大般若波羅蜜多經

02

At that time, Subhuti addressed the Buddha:

“World-Honored One! If, while practicing the profound prajnaparamita, a great bodhisattva knows that all dharmas are signless, unattainable, and without anything being done, how can the bodhisattva perfect the six paramitas? How can the bodhisattva perfect internal emptiness through the emptiness of the absence of inherent nature?

How can the bodhisattva perfect suchness through the inconceivable realm? How can the bodhisattva perfect the Noble Truths of suffering, its origin, its cessation, and the path? How can the bodhisattva perfect the four foundations of mindfulness through the Noble Eightfold Path?

How can the bodhisattva perfect the four dhyanas, the four immeasurables, and the four formless absorptions? How can the bodhisattva perfect the gateways to liberation of emptiness, signlessness, and wishlessness? How can the bodhisattva perfect the eight liberations through the ten totalities?

How can the bodhisattva perfect the Ground of Great Joy through the Dharma Cloud Ground? How can the bodhisattva perfect the dharani gateways and the samadhi gateways? How can the bodhisattva perfect the five kinds of eyes and the six superknowledges?

How can the bodhisattva perfect the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha? How can the bodhisattva perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity? How can the bodhisattva perfect the quality of never forgetting and the nature of constant equanimity?

How can the bodhisattva perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects? How can the bodhisattva perfect all the practices of a great bodhisattva? How can the bodhisattva perfect the fruit of the Buddhas’ unsurpassed, complete enlightenment?

How can the bodhisattva perfect the thirty-two marks of a Great Being and the eighty excellent characteristics?”

The Buddha said:

“Subhuti! When great bodhisattvas practice the profound prajnaparamita, they should cultivate the paramita of generosity with an uncontaminated mind free from signs. To sentient beings who need food, they give food; to those who need drink, they give drink; and to those who need various necessities, they give those necessities. If any sentient beings ask for parts of their bodies—such as their heads, eyes, marrow, brains, skin, limbs, sinews, bones, bodies, or lives—they give these to them. Or if they ask for such things as kingdoms, cities, wives and children, beloved relatives, or other precious possessions, they also joyfully give these to them.

“When a bodhisattva practices generosity in this way, suppose someone comes before the bodhisattva and reproaches them, saying, ‘Why must a bodhisattva perform this useless act of generosity? Those who practice generosity in this way will be wearied in body and mind in this and future lives and will undergo much suffering and affliction!’ Although hearing these words, this great bodhisattva practicing the profound prajnaparamita never allows the mind to retreat, but thinks only, ‘Although that person has come to reproach me, my mind feels no regret. I should become still more courageous and give sentient beings whatever they need, without weariness of body or mind.’

“This great bodhisattva dedicates the merit of such generosity equally to all sentient beings and, together with them, transfers it toward the knowledge of all-knowing wisdom. While giving and dedicating in this way, the bodhisattva perceives no signs: no giver, no recipient, no gift, no reason for giving, no basis for giving, no purpose for giving, and no manner in which generosity is practiced. The bodhisattva likewise perceives no one who dedicates, no destination of dedication, no recipient of dedication, no basis, no purpose, and no manner of dedication. In relation to all such things, the bodhisattva perceives nothing whatsoever.

“Why is this? Because all such dharmas are empty by virtue of internal emptiness, and so forth, through emptiness by virtue of their signs. Having contemplated all dharmas as empty, the great bodhisattva thinks, ‘Who can dedicate?

To what destination is dedication made? What is dedicated? On what basis, for what purpose, and in what manner is it dedicated?’ All such dharmas are utterly unattainable.

Because this great bodhisattva gives rise to dedication through such contemplation and reflection, it is called perfect dedication. By virtue of this, the bodhisattva brings sentient beings to maturity and adorns and purifies Buddha lands, and is also able to perfect the practice of generosity through prajnaparamita. In full detail, the bodhisattva is likewise able to fulfill even the eighty excellent characteristics.

“Although this great bodhisattva is able to practice the paramita of generosity in this way, the bodhisattva does not appropriate the ripened fruit of generosity. Although not appropriating its ripened fruit, because the paramita of generosity is completely pure, all wealth and possessions appear in accordance with the bodhisattva’s wishes, just as in the Heaven of Those Who Exercise Mastery over the Creations of Others, where all necessities manifest according to one’s thoughts.

“This great bodhisattva is likewise able to manifest every necessity according to their wishes. Through the prevailing power of this, the bodhisattva reverently presents the finest necessities as offerings to the Buddhas, the World-Honored Ones, and also causes the heavenly realms to be abundantly supplied. Through the paramita of generosity, this great bodhisattva universally liberates every kind of sentient being and, using skillful means, teaches and transforms them with the Dharma of the Three Vehicles, bringing them benefit and happiness according to their inclinations.

“Thus, Subhuti, when great bodhisattvas practice the profound prajnaparamita, through the power of an uncontaminated mind far removed from all signs, they perfect the paramita of generosity and all other wholesome dharmas in relation to all dharmas that are signless, unattainable, and without anything being done.

“Furthermore, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they are able to cultivate the paramita of pure ethical discipline with an uncontaminated mind free from signs. That is, encompassed by the factors of the uncontaminated Noble Path, they obtain completely pure ethical discipline in accordance with the Dharma. Such pure ethical discipline is neither deficient nor broken, neither flawed nor defiled, and is not appropriated.

It is worthy of offerings and praised by the wise. By virtue of this pure ethical discipline, they do not grasp any dharma. That is, they do not grasp form, feeling, perception, formations, or consciousness.

They do not grasp even the thirty-two marks of a Great Being or the eighty excellent characteristics. They do not grasp the great kshatriya clan, through the great householder clan. They do not grasp the fourfold hosts of the Great Heavenly Kings, through the gods of the Sphere of Neither Perception nor Non-Perception.

They do not grasp the fruit of stream-entry, through the enlightenment of a pratyekabuddha. They do not grasp the position of a wheel-turning monarch, nor the positions of lesser kings and ministers. They merely dedicate such observance of ethical discipline equally to all sentient beings and, together with them, transfer it toward the knowledge of all-knowing wisdom.

In making this dedication, they employ signlessness, non-attainment, and nonduality as skillful means, rather than signs, attainment, and duality. They rely only upon conventional truth and not upon ultimate truth. Through these causes and conditions, all Buddha-dharmas are perfected.

“Through observing this paramita of pure ethical discipline, that great bodhisattva uses skillful means to enter the four superior progressive stages of dhyana and, being unattached, gives rise to superknowledges. With the pure divine eye produced through karmic maturation, this great bodhisattva is able to see the Buddhas presently abiding throughout the ten directions. Until attaining the knowledge of all-knowing wisdom, the bodhisattva never forgets anything that has been seen.

“With the pure superhuman divine ear, the bodhisattva is able to hear the Buddhas throughout the ten directions teaching the Dharma. Until attaining the knowledge of all-knowing wisdom, the bodhisattva never forgets anything heard. Having heard those teachings, the bodhisattva uses that Dharma to benefit both self and others, never allowing it to be wasted.

“With the knowledge of others’ minds, the bodhisattva is able to know the minds and mental factors of the Buddhas throughout the ten directions and of all kinds of sentient beings. Having known them, the bodhisattva is then able to benefit those beings according to their individual needs.

“With the knowledge of former abodes, the bodhisattva knows the past karma of sentient beings: because the deeds they have committed are never lost, they are born in various places and undergo various sufferings and pleasures. Having known this, the bodhisattva explains to them the causes and conditions of their former karma, enabling them to remember and understand it so as to accomplish what is beneficial.

“With the knowledge of the exhaustion of the contaminants, the bodhisattva teaches and transforms sentient beings, enabling them to attain the fruit of stream-entry or the fruit of once-returning, and, in full detail, through the fruit of unsurpassed, complete enlightenment.

In brief, wherever this great bodhisattva is born, he employs skillful means in accordance with the differing capacities of sentient beings, liberating them and enabling them to attain wholesome qualities.

Thus, Subhuti, when great bodhisattvas practice the profound prajnaparamita, through the power of an outflow-free mind that is free from all characteristics, they perfect the paramita of pure ethical discipline amid all phenomena that are signless, unattainable, and uncreated, and they are also able to perfect all other wholesome qualities.

Furthermore, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they should cultivate the paramita of patience with an outflow-free mind free from characteristics. From the time this great bodhisattva first gives rise to the aspiration until he abides upon the wondrous seat of enlightenment, even if sentient beings of every kind should take up various weapons and come to harm him, he does not give rise to a mind of anger.

At that time, the bodhisattva should cultivate two kinds of patience: first, he should endure every insult and injury inflicted by sentient beings, without giving rise to anger, and restrain all resentment; second, he should give rise to the patient acceptance of the non-arising of dharmas.

If he encounters various forms of suffering, is subjected to insults, or is harmed by knives, staffs, or other weapons, the great bodhisattva should contemplate and reflect: Who can insult? Who is insulted? Who inflicts harm? Who is harmed? Who is angry? Who is patient?

He further reflects: All wholesome dharmas are utterly empty. Even dharmas themselves are unattainable, how much less the nature of dharmas; even the nature of dharmas does not exist, how much less sentient beings?

Contemplating in this way, he sees neither one who insults nor one who is insulted, neither one who harms nor one who is harmed. Even if his body is dissected and severed limb by limb, the bodhisattva remains patient and gives rise to no other thought. By contemplating the nature of all dharmas in accordance with reality, the bodhisattva is able to attain the patient acceptance of the non-arising of dharmas.

What is the patient acceptance of the non-arising of dharmas? It means that the bodhisattva prevents all afflictions from arising, while wondrous wisdom remains uninterrupted, and contemplates that all dharmas are utterly unarisen. Therefore, it is called the patient acceptance of the non-arising of dharmas.

Because this great bodhisattva abides in these two kinds of patience, he swiftly perfects the six paramitas, such as generosity and the rest. In an extensive exposition, this continues through his swiftly perfecting the eighty excellent characteristics.

After this great bodhisattva has thus come to abide in the other qualities of a Buddha, all outflow-free, supramundane noble qualities are perfected; these are unlike the supernormal powers of sravakas and pratyekabuddhas. Having come to abide in such supreme supernormal powers, the bodhisattva uses his purified divine eye to behold all the Buddhas presently abiding throughout the ten directions. Until he attains the knowledge of all-knowing wisdom, he remains constantly mindful of the Buddhas without interruption.

With his purified divine ear, he constantly hears the Buddhas throughout the ten directions teaching the Dharma. He receives and retains their teachings without forgetting them and expounds them to sentient beings in accordance with reality.

With the knowledge of others’ minds, he can discern the minds and mental factors of all Buddha Bhagavats. He can also know the minds and mental factors of sentient beings and teach them the true Dharma according to what is appropriate, enabling them to give rise to resolute understanding.

With the knowledge of former abodes, he knows the different roots of virtue planted by sentient beings in previous lives. Having known them, he uses skillful means to instruct, counsel, guide, praise, encourage, and delight them, thereby bringing them benefit.

With the knowledge of the exhaustion of the outflows, he teaches and transforms them according to their capacities, leading them into the Dharma of the Three Vehicles.

Practicing the profound prajnaparamita, this great bodhisattva uses skillful means to adorn and purify Buddha lands and bring sentient beings to maturity. He swiftly perfects the knowledge of all-knowing wisdom, attains unsurpassed, complete, perfect enlightenment, and turns the wondrous Dharma wheel for the benefit of all.

Thus, Subhuti, when great bodhisattvas practice the profound prajnaparamita, through the power of an outflow-free mind that is free from all characteristics, they perfect the paramita of patience amid all phenomena that are signless, unattainable, and uncreated, and they are also able to perfect all other wholesome qualities.

Furthermore, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they should cultivate the paramita of diligence with an outflow-free mind free from characteristics. Resolutely applying courageous diligence, this great bodhisattva enters the first dhyana and proceeds until he enters the fourth dhyana. Relying upon these four dhyanas, he produces supernormal transformations, even extending his hand to touch the sun and moon and turning them freely without difficulty.

Having accomplished courageous bodily diligence, through the power of his supernormal abilities he can, in a single instant, reach Buddha worlds throughout the ten directions as numerous as the sands of the Ganges. He then reverently makes offerings to the Buddha Bhagavats of the finest and most desirable requisites. Through this, the karmic fruit of his roots of virtue is inexhaustible, and he gradually attains the knowledge of all-knowing wisdom.

Through the increasing strength of these roots of virtue, after attaining Buddhahood he again receives offerings and reverence consisting of immeasurable, excellent, and desirable requisites from immeasurable beings of the worlds—devas, humans, asuras, and others. Through these roots of virtue, after he enters nirvana and leaves relics behind, his disciples continue to receive offerings and reverence from immeasurable beings of the worlds—devas, humans, asuras, and others.

Through his supernormal power, this great bodhisattva can also travel to Buddha worlds throughout the ten directions as numerous as the sands of the Ganges and hear the Buddhas teach the Dharma. Having heard it, he receives and retains it without ever forgetting, until he attains unsurpassed, complete, perfect enlightenment.

Through his supernormal power, this great bodhisattva can travel to Buddha worlds throughout the ten directions as numerous as the sands of the Ganges, bring sentient beings to maturity, adorn and purify Buddha lands, and diligently train in the knowledge of all aspects. Having perfected it, he attains unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, and liberates sentient beings.

Thus, Subhuti, because great bodhisattvas accomplish courageous bodily diligence, they swiftly perfect the paramita of diligence.

Furthermore, Subhuti, because great bodhisattvas accomplish courageous mental diligence, they swiftly perfect the outflow-free noble paths and the factors of the noble paths that are subsumed within the paramita of diligence. Through this, they prevent all unwholesome karma of body, speech, and mind from arising.

This great bodhisattva resolutely grasps at none of the following in relation to any dharma: permanence or impermanence, suffering or happiness, self or non-self, purity or impurity, the conditioned realm or the unconditioned realm; the Desire Realm, Form Realm, or Formless Realm; the four dhyanas, four immeasurables, or four formless absorptions; the four establishments of mindfulness through the Noble Eightfold Path; the three gateways to liberation; or the immeasurable and boundless other qualities of a Buddha. He does not grasp at any of them as permanent, impermanent, and so forth. Nor does he grasp at the fruit of stream-entry through unsurpassed, complete, perfect enlightenment.

This great bodhisattva also does not grasp at this one as a stream-enterer, that one as a once-returner, or another as a Buddha. Nor does he grasp at any sentient being who has attained complete insight as being called a stream-enterer; any sentient being who has weakened the lower fetters as being called a once-returner; any sentient being who has completely eliminated the lower fetters as being called a non-returner; any sentient being who has completely eliminated the higher fetters as being called an arhat; any sentient being who has attained pratyekabuddhahood as being called a pratyekabuddha; any sentient being who has attained the knowledge of the aspects of the path as being called a bodhisattva;

or any sentient being who has attained the knowledge of all aspects as being called a Tathagata, Arhat, Completely and Perfectly Enlightened One.

This great bodhisattva does not grasp at any such dharmas or sentient beings. Why? Because all dharmas and all sentient beings are devoid of intrinsic nature and cannot be clung to. Because this great bodhisattva has perfected a courageous and vigorous mind of diligence, although performing deeds that benefit sentient beings, he does not begrudge even his body or life, yet he remains entirely without attainment with regard to sentient beings.

Although he has perfected the cultivation of the perfection of diligence, he is entirely without attainment with regard to the perfection of diligence. Although he has perfected all Buddha-dharmas, he is entirely without attainment with regard to the Buddha-dharmas. Although he has adorned and purified all Buddha-lands, he is entirely without attainment with regard to the Buddha-lands.

Having perfected such a mind of diligence, although this great bodhisattva has become utterly detached from all dharmas, he can still embrace all wholesome dharmas without grasping them. Because he does not grasp them, he journeys from one Buddha-land to another and from one world to another. Wishing to benefit all kinds of sentient beings, he freely and unobstructedly manifests whatever supernormal powers he desires.

That is, he manifests showers of many fragrances, scatters exquisite flowers, causes music to resound, and produces thunderclouds that shake the entire earth. Or he manifests the seven wondrous treasures to adorn the worlds and emits light from his body, enabling all blind beings to see clearly. Or his body emits subtle and wondrous fragrances, causing those who are defiled to become fragrant and pure.

Or he manifests the establishment of sacrificial assemblies and practices giving without harming any sentient being. Through these means he teaches and transforms immeasurable sentient beings, enabling them to enter the right path and abandon the taking of life, continuing through wrong views, or to practice giving, continuing through prajnaparamita.

Some sentient beings, wishing to benefit other kinds of sentient beings, relinquish their treasures, their wives and children, their royal thrones, parts of their bodies, or even their very lives. In accordance with the various kinds of sentient beings, they employ such skillful means to bring them benefit and happiness.

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, through the power of an uncontaminated mind free from characteristics, they can perfect the perfection of diligence amid all dharmas that are signless, unattainable, and unconditioned by intentional activity, and they can also perfect all other wholesome dharmas.

Furthermore, Subhuti, when great bodhisattvas practice profound prajnaparamita, they should cultivate the perfection of meditative concentration with an uncontaminated mind free from characteristics. Apart from the Tathagata’s concentration, these great bodhisattvas perfect every other concentration.

These great bodhisattvas, detached from sensual desires and from evil and unwholesome dharmas, enter and dwell fully in the first meditative absorption, which is accompanied by initial and sustained application of thought and by the joy and bliss born of seclusion, continuing until they attain and dwell fully in the fourth meditative absorption.

These great bodhisattvas dwell fully while pervading the ten directions with a mind of loving-kindness, and, in the same manner, with a mind of compassion, sympathetic joy, and equanimity.

These great bodhisattvas transcend perceptions of form, bring perceptions of resistance to an end, and give no attention to perceptions of diversity. They enter the sphere of infinite space and dwell fully therein, continuing through the sphere of neither perception nor non-perception.

These great bodhisattvas enter the perfection of meditative concentration and dwell fully in the eight liberations and the nine successive attainments, whether practiced in forward or reverse order.

These great bodhisattvas dwell fully in the samadhis of emptiness, signlessness, and wishlessness.

They dwell fully in the uninterrupted concentration, the lightning-like concentration, the vajra-like concentration, the concentrations of the noble ones and the perfectly enlightened ones, and so forth.

Abiding in the perfection of meditative concentration, these great bodhisattvas cultivate the thirty-seven factors of enlightenment and enter the knowledge of the aspects of the path, perfecting them all. By means of the knowledge of the aspects of the path, they encompass all samadhis and then cultivate them successively, ascending through the stages of calm abiding and insight, and continuing through the cultivation of the stage of a pratyekabuddha. Only then do they enter the bodhisattva’s true establishment in the certainty of non-arising. Having entered the bodhisattva’s true establishment in the certainty of non-arising, they train in the stages and perfect the Buddha-stage.

Although these great bodhisattvas successively cultivate and ascend through the stages until they attain the knowledge of all knowledge, during that process they do not grasp at any fruit of cultivation or attainment.

Entering the perfection of meditative concentration, these great bodhisattvas journey from one Buddha-land to another, draw near to and make offerings to the Buddhas, the World-Honored Ones, plant many roots of virtue in the presence of the Buddhas, mature sentient beings, and adorn and purify Buddha-lands. Journeying from one world to another, they bring benefit and happiness to sentient beings without ever growing weary in body or mind.

These great bodhisattvas practice giving, continuing through prajnaparamita, and teach and transform sentient beings. Or they liberate sentient beings by means of the aggregate of morality, continuing through the aggregate of knowledge and vision of liberation. Or they teach them to attain the fruit of stream-entry, and, in full detail, continuing until they teach them to attain unsurpassed, complete enlightenment. In accordance with the capacities and roots of virtue of each kind of sentient being, they cause their wholesome dharmas to increase and employ various skillful means to establish them securely.

Entering the perfection of meditative concentration, these great bodhisattvas bring forth all dharani gateways and samadhi gateways, attain the four supreme unobstructed understandings, and attain supreme supernormal powers born of karmic maturation.

Having perfected the supreme supernormal powers born of karmic maturation, these great bodhisattvas will certainly never again enter a womb, will certainly never indulge in sensual pleasure, will certainly never be bound to a vehicle of rebirth, and will certainly never be defiled by the faults of rebirth. Why? Because these great bodhisattvas clearly see and know that all dharmas are entirely like magical illusions.

Although they know that all conditioned phenomena are like magical illusions, relying upon compassionate vows, they bring benefit and happiness to sentient beings. Although, relying upon compassionate vows, they bring benefit and happiness to sentient beings, they still understand that sentient beings and their activities are all unattainable. Although they understand that sentient beings and their activities are all unattainable, they nevertheless teach and transform all sentient beings, causing them to abide in unattainable dharmas.

This is taught in reliance upon conventional truth, not in reliance upon ultimate truth.

Entering the perfection of meditative concentration, these great bodhisattvas cultivate all meditative absorptions, liberations, samadhis, and meditative attainments. Until they perfect unsurpassed, complete enlightenment, they never cease cultivating the perfection of meditative concentration.

These great bodhisattvas practice the skillful means of the knowledge of the aspects of the path, bring forth the knowledge of all aspects, and, abiding therein, forever sever the continuity of the habitual tendencies of the afflictions. Benefiting both themselves and others, they are able to serve as a field of merit for the entire world, including devas, humans, asuras, and others, and are worthy to receive the offerings and reverence of the world.

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, through the power of an uncontaminated mind free from characteristics, they perfect the perfection of meditative concentration amid all dharmas that are signless, unattainable, and unconditioned by intentional activity, and they can also perfect all other wholesome dharmas.

Furthermore, Subhuti, when great bodhisattvas practice profound prajnaparamita, they should cultivate prajnaparamita with an uncontaminated mind free from characteristics. These great bodhisattvas do not perceive even the slightest dharma as truly existent. That is, they do not perceive form, feeling, perception, formations, or consciousness as existent.

In full detail, continuing through all contaminated and uncontaminated dharmas, they perceive none as truly existent. Nor do they perceive such dharmas as arising or ceasing, increasing or diminishing, accumulating or dispersing. They contemplate form, feeling, perception, formations, and consciousness just as they truly are, and, in full detail, continuing through all contaminated and uncontaminated dharmas, they see that all are false and deceptive, all are unstable, and all are devoid of intrinsic nature.

When this great bodhisattva contemplates in this way, he does not apprehend the intrinsic nature of form, nor does he apprehend the intrinsic nature of feeling, perception, formations, or consciousness. In extensive terms, he does not apprehend the intrinsic nature of contaminated dharmas, nor does he apprehend the intrinsic nature of uncontaminated dharmas.

When this great bodhisattva practices profound prajnaparamita and contemplates in this way, he gives rise to profound faith and understanding with regard to all dharmas, taking the absence of intrinsic nature as their intrinsic nature. Having given rise to such faith and understanding, he is then able to practice inner emptiness, up to and including the emptiness of the intrinsic nature of nonexistence. Practicing in this way, he does not become attached to any dharma: he is not attached to form, nor is he attached to feeling, perception, formations, or consciousness. In extensive terms, he is not attached to any practice of a great bodhisattva, nor is he attached to the unsurpassed, complete enlightenment of the Buddhas.

When this great bodhisattva practices profound prajnaparamita, through non-apprehension he is able to perfect the path to enlightenment. That is, he perfects the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, up to and including, in extensive terms, the eighty minor marks.

Having thus abided in the path to enlightenment, this great bodhisattva is also able to perfect the ripened fruit of the Buddha path. That is, he is able to perfect the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, together with immeasurable other factors of enlightenment.

Abiding in this ripened fruit of the Buddha path, this great bodhisattva uses the extraordinary supernormal powers arising from that ripened fruit and skillful means to benefit all kinds of sentient beings. According to the needs of sentient beings, if they should be liberated through generosity, up to and including prajnaparamita, he liberates them through generosity, up to and including prajnaparamita. If they should be liberated through the aggregate of ethical discipline, up to and including the aggregate of the knowledge and vision of liberation, he liberates them through the aggregate of ethical discipline, up to and including the aggregate of the knowledge and vision of liberation.

Those who should be liberated by being led to attain the fruit of stream-entry, the fruit of once-returning, and so forth, up to unsurpassed, complete enlightenment, he uses skillful means to enable them to attain the fruit of stream-entry, the fruit of once-returning, and so forth, up to unsurpassed, complete enlightenment.

This great bodhisattva performs such deeds as manifesting supernormal powers. If he wishes to travel to worlds as numerous as the sands of the Ganges, he can go wherever he wishes. If he wishes to manifest various precious treasures in the worlds to which he has traveled, he can manifest them at will. If he wishes to enable the sentient beings in those worlds to enjoy precious treasures, he fulfills them all according to their wishes.

As this great bodhisattva travels from one world to another, he brings benefit and happiness to sentient beings everywhere. Clearly perceiving the pure and magnificent characteristics of those worlds, and having himself attained liberation, he adorns Buddha-fields according to his wishes. Just as in the Heaven of Controlling Others’ Emanations whatever food is needed appears in accordance with one’s thoughts, so this bodhisattva freely enjoys the various adornments of immeasurable Buddha-fields. Whatever is enjoyed in these Buddha-fields is wondrous and pure, far removed from all defiled dharmas, and manifests according to his wishes.

Through this ripened body, the great bodhisattva practices the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. Through this ripened body, he also produces subtle and wondrous supernormal powers. Moreover, because the path to enlightenment arises through this ripened body, he practices the knowledge of the aspects of the path.

Through the maturation of the knowledge of the aspects of the path, he attains the knowledge of all aspects. By attaining this knowledge, he no longer grasps any dharma. That is, he does not grasp form, nor does he grasp feeling, perception, formations, or consciousness.

In extensive terms, he does not grasp wholesome dharmas, unwholesome dharmas, mundane dharmas, supramundane dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, or unconditioned dharmas. Nor does he grasp the unsurpassed, complete enlightenment he has attained. Nor does he grasp the things enjoyed in the Buddha-fields.

The sentient beings therein likewise do not grasp any dharma. Why? Because this great bodhisattva did not previously grasp any dharma, he apprehends nothing whatsoever in any dharma and, for the sake of sentient beings, teaches the undistorted and ungraspable nature of all dharmas.

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, through the power of their uncontaminated minds, which are free from all characteristics, they perfect prajnaparamita amid all dharmas that are signless, unattainable, and inactive, and they are also able to perfect all other wholesome dharmas.

At that time, Subhuti addressed the Buddha:

“Blessed One, since dharmas are unmixed, signless, and empty of their own characteristics, how can great bodhisattvas perfect generosity, up to and including prajnaparamita? How can distinctions be established among all uncontaminated dharmas when they are without differentiation? How can the distinct characteristics of such dharmas be clearly known? How can prajnaparamita completely encompass the six paramitas and all mundane and supramundane dharmas? How can one characteristic—namely, signlessness—be revealed within dharmas having different characteristics, and how can the various distinct characteristics of dharmas be revealed within the one characteristic, the signless nature?”

The Buddha said:

“Subhuti, when great bodhisattvas practice profound prajnaparamita, they abide in the five aggregates subject to grasping as being like a dream, an echo, a shadow, a reflection in a mirror, a mirage, an illusion, a magical transformation, or a gandharva city. For the sake of sentient beings, they cultivate generosity, up to and including prajnaparamita, and they know in accordance with reality that the five aggregates subject to grasping, being like a dream and so forth, up to being like a gandharva city, are entirely without characteristics.

“Why? Because dreams and so forth, up to gandharva cities, are all without intrinsic nature. Any dharma that is without intrinsic nature is without characteristics.

That which is without characteristics has but one characteristic and is therefore called signless. For this reason, one should know that the giver, the recipient, the gift, the nature of giving, the fruit of giving, and the conditions of giving are all entirely without characteristics. If one practices generosity with such knowledge, one can perfect the cultivation of the paramita of generosity.

Whoever can perfect the cultivation of the paramita of generosity is never separated from pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. By completely possessing these six paramitas, one can perfect the four meditative concentrations, the four immeasurables, and the four formless absorptions. One can also perfect the four foundations of mindfulness, up to and including the Noble Eightfold Path.

In extensive terms, one can perfect the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

“Fully possessing ripened fruits such as these, which give rise to the uncontaminated noble dharmas, this great bodhisattva uses his supernormal powers to travel throughout the ten directions to Buddha-worlds as numerous as the sands of the Ganges. There, with immeasurable kinds of the finest offerings, he makes offerings to and reveres the Buddhas, the Blessed Ones, and benefits all kinds of sentient beings. Those who should be liberated through generosity, up to and including prajnaparamita, he liberates through generosity, up to and including prajnaparamita. Those who should be liberated through other wholesome dharmas, he liberates through those other wholesome dharmas.”

This great bodhisattva, having accomplished such excellent roots of goodness, is completely sovereign and unobstructed with respect to all dharmas. Although dwelling within birth and death, he is not defiled by the faults of birth and death. Wishing to benefit all sentient beings, he accepts wealth, honor, and sovereignty in the human and heavenly realms.

Through the power of such wealth, honor, and sovereignty, he performs deeds that benefit sentient beings and teaches and transforms them by means of the four methods of gathering beings. Because this great bodhisattva knows that all dharmas are entirely signless, although he knows the fruit of stream-entry, he does not abide in that fruit; and although he knows the bodhi of a pratyekabuddha, he does not grasp the bodhi of a pratyekabuddha.

Why is this? Because this great bodhisattva, having known all dharmas exactly as they truly are, wishes to attain the knowledge of all aspects and is unlike the sravakas and pratyekabuddhas.

Thus, Subhuti, because great bodhisattvas know that all dharmas are entirely signless, they know exactly as they truly are that the six paramitas, such as giving and the others, as well as immeasurable and boundless other Buddha-dharmas, are all signless. Through these causes and conditions, they are able to perfect all Buddha-dharmas and thereby attain the knowledge of all-knowing wisdom in a future life, benefiting and bringing happiness to sentient beings.

Furthermore, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they abide in the five appropriated skandhas as being like a dream, an echo, a shadow, a reflection in a mirror, a mirage, an illusion, a magical transformation, or a city of gandharvas, and they perfect the paramita of pure moral discipline. Because these great bodhisattvas know exactly as they truly are that the five appropriated skandhas are like a dream, up to being like a city of gandharvas, they perfect the signless paramita of pure moral discipline.

Such pure moral discipline is unbroken, flawless, unblemished, unstained, and ungrasped; it is worthy of offerings and praised by the wise. It upholds subtle and wondrous wholesome dharmas and completely perfect wholesome dharmas. It is noble and uncontaminated and is included within the supramundane noble path.

Only when endowed with this moral discipline can they skillfully uphold moral discipline, duly establish the acquisition of moral discipline, the discipline of restraint, expressed discipline, unexpressed discipline, discipline presently being practiced, discipline not presently being practiced, discipline pertaining to proper deportment, and discipline not pertaining to proper deportment.

Although endowed with such forms of moral discipline, great bodhisattvas no longer cling to them and do not think: “By observing this moral discipline, I shall be born into a great kshatriya family, or even into a great householder family, and obtain wealth, honor, and sovereignty.”

Nor do they think: “By observing this moral discipline, I shall be born as a minor king, a great king, a wheel-turning king, or a chief minister, and obtain wealth, honor, and sovereignty.” Nor do they think: “By observing this moral discipline, I shall be born in the heaven of the Four Great Kings, or even in the sphere of neither perception nor non-perception, and obtain wealth, honor, and sovereignty.” Nor do they think: “By observing this moral discipline, I shall attain the fruit of stream-entry, or even unsurpassed, complete, perfect enlightenment.”

Why is this? Because all such dharmas have the same single characteristic, called signlessness. A non-abiding dharma does not apprehend signlessness; a dharma with signs does not apprehend signs; a signless dharma does not apprehend signs; and a dharma with signs does not apprehend signlessness. Through these causes and conditions, nothing whatsoever is apprehended.

Thus, Subhuti, great bodhisattvas who practice the profound prajnaparamita swiftly attain the signless paramita of pure moral discipline. Having perfected the signless paramita of pure moral discipline, they swiftly enter the bodhisattva’s certainty of freedom from birth. Having entered the bodhisattva’s certainty of freedom from birth, they attain the bodhisattva’s patient acceptance of the non-arising of dharmas. Having attained the bodhisattva’s patient acceptance of the non-arising of dharmas, they cultivate the knowledge of the aspects of the path and proceed directly to the knowledge of all aspects. Through the arising of karmic maturation, they acquire five extraordinary superknowledges.

They also acquire five hundred dharani gateways and five hundred samadhi gateways. At this stage, the four unhindered understandings arise. Traveling from one Buddha-field to another, they draw near to and make offerings to the Buddhas, the Blessed Ones, bring sentient beings to maturity, and adorn and purify Buddha-fields.

For the sake of teaching and liberating sentient beings, these great bodhisattvas continue to journey through the various destinies of birth and death, yet they are never defiled by their faults.

Just as an illusory person may appear to walk, stand, lie down, and sit, yet in reality has no activities such as coming and going, so too, although these bodhisattvas manifest various deeds that benefit and bring happiness to sentient beings, they apprehend neither those sentient beings nor their activities. For example, there was a Tathagata, Arhat, Perfectly Enlightened One named Sushanta who, after attaining bodhi, turned the subtle and wondrous Dharma wheel and liberated immeasurable multitudes, enabling them to escape birth and death and attain nirvana.

At that time, no sentient being was able to accept the Buddha’s prediction. He therefore produced an emanated Buddha to remain in the world for a long time, while he himself relinquished his lifespan and entered nirvana. The body of that emanated Buddha remained for one kalpa, bestowed a prediction upon a bodhisattva, and afterward manifested entry into nirvana without remainder.

Although that emanated Buddha-body performed deeds benefiting sentient beings, it apprehended nothing whatsoever. That is, it apprehended neither form, feeling, perception, formations, nor consciousness; up to and including all contaminated and uncontaminated dharmas and sentient beings, it apprehended none of them. These great bodhisattvas are likewise: although they perform deeds, they apprehend nothing whatsoever.

Thus, Subhuti, great bodhisattvas who practice the profound prajnaparamita perfect the paramita of pure moral discipline. Because the paramita of pure moral discipline is perfected, they are able to gather all Buddha-dharmas. Through this, they attain the knowledge of all-knowing wisdom and benefit and bring happiness to sentient beings throughout future time.

Furthermore, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they abide in the five appropriated skandhas as being like a dream, an echo, a shadow, a reflection in a mirror, a mirage, an illusion, a magical transformation, or a city of gandharvas, and they perfect the paramita of patient acceptance. Because these great bodhisattvas know exactly as they truly are that the five appropriated skandhas are like a dream, up to being like a city of gandharvas, they perfect the signless paramita of patient acceptance.

Subhuti, why is it that when great bodhisattvas practice the profound prajnaparamita and know exactly as they truly are that the five appropriated skandhas are like a dream, up to being like a city of gandharvas, they thereby perfect the signless paramita of patient acceptance?

Subhuti, because these great bodhisattvas know exactly as they truly are that the five appropriated skandhas have no real characteristic, they cultivate two kinds of patience and thereby perfect the signless paramita of patient acceptance. What are the two? The first is the patience of enduring acceptance; the second is the patience of contemplative examination.

The patience of enduring acceptance means that, from the time great bodhisattvas first arouse the aspiration until they are seated upon the wondrous seat of bodhi, even if all sentient beings were to come during that interval to revile and abuse them or injure them with knives and clubs, while practicing the paramita of patient acceptance these bodhisattvas would not give rise to even a single thought of anger or resentment, nor would they give rise to any thought of retaliation.

A great bodhisattva thinks only: “Those sentient beings are greatly deserving of compassion. Their minds are filled with afflictions, and they have no self-mastery; therefore, they produce such evil karma toward me. I should not now become angry with or hate them.” The bodhisattva further thinks: “Because I have produced these skandhas, which are like hostile enemies, those sentient beings produce such evil karma toward me.

I should blame only myself and should not resent or become angry with others.” When the bodhisattva carefully examines matters in this way, compassion arises toward all sentient beings. Such practices are called the patience of enduring acceptance.

Observational patience means that a great bodhisattva reflects: “All conditioned phenomena are like illusions, false and unreal, lacking autonomy; like empty space, they are devoid of a self, even up to a knower and a seer. They are merely delusions arising from discrimination, and all are manifestations of one’s own mind. Who reproaches me? Who harms me? Who is reproached or harmed? All this arises from the mind’s false discrimination; I should not now give rise to attachment. Since such dharmas are empty of intrinsic nature and empty in the ultimate sense, they are all nonexistent.”

When a great bodhisattva carefully contemplates in this way, understanding things as they truly are—that all conditioned phenomena are empty and quiescent—the bodhisattva gives rise to no differentiating conception regarding any dharma. Such practice is called observational patience.

Because this great bodhisattva cultivates and trains in these two kinds of patience, the bodhisattva can bring the signless perfection of patience to completion and thereby attain patience regarding the non-arising of dharmas.

The Venerable Subhuti addressed the Buddha:

“World-Honored One! What is patience regarding the non-arising of dharmas? What is abandonment? What is wisdom?”

The Buddha said:

“Subhuti! Through the power of this patience, even the slightest evil and unwholesome dharma is unable to arise; hence it is called patience regarding the non-arising of dharmas. It causes all afflictions connected with self and what belongs to self, conceit, and so forth, to become utterly quiescent. Thus, patiently accepting that all conditioned phenomena are like dreams, and so forth up to being like a city of gandharvas, is called wisdom. Only upon attaining this wisdom is one said to have attained patience regarding the non-arising of dharmas.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! Is there any difference between the patience regarding the non-arising of dharmas attained by shravakas and pratyekabuddhas and that attained by bodhisattvas?”

The Buddha said:

“Subhuti! The wisdom or abandonment of those from stream-enterers up to pratyekabuddhas is also called the patience of great bodhisattvas. Yet there is another patience of great bodhisattvas, namely, that dharmas are utterly non-arising. This is the difference.

“Subhuti, you should know that because great bodhisattvas accomplish such supreme patience, they surpass all shravakas and pratyekabuddhas. Great bodhisattvas abide in the patience born of maturation while practicing the bodhisattva path, and thus perfect the knowledge of the aspects of the path. Having accomplished this knowledge of the aspects of the path, they never depart from the four foundations of mindfulness, up to the Noble Eightfold Path.

Nor do they depart from the Dharma-gates of liberation—emptiness, signlessness, and wishlessness. Nor do they depart from the superknowledges born of maturation. Because they do not depart from the superknowledges born of maturation, they travel from one Buddha-field to another, draw near to and make offerings to the Buddhas, the World-Honored Ones, bring sentient beings to maturity, and adorn and purify Buddha-fields.

Only after accomplishing these deeds can they attain omniscient wisdom.

“Thus, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they swiftly perfect the signless perfection of patience. Because this perfection of patience is brought to completion, they perfect all Buddha-dharmas. Thereby they attain omniscient wisdom and bring benefit and happiness to sentient beings until the end of future time.

“Furthermore, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they abide in the understanding that the five appropriated skandhas are like dreams, echoes, shadows, reflections in a mirror, mirages, illusions, magical creations, and cities of gandharvas. Having understood as they truly are that the five appropriated skandhas, being like dreams and so forth up to cities of gandharvas, have no real characteristics, they arouse courageous resolve and exert themselves physically.

Thus they swiftly develop supreme superknowledges, enabling them to travel to the worlds of the Buddhas throughout the ten directions, draw near to and make offerings to the Buddhas, the World-Honored Ones, plant roots of virtue in the presence of the Buddhas, bring benefit and happiness to all kinds of sentient beings, and constantly adorn and purify Buddha-fields.

“Through physical diligence, this great bodhisattva brings sentient beings to maturity, skillfully teaching and transforming them by means of the Dharma of the Three Vehicles. Thus, Subhuti, when great bodhisattvas practice the profound prajnaparamita, through physical diligence they swiftly perfect the signless perfection of diligence.

“Because this great bodhisattva arouses courageous resolve and diligence, the bodhisattva fully accomplishes the uncontaminated factors of the Noble Path, completely fulfills the Noble Path, perfects the perfection of diligence, and fully possesses all the wholesome dharmas contained therein: the four foundations of mindfulness, and so forth up to the knowledge of all aspects.

“Through mental diligence, this great bodhisattva perfects the excellent marks and characteristics, emits great radiance that illuminates boundless worlds, and, through the complete perfection of mental diligence, forever severs the continuity of the habitual tendencies of the afflictions, attains unsurpassed, perfect and complete enlightenment, and turns the wondrous Dharma wheel. Fully endowed with the thirty-two marks, the bodhisattva causes the entire great trichiliocosm to quake in six ways. The sentient beings therein are illuminated by the radiance, behold these transformations, and hear the voice of the true Dharma. According to their capacities, they attain non-retrogression on the paths of the Three Vehicles and proceed to the ultimate goal.

“Thus, Subhuti, great bodhisattvas practicing the profound prajnaparamita perfect the perfection of diligence. Through this perfection of diligence, they accomplish deeds benefiting both themselves and others and swiftly perfect all Buddha-dharmas. Thereby they attain omniscient wisdom and bring benefit and happiness to sentient beings until the end of future time.”

Fascicle 529

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