大般若波羅蜜多經

02

At that time, the Venerable Subhuti again addressed the Buddha:

“World-Honored One! Within the naturelessness of all dharmas, if a great bodhisattva brings forth the four dhyanas, develops the five superknowledges, attains unsurpassed, complete, perfect enlightenment replete with all merits, establishes sentient beings within three distinct groups, and enables them to attain benefit and well-being, then within the naturelessness of all dharmas, how does a great bodhisattva who has newly aroused the aspiration progressively create karma, progressively train, progressively undertake practices, attain unsurpassed, complete, perfect enlightenment, and perform supremely beneficial deeds for sentient beings?”

The Buddha said to Subhuti:

“Great bodhisattvas at the stage of first arousing the aspiration may hear from a Buddha, or from those places where many Buddhas, bodhisattvas, pratyekabuddhas, arhats, non-returners, once-returners, stream-enterers, and noble sages are honored, that is: those who have fully and ultimately realized that all dharmas have naturelessness as their nature are called Buddhas; those who progressively realize that all dharmas have naturelessness as their nature are bodhisattvas, pratyekabuddhas, arhats, non-returners, once-returners, and stream-enterers; and those who firmly believe that all dharmas have naturelessness as their nature are called virtuous persons.

Therefore, all dharmas and all sentient beings have naturelessness as their nature. In dharmas and sentient beings, not even the slightest measure of intrinsic nature, as minute as the tip of a hair, can be apprehended.

“After hearing this, that great bodhisattva thinks: ‘If all dharmas and sentient beings have naturelessness as their intrinsic nature, and those who realize this are called Buddhas, bodhisattvas, pratyekabuddhas, arhats, non-returners, once-returners, and stream-enterers, while those who firmly believe this are called virtuous persons, then shall I attain unsurpassed, complete, perfect enlightenment, or shall I not attain it? Because all dharmas and sentient beings have naturelessness as their intrinsic nature, I must certainly proceed toward unsurpassed, complete, perfect enlightenment. After attaining enlightenment, if sentient beings engage in the perception of existence, I shall devise means to establish them in the perception of nonexistence.’

“Having thought thus, this great bodhisattva aspires to attain unsurpassed, complete, perfect enlightenment. In order to enable all sentient beings to attain nirvana, the bodhisattva progressively creates karma, progressively trains, and progressively practices. Just as great bodhisattvas of the past who sought unsurpassed, complete, perfect enlightenment first progressively created karma, trained, and practiced, and only thereafter attained unsurpassed, complete, perfect enlightenment, so too does this great bodhisattva first train in the perfection of generosity, next train in the perfection of pure moral discipline, next train in the perfection of patient acceptance, next train in the perfection of vigor, next train in the perfection of dhyana,

and finally train in the perfection of prajna.

“Subhuti, you should know! From the time this great bodhisattva first arouses the aspiration and cultivates the perfection of generosity, the bodhisattva should personally practice generosity, encourage others to practice generosity, rejoice in and praise the merits of generosity, and joyfully praise those who practice generosity. Through these causes and conditions, the bodhisattva attains a position of immense wealth, constantly practices generosity, and is free from miserliness.

Whatever sentient beings require—such as food and drink, clothing, bedding, necklaces, incense and flowers, precious objects, lamps, vehicles, dwellings, and other articles—the bodhisattva gives to them all. Through generosity, this great bodhisattva upholds the aggregate of moral discipline and is reborn among gods and humans, where the bodhisattva is greatly honored. Through generosity and moral discipline, the bodhisattva further attains the aggregate of concentration; through generosity, moral discipline, and concentration, the aggregate of wisdom; through generosity, moral discipline, concentration, and wisdom, the aggregate of liberation; and through generosity, moral discipline, concentration, wisdom, and liberation, the aggregate of knowledge and vision of liberation.

By perfecting the aggregate of generosity through the aggregate of knowledge and vision of liberation, the bodhisattva transcends the stages of shravakas and pratyekabuddhas and enters the bodhisattva’s certainty of the arising of discrimination-free insight. Having entered the bodhisattva’s certainty of the arising of discrimination-free insight, the bodhisattva brings sentient beings to maturity and adorns a Buddha-land.

Having done this, the bodhisattva attains unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, establishes and liberates all kinds of sentient beings by means of the Dharma of the three vehicles, and enables them to escape birth and death and attain nirvana.

“Subhuti! Although through generosity the bodhisattva can thus progressively create karma, progressively train, and progressively practice, this great bodhisattva apprehends absolutely nothing. Why? Because all dharmas lack intrinsic nature.

“Furthermore, Subhuti! From the time this great bodhisattva first arouses the aspiration and trains in the perfection of pure moral discipline, the bodhisattva should personally practice pure moral discipline, encourage others to practice pure moral discipline, rejoice in and praise the merits of pure moral discipline, and joyfully extol those who practice pure moral discipline. Thereby the aggregate of moral discipline becomes pure, and the bodhisattva is reborn among gods and humans, where the bodhisattva is greatly honored, and gives the necessities of life to the poor and distressed.

Having practiced generosity, the bodhisattva abides in the aggregates of moral discipline, concentration, wisdom, liberation, and knowledge and vision of liberation. Because the aggregates of moral discipline, concentration, wisdom, liberation, and knowledge and vision of liberation are pure, the bodhisattva transcends the stages of shravakas and pratyekabuddhas and enters the bodhisattva’s certainty of the arising of discrimination-free insight.

Having entered the bodhisattva’s certainty of the arising of discrimination-free insight, the bodhisattva brings sentient beings to maturity and adorns a Buddha-land. Having done this, the bodhisattva attains unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, establishes and liberates all kinds of sentient beings by means of the Dharma of the three vehicles, and enables them to transcend birth and death and attain nirvana.

“Subhuti! Although through pure moral discipline the bodhisattva can thus progressively create karma, progressively train, and progressively practice, this great bodhisattva apprehends absolutely nothing. Why? Because all dharmas lack intrinsic nature.

“Furthermore, Subhuti! From the time this great bodhisattva first arouses the aspiration and trains in the perfection of patient acceptance, the bodhisattva should personally practice patient acceptance, encourage others to practice patient acceptance, rejoice in and praise the merits of patient acceptance, and joyfully extol those who practice patient acceptance.

“While practicing patient acceptance, this great bodhisattva is able to give wealth and possessions abundantly to sentient beings. Having practiced generosity, the bodhisattva abides in the aggregates of moral discipline, concentration, wisdom, liberation, and knowledge and vision of liberation. Because the aggregates of moral discipline, concentration, wisdom, liberation, and knowledge and vision of liberation are pure, the bodhisattva transcends the stages of shravakas and pratyekabuddhas and enters the bodhisattva’s certainty of the arising of discrimination-free insight.

Having entered the bodhisattva’s certainty of the arising of discrimination-free insight, the bodhisattva brings sentient beings to maturity and adorns a Buddha-land. Having done this, the bodhisattva attains unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, establishes and liberates all kinds of sentient beings by means of the Dharma of the three vehicles, and enables them to transcend birth and death and attain nirvana.

“Subhuti! Although through patient acceptance the bodhisattva can thus progressively create karma, progressively train, and progressively practice, that great bodhisattva apprehends absolutely nothing. Why? Because all dharmas lack intrinsic nature.”

Furthermore, Subhuti! When first arousing the aspiration and cultivating the perfection of diligence, this great bodhisattva should diligently cultivate wholesome dharmas, encourage others to cultivate wholesome dharmas diligently, rejoice in and praise the merit of diligence, and joyfully commend those who practice diligence. While practicing diligence, this great bodhisattva is able to provide sentient beings fully with material gifts.

Having practiced giving, the bodhisattva abides in the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation. Through the purification of the skandhas of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, the bodhisattva transcends the stages of the shravakas and pratyekabuddhas and enters the bodhisattva's rightly determined state beyond arising.

Having entered the bodhisattva's rightly determined state beyond arising, the bodhisattva brings sentient beings to maturity and adorns the Buddha land. Having accomplished this, the bodhisattva attains unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, and, by means of the teachings of the Three Vehicles, establishes sentient beings in liberation and delivers them, enabling them to transcend birth and death and attain nirvana.

Subhuti! Although, through diligence, this great bodhisattva can thus undertake deeds successively, cultivate successively, and practice successively, the bodhisattva apprehends absolutely nothing. Why? Because all dharmas are devoid of intrinsic nature.

Furthermore, Subhuti! From the moment of first arousing the aspiration and cultivating the perfection of meditative concentration, this great bodhisattva should personally enter the four meditative absorptions, the four immeasurable states, and the four formless concentrations; encourage others to enter the four meditative absorptions, the four immeasurable states, and the four formless concentrations; rejoice in and praise the merit of the four meditative absorptions, the four immeasurable states, and the four formless concentrations; and joyfully commend those who enter the four meditative absorptions, the four immeasurable states, and the four formless concentrations.

While practicing meditative concentration, this great bodhisattva is able to provide sentient beings fully with material gifts. Having practiced giving, the bodhisattva abides in the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation. Through the purification of the skandhas of moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, the bodhisattva transcends the stages of the shravakas and pratyekabuddhas and enters the bodhisattva's rightly determined state beyond arising.

Having entered the bodhisattva's rightly determined state beyond arising, the bodhisattva brings sentient beings to maturity and adorns the Buddha land. Having accomplished this, the bodhisattva attains unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, and, by means of the teachings of the Three Vehicles, establishes sentient beings in liberation and delivers them, enabling them to escape birth and death and attain nirvana.

Subhuti! Although, through meditative concentration, this great bodhisattva can thus undertake deeds successively, cultivate successively, and practice successively, the bodhisattva apprehends absolutely nothing. Why? Because all dharmas are devoid of intrinsic nature.

Furthermore, Subhuti! From the moment of first arousing the aspiration and cultivating the perfection of wisdom, this great bodhisattva, taking non-apprehension as skillful means, should personally practice the six perfections, encourage others to practice the six perfections, rejoice in and praise the merit of the six perfections, and joyfully commend those who practice the six perfections. Through skillful means in the six perfections, this great bodhisattva transcends the stages of the shravakas and pratyekabuddhas and enters the bodhisattva's rightly determined state beyond arising.

Having entered the bodhisattva's rightly determined state beyond arising, the bodhisattva brings sentient beings to maturity and adorns the Buddha land. Having accomplished this, the bodhisattva attains unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, and, by means of the teachings of the Three Vehicles, establishes sentient beings in liberation and delivers them, enabling them to transcend birth and death and attain nirvana.

Subhuti! Although, through the perfection of wisdom, this great bodhisattva can thus undertake deeds successively, cultivate successively, and practice successively, the bodhisattva apprehends absolutely nothing. Why? Because all dharmas are devoid of intrinsic nature. Subhuti! Thus, a great bodhisattva who has newly aroused the aspiration, relying upon the cultivation of the six perfections, undertakes deeds successively, cultivates successively, practices successively, and works for the benefit of sentient beings.

Furthermore, Subhuti! Great bodhisattvas who undertake deeds successively, cultivate successively, and practice successively have, from the moment they first arouse the aspiration, applied attention associated with the knowledge of all-knowledge and confidently understood that all dharmas take absence of intrinsic nature as their intrinsic nature. First, they should cultivate recollection of the Buddha; next, they should cultivate recollection of the Dharma; next, they should cultivate recollection of the Sangha; next, they should cultivate recollection of moral discipline; next, they should cultivate recollection of generosity; and finally, they should cultivate recollection of the devas.

Subhuti! How does a great bodhisattva cultivate recollection of the Buddha? When cultivating recollection of the Buddha, the great bodhisattva should not contemplate the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, by means of form, nor should the bodhisattva contemplate the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, by means of feeling, perception, volitional formations, or consciousness. Why? Because form, feeling, perception, volitional formations, and consciousness are all devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is recollection of the Buddha.

Furthermore, Subhuti! When cultivating recollection of the Buddha, great bodhisattvas should not contemplate the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, by means of the thirty-two excellent marks, nor should they contemplate the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, by means of the golden-colored body that constantly radiates light to a distance of one fathom or by means of the eighty excellent characteristics. Why? Because the excellent marks and the golden, radiant physical body are all devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is recollection of the Buddha.

Furthermore, Subhuti! When cultivating recollection of the Buddha, great bodhisattvas should not contemplate the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, by means of the skandha of moral discipline, nor should they contemplate the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, by means of the skandha of concentration, the skandha of wisdom, the skandha of liberation, or the skandha of the knowledge and vision of liberation. Why? Because these skandhas are all devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is recollection of the Buddha.

Furthermore, Subhuti! When cultivating recollection of the Buddha, great bodhisattvas should not contemplate the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, by means of the five kinds of eyes or the six superknowledges, nor should they contemplate the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, by means of the Tathagata's ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. Why? Because all such dharmas are devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is recollection of the Buddha.

Furthermore, Subhuti! When cultivating recollection of the Buddha, great bodhisattvas should not contemplate the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, by means of the Dharma of never losing mindfulness or the nature of constant equanimity, nor should they contemplate the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, by means of the knowledge of all things, the knowledge of the aspects of the path, the knowledge of all aspects, or innumerable other qualities of a Buddha. Why? Because all such dharmas are devoid of intrinsic nature. A dharma devoid of intrinsic nature cannot be recollected or contemplated. Why? Because neither recollecting nor contemplating is recollection of the Buddha.

Furthermore, Subhuti! When cultivating the recollection of the Buddha, great bodhisattvas should not contemplate the Tathagata, the Worthy One, the Perfectly Enlightened One, by means of the nature of conditions, nor should they contemplate the Tathagata, the Worthy One, the Perfectly Enlightened One, by means of dependent origination. Why? Because both the nature of conditions and dependent origination are devoid of intrinsic nature. Whatever dharma is devoid of intrinsic nature can neither be recollected nor contemplated. Why? Because neither recollecting nor contemplating is precisely the recollection of the Buddha.

Subhuti! When practicing prajnaparamita, great bodhisattvas should cultivate the recollection of the Buddha in this way. If they cultivate the recollection of the Buddha in this way, this is the successive performance of deeds, successive cultivation, and successive practice.

Any great bodhisattva capable of successively performing deeds, cultivating, and practicing can bring to perfection the four foundations of mindfulness through the Noble Eightfold Path; can also bring to perfection the four dhyanas, the four immeasurables, and the four formless absorptions; can also bring to perfection the eight liberations through the ten universal bases; can also bring to perfection the perfection of giving through prajnaparamita; can also bring to perfection inner emptiness through the emptiness of the absence of intrinsic nature; can also bring to perfection suchness through the inconceivable realm; can also bring to perfection the Noble Truths of suffering, its origin, its cessation, and the path;

can also bring to perfection the liberative approaches of emptiness, signlessness, and wishlessness; can also bring to perfection the bodhisattva grounds; can also bring to perfection all dharani gateways and samadhi gateways; can also bring to perfection the five kinds of eyes and the six superknowledges; can also bring to perfection the ten powers of a Tathagata through the eighteen unique qualities of a Buddha; can also bring to perfection the Dharma of never forgetting and the nature of constant equanimity; and can also bring to perfection the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Through these, they attain the knowledge of all-knowing wisdom.

Subhuti! Through the power of skillful means, taking the absence of intrinsic nature in all dharmas as their nature, this great bodhisattva knows that all dharmas are devoid of intrinsic nature, and therein there is neither perception nor non-perception.

Subhuti! Great bodhisattvas should cultivate the recollection of the Buddha in this way: within the natureless nature of all dharmas, even the Buddha cannot be apprehended, much less any recollection of the Buddha.

Subhuti! How should a great bodhisattva cultivate the recollection of the Dharma? When cultivating the recollection of the Dharma, great bodhisattvas should not contemplate wholesome or unwholesome dharmas; should not contemplate determinate or indeterminate dharmas; should not contemplate mundane or supramundane dharmas; should not contemplate dharmas accompanied by attachment or dharmas unaccompanied by attachment; should not contemplate contentious or noncontentious dharmas; should not contemplate noble or ignoble dharmas; should not contemplate contaminated or uncontaminated dharmas; should not contemplate dharmas belonging to the three realms or dharmas not belonging to the three realms;

and should not contemplate dharmas belonging to the conditioned realm or dharmas belonging to the unconditioned realm.

Why? Because all such dharmas are devoid of intrinsic nature. Whatever dharma is devoid of intrinsic nature can neither be recollected nor contemplated.

Why? Because neither recollecting nor contemplating is precisely the recollection of the Dharma.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas should cultivate the recollection of the Dharma in this way. If they cultivate the recollection of the Dharma in this way, this is the successive performance of deeds, successive cultivation, and successive practice. Any great bodhisattva capable of successively performing deeds, cultivating, and practicing in this way can bring to perfection the four foundations of mindfulness, and so forth in full, through the knowledge of all aspects, and thereby attain the knowledge of all-knowing wisdom.

Subhuti! Through the power of skillful means, taking the absence of intrinsic nature in all dharmas as their nature, this great bodhisattva awakens to the fact that all dharmas are devoid of intrinsic nature, and therein there is neither perception nor the absence of perception.

Subhuti! Great bodhisattvas should cultivate the recollection of the Dharma in this way: within the natureless nature of all dharmas, even the Dharma is unapprehensible, much less any recollection of the Dharma.

Subhuti! How should a great bodhisattva cultivate the recollection of the Sangha? When cultivating the recollection of the Sangha, this great bodhisattva should reflect: The community of the Buddha’s disciples is endowed with the pure aggregate of morality, aggregate of concentration, aggregate of wisdom, aggregate of liberation, and aggregate of knowledge and vision of liberation.

It comprises the four pairs and eight kinds of noble persons. All these beings are manifestations of the unconditioned and take absence of intrinsic nature as their intrinsic nature. For this reason, they cannot be contemplated.

Why? Because such noble persons are all devoid of intrinsic nature. Whatever dharma is devoid of intrinsic nature can neither be recollected nor contemplated.

Why? Because neither recollecting nor contemplating is precisely the recollection of the Sangha.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas should cultivate the recollection of the Sangha in this way. If they cultivate the recollection of the Sangha in this way, this is the successive performance of deeds, successive cultivation, and successive practice. Any great bodhisattva capable of successively performing deeds, cultivating, and practicing in this way can bring to perfection the four foundations of mindfulness through the knowledge of all aspects, and thereby attain the knowledge of all-knowing wisdom.

Subhuti! Through the power of skillful means, taking the absence of intrinsic nature in all dharmas as their nature, this great bodhisattva awakens to the fact that all dharmas are devoid of intrinsic nature, and therein there is neither perception nor non-perception.

Subhuti! Great bodhisattvas should cultivate the recollection of the Sangha in this way: within the natureless nature of all dharmas, even the Sangha is unapprehensible, much less any recollection of the Sangha.

Subhuti! How should a great bodhisattva cultivate the recollection of morality? From the moment this great bodhisattva first gives rise to the aspiration and cultivates the recollection of morality, the bodhisattva should recollect the noble morality that is unbroken, flawless, unblemished, unstained, unattached to anything, worthy of offerings, praised by the wise, skillfully upheld, skillfully perfected, and conducive to supreme concentration.

The bodhisattva should contemplate this morality as taking the absence of intrinsic nature as its nature. For this reason, it cannot be contemplated. Why?

Because such noble morality is entirely devoid of intrinsic nature. Whatever dharma is devoid of intrinsic nature can neither be recollected nor contemplated. Why?

Because neither recollecting nor contemplating is precisely the recollection of morality.

Subhuti! When practicing prajnaparamita, great bodhisattvas should cultivate the recollection of morality in this way. If they cultivate the recollection of morality in this way, this is the successive performance of deeds, successive cultivation, and successive practice. Any great bodhisattva who successively performs deeds, cultivates, and practices in this way can bring to perfection the four foundations of mindfulness through the knowledge of all aspects, and thereby attain the knowledge of all-knowing wisdom.

Subhuti! Through the power of skillful means, taking the absence of intrinsic nature in all dharmas as their nature, this great bodhisattva awakens to the fact that all dharmas are devoid of intrinsic nature, and therein there is neither perception nor non-perception.

Subhuti! Great bodhisattvas should cultivate the recollection of morality in this way: within the natureless nature of all dharmas, even morality is unapprehensible, so how could there be any recollection of morality?

Subhuti! How does a great bodhisattva train in recollection of relinquishment? From the time of first arousing the aspiration, when training in recollection of relinquishment, this great bodhisattva should constantly recollect relinquishment: whether reflecting upon his own relinquishment, reflecting upon the relinquishment of others, reflecting upon relinquishing possessions, or reflecting upon relinquishing the Dharma.

With regard to giving, he decidedly does not give rise to the thought, “I am able to give,” or “I am unable to give.” Even when relinquishing parts of his body, he does not give rise to the thought, “I am able to give,” or “I am unable to give”; nor does he contemplate the place of relinquishment, the recipient, the merit of giving, or the karmic result of giving. Why? Because all such dharmas are devoid of intrinsic nature.

Whatever dharmas are devoid of intrinsic nature cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is recollection of relinquishment.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas should train in recollection of relinquishment in this way. If they train in recollection of relinquishment in this way, this is the successive performance of practices, successive training, and successive practice. Any great bodhisattva who can successively perform practices, successively train, and successively practice can bring the four foundations of mindfulness through the knowledge of all aspects to perfection and thereby attain the knowledge of all-knowing wisdom.

Subhuti! Through the power of skillful means, taking the naturelessness of all dharmas as their nature, that great bodhisattva awakens to the fact that all dharmas are devoid of intrinsic nature. Within this there is neither perception nor non-perception.

Subhuti! Great bodhisattvas should train in recollection of relinquishment in this way. This means that within the naturelessness of all dharmas, relinquishment itself is unobtainable; how, then, could there be recollection of relinquishment?

Subhuti! How does a great bodhisattva train in recollection of the deities? From the time of first arousing the aspiration, when training in recollection of the deities, this great bodhisattva should reflect: “Because of their pure faith, morality, learning, relinquishment, and wisdom, the deities in the Heaven of the Four Great Kings through the deities in the Heaven of Those Who Exercise Power over Others’ Creations passed away from this realm and were reborn in those heavens.

I too now possess pure faith, morality, learning, relinquishment, and wisdom, resembling the virtues of those deities.” He should further reflect: “Those who attain the fruit of stream-entry are reborn in the six heavens of the desire realm, while those who attain the fruit of non-returning are reborn in the two higher realms.” All such dharmas can neither be apprehended nor contemplated. Why? Because these deities are all devoid of intrinsic nature.

Whatever dharmas are devoid of intrinsic nature cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is recollection of the deities.

Subhuti! When practicing profound prajnaparamita, great bodhisattvas should train in recollection of the deities in this way. If they train in recollection of the deities in this way, this is the successive performance of practices, successive training, and successive practice. Any great bodhisattva who can successively perform practices, successively train, and successively practice can bring the four foundations of mindfulness through the knowledge of all aspects to perfection and thereby attain the knowledge of all-knowing wisdom.

Subhuti! Through the power of skillful means, taking the naturelessness of all dharmas as their nature, this great bodhisattva awakens to the fact that all dharmas are devoid of intrinsic nature. Within this there is neither perception nor non-perception.

Subhuti! Great bodhisattvas should train in this recollection of the deities. This means that within the naturelessness of all dharmas, even the deities are unobtainable; how, then, could there be recollection of the deities?

Furthermore, Subhuti! When practicing profound prajnaparamita, if great bodhisattvas wish to perfect the successive performance of practices, successive training, and successive practice, they should take the naturelessness of all dharmas as their nature and, through the power of skillful means, should train in inner emptiness through the emptiness of the intrinsic nature of nonexistence; they should train in suchness through the inconceivable realm; they should train in the noble truths of suffering, its origin, its cessation, and the path; they should train in the four foundations of mindfulness through the Noble Eightfold Path; they should train in the four dhyanas, the four immeasurables, and the four formless concentrations;

they should train in the eight liberations through the ten spheres of totality; they should train in the liberations of emptiness, signlessness, and wishlessness; they should train in the perfection of giving through prajnaparamita; they should train in the grounds of a great bodhisattva; they should train in all dharani gateways and samadhi gateways; they should train in the five kinds of eyes and the six superknowledges; they should train in the ten powers of a Tathagata through the eighteen unique qualities of a Buddha; they should train in the quality of never losing mindfulness and in the nature of constant equanimity; and they should train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Subhuti! While training in the path to bodhi, this great bodhisattva awakens to the fact that all dharmas take naturelessness as their intrinsic nature. Within this, not even the briefest thought can be apprehended, much less a thought of form, feeling, perception, formations, or consciousness; much less a thought of the eye ayatana through the mind ayatana; much less a thought of the form ayatana through the dharma ayatana; much less a thought of the eye dhatu through the mind dhatu; much less a thought of the form dhatu through the dharma dhatu; much less a thought of the eye-consciousness dhatu through the mind-consciousness dhatu; much less a thought of eye-contact through mind-contact;

much less a thought of the feelings that arise conditioned by eye-contact through the feelings that arise conditioned by mind-contact; much less a thought of the earth dhatu through the consciousness dhatu; much less a thought of causal condition through predominant condition; much less a thought of ignorance through aging and death; much less a thought of the perfection of giving through prajnaparamita; much less a thought of inner emptiness through the emptiness of the intrinsic nature of nonexistence; much less a thought of suchness through the inconceivable realm; much less a thought of the noble truths of suffering, its origin, its cessation, and the path; much less a thought of the four foundations of mindfulness through the Noble Eightfold Path;

much less a thought of the four dhyanas, the four immeasurables, and the four formless concentrations; much less a thought of the eight liberations through the ten spheres of totality; much less a thought of the liberation gateways of emptiness, signlessness, and wishlessness; much less a thought of the Ground of Pure Contemplation through the Ground of the Tathagata; much less a thought of the Ground of Utmost Joy through the Ground of the Dharma Cloud; much less a thought of all dharani gateways and samadhi gateways; much less a thought of the five kinds of eyes and the six superknowledges; much less a thought of the ten powers of a Tathagata through the eighteen unique qualities of a Buddha;

much less a thought of the thirty-two excellent marks and eighty fine characteristics of a Great Being; much less a thought of the quality of never losing mindfulness and the nature of constant equanimity; much less a thought of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; much less a thought of the fruits of stream-entry, once-returning, non-returning, and arhatship, or the bodhi of a pratyekabuddha; much less a thought of all the practices of great bodhisattvas; much less a thought of the fruit of the unsurpassed, complete, perfect awakening of the Buddhas; and much less a thought of the knowledge of all-knowing wisdom.

Subhuti! If these thoughts and the dharmas recollected truly existed to even the slightest degree, that would indeed be unreasonable. Thus, Subhuti, when practicing profound prajnaparamita, although great bodhisattvas successively perform practices, successively train, and successively practice, their minds remain entirely unmoved therein, because all dharmas are devoid of intrinsic nature.

The Venerable Subhuti said:

– Blessed One! If all dharmas are devoid of intrinsic nature, then there should be no form, feeling, perception, formations, or consciousness, through to no knowledge of all-knowing wisdom; there should be no treasures of the Buddha, Dharma, and Sangha; there should be no path or fruit, no defilement or purification, and no direct realization. Must all dharmas, then, be nonexistent?

The Buddha said to Subhuti:

– What do you think? Within the naturelessness of all dharmas, can either nature or naturelessness be apprehended?

Subhuti replied:

– No, Blessed One.

The Buddha said to Subhuti:

– If, within the non-nature that is the nature of all dharmas, both nature and non-nature are entirely unobtainable, why can you now say that if all dharmas are devoid of self-nature, then there should be no form, feeling, perception, formations, or consciousness, and so forth, up to there being no realization or direct insight, and that all dharmas should therefore be empty?

Subhuti replied:

– I have no doubt concerning this meaning. I speak only because I fear that in the future there will be bhiksus and others who seek the state of a sravaka, the state of a pratyekabuddha, or Buddhahood, and who will think: If all dharmas are devoid of self-nature, then who is defiled, who is purified, who is bound, and who is liberated? Because they do not understand the meaning of defilement, purification, bondage, and liberation, they will corrupt their precepts, corrupt their views, corrupt their deportment, and corrupt their right livelihood. Consequently, they will fall into the three evil destinies, undergo intense suffering, and find liberation difficult to attain. I perceive that such fearful events will occur in the future, and therefore I spoke thus; in truth, I have no doubt about this matter.

The Buddha said to Subhuti:

– Excellent! Excellent! You are now able to ask this question for the sake of bhiksus in the future. Yet within the non-nature that is the nature of all dharmas, neither existence nor nonexistence can be apprehended.

LXXIV. THE CHAPTER ON SIGNLESSNESS

01

At that time, the Venerable Subhuti said to the Buddha:

– World-Honored One! If all dharmas take non-nature as their self-nature, what meaning do the great bodhisattvas perceive that causes them, wishing to benefit and bring happiness to sentient beings, to seek unsurpassed, complete, perfect enlightenment?

The Buddha said to Subhuti:

– It is because all dharmas take non-nature as their self-nature that the great bodhisattvas wish to benefit and bring happiness to sentient beings. Why is this? Sentient beings possess both annihilationist views and eternalist views, abide in the notion that something can be attained, are difficult to tame, are ignorant and deluded, and are difficult to liberate.

Subhuti, you should know that those who abide in the notion of attainment, because they conceive of something attainable, neither realize nor directly comprehend anything, nor do they possess unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti again said to the Buddha:

– If those who apprehend something attainable neither realize nor directly comprehend anything, nor possess unsurpassed, complete, perfect enlightenment, then do those who apprehend nothing attainable have realization, direct insight, and unsurpassed, complete, perfect enlightenment?

The Buddha said to Subhuti:

– If there is nothing attainable, that itself is realization, that itself is direct insight, and that itself is unsurpassed, complete, perfect enlightenment. Why is this? Because it does not destroy the characteristic of the dharmadhatu.

Subhuti, you should know that if anyone, within this Dharma in which nothing is attainable, wishes to attain something, wishes to gain direct insight, or wishes to realize unsurpassed, complete, perfect enlightenment, you should know that such a person wishes to destroy the dharmadhatu.

The Venerable Subhuti again said to the Buddha:

– If those who apprehend something attainable neither realize nor directly comprehend anything, nor possess unsurpassed, complete, perfect enlightenment, while apprehending nothing attainable is itself realization, direct insight, and unsurpassed, complete, perfect enlightenment, yet within non-attainment there is no realization, no direct insight, and no unsurpassed, complete, perfect enlightenment, then how do the great bodhisattvas attain the first bhumi through the tenth bhumi? How do they attain acceptance of the non-arising of dharmas? How do they attain the fruits of supernormal powers? How do they attain the fruits of the paramita of generosity through the prajnaparamita? How do they abide in the resultant rewards of arising dharmas, mature sentient beings, adorn Buddha-fields, respectfully offer wondrous articles to the Buddhas, and acquire roots of goodness whose resultant rewards remain unexhausted even until they attain unsurpassed, complete, perfect enlightenment? Successively, even after their entrance into nirvana, the relics of the Buddha and his disciples continue to receive every kind of reverence and offering; only then is the power of those roots of goodness exhausted.

The Buddha said to Subhuti:

– Because all dharmas are unobtainable, the great bodhisattvas attain the first bhumi through the tenth bhumi. For this very reason, they attain acceptance of the non-arising of dharmas; for this very reason, they attain the fruits of supernormal powers; for this very reason, they attain the fruits of the paramita of generosity through the prajnaparamita; and for this very reason, they abide in the resultant rewards of arising dharmas, mature sentient beings, adorn Buddha-fields, respectfully offer wondrous articles to the Buddhas, and acquire roots of goodness whose resultant rewards remain unexhausted even until they attain unsurpassed, complete, perfect enlightenment. Successively, even after their entrance into nirvana, the relics of the Buddha and his disciples continue to receive reverence and offerings. Only then is the power of those roots of goodness exhausted.

The Venerable Subhuti again said to the Buddha:

– If all dharmas are unobtainable, what distinction is there among generosity, pure morality, patience, diligence, meditation, prajnaparamita, and the supernormal powers?

The Buddha said to Subhuti:

– In the Dharma in which nothing is attainable, the six paramitas, such as generosity, and the supernormal powers are all without distinction. Yet, in order to enable those who apprehend something attainable to abandon their attachments, I expediently teach that the six paramitas, such as generosity, and the supernormal powers have distinct characteristics.

The Venerable Subhuti again said to the Buddha:

– For what reason do those who apprehend nothing attainable say that the six paramitas—generosity, pure morality, patience, diligence, meditation, and prajnaparamita—and the supernormal powers are without distinction?

The Buddha said to Subhuti:

– When practicing profound prajnaparamita, the great bodhisattvas practice generosity without abiding in the act of giving, without abiding in the giver, without abiding in the recipient, without abiding in the object given, and without abiding in the resultant reward of giving. They uphold pure morality without abiding in pure morality; cultivate patience without abiding in patience; diligently cultivate vigor without abiding in diligence; enter meditation without abiding in meditation; and give rise to prajna without abiding in prajna. They give rise to supernormal powers without abiding in supernormal powers. They cultivate the four foundations of mindfulness through the Noble Eightfold Path without abiding in the four foundations of mindfulness through the Noble Eightfold Path. They cultivate the three gates of liberation without abiding in the three gates of liberation. They cultivate the four dhyanas, the four immeasurables, and the four formless concentrations without abiding in the four dhyanas, the four immeasurables, or the four formless concentrations. They cultivate the eight liberations through the ten spheres of totality without abiding in the eight liberations through the ten spheres of totality. They cultivate the bodhisattva bhumis without abiding in the bodhisattva bhumis. They cultivate the dharani gateways and samadhi gateways without abiding in the dharani gateways or samadhi gateways. They cultivate the five kinds of eyes and the six supernormal powers without abiding in the five kinds of eyes or the six supernormal powers. They cultivate the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha without abiding in the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha. They cultivate the Dharma of never losing mindfulness and the nature of constant equanimity without abiding in the Dharma of never losing mindfulness or the nature of constant equanimity. They cultivate the knowledge of all things, knowledge of the characteristics of the paths, and knowledge of all aspects without abiding in the knowledge of all things, knowledge of the characteristics of the paths, or knowledge of all aspects. They mature sentient beings without abiding in sentient beings; adorn Buddha-fields without abiding in Buddha-fields; and realize unsurpassed, complete, perfect enlightenment without abiding in any of the Buddha-Dharmas.

Subhuti! The great bodhisattvas should practice the profound prajnaparamita in which nothing is attainable. Any great bodhisattva who is able to practice the profound prajnaparamita in which nothing is attainable cannot be harmed by any evil mara or any of mara's retinue.

At that time, the Venerable Subhuti again said to the Buddha:

– When practicing profound prajnaparamita, how should great bodhisattvas single-mindedly arouse their minds so that they can safeguard the six paramitas; can also safeguard the four dhyanas, the four immeasurables, and the four formless attainments; can also safeguard the thirty-seven factors of enlightenment; can also safeguard the three gates of liberation; can also safeguard the eight liberations through the ten universal spheres; can also safeguard all dharani gateways and samadhi gateways; can also safeguard the five kinds of eyes and the six superknowledges; can also safeguard the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; can also safeguard the Dharma of never forgetting and the nature of constant equanimity; can also safeguard the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and can also safeguard the thirty-two excellent marks and the eighty minor characteristics of a Buddha?

The Buddha said to Subhuti:

– When a great bodhisattva practices profound prajnaparamita, if the cultivation of the paramita of generosity through the paramita of prajnaparamita is safeguarded by prajnaparamita, only then can it be perfected. Likewise, through the cultivation of the thirty-two excellent marks and the eighty minor characteristics of a Great Being, if all are safeguarded by prajnaparamita, only then can they be perfected.

Thus, Subhuti, when practicing profound prajnaparamita, great bodhisattvas single-mindedly arouse their minds and can thereby safeguard the six paramitas in this manner, through the thirty-two excellent marks and the eighty minor characteristics of a Great Being.

The Venerable Subhuti said:

– Blessed One, how is it that, when great bodhisattvas practice profound prajnaparamita, whatever they do is safeguarded by prajnaparamita, and therefore, upon single-mindedly arousing their minds, they can safeguard the six paramitas through the thirty-two excellent marks and the eighty minor characteristics of a Great Being?

The Buddha said to Subhuti:

– When great bodhisattvas practice profound prajnaparamita, their cultivation of generosity through prajnaparamita is safeguarded by prajnaparamita, and thus they remain far removed from dualistic conceptions. Likewise, their cultivation of the thirty-two excellent marks and the eighty minor characteristics of a Great Being is also safeguarded by prajnaparamita, and thus they remain far removed from dualistic conceptions.

The Venerable Subhuti again asked the Buddha:

– How is it that, when practicing profound prajnaparamita, great bodhisattvas practice generosity through prajnaparamita yet have no dualistic conceptions, and likewise cultivate the thirty-two excellent marks and the eighty minor characteristics yet have no dualistic conceptions?

The Buddha said to Subhuti:

– When practicing profound prajnaparamita, great bodhisattvas, wishing to perfect the paramita of generosity, safeguard within the paramita of generosity all the paramitas through the thirty-two excellent marks and the eighty minor characteristics of a Great Being while practicing generosity, and thereby have no dualistic conceptions. Likewise, wishing to perfect the eighty minor characteristics, within the eighty minor characteristics they safeguard all the paramitas through the thirty-two excellent marks and the eighty minor characteristics of a Great Being while cultivating the eighty minor characteristics, and thereby have no dualistic conceptions.

Furthermore, Subhuti, because great bodhisattvas practice profound prajnaparamita, when they practice the paramita of generosity, they abide in an uncontaminated mind while practicing the paramita of generosity. When they practice pure ethical conduct through prajnaparamita, they abide in an uncontaminated mind while practicing pure ethical conduct through prajnaparamita. Therefore, although they practice generosity through prajnaparamita, they have no dualistic conceptions.

Likewise, when they cultivate the thirty-two marks of a Great Being, they abide in an uncontaminated mind while cultivating the thirty-two marks of a Great Being; and when they cultivate the eighty minor characteristics, they abide in an uncontaminated mind while cultivating the eighty minor characteristics. Therefore, although they cultivate the thirty-two marks of a Great Being and the eighty minor characteristics, they have no dualistic conceptions.

The Venerable Subhuti again asked the Buddha:

– How does a great bodhisattva practice profound prajnaparamita? When practicing a paramita, how does the bodhisattva abide in an uncontaminated mind while practicing the paramita of generosity, and likewise, when cultivating the eighty minor characteristics, abide in an uncontaminated mind while cultivating the eighty minor characteristics?

The Buddha said to Subhuti:

– When practicing profound prajnaparamita, a great bodhisattva practices the paramita of generosity with a mind free from marks, seeing no unwholesome marks. This means not seeing anyone who can practice generosity, what is given, to whom it is given, who receives the gift, or why generosity is practiced. Abiding in an uncontaminated mind that is free from marks, free from craving, and free from stinginess, the bodhisattva practices the paramita of generosity. At that time, the bodhisattva does not perceive the practice of generosity, nor perceive this uncontaminated mind, and does not perceive any of the Buddha-Dharmas. This great bodhisattva abides in an uncontaminated mind while practicing the paramita of generosity. Likewise, when practicing profound prajnaparamita, a great bodhisattva cultivates the eighty minor characteristics with a mind free from marks, seeing no marks. This means not seeing who cultivates the eighty minor characteristics, with respect to whom the eighty minor characteristics are cultivated, for what purpose the eighty minor characteristics are cultivated, or how the eighty minor characteristics are cultivated. When the bodhisattva abides in this uncontaminated mind, free from marks, untainted, and unattached, while cultivating the eighty minor characteristics, the bodhisattva does not perceive that which is cultivated as the eighty minor characteristics, nor perceive this uncontaminated mind, and does not perceive any of the Buddha-Dharmas.

Thus, this great bodhisattva abides in an uncontaminated mind while cultivating the eighty minor characteristics.

The Venerable Subhuti again asked the Buddha:

– When practicing profound prajnaparamita, since all dharmas are signless and without activity, how can a great bodhisattva perfect the paramita of generosity through the paramita of prajnaparamita, and likewise, how can the bodhisattva perfect the thirty-two excellent marks and the eighty minor characteristics of a Great Being?

The Buddha said to Subhuti:

– When practicing profound prajnaparamita, great bodhisattvas can practice generosity with an uncontaminated mind free from marks. According to the needs of sentient beings, they give everything in full. If someone needs their head, eyes, marrow, brain, skin, flesh, hands, feet, sinews, bones, body, or life, they give these as well. If someone needs their kingdom and cities, wife and children, beloved relatives, or various ornaments, they give all these as well. While giving in this way, suppose someone were to come before them and reproach them, saying, “Alas, Great Being! Why perform this useless act of generosity? One who gives in this way will encounter suffering and affliction in both this life and future lives.” Because they practice profound prajnaparamita, although these great bodhisattvas hear such words, they do not retreat, but think only: “Although that person has come to reproach me, I should not grieve or regret. I must courageously give sentient beings whatever they need, without the slightest weariness.” These great bodhisattvas impartially dedicate to all sentient beings the merit of that generosity, and together with them dedicate it toward unsurpassed, complete and perfect enlightenment. While giving and dedicating in this way, they perceive no such marks; that is, they do not perceive anyone who can give, a place of giving, a gift, anyone who receives the gift, or the reason for giving. Nor do they perceive anyone who dedicates, why the dedication is made, how it is made, or toward what it is directed. With regard to all such things and activities, they perceive none of them. Why? Such dharmas are empty because of inner emptiness, and likewise, through emptiness of their own characteristics, they are empty.

Having contemplated that all dharmas are empty, this great bodhisattva further reflects: Who is able to dedicate merit, what is dedicated, for what reason is it dedicated, and where is it dedicated? All such dharmas are unfindable. Because this great bodhisattva contemplates and recollects in this way, that dedication of merit is called perfect dedication.

Through it, they are further able to bring sentient beings to maturity and adorn Buddha-fields; they are also able to perfect the prajnaparamita of generosity through to the prajnaparamita of wisdom, and likewise, up to and including the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being. Although able to perfect the prajnaparamita of generosity in this way, this great bodhisattva does not grasp the reward of generosity.

Although they do not seek to obtain the resultant maturation of generosity, because the prajnaparamita of generosity is completely pure, they can possess in full whatever articles they desire. Just as everything needed by the devas of the Heaven of Mastery over the Creations of Others appears according to their wishes, so too, whatever articles this great bodhisattva needs are fully provided according to their wishes. They can offer exquisite articles in reverence and homage to the Buddhas, the Blessed Ones, honoring and praising them; they can also provide devas, humans, and asuras with everything they need.

Through the prajnaparamita of generosity, they gather in sentient beings and, with skillful means, establish them in the Dharma of the three vehicles, enabling them all to attain benefit.

Thus, Subhuti, when practicing the profound prajnaparamita, through the power of an uncontaminated mind free from all characteristics, this great bodhisattva is able to perfect the prajnaparamita of generosity within the dharma of signlessness and non-activity, and is also able to perfect all other virtues.

Fascicle 466

END