大般若波羅蜜多經

04

At that time, Subhuti addressed the Buddha:

“World-Honored One! Can great bodhisattvas also realize the knowledge of all aspects?”

The Buddha said:

“Subhuti! So it is! So it is! Great bodhisattvas can also realize the knowledge of all aspects.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! If great bodhisattvas can also realize the knowledge of all aspects, is there then any difference between them and the Tathagatas?”

The Buddha said:

“Subhuti! There is indeed a difference.

“What is the nature of that difference? Great bodhisattvas are said to be those who will subsequently attain the knowledge of all aspects, whereas the Tathagatas are said to have already attained the knowledge of all aspects completely.

“Why is this? It is not because the minds of great bodhisattvas differ from the samadhi of the Tathagatas. Because the assemblies of great bodhisattvas and the Tathagatas, Arhats, Perfectly Enlightened Ones alike abide in the distinctive nature of all dharmas, great bodhisattvas seek complete and perfect knowledge of the characteristics of all dharmas and are therefore called bodhisattvas; when they reach the ultimate consummation, they are called Tathagatas, Arhats, Perfectly Enlightened Ones.

When the individual and common characteristics of all dharmas are clearly illuminated and completely purified, those abiding at the causal stage are called bodhisattvas, while those who have reached the stage of fruition are called Tathagatas. Therefore, although bodhisattvas and Tathagatas are both said to realize the knowledge of all aspects, there is a difference between them.

“Subhuti! This is called the worldly gift of Dharma practiced by great bodhisattvas.

“Relying upon such a worldly gift of Dharma, great bodhisattvas cultivate the supramundane gift of Dharma. That is, when great bodhisattvas practice profound prajnaparamita, they first employ skillful means to bestow worldly wholesome dharmas upon sentient beings. They then cause them to become disenchanted with and detach themselves from worldly wholesome dharmas, to abide in the supramundane, uncontaminated noble Dharma, and ultimately to realize the knowledge of all-knowledge.

“Why is it called the supramundane noble Dharma? Because great bodhisattvas expound, reveal, and clearly distinguish it for sentient beings, it is called the gift of Dharma.

“Subhuti, you should know! Wholesome dharmas not shared by ordinary beings, which bodhisattvas rightly study and practice and by which they enable sentient beings to transcend the world and attain peace and security, are called supramundane. These are the thirty-seven factors conducive to enlightenment; the three gateways to liberation; the eight liberations; the successive concentrations; the four knowledges of the Noble Truths; the wisdom paramita; the various equal knowledges of emptiness; the ten bodhisattva stages; the five eyes; the six superknowledges; the ten powers of a Tathagata; the four fearlessnesses; the four unobstructed understandings; the eighteen distinctive qualities of a Buddha; great loving-kindness, great compassion, great sympathetic joy, and great equanimity;

the thirty-two marks and eighty excellent characteristics; the dharani gateways; and the samadhi gateways.

All such uncontaminated wholesome dharmas are called the supramundane noble Dharma. When great bodhisattvas expound, reveal, and clearly distinguish such dharmas for sentient beings, this is called the bodhisattvas’ supramundane gift of Dharma.

“Subhuti! What are the thirty-seven factors conducive to enlightenment? They are the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path. These are called the thirty-seven factors conducive to enlightenment.

“Subhuti! What are the four establishments of mindfulness? A great bodhisattva contemplates the body as body internally, externally, or both internally and externally, endowed with right diligence, right comprehension, and right mindfulness, having abandoned covetousness and sorrow concerning the world. He contemplates the arising factors in the body and the factors of cessation in the body. Because he contemplates the body as body, the arising factors in the body, and the factors of cessation in the body, he abides without dependence and clings to nothing in the world. This is called the first establishment. The same applies to feelings, mind, and dharmas. These are called the four establishments of mindfulness.

“Subhuti! What are the four right efforts? A great bodhisattva strives to prevent unarisen evil and unwholesome dharmas from arising and to eliminate evil and unwholesome dharmas that have already arisen. He strives to cause unarisen wholesome dharmas to arise and to make wholesome dharmas that have already arisen remain firmly established, without being forgotten, bringing their cultivation to perfection, further increasing and expanding them. He arouses aspiration, applies diligent effort, and firmly sustains his mind. These are called the four right efforts.

“Subhuti! What are the four bases of spiritual power? A great bodhisattva cultivates the basis of spiritual power accomplished through the samadhi of aspiration and the effort of abandonment; the basis of spiritual power accomplished through the samadhi of diligence and the effort of abandonment; the basis of spiritual power accomplished through the samadhi of mind and the effort of abandonment; and the basis of spiritual power accomplished through the samadhi of investigation and the effort of abandonment. These are called the four bases of spiritual power.

“Subhuti! What are the five faculties? A great bodhisattva practices the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. These are called the five faculties.

“Subhuti! What are the five powers? A great bodhisattva practices the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. These are called the five powers.

“Subhuti! What are the seven factors of enlightenment? A great bodhisattva contemplates the enlightenment factor of mindfulness, the enlightenment factor of investigation of dharmas, the enlightenment factor of diligence, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity. These are called the seven factors of enlightenment.

“Subhuti! What are the eight factors of the Noble Path? A great bodhisattva contemplates right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These are called the eight factors of the Noble Path.

“Subhuti! What are the three gateways to liberation? A great bodhisattva contemplates the gateways to liberation of emptiness, signlessness, and wishlessness. These are called the three gateways to liberation.

“Subhuti! What is the gateway to liberation of emptiness? A great bodhisattva collects the mind in right mindfulness through the aspects of emptiness and non-self. This is called the gateway to liberation of emptiness.

“Subhuti! What is the gateway to liberation of signlessness? A great bodhisattva maintains right mindfulness through the aspect of quiescent cessation. This is called the gateway to liberation of signlessness.

“Subhuti! What is the gateway to liberation of wishlessness? A great bodhisattva maintains right mindfulness through the aspects of suffering and impermanence. This is called the gateway to liberation of wishlessness.

“Subhuti! What are the eight liberations? A great bodhisattva possessing form contemplates forms; this is called the first liberation.

Not perceiving forms internally, he contemplates external forms; this is called the second liberation. He personally realizes and abides in the liberation of purity; this is called the third liberation. He fully abides in the concentration of the sphere of infinite space; this is called the fourth liberation.

He fully abides in the concentration of the sphere of infinite consciousness; this is called the fifth liberation. He fully abides in the concentration of the sphere of nothingness; this is called the sixth liberation. He fully abides in the concentration of the sphere of neither perception nor non-perception; this is called the seventh liberation.

He fully abides in the concentration of the cessation of perception and feeling; this is called the eighth liberation. These are called the eight liberations.

“Subhuti! What are the nine successive concentrations? A great bodhisattva, having secluded himself from sensual desires and evil, unwholesome dharmas, enters and fully abides in the first dhyana, which is accompanied by initial and sustained application of thought and is born of seclusion, with joy and bliss. This is called the first successive concentration. Proceeding successively until he has transcended the entire sphere of neither perception nor non-perception, he enters and fully abides in the concentration of the cessation of perception and feeling. This is called the ninth successive concentration. These are called the nine successive concentrations.”

Subhuti! What are the four wisdoms concerning the Noble Truths? They are the great bodhisattva’s contemplation of the wisdom of suffering, the wisdom of its origin, the wisdom of its cessation, and the wisdom of the path. These are called the four wisdoms concerning the Noble Truths.

Subhuti! What are the wisdom paramitas? They are the great bodhisattva’s practice of the perfection of giving through the perfection of wisdom. These are called the paramitas.

Subhuti! What are the wisdoms concerning the various kinds of emptiness? They are the great bodhisattva’s contemplation of the wisdom of inner emptiness through the wisdom of the emptiness of the absence of intrinsic nature, and the wisdom of suchness through the wisdom of the inconceivable realm. These are called the wisdoms concerning the various kinds of emptiness.

Subhuti! What are the ten bodhisattva bhumis? They are the great bodhisattva’s contemplation of the Ground of Utmost Joy through the Ground of the Dharma Cloud. These are called the ten bodhisattva bhumis.

Subhuti! What are the five kinds of eyes? They are the fleshly eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye that the great bodhisattva seeks to attain. These are called the five kinds of eyes.

Subhuti! What are the six superknowledges? The great bodhisattva should train in the superknowledge consisting of the direct knowledge of miraculous powers, the direct knowledge of the divine ear, the direct knowledge of others’ minds, the direct knowledge of recollecting past abodes, the direct knowledge of the divine eye, and the direct knowledge of the exhaustion of the outflows. These are called the six superknowledges.

Subhuti! What are the ten powers of the Tathagata? First, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, know as it truly is what is possible as possible, and know as it truly is what is impossible as impossible.

Second, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, know as they truly are the past, present, and future karma of sentient beings, the states resulting from that karma, and their causes of maturation. Third, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, know as they truly are the many distinct and diverse worlds. Fourth, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, know as they truly are the many distinct inclinations of sentient beings.

Fifth, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, know as they truly are the superior and inferior faculties of sentient beings. Sixth, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, know as they truly are the paths of karma that lead sentient beings to their various realms. Seventh, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, know as they truly are all meditative absorptions, liberations, concentrations, and attainments, their defilement and purification, and the various conditions established among sentient beings.

Eighth, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, know as they truly are one lifetime, ten lifetimes, a hundred lifetimes, a thousand lifetimes, immeasurable lifetimes, or one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, immeasurable kalpas, and the immeasurable past karma of sentient beings, including all their activities, accounts, and characteristics. Ninth, employing the pure divine eye that surpasses the human eye, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, see sentient beings as they are born and die, together with their good and evil deeds; and, to speak in detail, they know as it truly is how sentient beings are born into good or evil realms through the power of karma.

Tenth, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, know as they truly are the exhaustion of the outflows, the liberation of mind free from the outflows, and the liberation through wisdom free from the outflows. Having themselves exhausted the outflows and attained true liberation, they directly realize this through higher knowledge and abide in its complete fulfillment; and, to speak in detail, they undergo no further existence.

These are called the ten powers of the Tathagata.

Subhuti! What are the four fearlessnesses? First, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, declare, “I am a Perfectly and Completely Awakened One.” Suppose any ascetic, brahmin, deva, Mara, Brahma, or anyone else in the worlds were, on the basis of the Dharma, to challenge this declaration or cause the thought to arise that the Buddha is not a Perfectly and Completely Awakened One. I see that challenge with right view, and because I see it with right view, I dwell secure and fearless. I declare that I occupy the honored station of the Great Sage, roar the lion’s roar amid the great assembly, and turn the Dharma wheel of the Great Brahma, which no ascetic, brahmin, deva, Mara, Brahma, or anyone else in the worlds can turn in this manner.

Second, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, declare, “I have completely eliminated all outflows.” Suppose any ascetic, brahmin, deva, Mara, Brahma, or anyone else in the worlds were, on the basis of the Dharma, to challenge this declaration or cause the thought to arise that the Buddha has not completely eliminated the outflows. I see that challenge with right view, and because I see it with right view, I dwell secure and fearless. I declare that I occupy the honored station of the Great Sage, roar the lion’s roar amid the great assembly, and turn the Dharma wheel of the Great Brahma, which no ascetic, brahmin, deva, Mara, Brahma, or anyone else in the worlds can turn in this manner.

Third, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, declare, “For the sake of my disciples, I teach that defiled phenomena that create obstacles are indeed obstacles.” Suppose any ascetic, brahmin, deva, Mara, Brahma, or anyone else in the worlds were, on the basis of the Dharma, to challenge this declaration or cause the thought to arise that defiled phenomena cannot create obstacles. I see that challenge with right view, and because I see it with right view, I dwell secure and fearless. I declare that I occupy the honored station of the Great Sage, roar the lion’s roar amid the great assembly, and turn the Dharma wheel of the Great Brahma, which no ascetic, brahmin, deva, Mara, Brahma, or anyone else in the worlds can turn.

Fourth, the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, declare, “For the sake of my disciples, I teach the supramundane path. Noble ones who cultivate it will certainly attain deliverance, certainly penetrate reality, completely bring suffering to an end, and experience suffering no more.” Suppose any ascetic, brahmin, deva, Mara, Brahma, or anyone else in the worlds were, on the basis of the Dharma, to challenge this declaration or cause the thought to arise that cultivating this path does not lead to deliverance, does not lead to penetration, does not completely end suffering, and does not bring about the absence of further suffering.

I see that challenge with right view, and because I see it with right view, I dwell secure and fearless. I declare that I occupy the honored station of the Great Sage, roar the lion’s roar amid the great assembly, and turn the Dharma wheel of the Great Brahma, which no ascetic, brahmin, deva, Mara, Brahma, or anyone else in the worlds can turn in this manner. These are called the four fearlessnesses.

Subhuti! What are the four unobstructed understandings? They are unobstructed understanding of meaning, unobstructed understanding of Dharma, unobstructed understanding of language, and unobstructed understanding of eloquence. These are called the four unobstructed understandings.

What is unobstructed understanding of meaning? It is wisdom that engages meaning without obstruction.

What is unobstructed understanding of Dharma? It is wisdom that engages Dharma without obstruction.

What is unobstructed understanding of language? It is wisdom that engages speech without obstruction.

What is unobstructed understanding of eloquence? It is wisdom that engages eloquence without obstruction.

Subhuti! What are the eighteen exclusive qualities of a Buddha? The Tathagatas, Arhats, Perfectly Enlightened Ones, never speak mistakenly, never speak hastily, never lose right mindfulness, always abide in meditative concentration, entertain no false conceptions, and know what to accept and what to relinquish.

Their aspiration never regresses, their diligence never regresses, their mindfulness never regresses, their wisdom never regresses, their liberation never regresses, and their knowledge and vision of liberation never regress. All their bodily actions are preceded by wisdom and proceed in accordance with wisdom; all their verbal actions are preceded by wisdom and proceed in accordance with wisdom; all their mental actions are preceded by wisdom and proceed in accordance with wisdom.

Their knowledge and vision of the past are unattached and unobstructed; their knowledge and vision of the future are unattached and unobstructed; and their knowledge and vision of the present are unattached and unobstructed. These are called the eighteen exclusive qualities of a Buddha.

Subhuti! What are the thirty-two marks?

First, the soles of the Buddhas’ feet are level, full, and perfectly formed, like the bottom of a box. Although the ground may be uneven, wherever the Buddhas place their feet, it becomes level.

Second, on the soles of the Buddhas’ feet are thousand-spoked wheel marks, perfectly round and complete.

Third, the Buddhas’ hands and feet are all as soft as cotton and beyond compare.

Fourth, the Buddhas’ fingers and toes are slender, long, rounded, and more beautiful than those of ordinary people, signifying longevity.

Fifth, between each of the Buddhas’ fingers and toes, as with the king of geese, there are webs intermingled with a golden hue, resembling embroidered designs.

Sixth, the Buddhas’ heels are broad, long, rounded, and full, proportionate to the soles, surpassing those of all sentient beings.

Seventh, the soles of the Buddhas’ feet are elongated, arched, full, soft, and beautiful, proportionate to their heels.

Eighth, the Buddhas’ thighs are slender, long, and rounded like those of the royal antelope Eṇeya.

Ninth, the Buddhas’ two arms are long, straight, and rounded like the trunk of a royal elephant; extending straight downward, their hands reach the knees.

Tenth, the Buddhas’ male organ is concealed and does not appear, like that of a noble dragon-horse or a royal elephant.

Eleventh, from each of the Buddhas’ pores grows a single hair, soft and blue-black, curling to the right.

Twelfth, the Buddhas’ bodily hairs are even, upright, curling to the right, soft and blue-black; their golden hue adorns the body and is exceedingly pleasing.

Thirteenth, the Buddhas’ skin is fine, delicate, smooth, and sleek; neither dust nor water adheres to it.

Fourteenth, the Buddhas’ skin is golden, lustrous, and pure, like a pedestal of wondrous gold adorned with jewels, pleasing to all who behold it.

Fifteenth, the Buddhas’ two hands, two feet, the back of the neck, and the two shoulders—the seven places—are full, pure, soft, and pleasing.

Sixteenth, the Buddhas’ shoulders and neck are exceptionally full.

Seventeenth, the Buddhas’ sides and armpits are full and firm.

Eighteenth, the Buddhas’ bearing is upright and majestic.

Nineteenth, the Buddhas’ bodily form is tall, broad, dignified, and majestic.

Twentieth, the Buddhas’ bodily form is tall, well-proportioned, and full like a nyagrodha tree.

Twenty-first, the Buddhas’ chin, chest, and upper body possess a majestic breadth like that of a lion king.

Twenty-second, light radiates from the Buddhas’ bodies to a distance of one fathom in every direction.

Twenty-third, the Buddhas’ forty teeth are all complete, even, pure, closely set, deep-rooted, and whiter than conch shell and snow.

Twenty-fourth, the Buddhas’ incisors are white, beautiful, sharp, and keen.

Twenty-fifth, the saliva in the Buddhas’ mouths is always fragrant. Because their throat channels are straight, they can draw forth exquisite flavors from the thousand channels throughout the body.

Twenty-sixth, the Buddhas’ tongues are thin, pure, broad, and long, capable of covering the entire face up to the hairline and the ears.

Twenty-seventh, the Buddhas’ Brahma voices issue forth with harmonious and elegant tones, and all listeners, whether many or few, can hear them. Their voices resound like celestial drums, and their words are gentle and refined like the song of the kalaviṅka bird.

Twenty-eighth, the Buddhas’ eyelashes resemble those of a royal ox; they are blue-black, straight, and do not cross one another.

Twenty-ninth, the Buddhas’ irises are blue-black and luminous, with a rose-colored ring in the center; the whites and dark parts of the eyes are clearly distinct.

Thirtieth, the Buddhas’ faces are full and round like the full moon, and their eyebrows curve like the bow of the Lord of the Devas.

Thirty-first, between the Buddhas’ eyebrows is a soft white hair mark, curling to the right like cotton and shining more brightly than conch shell and snow.

Thirty-second, the uṣṇīṣa upon the crowns of the Buddhas’ heads rises prominently and is rounded like a celestial canopy.

These are called the thirty-two marks of the Buddhas.

Subhuti! What are the eighty excellent characteristics?

First, the Buddhas’ fingernails are slender, long, thin, glossy, and pure, with the color of red copper flowers.

Second, the Buddhas’ fingers and toes are all rounded, slender, long, straight, and soft.

Third, the Buddhas’ hands and feet are even and symmetrical, without irregularity, and their central parts are all full.

Fourth, the Buddhas’ hands and feet are perfectly formed, soft, pure, radiant, and lotus-colored.

Fifth, the Buddhas’ veins and sinews form an intricate network; they are strong, deeply concealed, and do not protrude.

Sixth, the Buddhas’ two ankle bones are concealed and do not protrude.

Seventh, the Buddhas walk straight ahead and at an unhurried pace like a royal elephant.

Eighth, the Buddhas walk with dignified, upright, and composed deportment like a lion king.

Ninth, the Buddhas’ gait is steady, even, and unhurried—neither fast nor slow—like that of a royal ox.

Tenth, whether walking or standing, the Buddhas’ deportment is serene, and their gait resembles that of the king of geese.

Eleventh, when the Buddhas look back, they turn to the right, their entire bodies turning with them, like royal dragons or elephants.

Twelfth, the Buddhas’ joints are rounded, straight, orderly, and entirely beautiful.

Thirteenth, the Buddhas’ joints are closely connected without gaps, like the coils of a dragon.

Fourteenth, the Buddhas’ knees are straight, beautiful, firm, rounded, and full.

Fifteenth, the Buddhas’ private parts are beautifully formed, endowed with majestic potency, perfect, and pure.

Sixteenth, the Buddhas’ bodies are smooth, lustrous, radiant, beautiful, and clean; dust does not adhere to them.

Seventeenth, the Buddhas’ countenances are majestic and fearless, without timidity.

Eighteenth, the Buddhas’ bodies are firm, solid, compact, and well-knit.

Nineteenth, the Buddhas’ bodily frames are stable, solid, and weighty, never wavering; they are perfect and indestructible.

Twentieth, the Buddhas’ bodily forms are as steadfast as the king of mountains, dignified on every side, radiant, pure, and free from defilement.

Twenty-first, light surrounds the Buddhas’ bodies and naturally illuminates their path as they walk.

Twenty-second, the Buddhas’ abdomens are square and upright, neither sunken nor protruding, soft and unobtrusive, and adorned with excellent characteristics.

Twenty-third, the Buddhas’ navels are deep and beautiful, spiraling to the right and pure.

Twenty-fourth, the Buddhas’ navels are substantial, neither sunken nor protruding, and beautiful all around.

Twenty-fifth, the Buddhas’ skin is free from sores, dark spots, and scars.

Twenty-sixth, the fine hairs upon the Buddhas’ hands are full and soft, and the soles of their feet are level.

Twenty-seventh, the lines upon the Buddhas’ palms are deep, distinct, straight, smooth, and unbroken.

Twenty-eighth, the Buddhas’ lips are bright and rosy like the bimba fruit, with the upper and lower lips well-proportioned.

Twenty-ninth, the faces of the Buddhas are neither long nor short, neither large nor small, but beautifully proportioned.

Thirtieth, the tongues of the Buddhas are soft, broad, and long, and are the color of red copper.

Thirty-first, the voices of the Buddhas resound deeply and far, like the roar of a lordly elephant, distinct and melodious.

Thirty-second, the intonations of the Buddhas are wholly excellent, like echoes in a deep cavern.

Thirty-third, the noses of the Buddhas are high, long, and straight, without exposed nostrils.

Thirty-fourth, the teeth of the Buddhas are square, straight, white, and beautiful.

Thirty-fifth, the teeth of the Buddhas are rounded, white, radiant, even, and sharp.

Thirty-sixth, the eyes of the Buddhas are clear, distinct, and luminous.

Thirty-seventh, the eyes of the Buddhas are broad and long, resembling the petals of a blue lotus, and are exceedingly pleasing.

Thirty-eighth, the upper and lower eyelids of the Buddhas are even and close fully without any gap.

Thirty-ninth, the eyebrows of the Buddhas are long and straight, without white hairs, and are fine and soft.

Fortieth, the eyebrows of the Buddhas are smooth and even, the color of blue vaidurya.

Forty-first, the eyebrows of the Buddhas are high, arched, radiant, and lustrous, shaped like the crescent moon at the beginning of the month.

Forty-second, the ears of the Buddhas are thick, broad, and long, with perfectly pendant earlobes.

Forty-third, the two ears of the Buddhas are beautiful and even, without any defects.

Forty-fourth, the dignified bearing of the Buddhas causes all who behold them to remain unharmed and undefiled and to give rise to reverence and affection.

Forty-fifth, the foreheads of the Buddhas are broad, full, even, and straight, possessing an exceptionally beautiful form.

Forty-sixth, the upper bodies of the Buddhas are full like that of a lion king and possess unsurpassed majesty.

Forty-seventh, the hair of the Buddhas is long, smooth, dark blue, thick, and close-set, without any grayness.

Forty-eighth, the hair of the Buddhas is fragrant and pure, fine, soft, and glossy, and curls to the right.

Forty-ninth, the hair of the Buddhas lies evenly, without tangles or clumps.

Fiftieth, the hair of the Buddhas is strong, neither breaking nor falling out.

Fifty-first, the hair of the Buddhas is radiant, smooth, and wondrously beautiful, and dust does not adhere to it.

Fifty-second, the bodies of the Buddhas are stable, full, firm, and more solid than the body of Narayana.

Fifty-third, the bodies of the Buddhas are tall, imposing, and upright.

Fifty-fourth, all the pores of the Buddhas’ bodies are pure, round, and beautiful.

Fifty-fifth, the bodies of the Buddhas possess supreme strength unequaled by anyone.

Fifty-sixth, the bodily forms of the Buddhas delight all who behold them, who never tire of looking upon them.

Fifty-seventh, the faces of the Buddhas are suitably long and broad, clear and radiant like the full autumn moon.

Fifty-eighth, the countenances of the Buddhas are serene and radiant; before speaking, they smile, appearing agreeable and never contrary.

Fifty-ninth, the faces of the Buddhas are radiant and joyful, entirely free from such faults as grimacing or discoloration.

Sixtieth, the bodies of the Buddhas are pure, without defilement or foul odor.

Sixty-first, the pores of the Buddhas constantly emit a subtle, exquisite fragrance as one might wish.

Sixty-second, the faces of the Buddhas constantly emit a supremely excellent fragrance.

Sixty-third, the heads of the Buddhas are round and beautiful like the fruit of the madana tree and like a celestial parasol.

Sixty-fourth, the bodily hairs of the Buddhas are dark blue, radiant, pure, and rosy like a peacock’s neck, with the added hue of red copper.

Sixty-fifth, whether many or few people hear the Dharma sounds spoken by the Buddhas, they neither increase nor diminish, but are always reasonable and unerring.

Sixty-sixth, the crowns of the Buddhas’ heads cannot be seen by anyone.

Sixty-seventh, the hands and feet of the Buddhas are webbed, with clearly defined lines between the digits; they are magnificently beautiful and the color of red copper.

Sixty-eighth, when the Buddhas walk, their feet remain about four fingerbreadths above the ground, yet their footprints still appear clearly.

Sixty-ninth, the Buddhas walk with steadiness; their bodies neither sway nor incline, nor do they stumble.

Seventieth, the majestic virtue of the Buddhas resounds exceedingly far; those with evil intentions rejoice upon seeing them, while those who are afraid find peace and happiness upon seeing them.

Seventy-first, the voices of the Buddhas are neither high nor low; in accordance with the wishes of sentient beings, they teach the Dharma so that all may dwell in harmony and joy.

Seventy-second, the Buddhas teach the Dharma appropriately, according to the inclinations of sentient beings.

Seventy-third, the Buddhas all proclaim the true Dharma in a single voice, yet in accordance with the various kinds of sentient beings, enabling each of them to understand.

Seventy-fourth, when the Buddhas teach the Dharma, they always proceed in proper sequence, everything has its causes and conditions, and their words are gentle and harmonious.

Seventy-fifth, the Buddhas regard all kinds of sentient beings with equality; they praise good and censure evil, yet are free from attachment and aversion.

Seventy-sixth, the Buddhas first observe and only afterward act; fully endowed with exemplary conduct, they enable everyone to understand in a perfectly pure manner.

Seventy-seventh, no sentient being can completely behold all the excellent marks of the Buddhas.

Seventy-eighth, the crown bones of the Buddhas are firm, solid, round, and full.

Seventy-ninth, the countenances of the Buddhas remain ever youthful, never aging, and are always fresh and beautiful.

Eightieth, the palms, soles, and chests of the Buddhas all bear auspicious marks of virtue, spiraling in circles like embroidered designs and rosy red in color.

These are the eighty excellent characteristics of the Buddhas.

Subhuti! The Tathagata, Arhat, Perfectly and Completely Enlightened One is endowed with such excellent marks, and therefore his body radiates brilliant light that illuminates the entire great trichiliocosm and pervades everything. As soon as I give rise to the thought, it illuminates immeasurable and boundless worlds.

Yet, out of compassion for sentient beings, I emit light that extends only one fathom in every direction. If my body were to shine forth fully, it would eclipse the light of the sun and moon; sentient beings would be unable to distinguish day from night, the months and years, or the days and hours in which to perform their tasks, and consequently nothing they undertook would be accomplished. The renown of the Buddhas resounds throughout the great trichiliocosm.

If they direct their attention to it, their voices immediately reach immeasurable, boundless, and innumerable worlds. Yet, for the benefit of sentient beings, the volume of their voices neither increases nor diminishes according to the number of beings present.

Subhuti! Such supreme qualities were accomplished through the deeds I performed when, at the stage of a bodhisattva, I practiced profound prajnaparamita. Therefore, my excellent marks are now perfect and complete, magnificently adorning my body. All sentient beings who see them rejoice and obtain vast benefits.

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, they should give both material wealth and the Dharma in order to teach and transform sentient beings. This is an especially rare Dharma.

Subhuti! How do great bodhisattvas bring sentient beings across through kindly speech?

When great bodhisattvas practice profound prajnaparamita, they speak gently to sentient beings, first teaching the perfection of generosity and then the perfection of pure morality.

In this manner, they continue until finally teaching the perfection of wisdom, employing these as skillful means for instruction and transformation.

Subhuti, you should know that great bodhisattvas teach and transform sentient beings by speaking gently about the six perfections.

Why? Because these six perfections encompass all wholesome dharmas.

Subhuti! How does a great bodhisattva use beneficial conduct to bring sentient beings across? When practicing the profound prajnaparamita, a great bodhisattva constantly employs every skillful means to exhort sentient beings to diligently practice generosity through prajnaparamita, as well as other subtle and wondrous wholesome dharmas, never growing weary.

Subhuti! How does a great bodhisattva use cooperation to bring sentient beings across? When practicing the profound prajnaparamita, a great bodhisattva, through supreme supernormal powers and the power of great vows, appears among beings in the hells, among animals and hungry ghosts, and in the realms of devas and humans, engaging in the same activities as they do and thereby skillfully teaching and transforming them so that they may obtain benefit.

Subhuti, you should know that great bodhisattvas should employ these four means of embracing beings as skillful means to teach and transform sentient beings, enabling them to attain supreme benefit, peace, and happiness. These are rare and extraordinary dharmas.

Furthermore, Subhuti! With the Buddha-eye, I behold, throughout worlds as numerous as the sands of the Ganges in the ten directions, great bodhisattvas practicing the profound prajnaparamita, imparting precepts to other great bodhisattvas and saying: “Come here, good son! You should diligently cultivate and study so as to give rise to the letter-gate dharani.

That is, diligently learn one letter, two letters, and so forth through forty-two letters, until you can employ them with mastery. You should also diligently learn how every form of speech is encompassed within one letter, two letters, and so forth through forty-two letters, until you can employ them with mastery. You should also diligently learn how a single letter can fully contain all forty-two letters and how the forty-two letters are encompassed within a single letter, until you can employ them with mastery.”

Furthermore, Subhuti! Great bodhisattvas should all diligently learn how the forty-two letters are contained within a single letter and how a single letter also encompasses all forty-two letters. Having learned in this way, they become skillful in all letter-gates. Having become skillful in all letter-gates, they further become skillful in that which is beyond letters, just as the Tathagatas, Arhats, Perfectly Enlightened Ones are skillful in dharmas and skillful in letters. Because they are skillful in dharmas and letters, they attain skill in that which is beyond letters. By virtue of such skill, for the sake of sentient beings, they teach the Dharma beyond letters through dharmas expressed in letters, and they teach dharmas expressed in letters through the Dharma beyond letters.

Why is this? Apart from letters, without letters there would be no Buddhadharma; yet only that which transcends all letters is called the true Buddhadharma.

Why is this? Because all dharmas and all sentient beings are entirely empty, empty without bounds.

At that time, Subhuti said to the Buddha:

“Blessed One! If all dharmas and all sentient beings are entirely empty, empty without bounds, and therefore transcend letters, and if the intrinsic nature of all dharmas and sentient beings is entirely ungraspable, how can great bodhisattvas cultivate prajnaparamita through the perfection of generosity? How can they cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

How can they cultivate the thirty-seven factors of enlightenment? How can they cultivate the liberation-gates of emptiness, signlessness, and wishlessness? How can they abide in inner emptiness through the emptiness of the intrinsic nature of nonexistence?

How can they abide in suchness through the inconceivable realm? How can they abide in the Noble Truths of suffering, its origin, its cessation, and the path? How can they cultivate the eight liberations through the ten totalities?

How can they cultivate the Stage of Utmost Joy through the Stage of the Dharma Cloud? How can they cultivate the dharani-gates and samadhi-gates? How can they cultivate the five kinds of eyes and the six supernormal powers?

How can they cultivate the ten powers of a Tathagata through the eighteen unique qualities of a Buddha? How can they cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity? How can they cultivate the Dharma of never losing mindfulness and the nature of constant equanimity?

How can they cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects? How can they cultivate the thirty-two marks and the eighty excellent characteristics? How can great bodhisattvas, in this very life, practice the six paramitas and the supernormal powers and expound the true Dharma for sentient beings?

“Blessed One! All sentient beings are also ungraspable, and their activities are likewise ungraspable. Because all sentient beings are ungraspable, form through consciousness are also ungraspable.

The eye ayatana through the mind ayatana are also ungraspable. The form ayatana through the dharma ayatana are also ungraspable. The eye dhatu through the mind dhatu are also ungraspable.

The form dhatu through the dharma dhatu are also ungraspable. The eye-consciousness dhatu through the mind-consciousness dhatu are also ungraspable. Eye-contact through mind-contact are also ungraspable.

The feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are also ungraspable. The earth dhatu through the consciousness dhatu are also ungraspable. The causal condition through the dominant condition are also ungraspable.

Dharmas arising in dependence upon conditions are ungraspable. Ignorance through aging and death are also ungraspable. The six paramitas through the eighty excellent characteristics are also ungraspable.

“Thus, Blessed One, within the ungraspable there are no sentient beings and no activities of theirs; neither are there form, feeling, perception, volitional formations, and consciousness and their activities, up to and including the eighty excellent characteristics and their activities. Since all sentient beings, all dharmas, and their activities are ungraspable and nonexistent, how can great bodhisattvas, while practicing the profound prajnaparamita, expound dharmas for sentient beings?

Surely great bodhisattvas do not themselves abide in false dharmas, teach false dharmas to sentient beings, exhort sentient beings to abide in false dharmas, and establish sentient beings in inverted dharmas. Why is this? When practicing the profound prajnaparamita, great bodhisattvas cannot even attain enlightenment, much less the factors of enlightenment.

They cannot even attain a bodhisattva, much less the dharmas of a bodhisattva.

“How, then, can they cultivate the path to enlightenment and expound the true Dharma for sentient beings?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. All sentient beings and their activities, as well as all dharmas and their activities, are ungraspable. Because they are ungraspable, they are all nonexistent. Because they are nonexistent, you should know that inner emptiness through the emptiness of the intrinsic nature of nonexistence are empty. You should know that suchness through the inconceivable realm are also empty.

“You should know that the Noble Truth of suffering is empty, through the Noble Truth of the path, which is also empty.

“You should know that the skandha of form is empty, through the skandha of consciousness, which is also empty.

“You should know that the eye ayatana is empty, through the mind ayatana, which is also empty.

“You should know that the form ayatana is empty, through the dharma ayatana, which is also empty.

“You should know that the eye dhatu is empty, through the mind dhatu, which is also empty.

“You should know that the form dhatu is empty, through the dharma dhatu, which is also empty.

“You should know that the eye-consciousness dhatu is empty, through the mind-consciousness dhatu, which is also empty.

“You should know that eye-contact is empty, through mind-contact, which is also empty.

“You should know that feelings arising with eye-contact as condition are empty, through feelings arising with mind-contact as condition, which are also empty.

“You should know that the earth dhatu is empty, through the consciousness dhatu, which is also empty.

“You should know that the causal condition is empty, through the dominant condition, which is also empty.

“You should know that all dharmas arising in dependence upon conditions are empty.

“You should know that ignorance is empty, through aging and death, which are also empty.

“You should know that the self is empty, through the one who sees, who is also empty.

“You should know that the perfection of generosity is empty, through prajnaparamita, which is also empty.

“You should know that the four dhyanas are empty, and that the four immeasurables and the four formless absorptions are also empty.

“You should know that the four establishments of mindfulness are empty, through the Noble Eightfold Path, which is also empty.

“You should know that the liberation-gate of emptiness is empty, and that the liberation-gates of signlessness and wishlessness are also empty.”

One should know that the eight liberations are empty, and likewise the ten totalities.

One should know that the Ground of Pure Contemplation is empty, and likewise the Ground of the Tathagata.

One should know that the Ground of Utmost Joy is empty, and likewise the Ground of the Dharma Cloud.

One should know that the dharani gateways are empty, and likewise the samadhi gateways.

One should know that the five kinds of eyes are empty, and likewise the six superknowledges.

One should know that the ten powers of the Tathagata are empty, and likewise the eighteen unique qualities of a Buddha.

One should know that great loving-kindness is empty, and likewise great compassion, great sympathetic joy, and great equanimity.

One should know that the thirty-two marks are empty, and likewise the eighty excellent characteristics.

One should know that the Dharma of non-forgetfulness is empty, and likewise the nature of perpetual equanimity.

One should know that the knowledge of all things is empty, and likewise the knowledge of the aspects of the path and the knowledge of all aspects.

One should know that the fruit of stream-entry is empty, and likewise the bodhi of a pratyekabuddha.

One should know that all practices of great bodhisattvas are empty, and likewise the unsurpassed, perfect enlightenment of all Buddhas.

One should know that the purification of Buddha lands is empty, and likewise the maturation of sentient beings.

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, they see that all dharmas are empty and then expound the various teachings for sentient beings, causing them to abandon delusion. Although they expound the various teachings for sentient beings, they apprehend neither sentient beings nor any dharma. With regard to the characteristics of emptiness, they neither increase nor diminish anything, neither grasp nor reject anything. For this reason, although they speak of the various dharmas, there is nothing that can be spoken.

Subhuti, you should know that when this great bodhisattva contemplates all dharmas in this way, the bodhisattva realizes unobstructed knowledge. Through realizing this knowledge, the bodhisattva does not impair the nonduality of dharmas and no longer discriminates, yet expounds the teachings to sentient beings in accordance with reality, causing them to abandon attachment to deluded and inverted conceptions and, according to their practice, attain the fruits of the Three Vehicles.

It is as though a Tathagata were to magically produce a Buddha, and that Buddha could magically produce innumerable hundreds of koṭis of sentient beings. When that magically produced Buddha instructs the beings he has magically produced, he might cause them to practice generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita; in full detail, he might cause them to cultivate the knowledge of all aspects; he might cause them to attain the fruit of stream-entry through the bodhi of a pratyekabuddha; he might cause them to perfect all the practices of great bodhisattvas; or he might cause them to realize the unsurpassed, perfect enlightenment of all Buddhas.

What do you think? At that time, would the magically produced Buddha and the assembly of magically produced sentient beings discriminate among or impair any dharmas?

Subhuti said to the Buddha:

– Blessed One, no. All magical creations are without discrimination regarding any dharma.

The Buddha said:

– Subhuti, for this reason you should know that the assembly of great bodhisattvas is likewise. When practicing profound prajnaparamita, they expound the true Dharma to sentient beings in accordance with reality. Although they neither discriminate the characteristics of dharmas nor impair dharmas, they can teach sentient beings in accordance with reality and establish them where they should abide. Although they apprehend neither sentient beings nor any dharma, they cause sentient beings to be liberated from attachment to deluded and inverted conceptions, employing neither bondage nor release as skillful means.

Why? Because form through consciousness are by nature neither bound nor released. If the nature of a dharma is neither bound nor released, then that dharma is neither form nor consciousness, and so forth. Why? Because form through consciousness are all utterly pure. In full detail, conditioned and unconditioned dharmas are by nature neither bound nor released. If the nature of a dharma is neither bound nor released, then that dharma is neither conditioned nor unconditioned. Why? Because the conditioned through the unconditioned are all utterly pure.

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, they employ non-abiding as skillful means and abide in the non-apprehension of all dharmas. That is, employing non-apprehension as skillful means, they abide in the emptiness of the form skandha; employing non-apprehension as skillful means, they abide in the emptiness of the skandhas of feeling, perception, volitional formations, and consciousness. In full detail, employing non-apprehension as skillful means, they abide in the emptiness of conditioned dharmas; employing non-apprehension as skillful means, they abide in the emptiness of unconditioned dharmas.

Subhuti, you should know that the form skandha has no abiding, and the skandhas of feeling, perception, volitional formations, and consciousness likewise have no abiding. The emptiness of the form skandha has no abiding, and the emptiness of the skandhas of feeling, perception, volitional formations, and consciousness likewise has no abiding. In due sequence, conditioned dharmas have no abiding, and unconditioned dharmas likewise have no abiding. The emptiness of conditioned dharmas has no abiding, and the emptiness of unconditioned dharmas likewise has no abiding. Why? Because such dharmas and the emptinesses of those dharmas are all without intrinsic nature and are all unapprehensible. There can be no abiding in a dharma that is without intrinsic nature and unapprehensible.

Subhuti, you should know that it is not the case that a dharma without nature abides in a dharma without nature; nor that a dharma with nature abides in a dharma with nature; nor that a dharma without nature abides in a dharma with nature; nor that a dharma with nature abides in a dharma without nature; nor that a dharma of intrinsic nature abides in a dharma of intrinsic nature; nor that a dharma of other-nature abides in a dharma of other-nature; nor that a dharma of intrinsic nature abides in a dharma of other-nature; nor that a dharma of other-nature abides in a dharma of intrinsic nature. Why? Because all dharmas are unapprehensible. How could an unapprehensible dharma abide?

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, they cultivate the various dharmas by means of these emptinesses and can also expound and reveal them to sentient beings in accordance with reality.

Subhuti, you should know that if great bodhisattvas can practice profound prajnaparamita in this way, they incur no fault with respect to the Buddhas, bodhisattvas, pratyekabuddhas, sravakas, or any assembly of noble ones.

Why? Because the Buddhas, bodhisattvas, pratyekabuddhas, and sravakas have all awakened to this Dharma-nature. Having awakened to it, they expound it to sentient beings in accordance with reality. Although they expound the various dharmas to sentient beings, they neither turn away from nor transcend Dharma-nature. Why? Because the true nature of all dharmas is precisely the dharma-dhatu, suchness, and the ultimate reality. The dharma-dhatu, suchness, and the ultimate reality can neither be turned away from nor transcended. Why? Because this dharma-dhatu, suchness, and ultimate reality are all without intrinsic nature and are also unapprehensible; there can be no turning away or transcendence with regard to what is unapprehensible.

The Venerable Subhuti said to the Buddha:

– Blessed One, if the true dharma-dhatu, suchness, and ultimate reality can neither be turned away from nor transcended in this way, is there any difference between the form skandha through conditioned and unconditioned dharmas, on the one hand, and the dharma-dhatu, suchness, and ultimate reality, on the other?

The Buddha said:

– There is no difference. The form skandha through conditioned and unconditioned dharmas do not differ from the dharma-dhatu, suchness, and ultimate reality.

The Venerable Subhuti again said to the Buddha:

– Blessed One, if the form skandha through conditioned and unconditioned dharmas do not differ from the dharma-dhatu, suchness, and ultimate reality, why does the Blessed One establish black karma that brings black maturation, namely the hells, the animal realm, and the realm of ghosts; white karma that brings white maturation, namely the human and heavenly realms; black-and-white karma that brings black-and-white maturation, namely some animals, some beings in the realm of ghosts, and some human beings; and karma that is neither black nor white, bringing maturation that is neither black nor white, namely the fruit of stream-entry through unsurpassed, perfect enlightenment?

The Buddha said to Subhuti:

– I establish such distinctions of cause and effect in accordance with worldly convention, not in accordance with ultimate truth. If one were to rely on the truth of ultimate meaning, one could not speak of distinct causes and effects. Why? Within the truth of ultimate meaning, the natures and characteristics of all dharmas cannot be discriminated, spoken of, or demonstrated; how, then, could there be distinct causes and effects?

Subhuti, you should know! Within the truth of ultimate meaning, the form skandha, up to and including conditioned and unconditioned dharmas, neither arise nor cease, and are neither defiled nor purified. This is because dharmas are ultimately empty and boundlessly empty.

Fascicle 531

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