摩訶般若波羅蜜經

CHAPTER ON THE SEQUENTIAL PRACTICE

SEVENTY-FIFTH

At that time, Subhuti addressed the Buddha: “World-Honored One! If even the characteristics of dharmas cannot be apprehended in conforming patience, how much less can the path be attained.

World-Honored One! If dharmas are without characteristics, can conforming patience be attained? Can these stages then be attained: the Stage of Dry Wisdom, the Stage of Innate Nature, the Stage of the Eight Persons, the Stage of Seeing, the Stage of Diminishment, the Stage of Freedom from Desire, the Bodhisattva Stage, the Pratyekabuddha Stage, the Bodhisattva Stage, or the Buddha Stage?

Can the path be cultivated, and through cultivating this path can the afflictions be eliminated? Because of those afflictions, one cannot transcend the stage of the sravaka and the stage of the Pratyekabuddha to enter the position of a bodhisattva. If one does not enter the position of a bodhisattva, one cannot attain all-knowledge of all modes.

If one does not attain all-knowledge of all modes, one cannot eliminate all habitual tendencies of the afflictions.

World-Honored One! If there are no characteristics of dharmas, those qualities of the path will not arise. If those qualities of the path do not arise, all-knowledge of all modes cannot be attained.”

The Buddha said to Subhuti: “It is just so. If there are no dharmas, there is conforming patience, extending through to the elimination of all habitual tendencies of the afflictions.”

“World-Honored One! When a great bodhisattva practices prajnaparamita, are there characteristics of dharmas? That is, the characteristic of form through the characteristic of consciousness; the characteristic of the eye through the characteristic of the mind; the characteristic of visible form through the characteristic of dharmas; the characteristic of the eye dhatu through the characteristic of the mind-consciousness dhatu; the characteristic of the four foundations of mindfulness through the characteristic of all-knowledge of all modes; the characteristic of form and the characteristic of the cessation of form, through the characteristic of consciousness and the characteristic of the cessation of consciousness;

the characteristic of the twelve ayatanas and the characteristic of the cessation of the twelve ayatanas; the characteristic of the eighteen dhatus and the characteristic of the cessation of the eighteen dhatus; the characteristic of the twelve links of dependent origination and the characteristic of the cessation of the twelve links of dependent origination; the characteristic of craving and the characteristic of the cessation of craving; the characteristic of anger and the characteristic of the cessation of anger; the characteristic of delusion and the characteristic of the cessation of delusion; the characteristic of the Four Truths and the characteristic of the cessation of the Four Truths;

extending through to all-knowledge of all modes and the characteristic of the elimination of all habitual tendencies of the afflictions?”

“No. Subhuti! When a great bodhisattva practices prajnaparamita, there is neither the characteristic of dharmas nor the characteristic of non-dharmas. This itself is conforming patience.

“If there is neither the characteristic of dharmas nor the characteristic of non-dharmas, that is the cultivation of the path and the fruit of the path.

“Subhuti! For a great bodhisattva, the presence of dharmas is the bodhisattva path, and the absence of dharmas is the bodhisattva fruit. Therefore, one should know that all dharmas are without intrinsic nature.”

“World-Honored One! If all dharmas are without intrinsic nature, how did the Buddha, through knowing that all dharmas are without intrinsic nature, attain Buddhahood and gain sovereign mastery over all dharmas?”

“Subhuti! It is just so. All dharmas are without intrinsic nature.

“In the past, when I practiced the bodhisattva path, I cultivated the six paramitas. Secluded from sensual desires and secluded from evil and unwholesome dharmas, with applied thought and sustained thought, and with joy and bliss born of seclusion, I entered the first dhyana, extending through to entering the fourth dhyana. With regard to those dhyanas and their factors, I did not grasp their characteristics; I did not conceive that those dhyanas existed; I did not savor the taste of dhyana; nor did I perceive any dhyana that could be apprehended.

I practiced the four dhyanas while remaining pure and unattached. With regard to those dhyanas, I did not appropriate their karmic results. Abiding upon the four dhyanas, I generated the five superknowledges: the divine eye, the divine ear, recollection of past lives, knowledge of the minds of others, and mastery of miraculous powers.

With regard to those superknowledges, I did not grasp their characteristics, did not conceive that those superknowledges existed, did not savor the taste of the superknowledges, and did not perceive any superknowledge that could be apprehended. With regard to the five superknowledges, I made no discriminations.

“Subhuti! At that time, through wisdom corresponding to a single thought-moment, I attained unsurpassed, complete enlightenment: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of cessation, and the noble truth of the path. I perfected the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen exclusive qualities, great loving-kindness, and great compassion. I attained the state of Buddhahood and clearly knew the three groups of beings: those fixed in the right, those fixed in the wrong, and those not yet fixed.”

“World-Honored One! Since dharmas are without intrinsic nature, how did the World-Honored One generate the four dhyanas and the five superknowledges? Since beings also do not exist, how could they be distinguished into three groups?”

“Subhuti! If evil and unwholesome dharmas of sensual desire possessed an intrinsic nature or an extrinsic nature, then when I formerly practiced the bodhisattva conduct, I could not have contemplated those evil and unwholesome dharmas of sensual desire as being without intrinsic nature and thereby entered the first dhyana.

“Because evil and unwholesome dharmas of sensual desire possess neither an intrinsic nature nor an extrinsic nature and are entirely without intrinsic nature, when I formerly practiced the bodhisattva conduct, I abandoned evil and unwholesome dharmas of sensual desire and entered the first dhyana, extending through to entering the fourth dhyana.

“Subhuti! If the superknowledges possessed an intrinsic nature or an extrinsic nature, it would be impossible to know that the superknowledges are without intrinsic nature and thereby realize unsurpassed bodhi.

“Because the superknowledges possess neither an intrinsic nature nor an extrinsic nature and are entirely without intrinsic nature, the Buddhas know that the superknowledges are without intrinsic nature and thereby attain unsurpassed bodhi.”

“World-Honored One! If a great bodhisattva knows that dharmas are without intrinsic nature and, relying upon the four dhyanas and five superknowledges, attains unsurpassed bodhi, then how does a newly trained bodhisattva practice sequentially, train sequentially, and follow the path sequentially amid dharmas that are without intrinsic nature, and then, through sequential practice, sequential training, and the sequential path, attain unsurpassed bodhi?”

“Subhuti! When a bodhisattva first begins, whether hearing from the Buddhas, hearing while making offerings to many Buddhas and bodhisattvas, or hearing from arhats, anagamins, sakrdagamins, and srotapannas, the bodhisattva hears that because nothing whatsoever is attained, one is called a Buddha; because nothing whatsoever is attained, one is called an arhat, an anagamin, a sakrdagamin, or a srotapanna. All noble sages receive their designations because nothing whatsoever is attained. All conditioned and fabricated dharmas are without intrinsic nature, without even so much as the tip of a hair.

“Having heard this, the bodhisattva thinks: ‘If all dharmas are without intrinsic nature, then because the nature of having nothing whatsoever is attained, one is called a Buddha; because the nature of having nothing whatsoever is attained, one is called an arhat, an anagamin, a sakrdagamin, or a srotapanna.

“‘I shall attain unsurpassed bodhi if I do not apprehend any dharma as permanent or as possessing intrinsic nature. Why should I not generate the aspiration to attain unsurpassed bodhi?

“‘After I attain unsurpassed bodhi, I shall establish in the state of having nothing whatsoever all beings who course in characteristics of existence.’

“Subhuti! Having reflected in this way, the bodhisattva generates the aspiration for unsurpassed bodhi in order to liberate all beings. That bodhisattva’s sequential practice, sequential training, and sequential path are just like those practiced by the bodhisattvas of the past who attained unsurpassed bodhi.

“That newly trained bodhisattva should train in the six paramitas: the paramita of giving, the paramita of morality, the paramita of patience, the paramita of vigor, the paramita of meditative concentration, and prajnaparamita.

“When that bodhisattva practices the paramita of giving, the bodhisattva personally gives, teaches others to give, praises the merit of giving, and joyfully commends those who perform acts of giving.

“Through the causes and conditions of such giving, the bodhisattva acquires great wealth. This bodhisattva abandons stinginess and provides all beings with food and drink, clothing, bedding, dwellings, lamps, incense, flowers, jeweled necklaces, and all necessities of life.”

Because this bodhisattva practices giving and observes the precepts in this way, he is born among humans and devas and attains a position of great honor. Through giving and observing the precepts in this way, he attains the meditative concentrations. Through giving, observing the precepts, and meditative concentration in this way, he attains wisdom, liberation, and the knowledge and vision of liberation; surpasses the stages of the shravakas and pratyekabuddhas; and enters the bodhisattva stage.

Having entered the bodhisattva stage, he purifies the Buddha-land. Having purified the Buddha-land, he brings sentient beings to maturity. Having brought sentient beings to maturity, he attains the knowledge of all modes.

Having attained the knowledge of all modes, he turns the Dharma wheel and, by means of the Dharma of the Three Vehicles, delivers sentient beings from birth and death.

Subhuti, with that giving, the bodhisattva practices in sequence, trains in sequence, and follows the path in sequence; yet all these are unobtainable. Why? Because all dharmas have no intrinsic nature.

Furthermore, Subhuti, from the time the bodhisattva first arouses the aspiration, he himself observes the precepts, teaches others to observe the precepts, praises the merit of observing the precepts, and joyfully commends those who observe the precepts. Through the causes and conditions of observing the precepts, he is born among devas and humans and attains great honor. On seeing the poor and destitute, he gives them wealth.

On seeing those who do not observe the precepts, he teaches them to observe the precepts. On seeing those whose minds are distracted, he teaches them meditative concentration. On seeing the deluded, he teaches them wisdom.

On seeing those who have not attained liberation, he teaches them liberation. On seeing those who have not attained the knowledge and vision of liberation, he teaches them the knowledge and vision of liberation. Through observing the precepts, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation, he surpasses the stages of the shravakas and pratyekabuddhas and enters the bodhisattva stage.

Having entered the bodhisattva stage, he purifies the Buddha-land. Having purified the Buddha-land, he brings sentient beings to maturity. Having brought sentient beings to maturity, he attains the knowledge of all modes.

Having attained the knowledge of all modes, he turns the Dharma wheel and, by means of the Dharma of the Three Vehicles, delivers sentient beings from birth and death.

Subhuti, by means of observing the precepts, the bodhisattva thus practices in sequence, trains in sequence, and follows the path in sequence. All these are unobtainable. Why? Because all dharmas have no intrinsic nature.

Furthermore, Subhuti, from the time the bodhisattva first arouses the aspiration, he himself practices patience, teaches others to practice patience, praises the merit of patience, and joyfully commends those who practice patience. While practicing the perfection of patience in this way, the bodhisattva gives abundantly to sentient beings, teaches them to observe the precepts, teaches them meditative concentration, teaches them wisdom, teaches them liberation, and teaches them the knowledge and vision of liberation.

Through the causes and conditions of giving, observing the precepts, meditative concentration, and wisdom in this way, he surpasses the stages of the shravakas and pratyekabuddhas and enters the bodhisattva stage. Having entered the bodhisattva stage, he purifies the Buddha-land. Having purified the Buddha-land, he brings sentient beings to maturity.

Having brought sentient beings to maturity, he attains the knowledge of all modes. Having attained the knowledge of all modes, he turns the Dharma wheel and, by means of the Dharma of the Three Vehicles, delivers sentient beings from birth and death.

Subhuti, by means of the perfection of patience, the bodhisattva thus practices in sequence, trains in sequence, and follows the path in sequence. All these are unobtainable. Why? Because all dharmas have no intrinsic nature.

Furthermore, Subhuti, from the time the bodhisattva first arouses the aspiration, he himself practices the perfection of diligence, teaches others to practice diligence, praises the merit of diligence, and joyfully commends those who practice diligence. While practicing the perfection of diligence in this way, the bodhisattva gives abundantly to sentient beings and teaches them to observe the precepts, practice meditative concentration, cultivate wisdom, attain liberation, and attain the knowledge and vision of liberation.

Through these causes and conditions, he surpasses the stages of the shravakas and pratyekabuddhas and enters the bodhisattva stage. Having entered the bodhisattva stage, he purifies the Buddha-land. Having purified the Buddha-land, he brings sentient beings to maturity.

Having brought sentient beings to maturity, he attains the knowledge of all modes. Having attained the knowledge of all modes, he turns the Dharma wheel and, by means of the Dharma of the Three Vehicles, teaches and transforms sentient beings, delivering them from birth and death.

Subhuti, by means of the perfection of diligence, the bodhisattva thus practices in sequence, trains in sequence, and follows the path in sequence. All these are unobtainable. Why? Because all dharmas have no intrinsic nature.

Furthermore, Subhuti, from the time the bodhisattva first arouses the aspiration, he himself enters the dhyanas, the immeasurable states of mind, and the formless concentrations. He also teaches others to enter meditative concentration, praises the merit of entering meditative concentration, and joyfully commends those who enter meditative concentration. Abiding in these meditative concentrations, the bodhisattva gives abundantly to sentient beings and teaches them to observe the precepts, practice meditative concentration, cultivate wisdom, attain liberation, and attain the knowledge and vision of liberation.

Through these causes and conditions, he surpasses the stages of the shravakas and pratyekabuddhas and enters the bodhisattva stage. Having entered the bodhisattva stage, he purifies the Buddha-land. Having purified the Buddha-land, he brings sentient beings to maturity.

Having brought sentient beings to maturity, he attains the knowledge of all modes. Having attained the knowledge of all modes, he turns the Dharma wheel and, by means of the Dharma of the Three Vehicles, delivers sentient beings from birth and death.

Subhuti, by means of the perfection of meditation, the bodhisattva thus practices in sequence, trains in sequence, and follows the path in sequence. All these are unobtainable. Why? Because all dharmas have no intrinsic nature.

Furthermore, Subhuti, from the time the bodhisattva first arouses the aspiration, he himself practices prajnaparamita, gives abundantly to sentient beings, and teaches them to observe the precepts, practice meditative concentration, cultivate wisdom, attain liberation, and attain the knowledge and vision of liberation. While practicing prajnaparamita in this way, the bodhisattva himself practices the six paramitas, teaches others to practice the six paramitas, praises the merit of those who practice the six paramitas, and joyfully commends those who practice the six paramitas.

Through the causes and conditions of the perfection of giving, the perfection of moral discipline, the perfection of patience, the perfection of diligence, the perfection of meditation, and prajnaparamita in this way, together with the power of skillful means, the bodhisattva surpasses the stages of the shravakas and pratyekabuddhas and enters the bodhisattva stage. Having entered the bodhisattva stage, he purifies the Buddha-land.

Having purified the Buddha-land, he brings sentient beings to maturity. Having brought sentient beings to maturity, he attains the knowledge of all modes. Having attained the knowledge of all modes, he turns the Dharma wheel and, by means of the Dharma of the Three Vehicles, delivers sentient beings from birth and death.

Subhuti, by means of the six paramitas, the bodhisattva thus practices in sequence, trains in sequence, and follows the path in sequence. All these are unobtainable. Why? Because all dharmas have no intrinsic nature.

This is called the bodhisattva's practicing in sequence, training in sequence, and following the path in sequence from the time he first arouses the aspiration.

Furthermore, Subhuti, from the time the bodhisattva first arouses the aspiration, with a mind corresponding to the knowledge of all modes, he has faith in and understands that all dharmas have no intrinsic nature, and he cultivates the six recollections. These are recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of moral discipline, recollection of generosity, and recollection of the devas.

How does the bodhisattva cultivate recollection of the Buddha?

Subhuti, when the bodhisattva recollects the Buddha, he does not recollect him by means of form, nor does he recollect him by means of feeling, perception, formations, or consciousness. Why? Because form has no intrinsic nature, and feeling, perception, formations, and consciousness have no intrinsic nature. If a dharma has no intrinsic nature, it is nonexistent. Why? Because not recollecting is recollection of the Buddha.

Furthermore, Subhuti, when the bodhisattva recollects the Buddha, he does not recollect him by means of the thirty-two marks, nor by means of his golden-colored body, the halo extending a fathom around him, or the eighty subsidiary characteristics. Why? Because that body of the Buddha has no intrinsic nature. If a dharma has no intrinsic nature, it is nonexistent. Why? Because not recollecting is recollection of the Buddha.

Furthermore, Subhuti, one should not recollect the Buddha by means of moral discipline. One should not recollect the Buddha by means of meditative concentration, wisdom, liberation, or the knowledge and vision of liberation. Why? Because moral discipline and the other qualities have no intrinsic nature; they are nonexistent. Why? Because not recollecting is recollection of the Buddha.

Moreover, Subhuti! One should not recollect the Buddha by means of the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen exclusive qualities, great loving-kindness, or great compassion. Why? Because they have no intrinsic nature. If a dharma has no intrinsic nature, it is nonexistent. Why? Because non-recollection is the recollection of the Buddha.

Moreover, Subhuti! One should not recollect the Buddha by means of the twelve links of dependent origination. Why? Because dharmas arising through causes and conditions have no intrinsic nature. If a dharma has no intrinsic nature, it is nonexistent. Why? Because non-recollection is the recollection of the Buddha.

Subhuti! When practicing prajnaparamita, a bodhisattva should recollect the Buddha in this way.

This is the sequential practice, sequential training, and sequential path of a bodhisattva who has first aroused the aspiration.

Abiding in this sequential practice, sequential training, and sequential path, that bodhisattva is able to perfect the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, and to cultivate the samadhis of emptiness, signlessness, and wishlessness, up to the knowledge of all modes, because all dharmas are devoid of nature. That bodhisattva knows that all dharmas are devoid of nature, and that within this there is neither the existence of nature nor the nonexistence of nature.

How does a bodhisattva cultivate the recollection of the Dharma?

Subhuti! When practicing prajnaparamita, a bodhisattva does not recollect wholesome dharmas, does not recollect unwholesome dharmas, does not recollect determinate dharmas, does not recollect indeterminate dharmas, does not recollect mundane dharmas, does not recollect supramundane dharmas, does not recollect pure dharmas, does not recollect impure dharmas, does not recollect noble dharmas, does not recollect ordinary dharmas, does not recollect contaminated dharmas, does not recollect uncontaminated dharmas, does not recollect dharmas belonging to the Desire Realm, the Form Realm, or the Formless Realm, and does not recollect conditioned or unconditioned dharmas.

Why? Because these dharmas have no intrinsic nature. If a dharma has no intrinsic nature, it is nonexistent.

Why? Because non-recollection is the recollection of the Dharma. By training in dharmas devoid of nature, the bodhisattva will perfect the four foundations of mindfulness, up to attaining the knowledge of all modes.

When this bodhisattva attains unsurpassed perfect awakening, he realizes that all dharmas are devoid of nature. Within this absence of nature, there is neither the characteristic of existence nor the characteristic of nonexistence.

A bodhisattva should cultivate the recollection of the Dharma in this way. Within these dharmas there is not even the slightest recollection, much less recollection of the Dharma.

How does a bodhisattva cultivate the recollection of the Sangha?

Subhuti! When a bodhisattva recollects the Sangha, it is only in relation to the unconditioned Dharma that the community of the Buddha’s disciples is distinguished. Within it there is not even the slightest recollection, much less recollection of the Sangha. A bodhisattva should recollect the Sangha in this way.

How does a bodhisattva cultivate the recollection of moral discipline?

Subhuti! From the very beginning, a bodhisattva should recollect noble moral discipline: discipline that is unbroken, discipline without breaches, discipline without blemish, discipline free from craving, discipline without attachment, discipline that is sovereign, discipline praised by the wise, discipline that is complete, and discipline conducive to right concentration. The bodhisattva should recollect that this discipline has no intrinsic nature; there is not even the slightest recollection, much less recollection of moral discipline.

How does a bodhisattva cultivate the recollection of relinquishment?

Subhuti! From the very beginning, a bodhisattva should recollect relinquishment: whether recollecting one’s own relinquishment or another’s relinquishment; whether the relinquishment of wealth, the relinquishment of Dharma, or the relinquishment of afflictions. By contemplating that such relinquishment cannot be apprehended, there is not even the slightest recollection, much less recollection of relinquishment.

How does a bodhisattva cultivate the recollection of the devas?

Subhuti! A bodhisattva thinks: “The devas in the Heaven of the Four Great Kings possess faith, moral discipline, generosity, learning, and wisdom. Having died here, they were born in that heaven. I too possess such faith, moral discipline, generosity, learning, and wisdom.” And so on, up to: “The devas of the Heaven of Those Who Delight in Others’ Creations possess faith, moral discipline, generosity, learning, and wisdom. Having died here, they were born in that heaven. I too possess such faith, moral discipline, generosity, learning, and wisdom.” A bodhisattva should recollect that the various heavens have no intrinsic nature; there is not even the slightest recollection, much less recollection of the devas.

When a bodhisattva practices the six recollections in this way, this is called sequential practice, sequential training, and the sequential path.

“Blessed One! If all dharmas are devoid of nature—that is, if form as recollected is devoid of nature; feeling, perception, formations, and consciousness are devoid of nature; the eye through the mind, and forms through dharmas, are all devoid of nature; the eye dhatu through the mental-consciousness dhatu are devoid of nature; dana-paramita through prajnaparamita, inner emptiness through the emptiness of nonexistence and existence, the four foundations of mindfulness through the knowledge of all modes are all devoid of nature—

“Blessed One! If all dharmas are devoid of nature, then are there no path, no wisdom, and no fruit?”

“Subhuti! Do you perceive the nature of form as truly existent? And so on, do you perceive the nature of the knowledge of all modes as truly existent?”

“Blessed One! I do not perceive it as existent.”

“Subhuti! Since you do not perceive any dharma as truly existent, why do you ask this question?”

“Blessed One! I myself dare not harbor any doubt about this. I ask only because, in future ages, bhiksus seeking the path of the sravaka, the pratyekabuddha, or the bodhisattva will say: ‘If all dharmas are devoid of nature, then who is defiled, who is purified, who is bound, and who is liberated?’ Because they do not understand, they may corrupt moral discipline, corrupt right view, corrupt dignified conduct, and corrupt right livelihood. Because of such corruption, they will fall into the three evil destinies.

“Blessed One! Fearing that such harm will arise in future ages, I ask the Buddha this question.

“Blessed One! With regard to dharmas devoid of nature, I have faith and understanding, without doubt or regret.”

CHAPTER ON A SINGLE THOUGHT

SEVENTY-SIX

The Venerable Subhuti said to the Buddha: “Blessed One! If all dharmas are devoid of nature, for what benefit does a bodhisattva arouse the aspiration for unsurpassed awakening for the sake of sentient beings?”

The Buddha said: “Subhuti! It is precisely because all dharmas are devoid of nature that a bodhisattva seeks unsurpassed awakening for the sake of sentient beings.

“Why? Those who apprehend and cling are difficult to liberate.

“Subhuti! If you apprehend characteristics, there is no path, no fruit, and no unsurpassed awakening.”

“Blessed One! For one who does not apprehend characteristics, are there a path, a fruit, and unsurpassed awakening?”

“Subhuti! Non-apprehension itself is the path, the fruit, and unsurpassed awakening, because the nature of dharmas is not destroyed.

“If, when dharmas cannot be apprehended, one nevertheless wishes to attain the path, attain the fruit, or attain unsurpassed awakening, that is to wish to destroy the nature of dharmas.”

“Blessed One! If non-apprehension itself is the path, the fruit, and unsurpassed awakening, why are there bodhisattvas on the first bhumi through the tenth bhumi? Why is there the patient acceptance of the non-arising of dharmas?

Why are there supernormal powers acquired as karmic fruition? Why are there generosity, moral discipline, patience, diligence, meditative concentration, and wisdom acquired as karmic fruition, abiding in which bodhisattvas can purify Buddha lands, bring sentient beings to maturity, and make offerings to the Buddhas of clothing, food and drink, flowers and incense, jeweled necklaces, dwellings, beds and cushions, lamps, and the necessities of life?

Why, even until they attain unsurpassed awakening, is this merit never lost, so that after they enter nirvana, their relics and disciples receive offerings?”

“Subhuti! Because all dharmas are without characteristics, bodhisattvas attain the first bhumi through the tenth bhumi, possess the five supernormal powers and the six paramitas as karmic fruition, purify Buddha lands, and bring sentient beings to maturity. It is also through the causes and conditions of roots of merit that they can benefit sentient beings, so that even after they enter nirvana, their relics and disciples receive offerings.”

“Blessed One! If all dharmas are without characteristics, what distinction is there among the six paramitas and the five supernormal powers?”

“Subhuti! Within dharmas without characteristics, there is no distinction among generosity, moral discipline, patience, diligence, meditative concentration, wisdom, and the supernormal powers. It is only because sentient beings cling to the existence of generosity through the supernormal powers that distinctions are made in teaching.”

“Blessed One! How is it that, within dharmas without characteristics, there is no distinction among generosity through the supernormal powers?”

– Subhuti! When a great bodhisattva practices prajnaparamita, neither the giver nor the recipient can be apprehended, yet the bodhisattva practices giving; no precepts can be apprehended, yet the bodhisattva observes the precepts; no patience can be apprehended, yet the bodhisattva practices patience; no diligence can be apprehended, yet the bodhisattva practices diligence; no meditation can be apprehended, yet the bodhisattva practices meditation; no wisdom can be apprehended, yet the bodhisattva practices wisdom; no superknowledges can be apprehended, yet the bodhisattva practices the superknowledges; the four foundations of mindfulness through the Noble Eightfold Path cannot be apprehended, yet the bodhisattva practices the four foundations of mindfulness through the Noble Eightfold Path; the three samadhis cannot be apprehended, yet the bodhisattva practices the three samadhis; sentient beings cannot be apprehended, yet the bodhisattva brings sentient beings to maturity; the purification of a Buddha-land cannot be apprehended, yet the bodhisattva purifies a Buddha-land; and the various dharmas of a Buddha cannot be apprehended, yet the bodhisattva attains unsurpassed perfect enlightenment.

Subhuti! A great bodhisattva should practice prajnaparamita in this manner, without apprehending anything. When a great bodhisattva practices this prajnaparamita in which nothing can be apprehended, neither Mara nor the heavenly Maras can cause harm.

– Blessed One! When a great bodhisattva practices prajnaparamita, how does the bodhisattva, in a single thought-moment, fully possess the six paramitas, the four dhyanas, the four immeasurable minds, the four formless absorptions, the four foundations of mindfulness through the Noble Eightfold Path, the three gates of liberation, the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, great loving-kindness and great compassion, the thirty-two marks, and the eighty minor characteristics?

– Subhuti! When practicing giving, the bodhisattva does not depart from prajnaparamita. When cultivating observance of the precepts, patience, diligence, meditation, and wisdom, the bodhisattva does not depart from prajnaparamita; even through the eighty minor characteristics, the bodhisattva does not depart from prajnaparamita.

– Blessed One! Since a great bodhisattva does not depart from prajnaparamita, how does the bodhisattva, in a single thought-moment, completely practice the six paramitas through the eighty minor characteristics?

– Subhuti! When practicing prajnaparamita, the bodhisattva practices giving without departing from prajnaparamita and does not perceive two characteristics. When observing the precepts, the bodhisattva likewise does not perceive two characteristics; even through the eighty minor characteristics, the bodhisattva does not perceive two characteristics.

– Blessed One! How does a great bodhisattva, when practicing giving through cultivating the eighty minor characteristics, not perceive two characteristics?

– Subhuti! When a great bodhisattva practices prajnaparamita and wishes to fulfill the paramita of giving, the paramita of giving encompasses all the other paramitas, as well as the four foundations of mindfulness through the eighty minor characteristics.

– Blessed One! How does a great bodhisattva, while practicing giving, encompass all undefiled dharmas?

– Subhuti! When practicing prajnaparamita, a great bodhisattva abides in an undefiled mind and practices giving. Within the undefiled mind, the bodhisattva perceives no characteristic of a giver, a recipient, or a gift. With this signless and undefiled mind, the bodhisattva eliminates thoughts of craving and defilement and thoughts of stinginess and greed, and practices giving. At that time, the bodhisattva does not perceive giving and even does not perceive the Dharma of unsurpassed perfect enlightenment.

With a signless and undefiled mind, this bodhisattva observes the precepts, practices patience and diligence, cultivates meditation and wisdom, and does not perceive the precepts, patience, or diligence, even to the point of not perceiving the Dharma of unsurpassed perfect enlightenment.

With a signless and undefiled mind, this bodhisattva cultivates the four foundations of mindfulness, but does not perceive the four foundations of mindfulness, even to the point of not perceiving the eighty minor characteristics.

– Blessed One! If all dharmas are signless and without activity, how can the paramita of giving through the eighty minor characteristics be fulfilled?

– Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva practices giving with a signless and undefiled mind: giving food to those who need food and, in the same way, providing everyone with whatever they need. Whether possessions external to the body or things belonging to the body, whether cutting apart the limbs of the body or giving away kingdom, cities, wife, and children, the bodhisattva gives them all to sentient beings.

If someone comes and says: “Why give in this way? There is no benefit in it.”

This bodhisattva practicing prajnaparamita thinks: “Although this person has come to reproach me for giving, I still have no regret. I must diligently practice giving and should not withhold anything. After giving, I shall dedicate the merit together with all sentient beings to unsurpassed perfect enlightenment.” The bodhisattva also does not perceive any characteristics of a giver, a recipient, a gift, one who dedicates, the dharma of dedication, or the object of dedication—unsurpassed perfect enlightenment.

None of these characteristics is perceived. Why? Because all dharmas are empty through inner emptiness; empty through outer emptiness; empty through inner-and-outer emptiness; and empty through the emptiness of emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, the emptiness of dispersion, the emptiness of all dharmas, and the emptiness of intrinsic characteristics.

Contemplating in this manner, the bodhisattva thinks: “Who dedicates? To what is the dedication made? By what dharma is the dedication performed?” This is called correct dedication.

At that time, the bodhisattva is able to bring sentient beings to maturity, purify Buddha-lands, and fulfill the six paramitas, the thirty-seven factors conducive to enlightenment, the three samadhis, and even the eighteen unique qualities.

This bodhisattva fulfills the paramita of giving without experiencing worldly rewards.

It is like the gods of the Heaven of Mastery over Others’ Transformations, who immediately obtain whatever they wish to use. In the same way, whatever the bodhisattva resolves in mind is obtained according to the bodhisattva’s wishes.

Through the karmic reward of giving, the great bodhisattva is able to make offerings to all Buddhas and also to provide fully for all sentient beings among gods, humans, and asuras.

This bodhisattva gathers sentient beings through the paramita of giving. Employing the power of skillful means, the bodhisattva uses the Dharma of the Three Vehicles to liberate sentient beings from birth and death.

Subhuti! In this manner, a great bodhisattva fulfills the paramita of giving amid dharmas that are signless, unattainable, and without activity.

Subhuti! How does a great bodhisattva fulfill the paramita of observance of the precepts amid dharmas that are signless, unattainable, and without activity?

When practicing the paramita of observance of the precepts, a great bodhisattva observes all kinds of precepts. These are the noble undefiled precepts included in the factors of the Noble Eightfold Path; naturally inherent precepts; precepts obtained as karmic reward; precepts obtained through receiving them; and precepts arising from the mind. None of these precepts is deficient, broken, mixed, defiled, or grasped.

They are precepts of mastery and precepts praised by the wise. By means of these precepts, the bodhisattva grasps at nothing: neither form nor feeling, perception, formations, or consciousness; neither the thirty-two marks nor the eighty minor characteristics; neither birth into a great kshatriya, brahmin, or householder family; neither rebirth among the gods of the Four Great Kings, the gods of the Trayastrimsha Heaven, the Yama gods, the Tushita gods, the gods who Delight in Transformation, the gods of Mastery over Others’ Transformations, the gods of the Form Realm, or the gods of the Formless Realm; neither the fruit of stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha; nor becoming a Wheel-Turning Sage King.

Solely for the sake of all sentient beings, the bodhisattva joins them in dedicating the merit to unsurpassed perfect enlightenment. Yet dedication by means of signlessness, non-apprehension, and nonduality is a conventional dharma, not the ultimate truth.

Having fulfilled the paramita of observance of the precepts, this bodhisattva uses the power of skillful means to enter the four dhyanas. Because the bodhisattva is not attached to the dhyanas, the bodhisattva attains the five superknowledges. On the basis of the four dhyanas, the bodhisattva attains the divine eye. This bodhisattva has two kinds of divine eye: one attained through cultivation and one obtained as karmic reward.

After attaining the divine eye, this bodhisattva sees the Buddhas presently abiding in the eastern direction, even through their attainment of unsurpassed perfect enlightenment; and likewise sees all in the other nine directions. What the bodhisattva sees is neither mistaken nor forgotten.

With the divine ear, purified far beyond those of the Two Vehicles, this bodhisattva hears the Buddhas of the ten directions teach the Dharma. What the bodhisattva hears is neither mistaken nor forgotten and can benefit both self and others.

With the knowledge of others’ minds, this bodhisattva knows the minds of the Buddhas of the ten directions and the minds of all sentient beings, and is also able to benefit all sentient beings.

With the knowledge of past lives, this bodhisattva knows past karmic causes. Because karmic causes and conditions are never lost, the bodhisattva clearly knows wherever those sentient beings are reborn.

By means of the knowledge of the exhaustion of the outflows, this bodhisattva enables beings to attain the fruits from stream-entry through arhatship and pratyekabuddhahood. Wherever he may be, he is able to lead beings into wholesome dharmas.

Subhuti, in this way a great bodhisattva perfects sila paramita within dharmas that are signless, unattainable, and inactive.”

Venerable Subhuti said, “Blessed One, how can a great bodhisattva perfect ksanti paramita within dharmas that are signless, unattainable, and inactive?”

“Subhuti, from the first arising of the aspiration until the time he sits at the place of enlightenment, if during that interval any being should come to strike, beat, cut, or kill him, this bodhisattva does not give rise to even a single thought of anger.

A bodhisattva must cultivate two kinds of patience.

The first is not to give rise to anger or hatred toward any being who comes to revile, strike, beat, cut, or kill him.

The second is patience regarding the non-arising of all dharmas.

When cultivating patience regarding dharmas, if someone comes to revile, strike, or beat him, the bodhisattva should reflect thus: Who is being reviled as ‘me’? Who reviles, who strikes, and who beats? Who undergoes and receives it? The bodhisattva should contemplate the true nature of all dharmas: they are ultimately empty; there is no dharma and no being. Even dharmas are unattainable, how much more so any being. Contemplating in this way, the bodhisattva sees no one who reviles and no one who cuts or kills. Contemplating in this way, this bodhisattva immediately attains patience regarding the non-arising of dharmas.

What is called patience regarding the non-arising of dharmas? It is knowing that the characteristics of all dharmas have always been unarisen and that all afflictions have likewise always been unarisen.

Abiding in these two kinds of patience, the great bodhisattva is able to perfect the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness through the Noble Eightfold Path, the three gates of liberation, the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, great loving-kindness, and great compassion.

This bodhisattva abides in the noble, undefiled, supramundane Dharma, which is not shared with sravakas or pratyekabuddhas, and perfects the noble superknowledges.

Abiding in the noble superknowledges, this bodhisattva uses the divine eye to see the Buddhas of the eastern direction and immediately attains the samadhi of recollecting the Buddhas, continuing until unsurpassed perfect enlightenment; so too in the other nine directions.

With the divine ear, this bodhisattva hears the Dharma expounded by the Buddhas of the ten directions and then teaches beings what he has heard.

This bodhisattva also knows the minds of the Buddhas and the thoughts in the minds of all beings. Having known the minds of all beings, he expounds the Dharma in accordance with their minds.

Through the knowledge of former lives, this bodhisattva knows the wholesome roots planted by all beings in past lives and then expounds the Dharma for them, causing them to rejoice.

Through the superknowledge of the exhaustion of the outflows, this bodhisattva teaches and transforms beings, enabling them to attain the noble fruits of the Three Vehicles.

Practicing prajnaparamita, this great bodhisattva uses the power of skillful means to bring beings to maturity, perfects the knowledge of all modes, attains unsurpassed perfect enlightenment, and turns the Dharma wheel.

Subhuti, in this way he perfects ksanti paramita within dharmas that are signless, unattainable, and inactive.

“Blessed One, how can a great bodhisattva perfect virya paramita within dharmas that are signless, unattainable, and inactive?”

“Subhuti, while practicing prajnaparamita, the great bodhisattva accomplishes bodily vigor and mental vigor, enters the first dhyana through the fourth dhyana, and attains the various superknowledges. He can transform one body into many bodies and can even touch the sun and moon with his hands.

By accomplishing bodily vigor, this bodhisattva flies to immeasurable hundreds of thousands of myriads of worlds and makes offerings to the Buddhas of every requisite. Even until he attains unsurpassed perfect enlightenment, the meritorious rewards do not come to an end.

When this bodhisattva attains unsurpassed perfect enlightenment, all devas and humans in the world come and earnestly make offerings of robes, food, drink, and other requisites. Even after his entrance into nirvana, offerings are made to his relics and disciples. Through the power of superknowledge, he also goes before the Buddhas to listen to and receive their Dharma teachings; until he attains unsurpassed perfect enlightenment, he never turns away from or loses them.

When this bodhisattva cultivates the knowledge of all modes, he purifies the Buddha land and brings beings to maturity.

Subhuti, by practicing prajnaparamita and accomplishing bodily vigor, the great bodhisattva is able to perfect virya paramita in this way.

Subhuti, how does a bodhisattva accomplish mental vigor and thereby perfect virya paramita?

With mental vigor, the great bodhisattva enters the eightfold noble path by means of this noble, undefiled mental vigor. He does not allow unwholesome bodily or verbal karma to enter, nor does he grasp the characteristics of dharmas as permanent or impermanent, painful or pleasant, self or non-self, conditioned or unconditioned, belonging to the Desire Realm, the Form Realm, or the Formless Realm, having the nature of outflows or being undefiled, being the first dhyana through the fourth dhyana, being loving-kindness, compassion, sympathetic joy, or equanimity, being the sphere of infinite space through the sphere of neither perception nor non-perception, being the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties,

the five powers, the seven factors of enlightenment, the factors of the Noble Eightfold Path, emptiness, signlessness, or wishlessness, or being the ten powers through the eighteen unique qualities.

This bodhisattva does not grasp characteristics as permanent or impermanent, painful or pleasant, self or non-self, nor as the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the path of a pratyekabuddha, the path of a bodhisattva, unsurpassed perfect enlightenment, a stream-enterer, a once-returner, a non-returner, an arhat, a pratyekabuddha, a bodhisattva, or a Buddha.

This bodhisattva does not grasp the characteristic that this being attains the fruit of stream-entry because he has severed the fetters of the three realms; that this being attains the fruit of once-returning because the three poisons have become attenuated; that this being attains the fruit of non-returning because he has severed the fetters belonging to the Desire Realm; that this being attains the fruit of arhatship because he has severed the fetters belonging to the higher realms; that this being follows the path of a pratyekabuddha; or that this being is called a bodhisattva because he practices the knowledge of the aspects of the path.

Nor does he grasp the characteristics of these dharmas. Why? Because one should not use intrinsic nature to grasp characteristics, since intrinsic nature is empty.

With this mental vigor, the bodhisattva brings vast benefit to beings, yet he does not perceive those beings.

This is the bodhisattva who perfects virya paramita and thereby perfects all dharmas, purifies the Buddha land, and brings beings to maturity, because all are unattainable.

By accomplishing bodily vigor and mental vigor, this bodhisattva gathers all wholesome dharmas. Yet because he does not grasp even these wholesome dharmas, he travels from one Buddha land to another, benefiting beings and freely manifesting unobstructed superknowledges according to his intent: he may rain down flowers or fragrances, produce various kinds of music, cause the earth to quake, emit light, manifest worlds adorned with the seven treasures, manifest bodies of many different forms, or emit the light of great wisdom.

He enables beings to know the noble path and to abandon killing through wrong views. He may benefit beings by giving, by observing the precepts, by giving parts of his own body, by giving his wife and children, kingdom and cities, or by offering his own body. In accordance with circumstances, he benefits beings through various skillful means.

Subhuti, while practicing prajnaparamita within dharmas that are signless, unattainable, and inactive, the great bodhisattva perfects virya paramita through bodily and mental vigor.

“Blessed One, while practicing prajnaparamita within dharmas that are signless, unattainable, and inactive, how can a great bodhisattva perfect dhyana paramita?”

“Subhuti! Apart from the meditative concentrations of a Buddha, a great bodhisattva can fully perfect all meditative concentrations.

This bodhisattva, having withdrawn from sensual desires, unwholesome qualities, and evil qualities, with the joy and bliss born of seclusion, accompanied by applied thought and sustained thought, enters the first dhyana, and so on through entering the fourth dhyana.

With a mind of loving-kindness, compassion, sympathetic joy, and equanimity, this bodhisattva pervades all worlds throughout the ten directions.

This bodhisattva, having completely transcended all perceptions of form and brought perceptions of resistance to an end, and not attending to perceptions of diversity, enters the sphere of infinite space, and so on through entering the sphere of neither perception nor non-perception.

Abiding in dhyana-paramita, this bodhisattva enters, in forward and reverse order, the eight liberations and the nine successive concentrations; enters the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness; at times enters the lightning-flash samadhi, at times the noble right samadhi, and at times the vajra-like samadhi.

Abiding in dhyana-paramita, this bodhisattva cultivates the thirty-seven factors conducive to awakening and, by means of the knowledge of the varieties of the Path, enters all meditative concentrations. Transcending the Ground of Dry Wisdom, the Ground of Nature, the Ground of the Eighth Person, the Ground of Seeing, the Ground of Attenuation, the Ground of Freedom from Desire, the Ground of the Accomplished, and the Ground of the pratyekabuddha, he enters the bodhisattva stage. Having entered the bodhisattva stage, he fulfills the Buddha-ground. Progressing through these grounds until attaining unsurpassed, complete awakening, he never grasps any fruit of the Path along the way.

Abiding in dhyana-paramita, this bodhisattva goes from one Buddha-land to another, making offerings to the Buddhas, planting roots of virtue in the presence of the Buddhas, and purifying Buddha-lands. Going from one Buddha-land to another, he benefits beings, drawing them in through generosity, moral discipline, samadhi, wisdom, liberation, or the knowledge and vision of liberation. He teaches and transforms beings, enabling them to acquire wholesome qualities ranging from the fruit of stream-entry to the path of the pratyekabuddha, and is able to instruct all beings so that they attain the Path.

Abiding in dhyana-paramita, this great bodhisattva can produce all dharani gateways, attain the four unobstructed knowledges, and acquire supernormal powers born of karmic fruition.

This bodhisattva never again enters a mother’s womb and never again experiences the five sensual pleasures. He is always unborn and unproduced; even when he takes birth, he is not defiled by the process of birth. Why? Because this bodhisattva sees all dharmas as illusions while benefiting beings. Yet he sees neither beings nor any dharmas by which beings might be taught and transformed, and he enables them to attain the state in which nothing is apprehended, for beings and dharmas exist only as worldly conventions and not according to ultimate truth.

Abiding in dhyana-paramita, this bodhisattva practices all meditative concentrations, liberations, and samadhis; until attaining unsurpassed, complete awakening, he never departs from dhyana-paramita.

While practicing the knowledge of the varieties of the Path in this manner, this bodhisattva attains all-aspect wisdom and eliminates all afflictions and their habitual tendencies. Having eliminated them, he benefits himself and simultaneously benefits others. Having benefited both himself and others, he becomes a field of merit for all devas, human beings, and asuras in the world.

Subhuti! When practicing prajnaparamita, a great bodhisattva can thus fully perfect signless dhyana-paramita.”

“Blessed One! When practicing prajnaparamita, how does a great bodhisattva, abiding in dharmas that are signless, wishless, and unattainable, cultivate and fully perfect prajnaparamita?”

“Subhuti! When practicing prajnaparamita, a great bodhisattva does not perceive in any dharma a truly determined characteristic. This bodhisattva sees form as indeterminate and not a true characteristic, and likewise sees consciousness as indeterminate and not a true characteristic. He does not see form arise, and likewise does not see consciousness arise.

If he does not see form arise, and likewise does not see consciousness arise, then with regard to all conditioned or unconditioned dharmas, he sees neither their coming nor their going, nor does he see any place in which they are cultivated and learned. Observing in this manner, the bodhisattva does not see any intrinsic nature of form, and likewise does not see any intrinsic nature of consciousness; nor does he see any intrinsic nature of conditioned dharmas or any intrinsic nature of unconditioned dharmas.

When practicing prajnaparamita, the bodhisattva has confident understanding that all dharmas are without characteristics. Having gained such confident understanding, the bodhisattva practices inner emptiness, and so on through the emptiness of nonexistence and existence, and grasps none of the dharmas from form through unsurpassed, complete awakening.

Practicing prajnaparamita in which nothing exists, this bodhisattva can fully perfect the bodhisattva path: the six paramitas, and so on through the thirty-seven factors conducive to awakening, the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen distinctive qualities, the thirty-two marks, and the eighty minor characteristics.

This bodhisattva abides in the empty and pure Buddha-path, namely, the six paramitas, the thirty-seven factors conducive to awakening, and supernormal powers born of karmic fruition. By means of these dharmas he benefits beings: those who should be drawn in through generosity he teaches to practice generosity; those who should be drawn in through moral discipline he teaches to observe moral discipline; those who should be drawn in through meditative concentration, wisdom, liberation, or the knowledge and vision of liberation he teaches meditative concentration, wisdom, liberation, and the knowledge and vision of liberation.

Those who should be instructed through the various paths he teaches to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, and the path of the pratyekabuddha. Those who should be taught and transformed through the Buddha-path he instructs to attain the bodhisattva path and fully perfect the Buddha-path. According to the way in which beings should be taught and transformed, he enables them all to attain the benefit appropriate to them.

While manifesting such varieties of supernormal powers, the bodhisattva travels through lands as numerous as the sands of immeasurable Ganges Rivers, delivering beings from birth and death and fully providing them with all necessities. Going from one Buddha-land to another, he sees pure and wondrous lands and uses them as models for adorning his own land.

Just as in the palace of the devas who exercise mastery over the creations of others, all necessities appear at will, and just as in the pure lands that are free from desire and craving, so does the bodhisattva adorn his own land.

Through this meritorious fruition, the bodhisattva attains dana-paramita, sila-paramita, kshanti-paramita, virya-paramita, dhyana-paramita, prajnaparamita, and the five supernormal powers born of karmic fruition. He practices the bodhisattva path and the knowledge of the varieties of the Path, perfects all virtues, and will attain unsurpassed, complete awakening.

At that time, this bodhisattva does not accept form, and likewise does not accept consciousness. He does not accept any dharma, whether wholesome or unwholesome, worldly or supramundane, conditioned or unconditioned. He accepts none of all such dharmas.

When this bodhisattva attains unsurpassed, complete awakening, all the necessities of life in his land are ownerless. Why? Because this bodhisattva practices the non-acceptance of all dharmas, since they are all unattainable.

Subhuti! Abiding within signless dharmas, a great bodhisattva can fully perfect prajnaparamita.”

CHAPTER ON THE SIX SIMILES

SEVENTY-SEVEN

The venerable Subhuti said to the Buddha: “Blessed One! Since all dharmas are signless and empty of their own characteristics, without distinctions, how does one fully cultivate the six paramitas—dana-paramita, sila-paramita, kshanti-paramita, virya-paramita, dhyana-paramita, and prajnaparamita?

Blessed One! How, within dharmas that are without differentiation, are distinct characteristics differentiated and explained?

Blessed One! How does prajnaparamita encompass generosity, moral discipline, patience, vigor, and meditation?

Blessed One! How can one practice dharmas possessing distinct characteristics and then attain the fruit by means of the Path of the single characteristic?”

The Buddha said to Subhuti: “Subhuti! A great bodhisattva abides in the five skandhas as being like a dream, an echo, a shadow, a mirage, an illusion, and a magical transformation, and practices giving and upholds the precepts; cultivates patience and diligence; enters meditative concentration; and develops wisdom. The bodhisattva knows that these five skandhas are like a dream, an echo, a shadow, a mirage, an illusion, and a magical transformation; knows that the five skandhas are signless like a dream, and likewise knows that the five skandhas are signless like a magical transformation.

Why is this so? Because a dream has no intrinsic nature, and echoes, shadows, mirages, illusions, and magical transformations likewise have no intrinsic nature. If a dharma has no intrinsic nature, it is a signless dharma. If a dharma is signless, it has the single characteristic, namely signlessness.

Subhuti! For this reason, one should know that the bodhisattva’s giving is signless: the giver is signless, and the recipient is also signless. Being able to understand giving in this way, the bodhisattva can fulfill the prajnaparamita of giving, up to and including the prajnaparamita of wisdom; can fulfill the four foundations of mindfulness up to and including the Noble Eightfold Path; can fulfill inner emptiness up to and including the emptiness of nonbeing and being; can fulfill the samadhis of emptiness, signlessness, and wishlessness; can fulfill the eight liberations, the nine successive concentrations, the five superknowledges, and the five hundred dharani gateways;

and can fulfill the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha.

Abiding in the uncontaminated qualities attained as karmic recompense, this bodhisattva can contemplate immeasurable Buddha lands in the east and can fly across immeasurable Buddha lands throughout the ten directions, make offerings to the Buddhas, and benefit sentient beings. Sentient beings who should be drawn in through giving are drawn in through giving. Those who should be drawn in through upholding the precepts are instructed in upholding the precepts. Those who should be drawn in through patience, diligence, meditative concentration, and wisdom are instructed in patience, diligence, meditative concentration, and wisdom. Up to and including those who should be drawn in through various wholesome dharmas are drawn in through those various wholesome dharmas.

Having accomplished all wholesome dharmas in this way, this bodhisattva assumes a body in the world but is not defiled by worldly birth and death, through signlessness, wishlessness, and nonattainment. For the sake of sentient beings, the bodhisattva enjoys honor, wealth, and happiness among devas and humans, and uses this honor, wealth, and happiness to draw in sentient beings.

Because this bodhisattva knows all dharmas to be signless, the bodhisattva knows the fruit of stream-entry but does not abide in it; knows the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, and the path of a pratyekabuddha, but does not abide in them. Why? Because this bodhisattva knows all dharmas through the wisdom of all modes and is destined to attain the wisdom of all modes; therefore, the bodhisattva is not the same as shravakas or pratyekabuddhas.

Subhuti! Having thus known all dharmas to be signless, the great bodhisattva knows the six prajnaparamitas to be signless, up to and including knowing all Buddha-dharmas to be signless.

Furthermore, Subhuti! When a great bodhisattva abides in the five skandhas as being like a dream, an echo, a shadow, a mirage, an illusion, and a magical transformation, the bodhisattva can fulfill the signless prajnaparamita of ethical discipline. This discipline is unbroken, unimpaired, unmixed, and ungrasped; it is uncontaminated discipline praised by the noble ones and enters into the Noble Eightfold Path. Abiding in this discipline, the bodhisattva upholds every kind of discipline, namely nominal discipline, natural discipline, disciplinary-restraint discipline, enacted discipline, non-enacted discipline, discipline concerning proper deportment, and discipline concerning conduct other than proper deportment.

Having accomplished these kinds of discipline, this great bodhisattva does not aspire to be born into a great kshatriya, brahmin, or householder family; nor does the bodhisattva aspire to be born into the household of a minor king or a wheel-turning sage king; nor aspire to be born in any heavenly realm; nor aspire to attain the fruit of a shravaka or the path of a pratyekabuddha. Why? Because all dharmas are signless, and this is their single characteristic. A signless dharma cannot apprehend a signless dharma; a dharma possessing characteristics cannot apprehend a dharma possessing characteristics; a dharma possessing characteristics cannot apprehend a signless dharma; and a signless dharma cannot apprehend a dharma possessing characteristics.

Subhuti! When this bodhisattva practices the prajnaparamita of wisdom in this way, the bodhisattva can fulfill the prajnaparamita of ethical discipline and enter the bodhisattva stage. Having entered the bodhisattva stage, the bodhisattva attains patience regarding the non-arising of dharmas, practices the wisdom of the paths, acquires the five superknowledges as karmic recompense, abides in the five hundred dharani gateways, and attains the four unobstructed knowledges.

Traveling from one Buddha land to another, the bodhisattva makes offerings to the Buddhas, brings sentient beings to maturity, and purifies Buddha lands. Although entering among sentient beings of the five destinies, the bodhisattva cannot be defiled by the karmic recompense of birth and death, through signlessness, wishlessness, and nonattainment.

Subhuti! It is like a magically conjured wheel-turning sage king who, whether sitting, lying down, walking, or standing, sees no place of arrival, no place of departure, and no place of standing, sitting, or lying down, yet is able to benefit sentient beings without perceiving any sentient beings. This bodhisattva is also such.

Subhuti! It is like Tu Phiến Đa Buddha, who attained unsurpassed bodhi and turned the Dharma wheel for the three vehicles. When there was no one to receive a bodhisattva prediction, he magically manifested a Buddha and then relinquished his lifespan and entered nirvana without remainder. When a bodhisattva practices the prajnaparamita of wisdom, it is likewise so: the bodhisattva can fulfill the prajnaparamita of ethical discipline. Having fulfilled the prajnaparamita of ethical discipline, the bodhisattva gathers all wholesome dharmas.

Furthermore, Subhuti! When practicing the prajnaparamita of wisdom, a great bodhisattva abides in the five skandhas as being like a dream, an echo, a shadow, a mirage, an illusion, and a magical transformation, and fulfills the signless prajnaparamita of patience.

Subhuti! By abiding in two kinds of patience, a great bodhisattva can fulfill the prajnaparamita of patience. These are patience toward sentient beings and patience regarding dharmas. From the first arousing of the aspiration until sitting at the place of enlightenment, if any sentient being comes to revile, strike, slash, or kill the bodhisattva, this bodhisattva, wishing to fulfill the prajnaparamita of patience, does not give rise to anger or resentment, even for a single thought-moment.

This bodhisattva reflects thus: Who reviles me? Who strikes me? Who slashes me?

Why is this so? Because this bodhisattva has attained patience regarding the signlessness of all dharmas and therefore never thinks, ‘That person reviles me or harms me.’

Practicing in this way, a great bodhisattva can fulfill the prajnaparamita of patience. By fulfilling the prajnaparamita of patience, the bodhisattva attains patience regarding the non-arising of dharmas.”

Subhuti asked: “Blessed One! What is patience regarding the non-arising of dharmas? What does this patience eliminate, and what does it know?”

The Buddha said to Subhuti: “Subhuti! Having attained patience regarding dharmas, one does not give rise to even the slightest unwholesome dharma; therefore, it is called patience regarding the non-arising of dharmas. All the bodhisattva’s afflictions that are to be eliminated are completely exhausted; this is called elimination. To know through wisdom that all dharmas do not arise is called knowing.”

“Blessed One! What difference is there between the patience regarding the non-arising of dharmas possessed by shravakas and pratyekabuddhas and that possessed by bodhisattvas?”

“Subhuti! Whether it is the knowledge or the elimination of a stream-enterer, it is called the bodhisattva’s patience. Whether it is the knowledge or the elimination of a once-returner, it is called the bodhisattva’s patience. Whether it is the knowledge or the elimination of a non-returner, it is called the bodhisattva’s patience. Whether it is the knowledge or the elimination of an arhat, it is called the bodhisattva’s patience. Whether it is the knowledge or the elimination of a pratyekabuddha, it is called the bodhisattva’s patience. This is the difference.

Subhuti! A great bodhisattva who accomplishes this patience surpasses all shravakas and pratyekabuddhas.

Abiding in this patience regarding non-arising attained as karmic recompense, the great bodhisattva practices the bodhisattva path and fulfills the wisdom of the paths. Because the bodhisattva fulfills the wisdom of the paths, the bodhisattva never departs from the thirty-seven factors conducive to enlightenment, up to and including the samadhis of emptiness, signlessness, and wishlessness, and never departs from the five superknowledges. Because the bodhisattva never departs from the five superknowledges, the bodhisattva can bring sentient beings to maturity and purify Buddha lands. Having brought sentient beings to maturity and purified Buddha lands, the bodhisattva will attain the wisdom of all modes.

Subhuti! In this way, a great bodhisattva fulfills the signless prajnaparamita of patience.”

Furthermore, Subhuti! The bodhisattva abides in the signless five skandhas, which are like a dream, an echo, a shadow, a mirage, an illusion, and a magical transformation, and practices physical vigor and mental vigor.

Through physical vigor, the bodhisattva gives rise to supernormal powers. Through these supernormal powers, the bodhisattva travels to worlds throughout the ten directions to make offerings to the Buddhas and benefit sentient beings. By the power of physical vigor, the bodhisattva teaches and transforms sentient beings, enabling them to abide in the Three Vehicles.

Subhuti! In this way, a great bodhisattva who practices prajnaparamita can perfect signless Virya Paramita.

Through mental vigor—the undefiled vigor of the noble ones—this bodhisattva enters the Noble Eightfold Path and can perfect Virya Paramita. This Virya Paramita encompasses all wholesome dharmas, namely: the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, the four dhyanas, the four immeasurable states of mind, the four formless absorptions, the eight liberations, the nine successive absorptions, the ten powers of knowledge, the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities. By practicing these wholesome dharmas, the bodhisattva will certainly perfect the knowledge of all modes.

Having perfected the knowledge of all modes, the bodhisattva eradicates every habitual seed of affliction, perfects the thirty-two marks, and emits immeasurable, incomparable light from the body.

Having emitted this light, the bodhisattva turns the Dharma wheel three times in twelve aspects.

Because the Dharma wheel is turned, the great trichiliocosm quakes in six ways, and light illuminates the entire great trichiliocosm.

When the sentient beings in the great trichiliocosm hear the sound of the Dharma being taught, they all attain liberation through the Three Vehicles.

Subhuti! In this way, a great bodhisattva who abides in Virya Paramita can bring great benefit to sentient beings and can perfect the knowledge of all modes.

Furthermore, Subhuti! A bodhisattva who abides in the signless five skandhas, which are like a dream, an echo, a shadow, a mirage, an illusion, and a magical transformation, can perfect Dhyana Paramita.

Subhuti! The great bodhisattva enters the first dhyana through the fourth dhyana; enters the four immeasurable states of mind—loving-kindness, compassion, sympathetic joy, and equanimity; enters the sphere of infinite space through the sphere of neither perception nor non-perception; enters the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness; enters the lightning samadhi, the vajra-like samadhi, and the noble right samadhi. Apart from the samadhis of the Buddhas, this bodhisattva realizes and enters all other samadhis, including those shared with sravakas and pratyekabuddhas. Although entering them, the bodhisattva neither savors the taste of samadhi nor appropriates its fruit.

Why? Because this bodhisattva knows that these samadhis are signless and devoid of inherent existence. How, then, could the bodhisattva savor the taste of a signless dharma within a signless dharma, or savor the taste of a dharma without any possession within a dharma without any possession?

Because the bodhisattva does not savor their taste, the bodhisattva is not reborn in the Realm of Form or the Formless Realm through the power of meditative absorption.

Why? Because this bodhisattva does not perceive those two realms, does not perceive that meditative absorption, does not perceive one who enters meditation, does not perceive one who uses that dharma to enter meditation, and does not perceive a place into which meditation is entered.

When nothing can be apprehended in regard to that dharma, the bodhisattva can then perfect signless Dhyana Paramita.

Through this signless Dhyana Paramita, the bodhisattva can surpass the stages of the sravakas and pratyekabuddhas.

“World-Honored One! How does a bodhisattva, by perfecting signless Dhyana Paramita, surpass the stages of the sravakas and pratyekabuddhas?”

“Subhuti! This bodhisattva trains well in internal emptiness, trains well in external emptiness, and so forth through training well in the emptiness of non-dharmas and dharmas. Within these kinds of emptiness, there is no dharma that can serve as an abiding place, whether the fruit of stream-entry, the fruit of once-returning, and so forth through the knowledge of all modes. These dharmas of emptiness are themselves also empty.

“A great bodhisattva who practices these dharmas of emptiness in this way can enter the stage of a bodhisattva.”

“World-Honored One! What is the stage of a great bodhisattva, and what is not that stage?”

“Subhuti! All attainment is not the stage of a bodhisattva. Complete non-attainment is the stage of a bodhisattva.”

“World-Honored One! What constitutes attainment, and what constitutes non-attainment?”

“Subhuti! Form is an attainment; feeling, perception, formations, and consciousness are attainments. The eye, ear, nose, tongue, body, and mind are attainments, and so forth through the knowledge of all modes, which is an attainment. This is not the stage of a bodhisattva.

“Subhuti! In the stage of a bodhisattva, these dharmas cannot be indicated or expressed in words.

“Which dharmas cannot be indicated? Form, and so forth through the knowledge of all modes.

“Why?

“Subhuti! The nature of form cannot be indicated or expressed in words, and so forth through the nature of the knowledge of all modes, which cannot be indicated or expressed in words. One who is thus is called a bodhisattva.

“After entering the stage of a bodhisattva, even though the bodhisattva has perfected all meditative absorptions and samadhis, the bodhisattva is not reborn through the power of meditative absorption. How much less would the bodhisattva abide in greed, hatred, and delusion and thereby produce sinful karma?

“The bodhisattva abides in dharmas that are like illusions and benefits sentient beings, yet perceives neither sentient beings nor illusions. If nothing whatsoever is apprehended, the bodhisattva can bring sentient beings to maturity and purify a Buddha-land.

“Subhuti! This is called a bodhisattva who, having perfected signless Dhyana Paramita, can turn the Dharma wheel—the Dharma wheel in which nothing can be apprehended.

“Furthermore, Subhuti! A great bodhisattva who practices prajnaparamita knows that all dharmas are like a dream, an echo, a shadow, a mirage, an illusion, and a magical transformation.”

“World-Honored One! How does a great bodhisattva know that all dharmas are like a dream, an echo, a shadow, a mirage, an illusion, and a magical transformation?”

“Subhuti! When practicing prajnaparamita, the great bodhisattva does not perceive a dream or one who sees a dream; does not perceive an echo or one who hears an echo; does not perceive a shadow or one who sees a shadow; does not perceive a mirage or one who sees a mirage; does not perceive an illusion; and does not perceive a magical transformation or one who sees a magical transformation.

“Why? Because these dreams, echoes, shadows, mirages, illusions, and magical transformations are inverted dharmas perceived by ordinary and ignorant people.

“Arhats do not perceive a dream or one who sees a dream, and so forth through not perceiving a magical transformation or one who sees a magical transformation.

“Pratyekabuddhas, great bodhisattvas, and Buddhas likewise do not perceive a dream or one who sees a dream, and so forth through not perceiving a magical transformation or one who sees a magical transformation.

“Why? Because all dharmas are devoid of inherent existence, unborn, and indeterminate.

“If dharmas are devoid of inherent existence, unborn, and indeterminate, how could a great bodhisattva practicing prajnaparamita apprehend within them a mark of arising or a mark of determination? This is impossible.

“Indeed, Subhuti! When practicing prajnaparamita, the bodhisattva does not cling to form, and so forth through not clinging to consciousness; does not cling to the three realms of Desire, Form, and Formlessness; does not cling to the dhyanas, liberations, or samadhis; does not cling to the four foundations of mindfulness, and so forth through the Noble Eightfold Path; does not cling to the samadhi of emptiness, the samadhi of signlessness, or the samadhi of wishlessness; and does not cling to Dana Paramita, and so forth through Prajnaparamita.

“Because the bodhisattva does not cling, the bodhisattva can perfect the first bodhisattva bhumi. Yet the bodhisattva does not cling even within the first bhumi.

“Why? Because this bodhisattva does not even apprehend that bhumi; how much less would the bodhisattva give rise to attachment to it! It is likewise so through the tenth bhumi.

“This great bodhisattva, while practicing prajnaparamita, does not apprehend even prajnaparamita.”

If, while practicing prajnaparamita, one does not perceive prajnaparamita as something attainable, then at that time one sees that all dharmas enter into prajnaparamita, yet one also does not perceive those dharmas as attainable. This is because those dharmas and prajnaparamita are neither two nor different.

Why is this? Because those dharmas enter into suchness, Dharma-nature, and the limit of reality, and therefore are without discrimination.

– World-Honored One! If all dharmas are without characteristics and without discrimination, why are they said to be wholesome or unwholesome, with outflows or without outflows, worldly or supramundane, conditioned or unconditioned?

– Subhuti! What do you think? Within the true characteristic of all dharmas, can any dharma be said to be wholesome or unwholesome, and so forth up to conditioned or unconditioned? Can any dharma be said to be the fruit of the Stream-enterer, and so forth up to arhatship, pratyekabuddhahood, bodhisattvahood, or unsurpassed perfect enlightenment?

– World-Honored One! None can be so described.

– Subhuti! For this reason, one should know that all dharmas are without characteristics, without discrimination, unborn, unfixed, and incapable of being indicated or expressed in words.

Subhuti! Formerly, when I practiced the bodhisattva path, there was likewise no dharma possessing an inherent nature that could be attained—whether form; feeling, perception, formations, or consciousness; and so forth up to the conditioned or the unconditioned; or the fruit of the Stream-enterer, and so forth up to unsurpassed perfect enlightenment.

Thus, Subhuti, from the first arising of the aspiration until the attainment of unsurpassed perfect enlightenment, a great bodhisattva practicing prajnaparamita must skillfully learn the nature of all dharmas.

Because of skillfully learning the nature of all dharmas, this is called the path to unsurpassed perfect enlightenment.

By practicing that path, one can perfect the six paramitas, bring sentient beings to maturity, and purify the Buddha-land.

Abiding in that Dharma, one attains unsurpassed perfect enlightenment and uses the Dharma of the Three Vehicles to liberate sentient beings, yet without attachment to the Dharma of the Three Vehicles.

Subhuti! Thus, a great bodhisattva must learn prajnaparamita through the Dharma of non-characteristics.”