own or took some extrinsic nature as their intrinsic nature, then, when I was still training on the bodhisattva path, I could not have penetratively understood that all such phenomena as sensual desires and evil, unwholesome phenomena take absence of intrinsic nature as their intrinsic nature, nor could I have become secluded from sensual desire and evil and entered the dhyanas, becoming fully established therein.

Because such phenomena as sensual desires and evil, unwholesome phenomena possess neither intrinsic nature nor extrinsic nature, but take only absence of intrinsic nature as their intrinsic nature, when I was still training on the bodhisattva path, I was able to penetrate that all such phenomena as sensual desires and evil, unwholesome phenomena take absence of intrinsic nature as their intrinsic nature, become secluded from sensual desire and evil, enter the dhyanas, and become fully established therein.”

Subhuti, you should know: If the five superknowledges possessed even the slightest intrinsic nature, or took some other nature as their intrinsic nature, then while I was still training in the bodhisattva path, I could not have fully comprehended all the superknowledges as taking non-nature as their intrinsic nature, brought forth the various superknowledges, and attained sovereign, wondrous, and unobstructed functioning with respect to all objects.

Because the superknowledges are devoid of intrinsic nature and other-nature and take only non-nature as their intrinsic nature, while I was still training in the bodhisattva path, I fully comprehended all the superknowledges as taking non-nature as their intrinsic nature, brought forth the various superknowledges, and attained sovereign, wondrous, and unobstructed functioning with respect to all objects.

Subhuti, you should know: If the unsurpassed, complete enlightenment of the Buddhas possessed even the slightest intrinsic nature, or took some other nature as its intrinsic nature, then while I was still training in the bodhisattva path, I could not have fully comprehended the unsurpassed, complete enlightenment of the Buddhas and all the qualities of the Buddhas as taking non-nature as their intrinsic nature, attained unsurpassed, complete enlightenment, and perfected all excellent qualities.

Because the unsurpassed, complete enlightenment of the Buddhas and all the qualities of the Buddhas are devoid of intrinsic nature and other-nature and take only non-nature as their intrinsic nature, while I was still training in the bodhisattva path, I fully comprehended unsurpassed, complete enlightenment as taking non-nature as its intrinsic nature and, through wondrous wisdom conjoined with a single instant of mind, attained unsurpassed, complete enlightenment and perfected all excellent qualities.

Subhuti, you should know: If sentient beings possessed even the slightest intrinsic nature, or took some other nature as their intrinsic nature, then after I became a Buddha, I could not have fully comprehended all sentient beings as taking non-nature as their intrinsic nature, established the three different classes of sentient beings, and, according to what was appropriate for each, taught and transformed them through skillful means, enabling them to attain supreme benefit and happiness.

Because sentient beings are devoid of intrinsic nature and other-nature and take only non-nature as their intrinsic nature, after I became a Buddha, I fully comprehended sentient beings as taking non-nature as their intrinsic nature, established the three different classes of sentient beings, and, according to what was appropriate for each, taught and transformed them through skillful means, enabling them to attain supreme benefit and happiness.

At that time, Subhuti addressed the Buddha:

– Blessed One! If great bodhisattvas know that all dharmas take non-nature as their intrinsic nature, yet within those dharmas they still bring forth the four dhyanas, develop the five superknowledges, attain unsurpassed, complete enlightenment, perfect all excellent qualities, establish the three different classes of sentient beings, and, according to what is appropriate for each, teach and transform them through skillful means, enabling them to attain supreme benefit and happiness, then why do great bodhisattvas, from the moment they first generate the aspiration, proceed step by step in deeds, training, and practice within the nature and non-nature of all dharmas? And why is it through this gradual course of deeds, training, and practice that they attain unsurpassed, complete enlightenment and bring benefit and happiness to sentient beings?

The Buddha said:

– Subhuti! From the moment great bodhisattvas first generate the aspiration, they may hear the Dharma from a Buddha, or they may make offerings to Buddhas, bodhisattvas, pratyekabuddhas, arhats, non-returners, once-returners, stream-enterers, and hear it from sages and noble ones, and so forth. That is to say: one who realizes to complete perfection that all dharmas take non-nature as their intrinsic nature is called a Buddha; one who gradually realizes that all dharmas take non-nature as their intrinsic nature is called a bodhisattva. Even a stream-enterer who has deep faith that all dharmas take non-nature as their intrinsic nature is called a virtuous and worthy person. Therefore, all dharmas and all sentient beings take non-nature as their intrinsic nature. In dharmas and sentient beings, not the slightest intrinsic nature, even as minute as the tip of a hair, can be apprehended.

After hearing this, that great bodhisattva reflects: “If all dharmas and sentient beings take non-nature as their intrinsic nature, and one who realizes this Dharma is called a Buddha, while even a stream-enterer who has deep faith in it is called a virtuous and worthy person, then I may or may not attain unsurpassed, complete enlightenment. Yet because dharmas and sentient beings always take non-nature as their intrinsic nature, I must assuredly advance toward unsurpassed, complete enlightenment. After attaining perfect enlightenment, if there are sentient beings who engage in perception, I shall teach and transform them through skillful means, causing them to abide in non-perception.”

Having reflected in this way, this great bodhisattva generates the aspiration for unsurpassed, complete enlightenment in order to liberate all classes of sentient beings and enable them to realize nirvana. Only then does the bodhisattva proceed step by step in deeds, training, and practice. Just as the great bodhisattvas of the past generated the aspiration for unsurpassed, complete enlightenment and first proceeded gradually in deeds, training, and practice, thereby attaining unsurpassed, complete enlightenment, so too does this great bodhisattva. The bodhisattva should first train in the perfection of generosity, next train in the perfection of pure morality, and continue in sequence until finally training in the perfection of prajna.

Subhuti, you should know: From the time this great bodhisattva generates the aspiration and trains in the perfection of generosity, the bodhisattva should personally practice generosity, encourage others to practice generosity, continually praise the merit of generosity, and joyfully commend those who practice generosity. Through these causes and conditions, the perfection of generosity is fulfilled, and the bodhisattva attains high status and great wealth, constantly practices generosity, remains far removed from stinginess, and fully provides sentient beings with food, drink, and necessities according to their needs.

Through generosity and the observance of the aggregate of moral discipline, this great bodhisattva is born in honored stations among gods and humans. Through generosity and morality, the bodhisattva attains the aggregate of concentration. Through generosity, morality, and concentration, the bodhisattva attains the aggregate of wisdom.

Through generosity, morality, concentration, and wisdom, the bodhisattva attains the aggregate of liberation. Through generosity, morality, concentration, wisdom, and liberation, the bodhisattva attains the aggregate of knowledge and vision of liberation. By perfecting the aggregates of generosity, 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 certainty of the right nature beyond arising.

Having entered the bodhisattva’s certainty of the right nature beyond arising, the bodhisattva brings sentient beings to maturity and adorns and purifies Buddha-fields. Only after accomplishing these deeds is the bodhisattva able to attain the wisdom of all-knowing wisdom, turn the wondrous Dharma wheel, teach and liberate all classes of sentient beings by means of the Dharma of the Three Vehicles, and help them escape birth and death and attain nirvana.

Although through generosity this great bodhisattva is able to proceed step by step in deeds, training, and practice in this manner, the bodhisattva apprehends nothing whatsoever in any dharma. Why? Because all dharmas are devoid of intrinsic nature.

Furthermore, Subhuti! From the time this great bodhisattva first generates the aspiration and trains in the perfection of pure morality, the bodhisattva should personally practice pure morality, encourage others to practice pure morality, continually praise the merit of pure morality, and joyfully commend those who practice pure morality. Through the cause and condition of this purified aggregate of morality, the bodhisattva is born among gods and humans, is born into an honored station, and gives material wealth to the poor and destitute.

Having practiced generosity, the bodhisattva abides in the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. Through the purification of the aggregates 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 certainty of the right nature beyond arising.

Having entered the bodhisattva’s certainty of the right nature beyond arising, the bodhisattva brings sentient beings to maturity and adorns and purifies Buddha-fields. Only after accomplishing these deeds is the bodhisattva able to attain the wisdom of all-knowing wisdom, set the wondrous Dharma wheel in motion, teach and liberate all classes of sentient beings by means of the Dharma of the Three Vehicles, and help them escape birth and death and attain nirvana.

Because this great bodhisattva upholds pure moral discipline, although capable of proceeding in due sequence through deeds, training, and practice in this manner, he apprehends nothing whatsoever in any dharma. Why? Because all dharmas are devoid of intrinsic nature.

Furthermore, Subhuti! From the time this great bodhisattva first gives rise to the aspiration and trains in the perfection of patience, he practices patience himself, encourages others to practice patience, continually praises the merit of patience, and joyfully commends those who practice patience. When practicing patience, this great bodhisattva can give his wealth to sentient beings, bringing them fulfillment.

Having practiced giving, he abides in the aggregates of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation. Through the purity of the aggregates of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, he transcends the stages of the sravakas and pratyekabuddhas and enters the bodhisattva’s fixed state of rightness, free from arising.

Having entered the bodhisattva’s fixed state of rightness, free from arising, he brings sentient beings to maturity and adorns and purifies Buddha-fields. After accomplishing these tasks, he becomes capable of attaining the knowledge of all-knowing wisdom, turning the wondrous Dharma wheel, teaching by means of the Dharma of the three vehicles, and delivering all kinds of sentient beings, enabling them to escape birth and death and attain nirvana.

Because of his patience, although this great bodhisattva is capable of proceeding in due sequence through deeds, training, and practice in this manner, he apprehends nothing whatsoever in any dharma. Why? Because all dharmas are devoid of intrinsic nature.

Furthermore, Subhuti! From the time this great bodhisattva first gives rise to the aspiration and trains in the perfection of diligence, he practices diligence himself, encourages others to practice diligence, continually praises the merit of diligence, and joyfully commends those who practice diligence. When practicing diligence, this great bodhisattva can give his wealth to sentient beings, bringing them fulfillment.

Having practiced giving, he abides in the aggregates of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation. Through the purity of the aggregates of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, he transcends the stages of the sravakas and pratyekabuddhas and enters the bodhisattva’s fixed state of rightness, free from arising.

Having entered the bodhisattva’s fixed state of rightness, free from arising, he brings sentient beings to maturity and adorns and purifies Buddha-fields. After accomplishing these tasks, he becomes capable of attaining the knowledge of all-knowing wisdom, turning the wondrous Dharma wheel, teaching by means of the Dharma of the three vehicles, and delivering all kinds of sentient beings, enabling them to escape birth and death and attain nirvana.

Because he practices diligence, although this great bodhisattva is capable of proceeding in due sequence through deeds, training, and practice in this manner, he apprehends nothing whatsoever in any dharma. Why? Because all dharmas are devoid of intrinsic nature.

Furthermore, Subhuti! From the time this great bodhisattva first gives rise to the aspiration and trains in the perfection of dhyana, he himself enters dhyana, the immeasurable concentrations, and the formless concentrations; he also encourages others to enter dhyana, the immeasurable concentrations, and the formless concentrations; he continually praises the merit of dhyana, the immeasurable concentrations, and the formless concentrations; and he joyfully commends those who enter dhyana, the immeasurable concentrations, and the formless concentrations.

When practicing dhyana, this great bodhisattva can give his wealth to sentient beings, bringing them fulfillment. Having practiced giving, he abides in the aggregates of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation. Through the purity of the aggregates of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, he transcends the stages of the sravakas and pratyekabuddhas and enters the bodhisattva’s fixed state of rightness, free from arising.

Having entered the bodhisattva’s fixed state of rightness, free from arising, he brings sentient beings to maturity and adorns and purifies Buddha-fields. After accomplishing these tasks, he becomes capable of attaining the knowledge of all-knowing wisdom, turning the wondrous Dharma wheel, teaching by means of the Dharma of the three vehicles, and delivering all kinds of sentient beings, enabling them to escape birth and death and attain nirvana.

Because of his dhyana, although this great bodhisattva is capable of proceeding in due sequence through deeds, training, and practice in this manner, he apprehends nothing whatsoever in any dharma. Why? Because all dharmas are devoid of intrinsic nature.

Furthermore, Subhuti! From the time this great bodhisattva first gives rise to the aspiration and trains in the perfection of prajnaparamita, he establishes sentient beings in the supreme moral discipline, concentration, wisdom, liberation, and knowledge and vision of liberation. Taking non-apprehension as skillful means, he practices the six perfections himself, encourages others to practice the six perfections, continually praises the merit of the six perfections, and joyfully commends those who practice the six perfections.

Through generosity up to prajnaparamita, this great bodhisattva perfects skillful means, transcends the stages of the sravakas and pratyekabuddhas, and enters the bodhisattva’s fixed state of rightness, free from arising. Having entered the bodhisattva’s fixed state of rightness, free from arising, he brings sentient beings to maturity and adorns and purifies Buddha-fields. After accomplishing these tasks, he becomes capable of attaining the knowledge of all-knowing wisdom, turning the wondrous Dharma wheel, teaching by means of the Dharma of the three vehicles, and delivering all kinds of sentient beings, enabling them to escape birth and death and attain nirvana.

Because of his prajna, although this great bodhisattva is capable of proceeding in due sequence through deeds, training, and practice in this manner, he apprehends nothing whatsoever in any dharma. Why? Because all dharmas are devoid of intrinsic nature.

Subhuti, you should know: From the time he gives rise to the aspiration, this great bodhisattva relies upon the six perfections in which he has trained and proceeds in due sequence through deeds, training, and practice, bringing benefit and happiness to sentient beings.

Furthermore, Subhuti! From the time great bodhisattvas give rise to the aspiration, while proceeding in due sequence through deeds, training, and practice, they apply their minds in correspondence with the knowledge of all-knowing wisdom and gain faithful understanding that all dharmas take the absence of intrinsic nature as their intrinsic nature. They should first train in the recollection of the Buddha, then train in the recollection of the Dharma, and proceed in due sequence until, finally, they train in the recollection of the devas.

Subhuti, you should know: How does a great bodhisattva train in the recollection of the Buddha? When a great bodhisattva trains in the recollection of the Buddha, he does not contemplate the Tathagata, the Worthy One, the Perfectly Enlightened One, by means of form, feeling, perception, formations, or consciousness. Why? Because form through consciousness are all devoid of intrinsic nature. Whatever dharma is devoid of intrinsic nature has no existence. Whatever has no existence cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is called recollection of the Buddha.

Furthermore, Subhuti! When great bodhisattvas train in the recollection of the Buddha, they should not contemplate the Tathagata, the Worthy One, the Perfectly Enlightened One, by means of his golden body, the radiance extending one fathom around him, his thirty-two marks, or his eighty excellent characteristics. Why? Because such a golden body, marks, and excellent characteristics are all devoid of intrinsic nature. Whatever dharma is devoid of intrinsic nature has no existence. Whatever has no existence cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is called recollection of the Buddha.

Furthermore, Subhuti! When great bodhisattvas train in the recollection of the Buddha, they should not contemplate the Tathagata, the Worthy One, the Perfectly Enlightened One, by means of the aggregates of moral discipline, concentration, wisdom, liberation, or the knowledge and vision of liberation. Why? Because such aggregates are all devoid of intrinsic nature. Whatever dharma is devoid of intrinsic nature has no existence. Whatever has no existence cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is called recollection of the Buddha.

Furthermore, Subhuti, when great bodhisattvas train in the recollection of the Buddha, they should not contemplate the Tathagata, the Worthy One, the Perfectly Enlightened One by means of the five kinds of eyes, the six superknowledges, the ten powers of a Tathagata, the four fearlessnesses, the four unobstructed knowledges, the eighteen distinctive qualities of a Buddha, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the Dharma of never forgetting, the nature of constant relinquishment, knowledge of all things, knowledge of the aspects of the paths, knowledge of all aspects, or the immeasurable and boundless qualities of a Buddha.

Why? Because all such dharmas are devoid of intrinsic nature. Whatever is devoid of intrinsic nature has no existence.

Whatever has no existence cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is called the recollection of the Buddha.

Furthermore, Subhuti, when great bodhisattvas train in the recollection of the Buddha, they should not contemplate the Tathagata, the Worthy One, the Perfectly Enlightened One by means of dependent origination. Why? Because all dharmas of dependent origination are devoid of intrinsic nature. Whatever is devoid of intrinsic nature has no existence. Whatever has no existence cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is called the recollection of the Buddha.

Subhuti, you should know that when great bodhisattvas practice profound prajnaparamita, they should train in the recollection of the Buddha in this way. If they train in the recollection of the Buddha, they proceed sequentially in their deeds, sequentially in their training, and sequentially in their practice. If great bodhisattvas are able to proceed sequentially in their deeds, sequentially in their training, and sequentially in their practice in this way, they can perfect the four foundations of mindfulness through to the Noble Eightfold Path and, in the fullest exposition, through to knowledge of all aspects.

Thereby they attain omniscient knowledge. These great bodhisattvas take the absence of intrinsic nature in all dharmas as their intrinsic nature. Through the power of skillful means, they understand that all dharmas are devoid of intrinsic nature; therein there is neither perception nor non-perception.

Subhuti, you should know that great bodhisattvas should train in the recollection of the Buddha in this way: even the Buddha cannot be apprehended therein, much less any recollection of the Buddha.

Furthermore, Subhuti, how do great bodhisattvas train in the recollection of the Dharma? When great bodhisattvas train in the recollection of the Dharma, they should not contemplate wholesome dharmas or unwholesome dharmas; determinate dharmas or indeterminate dharmas; mundane dharmas or supramundane dharmas; dharmas accompanied by attachment or dharmas unaccompanied by attachment; noble dharmas or ignoble dharmas; contaminated dharmas or uncontaminated dharmas; dharmas belonging to the three realms or dharmas not belonging to the three realms; conditioned dharmas or unconditioned dharmas.

Why? Because all such dharmas are devoid of intrinsic nature. Whatever is devoid of intrinsic nature has no existence.

Whatever has no existence cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is called the recollection of the Dharma.

Subhuti, you should know that when great bodhisattvas practice profound prajnaparamita, they should train in the recollection of the Dharma in this way. If they train in the recollection of the Dharma in this way, they proceed sequentially in their deeds, sequentially in their training, and sequentially in their practice. If great bodhisattvas are able to proceed sequentially in their deeds, sequentially in their training, and sequentially in their practice, they can perfect the four foundations of mindfulness through to the Noble Eightfold Path and, in the fullest exposition, through to knowledge of all aspects. Thereby they attain omniscient knowledge.

These great bodhisattvas take the absence of intrinsic nature in all dharmas as their intrinsic nature. Through the power of skillful means, they train in the understanding that all dharmas are devoid of intrinsic nature; therein there is neither perception nor non-perception.

Subhuti, you should know that great bodhisattvas should train in the recollection of the Dharma in this way: even the Dharma cannot be apprehended therein, much less any recollection of the Dharma.

Furthermore, Subhuti, how do great bodhisattvas train in the recollection of the Sangha? When great bodhisattvas train in the recollection of the Sangha, they should reflect: The community of the Buddha’s disciples is endowed with excellent qualities; they are noble beings, the four pairs and eight individuals. All are revealed through the unconditioned, and all take the absence of intrinsic nature as their intrinsic nature. For this reason, they should not mentally recollect them. Why? Because such virtuous beings are all devoid of intrinsic nature. Whatever is devoid of intrinsic nature has no existence. Whatever has no existence cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is called the recollection of the Sangha.

Subhuti, you should know that when great bodhisattvas practice profound prajnaparamita, they should train in the recollection of the Sangha in this way. If they train in the recollection of the Sangha in this way, they proceed sequentially in their deeds, sequentially in their training, and sequentially in their practice. If great bodhisattvas are able to proceed sequentially in their deeds, sequentially in their training, and sequentially in their practice in this way, they can perfect the four foundations of mindfulness through to the Noble Eightfold Path and, in the fullest exposition, through to knowledge of all aspects. Thereby they attain omniscient knowledge.

These great bodhisattvas take the absence of intrinsic nature in all dharmas as their intrinsic nature. Through the power of skillful means, they awaken to the fact that all dharmas are devoid of intrinsic nature; therein there is neither perception nor non-perception.

Subhuti, you should know that great bodhisattvas should train in the recollection of the Sangha in this way: even the Sangha cannot be apprehended therein, much less any recollection of the Sangha.

Furthermore, Subhuti, how do great bodhisattvas train in the recollection of moral discipline? When great bodhisattvas train in the recollection of moral discipline, from the moment they first generate the aspiration for enlightenment, they should recollect the noble discipline that is unbroken, flawless, unblemished, undefiled, free from grasping, worthy of offerings, praised by the wise, that upholds the subtle and excellent wholesome Dharma, and accords with the complete cultivation of supreme concentration.

This discipline takes the absence of intrinsic nature as its intrinsic nature. For this reason, they should not mentally recollect it. Why?

Because such noble discipline is entirely devoid of intrinsic nature. Whatever is devoid of intrinsic nature has no existence. Whatever has no existence cannot be recollected or contemplated.

Why? Because neither remembering nor contemplating is called the recollection of moral discipline.

Subhuti, you should know that when great bodhisattvas practice profound prajnaparamita, they should train in the recollection of moral discipline in this way. If they train in the recollection of moral discipline in this way, they proceed sequentially in their deeds, sequentially in their training, and sequentially in their practice. If great bodhisattvas are able to proceed sequentially in their deeds, sequentially in their training, and sequentially in their practice in this way, they can perfect the four foundations of mindfulness through to the Noble Eightfold Path and, in the fullest exposition, through to knowledge of all aspects. Thereby they attain omniscient knowledge.

These great bodhisattvas take the absence of intrinsic nature in all dharmas as their intrinsic nature. Through the power of skillful means, they understand that all dharmas are devoid of intrinsic nature; therein there is neither perception nor non-perception.

Subhuti, you should know that great bodhisattvas should train in the recollection of moral discipline in this way: even moral discipline cannot be apprehended therein, much less any recollection of moral discipline.

Furthermore, Subhuti, how do great bodhisattvas train in the recollection of relinquishment? When great bodhisattvas train in the recollection of relinquishment, from the moment they first generate the aspiration for enlightenment, they should take the absence of intrinsic nature as their intrinsic nature and skillfully cultivate the recollection of relinquishment. Thus, when relinquishing material possessions or bestowing the Dharma, they should not think, “I am able to relinquish this,” or “I am unable to relinquish this.” Even when relinquishing parts of their own bodies, they should not think, “I am able to relinquish these,” or “I am unable to relinquish these.” They should not contemplate the act of giving or the meritorious result of giving.

Why? Because all such dharmas are devoid of intrinsic nature. Whatever is devoid of intrinsic nature has no existence.

Whatever has no existence cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is called the recollection of relinquishment.

Subhuti, you should know! When great bodhisattvas practice the profound prajnaparamita, they should cultivate the recollection of generosity in this way. If they cultivate the recollection of generosity in this way, this constitutes the successive stages of action, training, and practice. If great bodhisattvas are capable of proceeding through the successive stages of action, training, and practice in this way, they can perfect the four foundations of mindfulness through the Noble Eightfold Path, and, in full detail, through the knowledge of all aspects. By this means, they attain omniscience.

These great bodhisattvas take the absence of intrinsic nature as their intrinsic nature. Through the power of skillful means, they understand that all dharmas lack intrinsic nature; therein, there is neither perception nor non-perception.

Subhuti, you should know! Great bodhisattvas should cultivate the recollection of generosity in this way: therein, even generosity itself is unobtainable, much less any recollection of generosity.

Furthermore, Subhuti, how do great bodhisattvas cultivate the recollection of the devas? When great bodhisattvas cultivate the recollection of the devas, from the time they first arouse the aspiration, they should take the absence of intrinsic nature as their intrinsic nature and, through skillful means, cultivate the recollection of the devas as follows: Stream-enterers are born among the devas of the six heavens of the desire realm, while non-returners are born in the two higher realms.

Yet all such beings are unobtainable and cannot be recollected. Why? Because these devas all lack intrinsic nature.

Whatever lacks intrinsic nature has no existence. Whatever has no existence cannot be recollected or contemplated. Why?

Because not recollecting and not contemplating is called the recollection of the devas.

Subhuti, you should know! When great bodhisattvas practice the profound prajnaparamita, they should cultivate the recollection of the devas in this way. If they cultivate the recollection of the devas in this way, this constitutes the successive stages of action, training, and practice.

If great bodhisattvas are capable of proceeding through the successive stages of action, training, and practice in this way, they can perfect the four foundations of mindfulness through the Noble Eightfold Path, and, in full detail, through the knowledge of all aspects. By this means, they attain omniscience. These great bodhisattvas take the absence of intrinsic nature as the intrinsic nature of all dharmas. Through the power of skillful means, they understand that all dharmas lack intrinsic nature; therein, there is neither perception nor non-perception.

Subhuti, you should know! Great bodhisattvas should cultivate the recollection of the devas in this way: therein, even the devas themselves are unobtainable, much less any recollection of the devas.

Subhuti, you should know! In this way, from the time they first arouse the aspiration, great bodhisattvas rely upon and train in the six recollections, proceeding through the successive stages of action, training, and practice, thereby bringing benefit and happiness to sentient beings.

Furthermore, Subhuti, when great bodhisattvas practice the profound prajnaparamita, if they wish to perfect the successive stages of action, training, and practice, they take the absence of intrinsic nature as the intrinsic nature of all dharmas. Through the power of skillful means, they should train in inner emptiness through the emptiness of the intrinsic nature of non-nature. They should train in suchness through the inconceivable realm. They should train in the Noble Truths of suffering, its origin, its cessation, and the path. They should train in the four foundations of mindfulness through the Noble Eightfold Path. In full detail, they should train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

When these great bodhisattvas train in the path to bodhi in this way, they understand that all dharmas take the absence of intrinsic nature as their intrinsic nature. With regard to dharmas, not even the slightest thought can be apprehended, much less any recollection of form, feeling, perception, volitional formations, or consciousness, and, in full detail, through omniscience. It is impossible for either such recollections or the dharmas recollected to possess even the slightest real existence.

Thus, Subhuti, when great bodhisattvas practice the profound prajnaparamita, although they proceed through the successive stages of action, training, and practice, their minds remain unmoved with regard to those dharmas, because all dharmas lack intrinsic nature.

At that time, Subhuti addressed the Buddha:

“Blessed One! If all dharmas are devoid of intrinsic nature, then there is also no form, feeling, perception, volitional formations, or consciousness; there is no omniscience; there are no treasures of the Buddha, Dharma, and Sangha; and neither defiled nor purified paths and fruits are attained or directly realized. Would this not mean that all dharmas are nonexistent?”

The Buddha said:

“Subhuti, what do you think? Within the very absence of intrinsic nature of all dharmas, can the nature of existence or the nature of nonexistence be found?”

Subhuti replied:

“Blessed One! They cannot be found.”

The Buddha said:

“Subhuti, if within the absence of intrinsic nature of all dharmas, neither the nature of existence nor the nature of nonexistence can be found, why do you now say, ‘If all dharmas are devoid of intrinsic nature, then there is also no form, feeling, perception, volitional formations, or consciousness, and, in full detail, all dharmas are likewise nonexistent’?”

Subhuti replied:

“Blessed One! I have no doubt concerning this meaning. I fear only that in a future age there will be bhiksus—some seeking the state of a sravaka, some seeking the state of a pratyekabuddha, and some seeking buddhahood—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 clearly understand the meaning of defilement, purification, bondage, and liberation, they will violate the precepts, corrupt their views, transgress the rules of conduct, and destroy their pure livelihood.

Consequently, they will fall into the three evil destinies, undergo many sufferings, and remain submerged in samsara, finding liberation difficult to attain. I foresee that such fearful events will occur in a future age, and therefore I have asked this question; as for myself, I truly have no doubt.”

The Buddha said:

“Subhuti, excellent, excellent! You are able to ask this question for the sake of those in a future age. Yet within the absence of intrinsic nature of all dharmas, neither existence nor nonexistence can be apprehended. You should not grasp these dharmas as possessing the nature of either existence or nonexistence.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! If all dharmas take the absence of intrinsic nature as their intrinsic nature, what meanings should great bodhisattvas contemplate when, wishing to bring benefit and happiness to sentient beings, they seek and advance toward unsurpassed, complete enlightenment?”

The Buddha said:

“Subhuti, precisely because all dharmas take the absence of intrinsic nature as their intrinsic nature, great bodhisattvas, wishing to benefit all sentient beings, should seek and advance toward unsurpassed, complete enlightenment. Why? Because sentient beings still cling to views of permanence and annihilation, grasp at attainment, are difficult to tame, and, being ignorant and deluded, find liberation difficult to attain.

“Subhuti, you should know! Those who still cling to attainment, because of their perception that there is something to attain, attain nothing, directly realize nothing, and also do not attain unsurpassed, complete enlightenment.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! If those who still cling to attainment attain nothing, directly realize nothing, and do not attain unsurpassed, complete enlightenment, then do those who have nothing to attain nevertheless attain, directly realize, and attain unsurpassed, complete enlightenment?”

The Buddha said:

“Subhuti! When there is nothing to attain, that itself is attainment, that itself is direct realization, and that itself is the attainment of unsurpassed, complete enlightenment. Why? Because such persons do not destroy the characteristic of the dharma-dhatu.

“Subhuti, you should know! If anyone seeks to attain something within non-attainment, seeks to gain direct realization, or seeks to attain unsurpassed, complete enlightenment, you should know that such a person seeks to destroy the dharma-dhatu.”

The Venerable Subhuti addressed the Buddha:

– Blessed One! If one has any attainment, then one does not attain, does not directly realize, and does not realize the fruit of unsurpassed, perfect enlightenment. But if there is no attainment, then that is attainment, that is direct realization, and that is realization of the fruit of unsurpassed, perfect enlightenment. Yet within non-attainment, there is no attainment, no direct realization, and no realization of the fruit of unsurpassed, perfect enlightenment. How, then, do the great bodhisattvas realize the first ground, the second ground, and so forth through the tenth ground? How do they realize the patient acceptance of the non-arising of dharmas? How do they perfect the maturation result that gives rise to supernormal powers? How do they obtain the maturation result that gives rise to generosity through prajnaparamita? How do they abide in such a maturation result in order to produce wholesome dharmas, mature sentient beings, purify and adorn Buddha-fields, draw near to the Buddhas and offer them the finest food, fully acquire roots of virtue, and ultimately realize the fruit of unsurpassed, perfect enlightenment, obtaining an inexhaustible result that endures even after their entrance into nirvana, so that the relics they leave behind and their disciples continue to receive offerings and reverence, while the power of their roots of virtue remains forever?

The Buddha said:

– Subhuti! Because all dharmas are without attainment, the great bodhisattvas realize the first ground, the second ground, and so forth through the tenth ground. Through this, they perfect the patient acceptance of the non-arising of dharmas, perfect the maturation result that gives rise to supernormal powers, and perfect the maturation result that gives rise to generosity through prajnaparamita. Through this, they abide in the maturation result in order to produce wholesome dharmas, mature sentient beings, purify and adorn Buddha-fields, draw near to the Buddhas and offer them the finest food, fully acquire roots of virtue, and ultimately realize the fruit of unsurpassed, perfect enlightenment, obtaining an inexhaustible result that endures even after their entrance into nirvana, so that the relics they leave behind and their disciples continue to receive offerings and reverence, while the power of their roots of virtue remains forever.

The Venerable Subhuti said to the Buddha:

– Blessed One! If all dharmas are without attainment, are the six paramitas, such as generosity, and the supernormal powers different from one another?

The Buddha said:

– Subhuti! For one who is without attainment, the six paramitas, such as generosity, and the supernormal powers are not different from one another. It is only in order to enable those who hold to attainment to abandon all attachments that, as an expedient means, the six paramitas, such as generosity, and the supernormal powers are taught as having different characteristics.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason are the six paramitas, such as generosity, and the supernormal powers not different from one another for one who is without attainment?

The Buddha said:

– Subhuti! When great bodhisattvas practice profound prajnaparamita, they practice generosity without seeing generosity, without seeing a giver, without seeing a recipient, without seeing a gift, and without seeing the karmic result of generosity. Without attaining pure ethical discipline, they observe pure ethical discipline. Without attaining patient acceptance, they cultivate patient acceptance. Without attaining diligence, they diligently cultivate diligence. Without attaining meditative concentration, they enter meditative concentration. Without attaining prajna, they train in prajna. Without attaining supernormal powers, they develop supernormal powers. Without attaining the four foundations of mindfulness through the Noble Eightfold Path, they cultivate the four foundations of mindfulness through the Noble Eightfold Path. In full detail, without attaining the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects, they cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Without attaining sentient beings, they mature sentient beings. Without attaining Buddha-fields, they purify and adorn Buddha-fields. Without attaining the Buddha-dharmas, they realize enlightenment.

Thus, Subhuti, great bodhisattvas should practice profound prajnaparamita without attainment. If great bodhisattvas can practice profound prajnaparamita without attainment in this way, neither heavenly Maras nor adherents of non-Buddhist paths can undermine them.

At that time, Subhuti said to the Buddha:

– Blessed One! When great bodhisattvas practice profound prajnaparamita, how do they, in a single thought-moment, perfect generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and, in full detail, the thirty-two marks of a Great Being and the eighty minor characteristics?

The Buddha said:

– Subhuti! When great bodhisattvas practice profound prajnaparamita, their cultivation of generosity through prajnaparamita and, in full detail, the thirty-two marks of a Great Being and the eighty minor characteristics are all protected by prajnaparamita and brought to perfection.

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, they perfect in a single thought-moment the six paramitas and, in full detail, the thirty-two marks of a Great Being and the eighty minor characteristics.

The Venerable Subhuti said to the Buddha:

– Blessed One! Why is it that, when great bodhisattvas practice profound prajnaparamita, whatever they do is protected by prajnaparamita, so that in a single thought-moment they perfect the six paramitas and, in full detail, the thirty-two marks of a Great Being and the eighty minor characteristics?

The Buddha said:

– Subhuti! When great bodhisattvas practice profound prajnaparamita, their cultivation of the six paramitas through their attainment of the thirty-two marks of a Great Being and the eighty minor characteristics is protected by prajnaparamita; therefore, they are free from dualistic conceptions.

The Venerable Subhuti said to the Buddha:

– Blessed One! Why is it that, when great bodhisattvas practice profound prajnaparamita, although they practice the six paramitas and thereby attain the thirty-two marks of a Great Being and the eighty minor characteristics, they have no dualistic conceptions?

The Buddha said:

– Subhuti! When great bodhisattvas practice profound prajnaparamita, because they wish to perfect the paramita of generosity, they practice generosity while, within the paramita of generosity, fully encompassing all the paramitas and, in full detail, the eighty minor characteristics. For this reason, they have no dualistic conceptions.

Thus, proceeding in the same way, because they wish to perfect the eighty minor characteristics, they attain the eighty minor characteristics while, within those eighty minor characteristics, fully encompassing all the paramitas and, in full detail, the eighty minor characteristics. For this reason, they have no dualistic conceptions.

Furthermore, Subhuti! Because great bodhisattvas practice profound prajnaparamita, when they practice the paramita of generosity, they abide in an uncontaminated mind and practice the paramita of generosity. In full detail, when they attain the eighty minor characteristics, they abide in an uncontaminated mind and attain the eighty minor characteristics. Therefore, although they practice the paramita of generosity through attaining the eighty minor characteristics, they have no dualistic conceptions.

The Venerable Subhuti said to the Buddha:

– Blessed One! Why is it that, because great bodhisattvas practice profound prajnaparamita, when they practice the paramita of generosity, they abide in an uncontaminated mind and practice the paramita of generosity, and when they attain the eighty minor characteristics, they abide in an uncontaminated mind and attain the eighty minor characteristics?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, with a mind free from characteristics, the bodhisattva does not perceive any characteristics and practices the perfection of giving. That is, the bodhisattva does not perceive who practices giving, what object is given, who receives the gift, what giving is, for whose sake giving is performed, or why giving is practiced. Abiding in this uncontaminated mind free from characteristics, the bodhisattva relinquishes craving and stinginess and practices the perfection of giving. At that time, the bodhisattva does not perceive giving, nor does the bodhisattva perceive the uncontaminated mind, even to the extent of not perceiving any of the Buddha-Dharmas. Thus, the great bodhisattva practices the perfection of giving with an uncontaminated mind. To elaborate, when a great bodhisattva practices the profound prajnaparamita, with a mind free from characteristics, the bodhisattva does not perceive any characteristics leading to the eighty minor marks. That is, the bodhisattva does not perceive who causes them to be attained, who attains them, through what they are attained, for what purpose they are attained, or how the eighty minor marks are attained. Abiding in this uncontaminated mind free from characteristics, without defilement or attachment, the bodhisattva attains the eighty minor marks. At that time, the bodhisattva does not perceive the attainment of the eighty minor marks, nor does the bodhisattva perceive this uncontaminated mind, even to the extent of not perceiving any of the Buddha-Dharmas.

Thus, the great bodhisattva attains the eighty minor marks with an uncontaminated mind.

Fascicle 528

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