THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 373
Chapter 65: THE GRADUAL TRAINING (2)
What is the practice of recollecting the Dharma cultivated by a Great Bodhisattva?
O Subhūti, when that Great Bodhisattva practices Prajñāpāramitā, he should not contemplate wholesome dharmas, should not contemplate unwholesome dharmas, should not contemplate indeterminate dharmas, should not contemplate worldly dharmas, should not contemplate supramundane dharmas, should not contemplate dharmas with attachment and defilement, should not contemplate dharmas without attachment and defilement, should not contemplate contentious dharmas, should not contemplate noble dharmas, should not contemplate non-noble dharmas, should not contemplate contaminated dharmas, should not contemplate uncontaminated dharmas, should not contemplate dharmas belonging to the Desire Realm, should not contemplate dharmas belonging to the Form Realm, should not contemplate dharmas belonging to the Formless Realm, should not contemplate fallen dharmas, should not contemplate non-fallen dharmas, should not contemplate conditioned dharmas, and should not contemplate unconditioned dharmas. Why? O Subhūti, because all such dharmas have no inherent nature. If a dharma has no inherent nature, then it has nothing that can be possessed; if it has nothing that can be possessed, then it cannot be recollected. Not thinking and not contemplating—that is the recollection of Dharma.
O Subhūti, when practicing Prajñāpāramitā, a Great Bodhisattva should cultivate recollection of Dharma in this way. If he cultivates recollection of Dharma in this way, then that is a Great Bodhisattva who proceeds in stages, trains in stages, and practices in stages. By proceeding, training, and practicing in stages in this way, he can perfect the four foundations of mindfulness; he can also perfect the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; he can perfect the liberation door of emptiness, and can also perfect the liberation doors of signlessness and wishlessness; he can perfect the four meditations, and can also perfect the four immeasurables and the four formless absorptions; he can perfect the eight liberations, and can also perfect the eight bases of mastery, the nine successive concentrations, and the ten universal bases; he can perfect all samādhi Dharma doors, and can also perfect all dhāraṇī Dharma doors; he can perfect the perfection of generosity, and can also perfect moral discipline, patience, diligence, meditation, and Prajñāpāramitā; he can perfect internal emptiness, and can also perfect external emptiness, emptiness of both the internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of inherent nature, and emptiness of the inherent nature of non-nature; he can perfect suchness, and can also perfect the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; he can perfect the five kinds of eyes, and can also perfect the six supernatural powers; he can perfect the ten powers of a Buddha, and can also perfect the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; he can perfect great loving-kindness, and can also perfect great compassion, great sympathetic joy, and great equanimity; he can perfect the Dharma of not forgetting, and can also perfect the constant equanimous nature; he can perfect omniscient wisdom, and can also perfect path-knowing wisdom and all-aspects-knowing wisdom. Thus, he attains omniscient wisdom.
O Subhūti, because that Great Bodhisattva uses the wondrous power of skillful means and takes emptiness as its own nature, he knows that all dharmas have no inherent nature; within this there is neither perception nor non-perception.
O Subhūti, the Great Bodhisattva who cultivates recollection of Dharma in this way means that within it there is not even the slightest thought of recollection, much less any recollection of Dharma!
O Subhūti, what is the practice of recollecting the Saṅgha cultivated by a Great Bodhisattva?
O Subhūti, when that Great Bodhisattva practices Prajñāpāramitā, he does not think in this way: “The Buddha’s disciples, possessing the aggregates of discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, as well as the persons of the four paths and four fruits according to certain schools, are all empty in nature, clearly taking emptiness as their own nature. For this reason, they should not be contemplated.” Why? O Subhūti, because the Buddha’s disciples all have no inherent nature. If a dharma has no inherent nature, then it has nothing that can be possessed; if it has nothing that can be possessed, then it cannot be recollected. Why? O Subhūti, because not recollecting and not contemplating—that is the recollection of the Saṅgha.
O Subhūti, when practicing Prajñāpāramitā, a Great Bodhisattva should cultivate recollection of the Saṅgha in this way. If he cultivates recollection of the Saṅgha in this way, then that is a Great Bodhisattva who proceeds in stages, trains in stages, and practices in stages.
O Subhūti, when that Great Bodhisattva proceeds, trains, and practices in stages in this way, he can perfect the four foundations of mindfulness, and can also perfect the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; he can perfect the liberation door of emptiness, and can also perfect the liberation doors of signlessness and wishlessness; he can perfect the four meditations, and can also perfect the four immeasurables and the four formless absorptions; he can perfect the eight liberations, and can also perfect the eight bases of mastery, the nine successive concentrations, and the ten universal bases; he can perfect all samādhi Dharma doors, and can also perfect all dhāraṇī Dharma doors; he can perfect the perfection of generosity, and can also perfect moral discipline, patience, diligence, meditation, and Prajñāpāramitā; he can perfect internal emptiness, and can also perfect external emptiness, emptiness of both the internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of inherent nature, and emptiness of the inherent nature of non-nature; he can perfect suchness, and can also perfect the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; he can perfect the five kinds of eyes, and can also perfect the six supernatural powers; he can perfect the ten powers of a Buddha, and can also perfect the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; he can perfect great loving-kindness, and can also perfect great compassion, great sympathetic joy, and great equanimity; he can perfect the Dharma of not forgetting, and can also perfect the constant equanimous nature; he can perfect omniscient wisdom, and can also perfect path-knowing wisdom and all-aspects-knowing wisdom. Thus, he attains omniscient wisdom.
O Subhūti, that Great Bodhisattva, by using the wondrous power of skillful means and taking emptiness as its own nature, knows that all dharmas have no inherent nature; within this there is neither perception nor non-perception.
O Subhūti, the Great Bodhisattva who cultivates recollection of the Saṅgha in this way means that within it there is not even a single small thought, much less any thought of the Saṅgha!
O Subhūti, what is the practice of recollecting morality cultivated by a Great Bodhisattva?
O Subhūti, when that Great Bodhisattva practices Prajñāpāramitā, from the moment he first generates the mind of enlightenment until he sits upon the wondrous Bodhi seat, he always abides in pure discipline that is without deficiency, without interruption, without blemish, without defilement, and without attachment; it is worthy of receiving offerings, praised by the wise, and completely, perfectly, and thoroughly maintained with great skill. Following supreme concentration, he contemplates this discipline and takes emptiness as its own nature. For this reason, he should not contemplate it. Why? O Subhūti, because such pure discipline completely has no inherent nature. If a dharma has no inherent nature, then it has nothing that can be possessed; if it has nothing that can be possessed, then it cannot be recollected. Why? O Subhūti, because not recollecting and not contemplating—that is the recollection of morality.
O Subhūti, when practicing Prajñāpāramitā, a Great Bodhisattva should cultivate recollection of morality in this way. If he cultivates recollection of morality in this way, then that is a Great Bodhisattva who proceeds in stages, trains in stages, and practices in stages.
O Subhūti, when that Great Bodhisattva proceeds and practices in stages in this way, he can perfect the four foundations of mindfulness, and can also perfect the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; he can perfect the liberation door of emptiness, and can also perfect the liberation doors of signlessness and wishlessness; he can perfect the four meditations, and can also perfect the four immeasurables and the four formless absorptions; he can perfect the eight liberations, and can also perfect the eight bases of mastery, the nine successive concentrations, and the ten universal bases; he can perfect all samādhi Dharma doors, and can also perfect all dhāraṇī Dharma doors; he can perfect the perfection of generosity, and can also perfect moral discipline, patience, diligence, meditation, and Prajñāpāramitā; he can perfect internal emptiness, and can also perfect external emptiness, emptiness of both the internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of inherent nature, and emptiness of the inherent nature of non-nature; he can perfect suchness, and can also perfect the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; he can perfect the five kinds of eyes, and can also perfect the six supernatural powers; he can perfect the ten powers of a Buddha, and can also perfect the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; he can perfect great loving-kindness, and can also perfect great compassion, great sympathetic joy, and great equanimity; he can perfect the Dharma of not forgetting, and can also perfect the constant equanimous nature; he can perfect omniscient wisdom, and can also perfect path-knowing wisdom and all-aspects-knowing wisdom. Thus, he attains omniscient wisdom.
O Subhūti, that Great Bodhisattva, through the wondrous power of skillful means and taking emptiness as its own nature, knows that all dharmas have no inherent nature; within this there is neither perception nor non-perception.
O Subhūti, the Great Bodhisattva who cultivates recollection of morality in this way means that within it there is not even the slightest thought, much less any thought of morality!
O Subhūti, what is the practice of recollecting generosity cultivated by a Great Bodhisattva?
O Subhūti, when that Great Bodhisattva practices Prajñāpāramitā, through the wondrous power of skillful means and taking emptiness as its own nature, he cultivates recollection of generosity. Whether giving material possessions or giving Dharma, he does not give rise to the thought: “I give,” “I do not give”; “I relinquish,” “I do not relinquish.” Even when giving away parts of his own body, he does not give rise to the thought: “I give,” “I do not give”; “I relinquish,” “I do not relinquish.” He also does not contemplate the object given, the act of giving, or the merit of that giving. Why? O Subhūti, because all such dharmas have no inherent nature; if they have no inherent nature, then they have nothing that can be possessed; if they have nothing that can be possessed, then they cannot be recollected. Why? O Subhūti, because not recollecting and not contemplating—that is the recollection of generosity.
O Subhūti, when practicing Prajñāpāramitā, a Great Bodhisattva should cultivate recollection of generosity in this way. If he cultivates recollection of generosity in this way, then that is a Great Bodhisattva who proceeds in stages, trains in stages, and practices in stages.
O Subhūti, when that Great Bodhisattva proceeds, trains, and practices in stages in this way, he can perfect the four foundations of mindfulness, and can also perfect the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; he can perfect the liberation door of emptiness, and can also perfect the liberation doors of signlessness and wishlessness; he can perfect the four meditations, and can also perfect the four immeasurables and the four formless absorptions; he can perfect the eight liberations, and can also perfect the eight bases of mastery, the nine successive concentrations, and the ten universal bases; he can perfect all samādhi Dharma doors, and can also perfect all dhāraṇī Dharma doors; he can perfect the perfection of generosity, and can also perfect moral discipline, patience, diligence, meditation, and Prajñāpāramitā; he can perfect internal emptiness, and can also perfect external emptiness, emptiness of both the internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of inherent nature, and emptiness of the inherent nature of non-nature; he can perfect suchness, and can also perfect the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; he can perfect the five kinds of eyes, and can also perfect the six supernatural powers; he can perfect the ten powers of a Buddha, and can also perfect the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; he can perfect great loving-kindness, and can also perfect great compassion, great sympathetic joy, and great equanimity; he can perfect the Dharma of not forgetting, and can also perfect the constant equanimous nature; he can perfect omniscient wisdom, and can also perfect path-knowing wisdom and all-aspects-knowing wisdom. Thus, he attains omniscient wisdom.
O Subhūti, that Great Bodhisattva, through the wondrous power of skillful means and taking emptiness as its own nature, knows that all dharmas have no inherent nature; within this there is neither perception nor non-perception.
O Subhūti, the Great Bodhisattva who cultivates recollection of generosity in this way means that within it there is not even the slightest thought, much less any thought of generosity!
O Subhūti, what is the practice of recollecting the devas cultivated by a Great Bodhisattva?
Venerable Subhuti, when that Great Bodhisattva practices the perfection of wisdom, by the wondrous power of skillful means taking emptiness as its own nature, he cultivates the mindfulness of the gods, contemplating the fruit of Stream-entry… Although he may be born among the Four Great Kings’ heavens, the Heaven of the Thirty-three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Transformations, or the Heaven of Free Enjoyment of Others’ Creations, yet these cannot be apprehended, and therefore he does not conceptualize them; contemplating the fruit of Non-returning… Although he may be born in the heavens of the Form Realm or Formless Realm, yet these cannot be apprehended, and therefore he does not conceptualize them. Why? Subhuti, because such heavenly realms all lack inherent nature. If there is no inherent nature, then there is nothing possessed; if there is nothing possessed, then it cannot be remembered or recollected. Why? Subhuti, because if there is no recollection and no conceptual thought, that is the mindfulness of the gods.
Subhuti, when the Great Bodhisattva practices the perfection of wisdom, he should cultivate the mindfulness of the gods in this way. If he cultivates the mindfulness of the gods in this way, then the Great Bodhisattva is one who acts in accordance with stages, learns in accordance with stages, and teaches and transforms in accordance with stages.
Subhuti, when that Great Bodhisattva acts in accordance with stages, learns in accordance with stages, and teaches and transforms in accordance with stages in this way, he can perfect the four foundations of mindfulness; he can also perfect the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; he can perfect the liberation-door of emptiness, and he can also perfect the liberation-doors of signlessness and wishlessness; he can perfect the four meditations, and he can also perfect the four immeasurables and the four formless concentrations; he can perfect the eight liberations, and he can also perfect the eight spheres of mastery, the nine successive absorptions, and the ten universal bases; he can perfect all samādhi Dharma-gates, and he can also perfect all dhāraṇī Dharma-gates; he can perfect the perfection of generosity, and he can also perfect pure morality, patience, diligence, meditative concentration, and the perfection of wisdom; he can perfect internal emptiness, and he can also perfect external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness without alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be apprehended, emptiness of non-nature, emptiness of own nature, and emptiness of the own nature of non-emptiness; he can perfect suchness, and he can also perfect the Dharma-realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the definite nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; he can perfect the five kinds of eyes, and he can also perfect the six supernatural powers; he can perfect the ten powers of a Buddha, and he can also perfect the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; he can perfect great loving-kindness, and he can also perfect great compassion, great joy, and great equanimity; he can perfect the Dharma of not forgetting, and he can also perfect the nature of constant equanimity; he can perfect omniscient wisdom, and he can also perfect path-knowing wisdom and all-aspects-knowing wisdom. Therefore, he realizes the wisdom of omniscience.
Subhuti, that Great Bodhisattva, through the wondrous power of skillful means taking emptiness as its own nature, should know that all phenomena lack inherent nature; within this, there is neither conception nor absence of conception.
Subhuti, when the Great Bodhisattva cultivates the mindfulness of the gods in this way, it means that within it there is not even the slightest thought, much less a thought concerning goodness!
Subhuti, this is the Great Bodhisattva who has cultivated the six kinds of mindfulness, acting in accordance with stages, learning in accordance with stages, and teaching and transforming in accordance with stages.
Furthermore, Subhuti, when the Great Bodhisattva practices the perfection of wisdom, wishing to perfect acting in accordance with stages, learning in accordance with stages, and teaching and transforming in accordance with stages, by the wondrous power of skillful means taking emptiness as its own nature, he studies internal emptiness, studies external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness without alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be apprehended, emptiness of non-nature, emptiness of own nature, and emptiness of the own nature of non-emptiness; through the wondrous power of skillful means taking emptiness as its own nature, he studies suchness, the Dharma-realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the definite nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; through the wondrous power of skillful means taking emptiness as its own nature, he studies the four foundations of mindfulness, studies the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; through the wondrous power of skillful means taking emptiness as its own nature, he studies the noble truth of suffering, studies the noble truths of origin, cessation, and path; through the wondrous power of skillful means taking emptiness as its own nature, he studies the four meditations, the four immeasurables, and the four formless concentrations; through the wondrous power of skillful means taking emptiness as its own nature, he studies the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten universal bases; through the wondrous power of skillful means taking emptiness as its own nature, he studies the liberation-door of emptiness, and studies the liberation-doors of signlessness and wishlessness; through the wondrous power of skillful means taking emptiness as its own nature, he studies the perfection of generosity, and studies pure morality, patience, diligence, meditative concentration, the perfection of wisdom, skillful means, vows, powers, and wisdom perfections; through the wondrous power of skillful means taking emptiness as its own nature, he studies the Stage of Joy, the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage of Difficult Conquest, the Stage of Manifestation, the Stage of Far-Going, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud; through the wondrous power of skillful means taking emptiness as its own nature, he studies the five kinds of eyes and studies the six supernatural powers; through the wondrous power of skillful means taking emptiness as its own nature, he studies the ten powers of a Buddha, studies the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; through the wondrous power of skillful means taking emptiness as its own nature, he studies great loving-kindness, studies great compassion, great joy, and great equanimity; through the wondrous power of skillful means taking emptiness as its own nature, he studies the Dharma of not forgetting, studies the nature of constant equanimity; through the wondrous power of skillful means taking emptiness as its own nature, he studies omniscient wisdom, studies path-knowing wisdom and all-aspects-knowing wisdom; through the wondrous power of skillful means taking emptiness as its own nature, he studies all samādhi Dharma-gates, studies all dhāraṇī Dharma-gates; through the wondrous power of skillful means taking emptiness as its own nature, he studies.
Subhuti, when that Great Bodhisattva studies the Bodhisattva path in this way, he recognizes that all phenomena take emptiness as their own nature. Within this, there is not even the slightest thought that can be apprehended, much less a thought of form, a thought of feeling, perception, formations, or consciousness; much less a thought of the eye-base, thoughts of the ear, nose, tongue, body, and mind bases; much less thoughts of the form-base, thoughts of sound, smell, taste, touch, and Dharma bases; much less thoughts of the eye element, thoughts of the ear, nose, tongue, body, and mind elements; much less thoughts of the form element, thoughts of sound, smell, taste, touch, and Dharma elements; much less thoughts of the eye-consciousness element, thoughts of the ear, nose, tongue, body, and mind-consciousness elements; much less thoughts of eye contact, thoughts of ear, nose, tongue, body, and mind contact; much less thoughts of feelings arising conditioned by eye contact, thoughts of feelings arising conditioned by ear, nose, tongue, body, and mind contact; much less thoughts of the earth element, thoughts of the water, fire, wind, space, and consciousness elements; much less thoughts of causes and conditions, thoughts of immediately preceding conditions, object conditions, and dominant conditions; much less thoughts of ignorance, thoughts of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; much less thoughts of the perfection of generosity, thoughts of pure morality, patience, diligence, meditative concentration, and the perfection of wisdom; much less thoughts of internal emptiness, thoughts of external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness without alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be apprehended, emptiness of non-nature, emptiness of own nature, and emptiness of the own nature of non-emptiness; much less thoughts of the four foundations of mindfulness, thoughts of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; much less thoughts of the noble truth of suffering, thoughts of the noble truths of origin, cessation, and path; much less thoughts of the four meditations, thoughts of the four immeasurables, and the four formless concentrations; much less thoughts of the eight liberations, thoughts of the eight spheres of mastery, the nine successive absorptions, and the ten universal bases; much less thoughts of all samādhi Dharma-gates, thoughts of all dhāraṇī Dharma-gates; much less thoughts of the liberation-door of emptiness, thoughts of the liberation-doors of signlessness and wishlessness; much less thoughts of the Stage of Joy, thoughts of the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage of Difficult Conquest, the Stage of Manifestation, the Stage of Far-Going, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud; much less thoughts of the five kinds of eyes, thoughts of the six supernatural powers; much less thoughts of the ten powers of a Buddha, thoughts of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; much less thoughts of great loving-kindness, thoughts of great compassion, great joy, and great equanimity; much less thoughts of the Dharma of not forgetting, thoughts of the nature of constant equanimity; much less thoughts of omniscient wisdom, thoughts of path-knowing wisdom and all-aspects-knowing wisdom; much less thoughts of the fruit of Stream-entry, thoughts of the fruit of Once-returning, Non-returning, Arhatship, and the state of a Pratyekabuddha; much less thoughts of all practices of Great Bodhisattvas, thoughts of the unsurpassed perfect enlightenment of all Buddhas.
If these thoughts and the phenomena that are their objects of thought had even the slightest reality, that would be impossible.
Subhuti, when the Great Bodhisattva practices the perfection of wisdom in this way, although he acts in accordance with stages, learns in accordance with stages, and teaches and transforms in accordance with stages, within this none of the objects possessed by the mind in acting, learning, and teaching and transforming are transformed, because all phenomena take emptiness as their own nature.
At that time, the Venerable Subhuti said to the Buddha:
“World-Honored One, if all phenomena take emptiness as their own nature, then there should be no form, and there should also be no feeling, perception, formations, or consciousness; there should be no eye-base, nor ear, nose, tongue, body, and mind bases; there should be no form-base, nor sound, smell, taste, touch, and Dharma bases; there should be no eye element, nor ear, nose, tongue, body, and mind elements; there should be no form element, nor sound, smell, taste, touch, and Dharma elements; there should be no eye-consciousness element, nor ear, nose, tongue, body, and mind-consciousness elements; there should be no eye contact, nor ear, nose, tongue, body, and mind contact; there should be no feelings arising conditioned by eye contact, nor feelings arising conditioned by ear, nose, tongue, body, and mind contact; there should be no earth element, nor water, fire, wind, space, and consciousness elements; there should be no causal condition, nor immediately preceding condition, object condition, and dominant condition; there should be no ignorance, nor formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; there should be no perfection of generosity, nor pure morality, patience, diligence, meditative concentration, and perfection of wisdom; there should be no internal emptiness, nor external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness without alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be apprehended, emptiness of non-nature, emptiness of own nature, and emptiness of the own nature of non-emptiness; there should be no four foundations of mindfulness, nor four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path; there should be no noble truth of suffering, nor noble truths of origin, cessation, and path; there should be no four meditations, nor four immeasurables and four formless concentrations; there should be no eight liberations, nor eight spheres of mastery, nine successive absorptions, and ten universal bases; there should be no all samādhi Dharma-gates, nor all dhāraṇī Dharma-gates; there should be no liberation-door of emptiness, nor liberation-doors of signlessness and wishlessness; there should be no Stage of Joy, nor Stage of Freedom from Defilement, Stage of Radiance, Stage of Blazing Wisdom, Stage of Difficult Conquest, Stage of Manifestation, Stage of Far-Going, Stage of Immovability, Stage of Excellent Wisdom, and Stage of Dharma Cloud; there should be no five kinds of eyes, nor six supernatural powers; there should be no ten powers of a Buddha, nor four fearlessnesses, four unobstructed knowledges, and eighteen unique qualities of a Buddha; there should be no great loving-kindness, nor great compassion, great joy, and great equanimity; there should be no Dharma of not forgetting, nor nature of constant equanimity; there should be no omniscient wisdom, nor path-knowing wisdom and all-aspects-knowing wisdom; there should be no fruit of Stream-entry, nor fruit of Once-returning, Non-returning, Arhatship, and the state of a Pratyekabuddha; there should be no practices of Great Bodhisattvas, nor unsurpassed perfect enlightenment of all Buddhas; there should be no Buddha, nor Dharma and Sangha; there should be no path, nor fruition; there should be no defilement, nor purity; there should be no practice, nor attainment; there should be no direct realization, and ultimately all phenomena should also be nonexistent?”
The Buddha said:
“Subhuti, what do you think? Within all phenomena that take emptiness as their own nature, can the nature of existence and the nature of nonexistence be apprehended?”
Subhuti replied:
“No, World-Honored One. No, Well-Gone One. Within all phenomena that take emptiness as their own nature, the nature of existence and the nature of nonexistence cannot be apprehended.”
The Buddha said:
“Subhuti, if within all phenomena that take emptiness as their own nature, the nature of existence and the nature of nonexistence cannot be apprehended, then why are you now able to ask the question that if all phenomena take emptiness as their own nature, there should be no form, nor feeling, perception, formations, and consciousness; there should be no eye-base, nor ear, nose, tongue, body, and mind bases; there should be no form-base, nor sound, smell, taste, touch, and Dharma bases; there should be no eye element, nor ear, nose, tongue, body, and mind elements; there should be no form element, nor sound, smell, taste, touch, and Dharma elements; there should be no eye-consciousness element, nor ear, nose, tongue, body, and mind-consciousness elements; there should be no eye contact, nor ear, nose, tongue, body, and mind contact; there should be no feelings arising conditioned by eye contact, nor feelings arising conditioned by ear, nose, tongue, body, and mind contact; there should be no earth element, nor water, fire, wind, space, and consciousness elements; there should be no causal condition, nor immediately preceding condition, object condition, and dominant condition; there should be no ignorance, nor formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; there should be no perfection of generosity, nor pure morality, patience, diligence, meditative concentration, and perfection of wisdom; there should be no internal emptiness, nor external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness without alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be apprehended, emptiness of non-nature, emptiness of own nature, and emptiness of the own nature of non-emptiness; there should be no four foundations of mindfulness, nor four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path; there should be no noble truth of suffering, nor noble truths of origin, cessation, and path; there should be no four meditations, nor four immeasurables and four formless concentrations; there should be no eight liberations, nor eight spheres of mastery, nine successive absorptions, and ten universal bases; there should be no all samādhi Dharma-gates, nor all dhāraṇī Dharma-gates; there should be no liberation-door of emptiness, nor liberation-doors of signlessness and wishlessness; there should be no Stage of Joy, nor Stage of Freedom from Defilement, Stage of Radiance, Stage of Blazing Wisdom, Stage of Difficult Conquest, Stage of Manifestation, Stage of Far-Going, Stage of Immovability, Stage of Excellent Wisdom, and Stage of Dharma Cloud; there should be no five kinds of eyes, nor six supernatural powers; there should be no ten powers of a Buddha, nor four fearlessnesses, four unobstructed knowledges, and eighteen unique qualities of a Buddha; there should be no great loving-kindness, nor great compassion, great joy, and great equanimity; there should be no Dharma of not forgetting, nor nature of constant equanimity; there should be no omniscient wisdom, nor path-knowing wisdom and all-aspects-knowing wisdom; there should be no fruit of Stream-entry, nor fruit of Once-returning, Non-returning, Arhatship, and the state of a Pratyekabuddha; there should be no practices of Great Bodhisattvas, nor unsurpassed perfect enlightenment of all Buddhas; there should be no Buddha, nor Dharma and Sangha; there should be no path, nor fruition; there should be no defilement, nor purity; there should be no practice, nor attainment; there should be no direct realization, and ultimately all phenomena should all be nonexistent?”
At that time, the Venerable Subhuti said to the Buddha:
“World-Honored One, regarding these phenomena, I have no doubts at all. However, in the future age, there will be monks… some seeking the Śrāvaka vehicle, some seeking the Pratyekabuddha vehicle, some seeking the Great Bodhisattva vehicle. They will say: ‘The Buddha taught that all phenomena take emptiness as their own nature. If all phenomena take emptiness as their own nature, then who is defiled? Who is purified from defilement? Who is bound? Who is liberated?’ Because they do not understand defilement, purity, bondage, and liberation, they will break the precepts, break right views, break proper conduct, and break pure livelihood. Because they break precepts, views, conduct, and pure livelihood, they will fall into the paths of hell beings, animals, and hungry ghosts, undergoing severe suffering, endlessly wandering in birth and death, and finding it difficult to attain liberation. I contemplate that in the future there will be such a fearful situation, and therefore I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, about this profound meaning. But regarding this matter, I myself have no doubt whatsoever.”
The Buddha said:
“Good, good! O Subhuti, so it is, so it is, exactly as you have said! In all dharmas, taking emptiness as their own nature, the nature of existence and the nature of non-existence cannot be grasped. Here one should not cling to the nature of existence or the nature of non-existence.
Chapter 66: EMPTINESS OF CHARACTERISTICS AND NON-ATTAINMENT (1)
At that time, the Venerable Subhuti said to the Buddha:
“If all dharmas take emptiness as their own nature, through awareness of what meanings do Great Bodhisattvas, wishing to bring benefit and happiness to sentient beings, seek to attain the unsurpassed perfect enlightenment?”
The Buddha said:
“O Subhuti, because all dharmas take emptiness as their own nature, Great Bodhisattvas, wishing to bring benefit and happiness to sentient beings, seek to attain the unsurpassed perfect enlightenment. Why? O Subhuti, because various kinds of sentient beings, possessing both views of annihilation and views of permanence, abiding in attachment to things as attainable, are difficult to tame, and because they are foolish and deluded, they are difficult to liberate.
“O Subhuti, those who abide in what is attainable, because they conceive and cling to there being something attainable, do not attain, do not directly realize, and do not have the unsurpassed perfect enlightenment.”
The Venerable Subhuti said to the Buddha:
“World-Honored One, does a person who has no attainment attain, have direct realization, and attain the unsurpassed perfect enlightenment?”
The Buddha said:
“O Subhuti, if non-attainment itself is attainment, itself is direct realization, itself is the unsurpassed perfect enlightenment, because it does not destroy the Dharma realm.
“O Subhuti, if anyone, within non-attainment, wishes to have attainment, wishes to obtain direct realization, wishes to attain the unsurpassed perfect enlightenment, you should know that such a person wishes to destroy the Dharma realm.”
The Venerable Subhuti again said to the Buddha:
“World-Honored One, if non-attainment itself is attainment, itself is direct realization, itself is the unsurpassed perfect enlightenment, then within non-attainment there is no attainment, no direct realization, and no unsurpassed perfect enlightenment. Why then is there the attainment by Great Bodhisattvas of the stage of Joy, the stage of Freedom from Defilement, the stage of Radiance, the stage of Flaming Wisdom, the stage of Difficult Victory, the stage of Presence, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud? Why is there the attainment of the patience with the non-arising of dharmas by Great Bodhisattvas? Why is there the attainment of supernatural powers arising from merit? Why is there the attainment of generosity, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā arising from fruition? Why are there Great Bodhisattvas who attain abiding in the Tathāgata’s qualities through such fruition-born dharmas, bringing complete accomplishment to sentient beings, purifying Buddha-fields, and in the presence of Buddhas respectfully making offerings of food and drink, robes, garlands, perfumes, powdered incense, vehicles, necklaces, banners, jeweled canopies, dwellings, bedding, fine music, lamps, and all kinds of excellent possessions of gods and humans; whose roots of virtue obtained continue up to unsurpassed perfect enlightenment, together with inexhaustible fruits, and successively even after entering Nirvāṇa, whose relics and disciples continue to receive respectful offerings of all kinds, while the marvelous power of those roots of virtue has still not been exhausted?”
The Buddha said:
“O Subhuti, because all dharmas are without attainment, there is the attainment by Great Bodhisattvas of the stage of Joy, the stage of Freedom from Defilement, the stage of Radiance, the stage of Flaming Wisdom, the stage of Difficult Victory, the stage of Presence, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud; therefore, there is the attainment of supernatural powers arising from merit, there is the attainment of generosity, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā arising from fruition; therefore, there are Great Bodhisattvas abiding in such fruition-born dharmas, bringing complete accomplishment to sentient beings, purifying Buddha-fields, and in the presence of Buddhas respectfully making offerings of food and drink, robes, garlands, various perfumes, powdered incense, vehicles, necklaces, banners and jeweled canopies, dwellings, bedding, fine music, lamps, and other excellent possessions of gods and humans, until attaining the unsurpassed perfect enlightenment. The roots of virtue attained, together with inexhaustible fruits, successively continue even after entering Nirvāṇa; their relics and disciples still receive respectful offerings of all kinds, while the marvelous power of those roots of virtue remains unexhausted.”
At that time, the Venerable Subhuti said to the Buddha:
“World-Honored One, if all dharmas are without attainment, what differences are there among generosity, pure morality, patience, diligence, meditative concentration, Prajñāpāramitā, and the supernatural powers?”
The Buddha said:
“O Subhuti, since there is no attainment, generosity, pure morality, patience, diligence, meditative concentration, Prajñāpāramitā, and the supernatural powers are not different. In order to cause those who cling to attainment to distance themselves from defilement and attachment, skillful means are used to explain generosity, pure morality, patience, diligence, meditative concentration, Prajñāpāramitā, and the supernatural powers as having characteristics of distinction.”
The Venerable Subhuti again said to the Buddha:
“World-Honored One, for what reason is it that, in non-attainment, generosity, pure morality, patience, diligence, meditative concentration, Prajñāpāramitā, and the supernatural powers are not different?”
The Buddha said:
“O Subhuti, when Great Bodhisattvas practice Prajñāpāramitā, they do not cling to the act of giving, the giver, the recipient, or the gift, and yet practice generosity; they do not cling to pure morality while maintaining pure morality; they do not cling to patience while cultivating patience; they do not cling to diligence while cultivating diligence; they do not cling to meditative concentration while cultivating meditative concentration; they do not cling to Prajñā while cultivating Prajñā; they do not cling to supernatural powers while cultivating supernatural powers; they do not cling to the four foundations of mindfulness while cultivating the four foundations of mindfulness; they do not cling to the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path while cultivating the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path; they do not cling to the liberation door of Emptiness while cultivating the liberation door of Emptiness; they do not cling to the liberation doors of Signlessness and Wishlessness while cultivating the liberation doors of Signlessness and Wishlessness; they do not cling to the four meditations while cultivating the four meditations; they do not cling to the four immeasurables and four formless concentrations while cultivating the four immeasurables and four formless concentrations; they do not cling to the eight liberations while cultivating the eight liberations; they do not cling to the eight stages of mastery, nine successive concentrations, and ten universal bases while cultivating the eight stages of mastery, nine successive concentrations, and ten universal bases; they do not cling to all samādhi methods while cultivating all samādhi methods; they do not cling to all dhāraṇī methods while cultivating all dhāraṇī methods; they do not cling to the ten Bodhisattva stages while cultivating the ten Bodhisattva stages; they do not cling to the five kinds of eyes while cultivating the five kinds of eyes; they do not cling to the six supernatural powers while cultivating the six supernatural powers; they do not cling to the ten powers of the Buddha while cultivating the ten powers of the Buddha; they do not cling to the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha while cultivating the four fearlessnesses up to the eighteen unique qualities of the Buddha; they do not cling to great loving-kindness while cultivating great loving-kindness; they do not cling to great compassion, great joy, and great equanimity while cultivating great compassion, great joy, and great equanimity; they do not cling to the quality of not forgetting while cultivating the quality of not forgetting; they do not cling to the constant quality of equanimity while cultivating the constant quality of equanimity; they do not cling to all-knowing wisdom while cultivating all-knowing wisdom; they do not cling to path-knowing wisdom and all-aspect-knowing wisdom while cultivating path-knowing wisdom and all-aspect-knowing wisdom; they do not cling to sentient beings while bringing complete accomplishment to sentient beings; they do not cling to Buddha-fields while purifying Buddha-fields; they do not cling to all Buddha-dharmas while attaining the unsurpassed perfect enlightenment.
“O Subhuti, Great Bodhisattvas should practice Prajñāpāramitā in such a manner of non-attainment.
“O Subhuti, if Great Bodhisattvas can practice Prajñāpāramitā in such a manner of non-attainment, then all Māras and their retinues cannot destroy them.”
At that time, the Venerable Subhuti said to the Buddha:
“World-Honored One, why is it that when Great Bodhisattvas practice Prajñāpāramitā with one-pointed mind, they are able to gather and uphold completely generosity, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā; and are also able to gather and uphold completely the four meditations, four immeasurables, and four formless concentrations; and are also able to gather and uphold completely the four foundations of mindfulness, four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path; and are also able to gather and uphold completely the liberation doors of Emptiness, Signlessness, and Wishlessness; and are also able to gather and uphold completely the noble truths of suffering, origination, cessation, and path; and are also able to gather and uphold completely the eight liberations, eight stages of mastery, nine successive concentrations, and ten universal bases; and are also able to gather and uphold completely all samādhi methods and all dhāraṇī methods; and are also able to gather and uphold completely inner emptiness, outer emptiness, inner-and-outer emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness of the absence of boundaries, scattered emptiness, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness of the ungraspable, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness; and are also able to gather and uphold completely suchness, the Dharma realm, Dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, fixed dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm; and are also able to gather and uphold completely the five kinds of eyes and six supernatural powers; and are also able to gather and uphold completely the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha; and are also able to gather and uphold completely great loving-kindness, great compassion, great joy, and great equanimity; and are also able to gather and uphold completely the quality of not forgetting and the constant quality of equanimity; and are also able to gather and uphold completely all-knowing wisdom, path-knowing wisdom, and all-aspect-knowing wisdom; and are also able to gather and uphold completely the thirty-two marks of a Great Being and the eighty minor excellent characteristics?”
The Buddha said:
“O Subhuti, if Great Bodhisattvas, while practicing Prajñāpāramitā, practice the perfection of generosity without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they practice the perfection of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they cultivate the four meditations without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they cultivate the four immeasurables and four formless concentrations without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they cultivate the four foundations of mindfulness without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they cultivate the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they cultivate the liberation door of Emptiness without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they cultivate the liberation doors of Signlessness and Wishlessness without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they abide in the noble truth of suffering without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they abide in the noble truths of origination, cessation, and path without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they cultivate the eight liberations without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they cultivate the eight stages of mastery, nine successive concentrations, and ten universal bases without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they cultivate all samādhi methods without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it; if they cultivate all dhāraṇī methods without being separate from Prajñāpāramitā, then it is because Prajñāpāramitā gathers and upholds it.”