摩訶般若波羅蜜經

CHAPTER ON THE FOUR MEANS OF EMBRACING

SEVENTY-EIGHTH

Venerable Subhuti said to the Buddha: “World-Honored One! If all dharmas are like dreams, echoes, shadows, mirages, illusions, and magical creations, having no real existence and no intrinsic nature, their own characteristics being empty, then how can one distinguish wholesome dharmas from unwholesome dharmas, worldly dharmas from supramundane dharmas, contaminated dharmas from uncontaminated dharmas, uncontaminated dharmas from conditioned dharmas, conditioned dharmas from unconditioned dharmas, dharmas by which the fruit of stream-entry may be attained, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, dharmas by which the path of a pratyekabuddha may be attained, and dharmas by which unsurpassed bodhi may be attained?”

The Buddha told Venerable Subhuti: “Ordinary and foolish people conceive of dreams and those who see dreams, up to and including magical creations and those who see magical creations. Through body, speech, and mind they initiate wholesome karma, unwholesome karma, indeterminate karma, meritorious karma, sinful karma, and immovable karma.

A great bodhisattva practicing prajnaparamita abides in two kinds of emptiness—ultimate emptiness and beginningless emptiness—and teaches the Dharma to sentient beings, saying:

‘Sentient beings! Form, feeling, perception, formations, and consciousness are empty and without anything that can be possessed; the twelve ayatanas and eighteen dhatus are empty and without anything that can be possessed.

‘Form, feeling, perception, formations, and consciousness, the twelve ayatanas, and the eighteen dhatus are like dreams, echoes, shadows, mirages, illusions, and magical creations.

‘Within them there are no five skandhas, twelve ayatanas, or eighteen dhatus. There is neither a dream nor one who sees a dream; neither an echo nor one who hears an echo; neither a shadow nor one who sees a shadow; neither a mirage nor one who sees a mirage; neither an illusion nor one who sees an illusion; neither a magical creation nor one who sees a magical creation.

‘All dharmas are without any foundation; their true nature is nonexistent.

‘Where there are no skandhas, you nevertheless perceive skandhas; where there are no ayatanas, you nevertheless perceive ayatanas; where there are no dhatus, you nevertheless perceive dhatus.

‘All these dharmas arise through the conjunction of causes and conditions. They arise from an inverted mind and belong to the karmic process of fruition.

‘Why, within dharmas that are empty and without foundation, do you grasp at the characteristic of a foundation?’

At that time, the great bodhisattva practicing prajnaparamita uses skillful means to liberate sentient beings from miserliness and greed, teaching them to practice dana paramita and to retain the merit of this giving so that they obtain great blessed rewards. The bodhisattva then liberates them from those great blessed rewards and teaches them to observe the precepts. Relying upon the merit of observing the precepts, they are born in honored stations among the devas.

The bodhisattva then liberates them from these and teaches them to abide in the first dhyana. Through the merit of the first dhyana, they are born among the Brahma devas. In the same way, the bodhisattva teaches them to abide in the second dhyana, the third dhyana, the fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception.

From that giving practiced by sentient beings and the fruition of giving, from observing the precepts and the fruition of observing the precepts, and from meditative concentration and the fruition of meditative concentration, the bodhisattva liberates them and establishes them in nirvana without remainder by means of 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, the eightfold noble path, the gateways of liberation of emptiness, signlessness, and wishlessness, the eight liberations, the nine successive concentrations, the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities.

The bodhisattva brings peace and security to sentient beings and causes them to abide in the uncontaminated dharmas of the noble ones, which are without form, shape, or opposition.

Those capable of attaining the fruit of stream-entry, the fruit of non-returning, the fruit of non-returning, the fruit of arhatship, or the path of a pratyekabuddha are peacefully guided and taught by the bodhisattva, who causes them to abide in the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the path of a pratyekabuddha.

Those capable of attaining unsurpassed bodhi are peacefully guided and taught by the bodhisattva, who causes them to abide in unsurpassed bodhi.”

– “World-Honored One! The great bodhisattvas are exceedingly rare and difficult to equal. They are able to practice this profound prajnaparamita.

“Although all dharmas are without intrinsic nature, ultimately empty, and beginninglessly empty, they distinguish dharmas as wholesome or unwholesome, contaminated or uncontaminated, and even as conditioned or unconditioned.”

– “So it is. Subhuti! The great bodhisattvas are exceedingly rare and difficult to equal, for they are able to practice this profound prajnaparamita. Although all dharmas are without intrinsic nature, ultimately empty, and beginninglessly empty, they distinguish among all dharmas.

“Subhuti! If you know that this quality of a great bodhisattva is exceedingly rare and difficult to equal, you should know that none among all the sravakas and pratyekabuddhas can attain it, much less anyone else.”

– “World-Honored One! What is this exceedingly rare and difficult-to-equal quality of a great bodhisattva that none among all the sravakas and pratyekabuddhas can possess?”

– “Subhuti! Listen single-mindedly. There are great bodhisattvas who, while practicing prajnaparamita, abide in the six paramitas obtained through karmic fruition and also abide in the five superknowledges obtained through karmic fruition, the thirty-seven factors conducive to awakening, the dharanis, and the unobstructed knowledges. They travel throughout the lands of the ten directions. Those who should be liberated through giving they embrace through giving; those who should be liberated through observing the precepts they embrace through observing the precepts; and those who should be embraced through patience, vigor, meditative concentration, or wisdom they embrace accordingly. Those who should be liberated through the first dhyana they embrace through the first dhyana. Those who should be liberated through the second dhyana, the third dhyana, or even the sphere of neither perception nor non-perception they embrace by whatever is appropriate. Those who should be liberated through loving-kindness, compassion, sympathetic joy, or equanimity they embrace through loving-kindness, compassion, sympathetic joy, and equanimity. Those who should be liberated through the four foundations of mindfulness and the four right efforts—those who should be liberated through 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, the eightfold noble path, the samadhi of emptiness, or the samadhi of wishlessness—they embrace by whatever is appropriate.”

– “World-Honored One! How does a great bodhisattva benefit sentient beings through giving?”

– “Subhuti! While practicing prajnaparamita, the bodhisattva gives sentient beings everything they require, such as food, drink, eyes, ears, noses, tongues, bodies, clothing, carriages and horses, incense, flowers, necklaces, and so forth, just as when making offerings to Buddhas, arhats, non-returners, once-returners, and stream-enterers, without any difference. Whether giving to those who have entered the true path, to ordinary people, or even to birds and beasts, the bodhisattva makes no distinction or differentiation but gives equally.

“Why? Because all dharmas are neither different nor differentiated, and therefore this bodhisattva makes neither distinctions nor differentiations.

“Having given in this way, the bodhisattva will receive the fruition of the undifferentiated Dharma, namely, knowledge of all modes.

“Subhuti! If, upon seeing a beggar, a great bodhisattva were to think, ‘The Buddha is a field of merit, so I should make offerings to him; birds and beasts are not fields of merit, so I should not give to them,’ this would not be the Dharma of a bodhisattva.

“Why? When a great bodhisattva gives rise to the aspiration for unsurpassed bodhi, the bodhisattva does not think, ‘I should benefit this sentient being through giving, but I should not give to that sentient being.’ Through giving, the bodhisattva enables sentient beings to be born among the great lineages of kshatriyas, brahmins, and householders, and even, through giving, employs the Dharma of the Three Vehicles to lead them into nirvana without remainder.

“If sentient beings come to ask, the bodhisattva does not give rise to a discriminating mind that thinks, ‘I should give to this person; I should not give to that person.’

“Why? Because the bodhisattva has given rise to the aspiration for unsurpassed bodhi for the sake of these sentient beings. If the bodhisattva still discriminates and chooses among them, the bodhisattva incurs the reproach of the Buddhas, bodhisattvas, pratyekabuddhas, sravakas, and all devas, humans, and worldly beings.”

Who has entreated you to save all beings? You are the home of all beings, the support of all beings, the refuge of all beings; yet you discriminate and choose what should be given and what should not be given.

Furthermore, when a great bodhisattva practices prajnaparamita, if a human or nonhuman being comes seeking the bodhisattva’s body, hands, or feet, the bodhisattva should not then give rise to a divided mind as to whether they should or should not be given.

Why? Because the great bodhisattva has assumed a body for the sake of beings. Now that beings have come to take it, why should it not be given? The bodhisattva should reflect: “I assumed this body for the benefit of beings. Even if beings did not ask for it, I should still give it to them; how much more so when they ask—how could I not give it?”

A great bodhisattva practicing prajnaparamita should train in this way.

Furthermore, Subhuti, upon seeing someone come to make a request, a great bodhisattva should reflect: “Who here is the giver? Who is the recipient? What is the gift?” All these dharmas are devoid of intrinsic nature because they are ultimately empty.

In dharmas without characteristics, there is neither giving nor taking. Why? Because they are ultimately empty: empty internally, empty externally, empty both internally and externally, greatly empty, empty in the ultimate sense, and empty of their own characteristics.

By abiding in these kinds of emptiness while giving, the bodhisattva fulfills the dana paramita. Because the dana paramita is fulfilled, if the bodhisattva’s body is stabbed or cut, or possessions are plundered and taken away, the bodhisattva immediately thinks: “Who is being cut and hewn? Whose possessions are being plundered and taken?”

Subhuti, with the Buddha-eye the Tathagata sees in the east great bodhisattvas as numerous as the sands of the Ganges entering the hells, extinguishing the fires and cooling the boiling waters, and teaching beings by three means: first, spiritual powers; second, knowing the thoughts of others; and third, expounding the Dharma.

Through the power of spiritual abilities, these bodhisattvas extinguish the fires and cool the boiling waters in the hells. Knowing the thoughts of others, they expound the Dharma as appropriate through loving-kindness, compassion, sympathetic joy, and equanimity. Those beings give rise to a pure mind toward the bodhisattvas. After escaping the hells, they gradually bring the suffering of birth and death to an end through the teachings of the Three Vehicles.

As it is in the east, so it is in the other nine directions.

Subhuti, with the Buddha-eye the Tathagata observes lands as numerous as the sands of the Ganges throughout the ten directions and sees bodhisattvas attending upon the Buddhas, supplying them with necessities, and cherishing and revering them. Whatever instructions the Buddhas give, those bodhisattvas are able to receive and retain them all, never forgetting or losing them until they attain unsurpassed bodhi.

Subhuti, with the Buddha-eye the Tathagata observes lands as numerous as the sands of the Ganges throughout the ten directions and sees great bodhisattvas relinquishing their bodies for animals, scattering their flesh in various places. Any animal that eats the flesh of those great bodhisattvas gives rise to affection and reverence. Because of their affection and reverence for the bodhisattvas, they escape the animal realm, encounter the Buddhas, hear the Dharma, and cultivate accordingly. Through the Three Vehicles—the shravaka, pratyekabuddha, and Buddha teachings—they enter nirvana without remainder.

Thus, Subhuti, the great bodhisattvas greatly benefit beings, teaching and transforming them so that they arouse the aspiration for unsurpassed bodhi, practice in accordance with the Dharma, and ultimately enter nirvana without remainder.

Furthermore, Subhuti, with the Buddha-eye the Tathagata sees great bodhisattvas throughout lands as numerous as the sands of the Ganges in the ten directions relieving the sufferings of hunger and thirst endured by hungry ghosts. These hungry ghosts all cherish and revere the bodhisattvas. Through this affection and reverence for the bodhisattvas, they escape the hungry-ghost realm, encounter Buddhas, hear the Dharma, and practice in accordance with the Dharma. Gradually, through the Three Vehicles—the shravaka, pratyekabuddha, and Buddha Vehicles—they enter nirvana without remainder.

In this way, great bodhisattvas practice great compassion in order to liberate beings.

Furthermore, Subhuti, with the Buddha-eye the Tathagata sees great bodhisattvas expounding the Dharma in the Heaven of the Four Great Kings. They likewise expound the Dharma in the palaces of the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations. After hearing the bodhisattvas expound the Dharma, the devas gradually attain cessation through the Three Vehicles.

Subhuti, if any among these hosts of devas are intoxicated by the five sensual pleasures, the bodhisattvas manifest flames that blaze up and consume their palaces, and then expound the Dharma to them: “Devas, all conditioned dharmas are impermanent; how could any security be found in them?”

Furthermore, Subhuti, with the Buddha-eye the Tathagata sees the Brahma devas throughout lands as numerous as the sands of the Ganges in the worlds of the ten directions clinging to wrong views. The bodhisattvas teach them to abandon those wrong views, saying: “Why do you give rise to wrong views concerning illusory dharmas devoid of characteristics?”

Subhuti, great bodhisattvas abide in a mind of great loving-kindness and expound the Dharma for the sake of beings.

Subhuti, this is the rare and difficult-to-equal Dharma of great bodhisattvas.

Furthermore, Subhuti, with the Buddha-eye the Tathagata sees great bodhisattvas throughout lands as numerous as the sands of the Ganges in the worlds of the ten directions gathering beings by means of four practices: giving, loving speech, beneficial conduct, and cooperation.

How do bodhisattvas gather beings by giving?

Subhuti, bodhisattvas gather beings by two kinds of giving: the gift of material goods and the gift of Dharma.

What is the gift of material goods by which beings are gathered?

Subhuti, great bodhisattvas provide beings with various precious objects—gold, silver, lapis lazuli, crystal, pearls, mother-of-pearl, coral, and so forth—or with food and drink; eyes, ears, noses, tongues, bodies, and minds; garments, bedding, houses, lamps, flowers, incense, and jeweled necklaces; sons or daughters; cattle, goats, elephants, horses, and vehicles; or even their own bodies. Bodhisattvas tell beings: “If you need anything, come and take it as though taking your own possessions; have no hesitation.” Having given, these bodhisattvas teach them the Dharma of the Three Refuges: taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha.

Or they teach them to undertake the Five Precepts or the Eight Fasting Precepts; the first dhyana through the concentration of neither perception nor non-perception; loving-kindness, compassion, sympathetic joy, and equanimity; recollection of the Buddha, the Dharma, the Sangha, morality, generosity, and the devas; contemplation of impurity and mindfulness of inhalation and exhalation; characteristics or contact; the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path; the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness; the eight liberations; the nine successive concentrations; the ten powers; the four fearlessnesses;

the four unobstructed knowledges; the eighteen distinctive qualities; great loving-kindness and great compassion; the thirty-two marks and eighty secondary characteristics; or the fruits of stream-enterer, once-returner, non-returner, and arhatship; the path of a pratyekabuddha; or unsurpassed bodhi.

Thus, Subhuti, when practicing prajnaparamita, great bodhisattvas employ skillful means to teach and transform beings: after giving them material goods, they further teach them so that they attain the unsurpassed peace and security of nirvana. This is called the rare and difficult-to-equal Dharma of great bodhisattvas.

Subhuti, how do bodhisattvas gather beings through the gift of Dharma?

Subhuti, there are two kinds of the gift of Dharma: the mundane and the supramundane.

What is the mundane gift of Dharma?

It consists of explaining and clearly teaching mundane practices, such as contemplation of impurity, mindfulness of inhalation and exhalation, the four dhyanas, the four immeasurable states of mind, and the four formless concentrations. Such mundane dharmas, together with the practices followed by ordinary beings, are called the mundane gift of Dharma.

After giving this mundane gift of Dharma, these bodhisattvas employ many kinds of teaching and transformation to lead beings away from mundane dharmas. Once beings have left mundane dharmas behind, the bodhisattvas use the power of skillful means to enable them to attain the uncontaminated dharmas of the noble ones and the uncontaminated fruits of the noble ones.

What are the uncontaminated dharmas of the noble ones?

What are the uncontaminated fruits of the noble ones?

The uncontaminated dharmas of the noble ones are the thirty-seven factors conducive to awakening and the three gates of liberation.

The uncontaminated fruits of the noble ones are the fruit of stream-entry, up to the fruit of arhatship, the path of a pratyekabuddha, and unsurpassed bodhi.

Furthermore, Subhuti, the noble uncontaminated dharmas of a great bodhisattva also include the wisdom within the fruit of stream-entry, up to the wisdom within the fruit of arhatship; the wisdom within the path of a pratyekabuddha; the wisdom within the thirty-seven factors aiding the path; the wisdom within the six paramitas, up to the wisdom within great loving-kindness and great compassion.

All such dharmas—whether mundane or supramundane, wisdom, contaminated or uncontaminated, conditioned or unconditioned—and the knowledge of all modes within those dharmas are called the noble uncontaminated dharmas of a great bodhisattva.

What are the noble uncontaminated fruits?

The severance of every kind of accumulated affliction is called the noble uncontaminated fruit.

– Blessed One, does a great bodhisattva attain the knowledge of all modes?

– Subhuti, it is so. A great bodhisattva attains the knowledge of all modes.

– Blessed One, what difference is there between a bodhisattva and a Buddha?

– Subhuti, there is a difference. When a great bodhisattva attains the knowledge of all modes, that one is called a Buddha.

Why is this so? Because the mind of a bodhisattva and the mind of a Buddha are not different.

A bodhisattva abiding in the knowledge of all modes illuminates every dharma without exception.

This is called the great bodhisattva’s mundane gift of Dharma.

Subhuti, through the mundane gift of Dharma, a great bodhisattva attains the supramundane gift of Dharma.

Thus, Subhuti, a great bodhisattva teaches and transforms sentient beings so that they attain mundane dharmas, and through the power of skillful means instructs them so that they attain supramundane dharmas.

Subhuti, what are the bodhisattva’s supramundane dharmas? They are those dharmas not shared with ordinary beings: 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, the eightfold noble path, the eight gateways of liberation, the eight liberations, the nine successive meditative attainments, the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen distinctive qualities, the thirty-two marks, the eighty subsidiary characteristics, and the five hundred dharani gateways. These are called supramundane dharmas.

Subhuti, what are the four foundations of mindfulness?

A great bodhisattva contemplates the inner body as body and contemplates the outer body as body, diligently and energetically observing with single-minded wisdom; contemplates the accumulated causes of the body as arising through causes and conditions; contemplates the cessation of the body; and observes the arising and cessation of the formations associated with the body’s accumulation. This path has no object in the eye, ear, nose, tongue, body, or mind, and accepts nothing in the world. This is the foundation of mindfulness of the body.

The foundations of mindfulness of feelings, mind, and dharmas are likewise.

Subhuti, what are the four right efforts?

One diligently exerts oneself regarding unwholesome and evil dharmas that have not yet arisen.

One diligently exerts oneself to eliminate unwholesome and evil dharmas that have already arisen.

One diligently exerts oneself to bring forth wholesome dharmas that have not yet arisen.

One diligently exerts oneself so that wholesome dharmas already arisen may increase and become complete. These are called the four right efforts.

Subhuti, what are the four bases of spiritual power?

The samadhi of aspiration, perfected through resolute practice.

The samadhi of energetic perseverance, perfected through resolute practice.

The samadhi of single-mindedness, perfected through resolute practice.

The samadhi of contemplation, perfected through resolute practice.

These are called the four bases of spiritual power.

Subhuti, what are the five faculties? They are the faculty of faith, the faculty of energetic perseverance, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

Subhuti, what are the five powers? They are the power of faith, the power of energetic perseverance, the power of mindfulness, the power of concentration, and the power of wisdom.

What are the seven factors of awakening? They are the factor of awakening of mindfulness, the factor of awakening of joy, the factor of awakening of tranquility, the factor of awakening of concentration, and the factor of awakening of equanimity.

What are the factors of the eightfold noble path? They are right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

What are the three samadhis? They are the gateway of the samadhi of emptiness, the gateway of the signless samadhi, and the gateway of the wishless samadhi.

What is the samadhi of emptiness? To gather the mind by practicing emptiness and practicing non-self is called the samadhi of emptiness.

What is the signless samadhi? To gather the mind by practicing quiescent cessation and practicing detachment is called the signless samadhi.

What is the wishless samadhi? To gather the mind by practicing impermanence and practicing suffering is called the wishless samadhi.

What are the eight liberations?

While possessing perceptions of form internally, one contemplates forms externally. This is the first liberation.

While possessing no perception of form internally, one contemplates forms externally. This is the second liberation.

The liberation of purity is the third liberation.

Having transcended all perceptions of form and extinguished perceptions of resistance, and by not attending to any perception of diversity, one contemplates boundless space and enters the sphere of boundless space. This is the fourth liberation.

And so on, until, having transcended the sphere of neither perception nor non-perception, one enters the liberation of the cessation of feeling and perception. This is the eighth liberation.

What are the nine successive meditative attainments?

The practitioner, having departed from attachment to sensual dharmas and from evil, unwholesome dharmas, with initial application and sustained application, secluded from sensual desire, with joy and bliss born of seclusion, enters the first dhyana; and so on, until, having transcended the sphere of neither perception nor non-perception, the practitioner enters the attainment of the cessation of feeling and perception. These are called the nine successive meditative attainments.

What are the Buddha’s ten powers of knowledge?

The power of knowledge that knows in accordance with reality what is possible and what is impossible.

The power of knowledge that knows in accordance with reality the actions and experiences of sentient beings, knows where karma is created, knows its causes and conditions, and knows its results throughout the past, present, and future.

The power of knowledge that knows in accordance with reality all dhyanas, concentrations, liberations, and samadhis.

The power of knowledge that knows in accordance with reality whether the faculties of all sentient beings are superior, middling, or inferior.

The power of knowledge that knows in accordance with reality all the views, understandings, and inclinations of all sentient beings.

The power of knowledge that knows in accordance with reality the diverse realms of all sentient beings.

The power of knowledge that knows in accordance with reality the destinations of all paths of practice.

The power of knowledge that knows in accordance with reality the former lives of all sentient beings, from one kalpa to immeasurable kalpas.

The power of knowledge that knows in accordance with reality and, with the divine eye, sees sentient beings being born into wholesome and unwholesome destinies, up to their entrance into nirvana.

The power of knowledge that knows in accordance with reality the uncontaminated three liberations.

These are the Buddha’s ten powers of knowledge.”

The Buddha said to Subhuti: “What are the four fearlessnesses?

The Buddha speaks these truthful words: ‘I am one who possesses complete and perfect knowledge of all things.’ If any sramana or brahmin, any deva, Mara, Brahma, or any person should truthfully assert that there is some dharma I do not know, I still perceive not even the slightest sign of fear. Therefore, I attain security and freedom from any fixed abode; I abide in the station of the noble sovereign and, amid the great assembly, roar the lion’s roar and turn the pure Dharma wheel, which no other assembly—whether sramanas or brahmins, devas, Maras, or Brahmas—can truly turn. This is the first fearlessness.

The Buddha speaks these truthful words: ‘In me, every accumulation of contaminants has been completely exhausted.’ If any sramana or brahmin, any deva, Mara, Brahma, or any other assembly should truthfully say that those accumulated contaminants have not been exhausted, I still perceive not even the slightest sign of fear. Therefore, I attain security and fearlessness; I abide in the station of the noble sovereign and, amid the great assembly, roar the lion’s roar and turn the pure Dharma wheel, which no sramana or brahmin, deva, Mara, Brahma, or other assembly can truly turn. This is the second fearlessness.”

The Buddha spoke these words of truth: “I declare that these are teachings that obstruct the Path. If any śramaṇa or brahmin, any deva, Māra, Brahmā, or any other being were to truthfully say that accepting those teachings does not obstruct the Path, I would not perceive even the slightest cause for fear. Therefore, I have attained security and fearlessness, abide in the place of the noble sovereign, roar like a lion amid the great assembly, and turn the pure Dharma wheel, which no śramaṇa or brahmin, no deva, Māra, or any other being can turn back. This is the third fearlessness.

The Buddha spoke these words of truth: “The noble Path that I teach can lead beyond the world; by practicing in accordance with it, one can know suffering. If any śramaṇa or brahmin, any deva, Māra, Brahmā, or any other being were to truthfully say that practicing this Path cannot lead beyond the world and cannot bring suffering to an end, I would not perceive even the slightest cause for fear. Therefore, I have attained security and fearlessness, abide in the place of the noble sovereign, roar like a lion amid the great assembly, and turn the pure Dharma wheel, which no śramaṇa or brahmin, no deva, Māra, Brahmā, or any other being can truly turn back. This is the fourth fearlessness.”

Subhūti, what are the four unobstructed knowledges?

The first is unobstructed knowledge of meaning. The second is unobstructed knowledge of Dharma. The third is unobstructed knowledge of expression. The fourth is unobstructed knowledge of eloquence.

Wisdom that takes meaning as its object is unobstructed knowledge of meaning.

Wisdom that takes Dharma as its object is unobstructed knowledge of Dharma.

Wisdom that takes words and expressions as its object is unobstructed knowledge of expression.

Wisdom that takes eloquence as its object is unobstructed knowledge of eloquence.

Subhūti, what are the eighteen distinctive qualities?

In the Buddhas: first, the body is without fault; second, speech is without fault; third, mindfulness is without fault; fourth, there are no disparate perceptions; fifth, there is no unconcentrated mind; sixth, there is nothing they abandon through unawareness; seventh, aspiration does not diminish; eighth, diligence does not diminish; ninth, mindfulness does not diminish; tenth, wisdom does not diminish; eleventh, liberation does not diminish; twelfth, the knowledge and vision of liberation do not diminish; thirteenth, every bodily action proceeds in accordance with wisdom; fourteenth, every verbal action proceeds in accordance with wisdom; fifteenth, every mental action proceeds in accordance with wisdom; sixteenth, wisdom knows the past without obstruction;

seventeenth, wisdom knows the future without obstruction; eighteenth, wisdom knows the present without obstruction.

Subhūti, what are the thirty-two marks?

First, the soles of the feet are level. Second, the soles bear spiral patterns in the form of wheels with a thousand spokes. Third, the fingers and toes are longer than those of other people.

Fourth, the hands and feet are softer and more delicate than the other parts of the body. Fifth, the heels are broad, full, and beautiful. Sixth, the fingers and toes are joined by fine, translucent webbing and are more beautiful than those of other people.

Seventh, the insteps are high, even, beautiful, and proportionate to the heels. Eighth, the calves are slender and beautiful, like those of the king of deer. Ninth, when standing upright, the hands reach the knees.

Tenth, the male organ is concealed, as with a king of horses or a king of elephants. Eleventh, the breadth and span of the body are equal, like the nyagrodha tree. Twelfth, from each pore grows a single blue-black hair, soft and delicate, curling to the right.

Fourteenth, the body is golden in color, its hue more beautiful than Jambūnada gold. Fifteenth, light radiates from the body to a distance of one fathom. Sixteenth, the skin is thin, fine, and smooth; dust does not adhere to it, nor can flies or mosquitoes alight upon it.

Seventeenth, seven places on the body are full and rounded: the two soles, the two palms, the tops of the two shoulders, and the center of the neck. Eighteenth, the areas beneath the two armpits are full. Nineteenth, the upper body is like that of a lion.

Twentieth, the body is upright and straight. Twenty-first, the shoulders are rounded and beautiful. Twenty-second, there are forty teeth.

Twenty-third, the teeth are white, even, closely set, and deeply rooted. Twenty-fourth, the four canine teeth are exceptionally white and large. Twenty-fifth, the cheeks are broad and full, like those of a lion.

Twenty-sixth, two places in the throat secrete a refined fluid whose sweet and delicious flavor surpasses all other sweet and delicious flavors. Twenty-seventh, the tongue is broad, thin, and soft, and can extend to cover the hairline and ears. Twenty-eighth, the voice is clear and resonant, carrying far like the song of the kalaviṅka bird.

Twenty-ninth, the eyes shine with the color of pure gold. Thirtieth, the eyelashes are like those of the king of oxen. Thirty-first, between the eyebrows is a white hair, soft and fine as cotton.

Thirty-second, the bone and flesh at the crown of the head rise into a protuberance.

The Buddha’s body is fully endowed with these thirty-two marks, and its radiance illuminates the entire great trichiliocosm. When he wishes to illuminate more widely, it shines throughout immeasurable and innumerable worlds in the ten directions. For the sake of sentient beings, the Buddha assumes a body whose radiance extends one fathom. When he emits immeasurable light, there are no seasons, years, months, days, or hours.

The Buddha’s voice resounds throughout the great trichiliocosm. When he wishes his voice to be louder, it resounds throughout immeasurable and innumerable worlds in the ten directions. However numerous or few the sentient beings may be, the Buddha’s voice reaches them all.

Subhūti, what are the eighty subsidiary characteristics?

One, the crown of his head cannot be seen. Two, his nose is straight, high, and beautiful, with concealed nostrils. Three, his eyebrows resemble the newly risen crescent moon and are the color of blue beryl.

Four, the rims of his ears are large and thick. Five, his body is firm and strong like Narayana. Six, the ends of his bones interlock like the links of a chain.

Seven, when he turns, his bearing is like that of the king of elephants. Eight, when he walks, the soles of his feet remain four inches above the ground, yet his footprints appear upon it. Nine, his fingernails are the color of red copper, thin and glossy.

Ten, his kneecaps are firm, round, and beautiful. Eleven, his entire body is pure and clean. Twelve, his body is soft and gentle.

Thirteen, his body is not crooked. Fourteen, his fingers are long, tapered, and rounded. Fifteen, the lines of his hands are splendid.

Sixteen, his blood vessels are deeply concealed. Seventeen, his ankle bones do not protrude. Eighteen, his body is smooth and lustrous.

Nineteen, he holds his body upright and walks straight, without deviation. Twenty, his body is perfect. Twenty-one, his knowledge is complete.

Twenty-two, his dignified bearing is perfect. Twenty-three, he is always serene and cannot be disturbed by anything. Twenty-four, his majestic presence inspires awe in all.

Twenty-five, all delight in beholding him. Twenty-six, his face is neither broad nor long. Twenty-seven, his proper countenance never changes color.

Twenty-eight, his face is perfectly formed. Twenty-nine, his lips are red like the color of the bimba fruit. Thirty, his voice is deep and resonant.

Thirty-one, his navel is deep, round, and beautiful. Thirty-two, his body hair curls toward the right. Thirty-three, his hands and feet are even and full.

Thirty-four, his hands and feet are well formed as desired. Thirty-five, the lines of his hands are straight and bright. Thirty-six, the lines of his hands are long.

Thirty-seven, the lines of his hands are straight and unbroken. Thirty-eight, all beings harboring evil intentions become harmonious and joyful upon seeing him. Thirty-nine, his broad face is exceedingly beautiful.

Forty, his face is full and pure like the moon. Forty-one, he speaks harmoniously and joyfully with beings according to their wishes. Forty-two, a fragrant scent issues from the pores of his body.

Forty-three, an unsurpassed fragrance issues from his mouth. Forty-four, his dignified bearing is like that of a lion. Forty-five, his gait and stance are like those of the king of elephants.

Forty-six, his manner of walking is like that of the king of geese. Forty-seven, his head resembles a madana fruit. Forty-eight, he possesses every quality of voice.

Forty-nine, his teeth are sharp. Fifty, his tongue is red. Fifty-one, his tongue is thin.

Fifty-two, his body hair is rose-colored. Fifty-three, his body hair is pure and clean. Fifty-four, his eyes are broad and long.

Fifty-five, the openings of his body possess all the proper marks. Fifty-six, his hands and feet are white and red like pink lotus blossoms. Fifty-seven, his navel does not protrude.

Fifty-eight, his abdomen does not protrude. Fifty-nine, his abdomen is slender. Sixty, his body neither inclines nor sways.

Sixty-one, his body is firm and weighty. Sixty-two, his bodily proportions are ample. Sixty-three, his body is tall.

Sixty-four, his hands and feet are soft, smooth, pure, and clean. Sixty-five, light radiates from his body to a distance of one zhang. Sixty-six, light shines upon his body wherever he goes.

Sixty-seven, he regards all beings equally. Sixty-eight, he does not slight any being. Sixty-nine, his voice is neither too loud nor too soft, according to the beings before him.

Seventy, when he teaches the Dharma, his voice is never low. Seventy-one, he teaches beings the Dharma in accordance with their languages. Seventy-two, he correctly articulates every sound.

Seventy-three, he teaches the Dharma in due sequence and according to causes and conditions. Seventy-four, no being can behold all the marks upon the Buddha’s body. Seventy-five, those who behold him never tire of looking.

Seventy-six, his hair is long and beautiful. Seventy-seven, his hair is never disheveled. Seventy-eight, his hair curls beautifully.

Seventy-nine, his hair is the color of a blue jewel. Eighty, his hands and feet bear marks of merit and virtue.

Subhuti! The Buddha’s body is thus endowed with the eighty minor marks.

Furthermore, Subhuti! When practicing prajnaparamita, the great bodhisattva teaches beings, saying: Good men! You should skillfully learn to distinguish the letters and should also thoroughly understand each letter, from the first through the forty-second. All speech enters the gateway of the first letter. All speech also enters the gateway of the second letter, and so on through the gateway of the forty-second letter; all speech enters therein. Each single letter enters into the forty-two letters, and the forty-two letters also enter into each single letter.

Beings should skillfully learn these forty-two letters. Having skillfully learned the forty-two letters, they can skillfully expound the Dharma of letters. Having skillfully expounded the Dharma of letters, they can skillfully expound the Dharma beyond letters.

Subhuti! Just as the Buddha skillfully knows the Dharma, skillfully knows letters, and skillfully knows that which is beyond letters, he teaches the Dharma of letters for the sake of the Dharma beyond letters. Why? Because that which transcends all dharmas of names and letters is called the Buddha-Dharma.

Thus, Subhuti! The great bodhisattva embraces beings through two kinds of giving: the giving of material wealth and the giving of Dharma.

This is the rare and difficult-to-equal deed of a bodhisattva.

Subhuti! How does the great bodhisattva embrace beings through loving speech?

The great bodhisattva teaches beings the Dharma by means of the six paramitas, saying: You should practice the six paramitas and thereby gather all wholesome dharmas.

Subhuti! How does the great bodhisattva embrace beings through beneficial conduct?

The great bodhisattva constantly teaches and transforms beings, instructing them to practice the six paramitas.

Subhuti! How does the great bodhisattva embrace beings through cooperation?

By employing the power of the six superknowledges, the great bodhisattva manifests in many ways among the six realms, working together with beings, and then embraces them by means of the four embracing dharmas.”

Venerable Subhuti said: “Blessed One! If beings are ultimately unobtainable, dharmas are also unobtainable, and the nature of dharmas is also unobtainable, because they are ultimately empty and empty from beginningless time, then how does the great bodhisattva, while practicing prajnaparamita, practice the perfection of meditation, the perfection of vigor, the perfection of patience, the perfection of morality, and the perfection of giving; further practice the four dhyanas, the four immeasurable minds, the four formless concentrations, the thirty-seven factors conducive to enlightenment, and the eighteen kinds of emptiness; further practice the samadhis of emptiness, signlessness, and wishlessness, the eight liberations, and the nine successive concentrations;

and further practice the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen exclusive qualities, the thirty-two marks, and the eighty minor marks?

How does the bodhisattva further abide in the five superknowledges attained as karmic recompense and teach the Dharma for the sake of beings, when beings are truly unobtainable precisely because beings are unobtainable? Form is unobtainable, and so on through consciousness, because the five skandhas are unobtainable. The six paramitas, and so on through the eighty minor marks, are all unobtainable.

“Within these unobtainable things there are no beings, no form, and so on through no eighty minor marks.

“Blessed One! How does the great bodhisattva, while practicing prajnaparamita, teach the Dharma for the sake of beings?

“Blessed One! When the great bodhisattva practices prajnaparamita, even the bodhisattva is unobtainable, much less any bodhisattva-dharma!”

The Buddha said to Subhuti: “So it is. It is just as you say. Because beings are unobtainable, one should know internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, emptiness of dispersion, emptiness of all dharmas, emptiness of nature, emptiness of characteristics, emptiness of the unobtainable, emptiness of nonexistence, emptiness of existence, and emptiness of both nonexistence and existence.

“Because beings are unobtainable, one should know that the five skandhas are empty, the twelve ayatanas are empty, the eighteen dhatus are empty, the twelve links of dependent origination are empty, the Four Noble Truths are empty, and the self, beings, and life spans are all empty; those who are born, those who nurture, those who desire, and individuals are all empty; persons, agents, and those who cause action are all empty; those who initiate, those who cause initiation, those who experience, and those who cause experience are all empty; and knowers and seers are all empty.”

Because sentient beings are apprehendable, one should know that the four dhyanas are empty, the four immeasurable minds are empty, and the four formless concentrations are empty. One should know that the thirty-seven factors conducive to awakening are empty; emptiness, signlessness, and wishlessness are all empty; the eight liberations are empty; and the nine successive concentrations are empty.

Because sentient beings are unapprehendable, one should know that the Buddha's ten powers are empty, the four fearlessnesses are empty, the four unobstructed knowledges are empty, and the eighteen unique qualities are empty. One should know that the fruit of stream-entry is empty, the fruit of once-returning is empty, the fruit of non-returning is empty, the fruit of arhatship is empty, and the path of the pratyekabuddha is empty. One should know that the bodhisattva stages are empty and unsurpassed awakening is empty.

Subhuti! When a great bodhisattva sees that all dharmas are empty in this way, he teaches the Dharma to sentient beings without departing from the characteristics of emptiness.

When contemplating in this way, this bodhisattva clearly knows all dharmas without obstruction. Having known all dharmas without obstruction, he neither destroys the characteristics of dharmas, nor views them as different, nor discriminates among them, but teaches the Dharma to sentient beings exactly in accordance with reality.

It is like a conjured person conjured by the Buddha, who in turn conjures immeasurable thousands, hundreds, and hundreds of millions of people. Some teach generosity; some teach moral discipline, patience, vigor, meditation, and wisdom; and some teach the four dhyanas, the four immeasurable minds, and the four formless concentrations.

Subhuti! What do you think? Does that conjured person conjured by the Buddha discriminate among or destroy the dharmas?”

– Blessed One! That conjured person has neither mind nor mental factors. How, then, could he discriminate among or destroy the dharmas?

– Subhuti! Therefore, you should know that a great bodhisattva practicing prajnaparamita teaches sentient beings the Dharma as is appropriate, leads them out of delusion, and brings them to a place of secure abiding, because dharmas are neither bound nor released.

Why is this so?

Subhuti! Form is neither bound nor released. Feeling, perception, formations, and consciousness are neither bound nor released.

The neither bound nor released nature of form is not form. The neither bound nor released nature of feeling, perception, formations, and consciousness is not feeling, perception, formations, or consciousness.

Why? Because form is ultimately pure. Feeling, perception, formations, and consciousness, up to and including all conditioned and unconditioned dharmas, are likewise ultimately pure.

Thus, Subhuti, although a great bodhisattva teaches the Dharma to sentient beings, neither sentient beings nor any dharmas can be apprehended, because all dharmas are unapprehendable.

Because the bodhisattva does not abide in any dharma, he abides in the characteristics of all dharmas, namely, the emptiness of form, up to and including the emptiness of conditioned and unconditioned dharmas.

Why? Because the intrinsic nature of form, up to and including conditioned and unconditioned dharmas, is unapprehendable, there is nowhere to abide. A dharma that has no existence does not abide in a dharma that has no existence. A dharma of intrinsic nature does not abide in a dharma of intrinsic nature. A dharma of other-nature does not abide in a dharma of other-nature.

Why? Because all these dharmas are unapprehendable. Where could an unapprehendable dharma abide?

Thus, Subhuti, when a great bodhisattva practices prajnaparamita, he can teach the Dharma in this way by means of the emptiness of all dharmas.

Practicing prajnaparamita in this way, he is free from fault before the Buddhas, sravakas, and pratyekabuddhas.

Why? After the Buddhas, bodhisattvas, pratyekabuddhas, and arhats have attained this Dharma, they teach it to sentient beings without altering the characteristics of dharmas, because suchness, the Dharma-nature, and the limit of reality cannot be altered. Why? Because dharmas have no nature.

Blessed One! If the Dharma-nature, suchness, and the limit of reality cannot be altered, is form different from the Dharma-nature? Is form different from suchness and the limit of reality? Are feeling, perception, formations, and consciousness, up to and including conditioned and unconditioned dharmas, worldly and supramundane dharmas, and contaminated and uncontaminated dharmas, different from them?

– No, Subhuti! Form is not different from the Dharma-nature, suchness, or the limit of reality. Feeling, perception, formations, and consciousness, up to and including the contaminated and uncontaminated, are likewise not different from them.

– Blessed One! If form is not different from the Dharma-nature, suchness, or the limit of reality, and if feeling, perception, formations, and consciousness, up to and including the contaminated and uncontaminated, are likewise not different from them, how can one distinguish evil dharmas whose evil retribution is rebirth among hell beings, hungry ghosts, or animals, and wholesome dharmas whose wholesome retribution is rebirth among humans or devas? How can one distinguish dharmas that are neither evil nor wholesome and whose retribution is neither evil nor wholesome, namely, the fruit of stream-entry up to and including unsurpassed awakening?

Subhuti! It is on the basis of conventional truth that distinctions are made and the existence of karmic results is taught, not on the basis of ultimate truth. In ultimate truth, causes, conditions, and karmic results cannot be spoken of. Why? Ultimate truth truly has no characteristics, no discrimination, and no verbal expression. This is because form, up to and including contaminated and uncontaminated dharmas, is neither produced nor extinguished, neither defiled nor pure, ultimately empty, and empty from the beginningless past.

– Blessed One! If karmic results are distinguished and spoken of on the basis of conventional truth and not ultimate truth, then all ordinary people should possess the fruit of stream-entry up to and including unsurpassed awakening.

– Subhuti! What do you think? Do ordinary people know conventional truth? Do they know ultimate truth? If they knew them, those ordinary people would already have attained the fruit of stream-entry up to and including unsurpassed awakening.

Subhuti! Since ordinary people truly do not know conventional truth, do not know ultimate truth, do not know the path, and do not know how to distinguish the fruits of the path, how could they attain those fruits?

Subhuti! Noble ones know conventional truth and know ultimate truth. There is a path and there is cultivation of the path; through distinctions made by noble ones in terms of conventional truth, there are the various fruits.

– Blessed One! Is the fruit attained by cultivating the path?

– No, Subhuti! The fruit is not attained by cultivating the path; neither is it attained apart from the path, nor is it attained by abiding in the path.

Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva distinguishes the various fruits for sentient beings, yet does not discriminate a conditioned nature or an unconditioned nature.

– Blessed One! If the various fruits are attained without discriminating a conditioned nature or an unconditioned nature, why did the Buddha say that one is called a stream-enterer because the fetters of the three realms are exhausted; that one is called a once-returner because greed, hatred, and delusion have become attenuated; that one is called a non-returner because greed, hatred, delusion, pride, and doubt pertaining to the Desire Realm are exhausted; that one is called an arhat because greed, hatred, delusion, pride, and doubt pertaining to the Form and Formless Realms are exhausted; that when all dharmas arising from accumulated causes are extinguished and dispersed, it is called the path of the pratyekabuddha; and that because all habitual seeds of affliction are forever severed, it is called unsurpassed awakening?

Blessed One! How should I understand the distinction between conditioned nature and unconditioned nature in relation to attaining the various fruits?

– Subhuti! Do you regard the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the path of the pratyekabuddha, and unsurpassed awakening as conditioned or unconditioned?

– Blessed One! They are all unconditioned.

– Subhuti! Is there discrimination within the unconditioned Dharma?

– Blessed One! No.

– Subhuti! If any good man or good woman comprehends that all dharmas, whether conditioned or unconditioned, have a single characteristic—namely, no characteristic—would that person discriminate them as conditioned or unconditioned?

– Blessed One! No.

– Thus, Subhuti, a great bodhisattva teaches the Dharma to sentient beings without discriminating among dharmas. This is because of inner emptiness, up to and including the emptiness of nonexistence and existence.

Having himself attained the Dharma of nonattachment, that bodhisattva also teaches others the Dharma of nonattachment: whether the six paramitas; the four dhyanas, the four immeasurable minds, and the four formless concentrations; or the thirty-seven factors conducive to awakening, up to and including the knowledge of all modes. Because this bodhisattva is himself unattached, he also teaches others to attain nonattachment.

Because there is no attachment, there is no obstruction.

It is like a conjured person created by the Buddha: although giving, that person does not receive the karmic recompense of giving, but acts solely to liberate sentient beings. Even upon attaining all-knowledge, that person does not receive the recompense of all-knowledge.

In the same way, a great bodhisattva practices the six paramitas and even all dharmas, whether contaminated or uncontaminated, conditioned or unconditioned, yet the great bodhisattva neither abides in them nor receives their recompense, acting solely to liberate sentient beings.

Why is this? Because that great bodhisattva thoroughly comprehends the characteristics of all dharmas.”

CHAPTER: EXCELLENT COMPREHENSION

SEVENTY-NINTH

Venerable Subhuti addressed the Buddha: “World-Honored One! How does a bodhisattva thoroughly comprehend the characteristics of all dharmas?”

The Buddha said to Venerable Subhuti: “A conjured person does not manifest greed, anger, or delusion; does not manifest form, feeling, perception, formations, or consciousness; does not manifest internal or external dharmas; does not manifest afflictions, fetters, or latent tendencies; does not manifest contaminated dharmas, uncontaminated dharmas, worldly dharmas, supramundane dharmas, conditioned dharmas, or unconditioned dharmas; nor does such a person possess any noble fruition.

In the same way, a bodhisattva has none of these things and does not discriminate among these dharmas. This is called comprehending the characteristics of all dharmas.”

– World-Honored One! How can a conjured person cultivate the Path?

– Subhuti! When a conjured person cultivates the Path, there is neither defilement nor purity, nor does that person dwell among the five destinies of samsara.

What do you think, Subhuti? Does a conjured person created by the Buddha possess any real fundamental basis, any defilement, or any purity?

– World-Honored One! No. A conjured person created by the Buddha has no real fundamental basis, no defilement, and no purity, nor does that person dwell among the five destinies of samsara.

– Subhuti! A bodhisattva who thoroughly comprehends the characteristics of all dharmas is likewise.

– World-Honored One! Are all forms, feelings, perceptions, formations, and consciousness like conjurations?

– Subhuti! All forms are like conjurations, and all feelings, perceptions, formations, and consciousness are like conjurations.

– World-Honored One! If all forms are like conjurations, and all feelings, perceptions, formations, and consciousness, and even all dharmas, are like conjurations;

and if a conjured person has no form, no feeling, perception, formations, or consciousness, no defilement, no purity, no five destinies of samsara, and no place of liberation, then what function do bodhisattvas perform?

– Subhuti! What do you think? While great bodhisattvas practice the bodhisattva path, do they see sentient beings being liberated from among hell beings, hungry ghosts, animals, humans, and devas?

– World-Honored One! They do not see any such beings.

– Just so. Subhuti! Great bodhisattvas do not see any sentient being liberated from the three realms. Why is this? Because great bodhisattvas see and know all dharmas to be like illusions and conjurations.

– World-Honored One! If great bodhisattvas see and know all dharmas to be like illusions and conjurations, for what purpose do bodhisattvas practice the six paramitas, the four dhyanas, the four immeasurable minds, the four formless concentrations, the thirty-seven factors conducive to the Path, and even great loving-kindness and great compassion, purify Buddha lands, and bring sentient beings to fulfillment?

– Subhuti! If sentient beings themselves knew that all dharmas are like illusions and conjurations, great bodhisattvas would never spend innumerable kalpas practicing the bodhisattva path for their sake.

Because sentient beings do not themselves know that all dharmas are like illusions and conjurations, great bodhisattvas practice the six paramitas for immeasurable, innumerable kalpas, bring sentient beings to fulfillment, purify Buddha lands, and attain unsurpassed bodhi.

– World-Honored One! If all dharmas are like dreams, echoes, shadows, mirages, illusions, and conjurations, then where do sentient beings abide such that they can be rescued by bodhisattvas practicing the six paramitas?

– Subhuti! Sentient beings abide only in names and characteristics, falsity, conceptual thought, and discrimination. Therefore, by practicing the six paramitas, bodhisattvas rescue sentient beings from names and characteristics and from falsity.

– World-Honored One! What is a name? What is a characteristic?

– Subhuti! A name is merely something arbitrarily fabricated and provisionally established: this is form; this is feeling, perception, formations, or consciousness; this is male or female; this is large or small; this is a hell being, a hungry ghost, an animal, a human, or a deva; this is conditioned or unconditioned; this is the fruition of stream-entry, the fruition of once-returning, the fruition of non-returning, the fruition of arhatship, the path of a pratyekabuddha, or the path of a Buddha.

Subhuti! All dharmas that arise through combination are merely provisional names. Because names are used to designate dharmas, they are called names. All conditioned dharmas possess only names and characteristics, yet ordinary people form attachments to them.

When great bodhisattvas practice the prajnaparamita, through the power of skillful means they teach sentient beings to leave behind names, saying: “Sentient beings! These names are merely empty names, arising from false conceptual thought and discrimination. Do not cling to false conceptual thoughts. These things have fundamentally never existed, for their intrinsic nature is empty. The wise do not cling to them.”

Thus, Subhuti, when great bodhisattvas practice the prajnaparamita, they teach the Dharma to sentient beings through the power of skillful means. This is what is meant by a name.

What are characteristics?

Subhuti! There are two kinds of characteristics to which ordinary people cling:

The first is the characteristic of form. The second is the characteristic of the formless.

What is called the characteristic of form? Whatever possesses form, whether coarse or subtle, pleasing or defiled, is entirely empty. Within these empty dharmas, through conceptual thought and discrimination, the mind grasps characteristics. This is called the characteristic of form.

What is the characteristic of the formless?

Regarding formless dharmas, through conceptual thought and discrimination, the mind grasps characteristics and consequently gives rise to afflictions. This is called the characteristic of the formless.

When great bodhisattvas practice the prajnaparamita, through the power of skillful means they teach sentient beings to abandon attachment to such characteristics. Within the signless Dharma, they cause them to leave behind both dharmas: characteristics and signlessness.

Thus, Subhuti, when great bodhisattvas practice the prajnaparamita, they teach sentient beings to leave characteristics behind and cause them to abide in the nature of signlessness.

– World-Honored One! If all dharmas consist only of names and characteristics, how can great bodhisattvas practicing the prajnaparamita benefit themselves and also teach others so that they may gain benefit? How do bodhisattvas perfect the various stages of fruition, advancing from one stage of fruition to another, and also teach sentient beings so that they may attain the fruits of the Three Vehicles?

– Subhuti! If dharmas fundamentally and definitely existed, rather than being merely names and characteristics, then great bodhisattvas practicing the prajnaparamita could neither benefit themselves nor benefit others.

Subhuti! Because dharmas have no real fundamental basis and consist only of names and characteristics, bodhisattvas practicing the prajnaparamita can perfect the dhyana paramita, vigor paramita, patience paramita, morality paramita, and giving paramita, because they are signless. They can perfect the dhyana paramita, the paramita of the four immeasurable minds, and the paramita of the four formless concentrations, because they are signless.

They can perfect the paramita of the four foundations of mindfulness and even the paramita of the Noble Eightfold Path. They can perfect the paramita of internal emptiness and even the paramita of the emptiness of nonexistent and existent dharmas, because they are signless. They can perfect the liberation paramita and the paramita of the nine successive concentrations, because they are signless.

They can perfect the liberation paramita and the paramita of the nine successive concentrations, because they are signless. They can perfect the paramita of the Buddha’s ten powers and even the paramita of the eighteen unique qualities, because they are signless.

Because they are signless, bodhisattvas themselves perfect all wholesome dharmas and also teach and transform others, causing them to perfect wholesome dharmas, because they are signless.

Subhuti, if the characteristics of dharmas truly existed to even the slightest degree, then when practicing prajnaparamita, a great bodhisattva could not realize that dharmas are signless and free from thought, attain unsurpassed perfect enlightenment, or teach sentient beings and enable them to attain the unconditioned Dharma. Why? Because all unconditioned dharmas are signless and free from thought.

Thus, Subhuti, a great bodhisattva practicing prajnaparamita benefits sentient beings by means of the unconditioned Dharma.

– Blessed One, if all dharmas are signless and free from thought, why are they nevertheless designated as the Dharma of the sravakas, the Dharma of the pratyekabuddhas, the bodhisattva path, and the Dharma of the Buddhas?

– Subhuti, what do you think? Is the signless Dharma different from the Dharma of the sravakas?

– Blessed One, there is no difference.

– Subhuti, is not the signless Dharma itself the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the Dharma of the pratyekabuddhas, the Dharma of the bodhisattvas, and the Dharma of the Buddhas?

– Blessed One, it is indeed so.

– Subhuti, for this reason, one should know that all dharmas are signless.

Subhuti, when a great bodhisattva trains in the signlessness of all dharmas, wholesome qualities increase and flourish—namely, the six paramitas, the four dhyanas, the four immeasurable states of mind, the four formless concentrations, the four foundations of mindfulness, and so forth, up to the eighteen distinctive qualities of a Buddha. Why is this? A bodhisattva regards no other dharmas as being as essential as the three gates of liberation. Because the intrinsic characteristics of all dharmas are empty, this is called the gate of liberation of emptiness. Because all dharmas are signless, this is called the gate of liberation of signlessness. Because all dharmas are unproduced and do not arise, this is called the gate of liberation of wishlessness.

If a great bodhisattva trains in the three gates of liberation, the bodhisattva can train in the characteristics of the five skandhas, the characteristics of the twelve ayatanas, the characteristics of the eighteen dhatus, the characteristics of the Four Noble Truths, the twelve links of dependent origination, inner emptiness, and so forth, up to the emptiness of nonexistence and existence, as well as the six paramitas, up to the eighteen distinctive qualities of a Buddha.

– Blessed One, when a great bodhisattva practices prajnaparamita, how does the bodhisattva train in the characteristics of the five skandhas?

– Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva knows the characteristic of form, knows the arising and cessation of form, and knows the suchness of form.

What does it mean to know the characteristic of form?

It means knowing that form is ultimately empty, that its constituent parts are divided and differentiated yet are false and unreal, like foam upon water, neither enduring nor solid. This is called knowing the characteristic of form.

What does it mean to know the arising and cessation of form?

When form arises, it comes from nowhere; when it passes away, it goes nowhere. To know that it neither comes nor goes is to know the arising and cessation of form.

What does it mean to know the suchness of form?

The suchness of form neither arises nor ceases, neither comes nor goes, neither increases nor decreases, and is neither defiled nor purified. This is called knowing the suchness of form.

Subhuti, suchness is so called because it is true and not false. Suchness remains the same in the past, the future, and the interval between them, forever unchanging. This is called knowing the suchness of form.

What does it mean to know the characteristic of feeling? What does it mean to know the arising and cessation of feeling? What does it mean to know the suchness of feeling?

A bodhisattva knows the characteristics of feelings to be like bubbles upon water, each one arising and each one ceasing. This is called knowing the characteristic of feeling.

Knowing that feelings come from nowhere and, when they pass away, go nowhere is called knowing the arising and cessation of feeling.

The suchness of feeling neither arises nor ceases, neither comes nor goes, neither increases nor decreases, and is neither defiled nor purified. This is called knowing the suchness of feeling.

What does it mean to know the characteristic of perception, the arising and cessation of perception, and the suchness of perception?

A bodhisattva knows perception to be like a mirage: it cannot be apprehended, yet is falsely imagined to be water. This is the characteristic of perception.

Perception comes from nowhere and, when it passes away, goes nowhere. This is called knowing the arising and cessation of perception.

The suchness of perception neither arises nor ceases, neither comes nor goes, neither increases nor decreases, and is neither defiled nor purified; it does not depart from the true characteristic of reality. This is called knowing the suchness of perception.

What does it mean to know the characteristic of formations, the arising and cessation of formations, and the suchness of formations?

A bodhisattva knows formations to be like the trunk of a plantain tree: when its sheaths are peeled away one after another, there is nothing solid within. This is called knowing the characteristic of formations.

Formations arise from nowhere and, when they pass away, go nowhere. This is called knowing the arising and cessation of formations. Formations neither arise nor cease, neither come nor go, neither increase nor decrease, and are neither defiled nor purified. This is called knowing the suchness of formations.

What does it mean to know the characteristic of consciousness, the arising and cessation of consciousness, and the suchness of consciousness?

A bodhisattva knows consciousness to be like an illusionist conjuring the four divisions of an army, none of which are real. This is called knowing the characteristic of consciousness.

When consciousness arises, it comes from nowhere; when it ceases, it goes nowhere. This is called knowing the arising and cessation of consciousness.

The suchness of consciousness neither arises nor ceases, neither comes nor goes, neither increases nor decreases, and is neither defiled nor purified. This is called knowing the suchness of consciousness.

What does it mean to know the twelve ayatanas?

A bodhisattva knows that the eye faculty and the nature of the eye faculty are empty, and so forth, up to knowing that the mind faculty and the nature of the mind faculty are empty; the bodhisattva knows that form and the nature of form are empty, and so forth, up to knowing that dharmas and the nature of dharmas are empty.

What does it mean to know the eighteen dhatus?

A bodhisattva knows that the eye dhatu and the nature of the eye dhatu are empty, and so forth, up to knowing that the mind-consciousness dhatu and the nature of the mind-consciousness dhatu are empty.

What does it mean to know the Four Noble Truths?

When knowing the Noble Truth of suffering, a bodhisattva abandons discriminating conceptions and the perception of two dharmas, knowing that the truth of suffering is neither dual nor different.

It is the same with the truths of the origin of suffering, its cessation, and the path.

What does it mean to know the twelve links of dependent origination?

A bodhisattva knows that the twelve links of dependent origination have no characteristic of arising.”

Venerable Subhuti said, “Blessed One, when practicing prajnaparamita, if a great bodhisattva individually distinguishes and knows all dharmas, could the bodhisattva, by means of the nature of form, cause dharmas to destroy the Dharma-nature, and so forth, up to causing dharmas to destroy the Dharma-nature by means of the nature of the knowledge of all modes?”

– Subhuti, only if there were dharmas apart from the Dharma-nature could it be possible for dharmas to destroy the Dharma-nature.

Since no dharma can be apprehended apart from the Dharma-nature, it cannot be destroyed.

Why is this? Subhuti, the Buddha and the Buddha’s disciples know that no dharma can be apprehended apart from the Dharma-nature.

Because no dharma can be apprehended, it cannot be said that any dharma exists apart from the Dharma-nature.

Thus, Subhuti, a great bodhisattva practicing prajnaparamita should train in the Dharma-nature.

– Blessed One, if a great bodhisattva trains in the Dharma-nature, does this mean that there is nothing in which to train?

– Subhuti, when a great bodhisattva trains in the Dharma-nature, the bodhisattva trains in all dharmas.

Why? Because all dharmas are the Dharma-nature.

– Blessed One, for what reason are all dharmas the Dharma-nature?

– Subhuti, all dharmas enter into the unconditioned, signless nature. Therefore, to train in the Dharma-nature is to train in all dharmas.

– Blessed One, if all dharmas are the Dharma-nature, why does a great bodhisattva train in the six paramitas, the four dhyanas, the four immeasurable states of mind, and the four formless concentrations? Why does a bodhisattva train in the thirty-seven factors conducive to enlightenment, the three gates of liberation, the eight liberations, the nine successive concentrations, and the ten powers, up to the eighteen distinctive qualities of a Buddha? Why train in the six superknowledges, the thirty-two marks, and the eighty minor characteristics? Why does a bodhisattva train to be born into a great family or in the heavenly realms? Why does a bodhisattva train in the first ground of generating the aspiration for enlightenment, up to the tenth ground? Why does a bodhisattva train in the ground of the sravakas, the ground of the pratyekabuddhas, and the stage of a bodhisattva? Why does a bodhisattva train in bringing sentient beings to maturity, purifying Buddha lands, the gates of dharani, and joyful eloquence? Why does a bodhisattva train in unsurpassed perfect enlightenment and, having completed that training, attain the knowledge of all modes and know all dharmas?

Blessed One, within the Dharma-nature of all dharmas, none of these distinctions exists.

“Blessed One! Does a bodhisattva fall into a wrong path? Why? Because within the Dharma-nature there is no such distinction. Within the Dharma-nature there are no form, feeling, perception, formations, or consciousness. Nor is the Dharma-nature apart from form, feeling, perception, formations, or consciousness. Form itself is the Dharma-nature, and the Dharma-nature itself is form. Feeling, perception, formations, and consciousness are likewise so. All dharmas are likewise so.”

– “Subhuti! It is exactly so. It is exactly as you say: form itself is the Dharma-nature; feeling, perception, formations, and consciousness themselves are the Dharma-nature.

“Subhuti! When practicing prajnaparamita, if a great bodhisattva perceives any dharma outside the Dharma-nature, that bodhisattva is not seeking unsurpassed perfect enlightenment.

“When practicing prajnaparamita, a great bodhisattva knows that the nature of all dharmas is unsurpassed perfect enlightenment. Therefore, while practicing prajnaparamita, having known all dharmas to be the Dharma-nature, the great bodhisattva uses names and characteristics to expound that which, among dharmas, is without name or characteristic, saying: this is form; these are feeling, perception, formations, and consciousness; and so forth, up to unsurpassed perfect enlightenment.

“Subhuti! It is like an illusionist who, before an assembled crowd, conjures all manner of forms: girls and boys, elephants and horses, beautiful gardens and forests, houses, flowing streams, bathing pools, garments, eyes, ears, nose, tongue, body, mind, flowers, fragrances, necklaces, drinks, foods, songs in harmony, and instrumental music, in order to delight everyone.

“The illusionist further conjures people and instructs them to practice giving, uphold the precepts, cultivate patience and vigor, enter meditative concentration, and cultivate wisdom.

“This illusionist further conjures eminent clans, the heavenly realms, the noble stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and great bodhisattvas who, from their initial generation of resolve, practice the six paramitas; progress from the first bhumi through the tenth bhumi; enter the bodhisattva stage; freely exercise supernormal powers; bring sentient beings to maturity; purify Buddha lands; freely enter the dhyanas, liberations, and samadhis; practice the Buddha’s ten powers; and so forth, up to a Buddha-body complete with the thirty-two marks and eighty secondary characteristics.

“The illusionist conjures such things for everyone to behold.

“Among the spectators, those without wisdom lavishly praise the illusionist’s skill. Those with wisdom reflect: ‘This is truly unprecedented. Although nothing here is real, through dharmas that have no existence whatsoever he is able to delight and please everyone. From that which has no form or characteristic and no actual existence, appearances arise, yet they remain without any characteristic of existence.’

“Subhuti! A great bodhisattva does not perceive any dharma apart from the Dharma-nature. When practicing prajnaparamita, through the power of skillful means, although the great bodhisattva perceives no sentient beings, the bodhisattva personally practices giving, teaches others to practice giving, praises giving, and rejoices in and commends those who practice giving. And so forth, up to personally cultivating wisdom, teaching others to cultivate wisdom, and rejoicing in and commending those who cultivate wisdom.

“The great bodhisattva personally practices the ten wholesome actions, the five precepts, the eight precepts, the four dhyanas, the four immeasurable minds, the four formless concentrations, and the thirty-seven factors conducive to enlightenment; and so forth, up to personally practicing the eighteen exclusive qualities of a Buddha, praising the eighteen exclusive qualities of a Buddha, and rejoicing in and commending those who practice the eighteen exclusive qualities of a Buddha.

“Subhuti! If the Dharma-nature differed in the past, future, and present, a great bodhisattva could not, through the power of skillful means, reveal the Dharma-nature and bring sentient beings to maturity.

“Subhuti! Because the Dharma-nature does not differ in the past, future, or present, a great bodhisattva in the world practices prajnaparamita and follows the bodhisattva path for the benefit of sentient beings.”