THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 376
Chapter 66: THE EMPTINESS OF MARKS AND THE EMPTINESS OF ATTAINMENT (4)
O Subhūti, that Great Bodhisattva, because he practices Prajñāpāramitā, when abiding in inner emptiness, abides in undefiled mind and abides in inner emptiness; or when abiding in outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, 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 of all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, emptiness of the self-nature of emptiness, he abides in undefiled mind and abides in outer emptiness, up to emptiness of the self-nature of emptiness. Therefore, although abiding in inner emptiness up to emptiness of the self-nature of emptiness, he has no twofold thought.
O Subhūti, that Great Bodhisattva, because he practices Prajñāpāramitā, when abiding in suchness, abides in undefiled mind and abides in suchness; or when abiding in the realm of Dharma, the nature of Dharma, the nature of non-deception, 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, the inconceivable realm, he abides in undefiled mind and abides in the realm of Dharma up to the inconceivable realm. Therefore, although abiding in suchness up to the inconceivable realm, he has no twofold thought.
O Subhūti, that Great Bodhisattva, because he practices Prajñāpāramitā, when cultivating the five kinds of eyes, abides in undefiled mind and cultivates the five kinds of eyes; or when cultivating the six supernormal powers, abides in undefiled mind and cultivates the six supernormal powers. Therefore, although cultivating the five kinds of eyes and the six supernormal powers, he has no twofold thought.
O Subhūti, that Great Bodhisattva, because he practices Prajñāpāramitā, when cultivating the ten powers of a Buddha, abides in undefiled mind and cultivates the ten powers of a Buddha; or when cultivating the four kinds of fearlessness, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha, abides in undefiled mind and cultivates the four kinds of fearlessness, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha. Therefore, although cultivating the ten powers of a Buddha, the four kinds of fearlessness, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha, he has no twofold thought.
O Subhūti, that Great Bodhisattva, because he practices Prajñāpāramitā, when cultivating great Loving-kindness, abides in undefiled mind and cultivates great Loving-kindness; or when cultivating great Compassion, great Joy, and great Equanimity, abides in undefiled mind and cultivates great Compassion, great Joy, and great Equanimity. Therefore, although cultivating great Loving-kindness, great Compassion, great Joy, and great Equanimity, he has no twofold thought.
O Subhūti, that Great Bodhisattva, because he practices Prajñāpāramitā, when cultivating the dharma of not forgetting, abides in undefiled mind and cultivates the dharma of not forgetting; or when cultivating the nature of always relinquishing, abides in undefiled mind and cultivates the nature of always relinquishing. Therefore, although cultivating the dharma of not forgetting and the nature of always relinquishing, he has no twofold thought.
O Subhūti, that Great Bodhisattva, because he practices Prajñāpāramitā, when cultivating the wisdom of all-knowing, abides in undefiled mind and cultivates the wisdom of all-knowing; or when cultivating the wisdom of the aspects of the Path and the wisdom of the aspects of all phenomena, abides in undefiled mind and cultivates the wisdom of the aspects of the Path and the wisdom of the aspects of all phenomena. Therefore, although cultivating the wisdom of all-knowing, the wisdom of the aspects of the Path, and the wisdom of the aspects of all phenomena, he has no twofold thought.
O Subhūti, that Great Bodhisattva, because he practices Prajñāpāramitā, when bringing forth the thirty-two marks of a Great Being, abides in undefiled mind and brings forth the thirty-two marks of a Great Being; or when bringing forth the eighty secondary characteristics, abides in undefiled mind and brings forth the eighty secondary characteristics. Therefore, although bringing forth the thirty-two marks of a Great Being and the eighty secondary characteristics, he has no twofold thought.
The venerable Subhūti said to the Buddha:
World-Honored One, how is it that a Great Bodhisattva, because of practicing Prajñāpāramitā, when practicing the Perfection of Giving, abides in undefiled mind and practices the Perfection of Giving; and when practicing the Perfection of Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, abides in undefiled mind and practices the Perfection of Pure Discipline up to Prajñāpāramitā?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when practicing the four foundations of mindfulness, abides in the undefiled mind and practices the four foundations of mindfulness; when practicing 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, abides in the undefiled mind and practices the four right efforts up to the eightfold noble path?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when practicing the liberation-door of Emptiness, abides in the undefiled mind and practices the liberation-door of Emptiness; when practicing the liberation-doors of Signlessness and Wishlessness, abides in the undefiled mind and practices the liberation-doors of Signlessness and Wishlessness?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when abiding in the noble truth of suffering, abides in the undefiled mind and abides in the noble truth of suffering; when abiding in the noble truths of origination, cessation, and the path, abides in the undefiled mind and abides in the noble truths of origination, cessation, and the path?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when practicing the eight liberations, abides in the undefiled mind and practices the eight liberations; when practicing the eight spheres of mastery, the nine successive concentrations, and the ten universal bases, abides in the undefiled mind and practices the eight spheres of mastery, the nine successive concentrations, and the ten universal bases?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when practicing all samādhi methods, abides in the undefiled mind and practices all samādhi methods; when practicing all dhāraṇī methods, abides in the undefiled mind and practices all dhāraṇī methods?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when abiding in inner emptiness, abides in the undefiled mind and abides in inner emptiness; when abiding in outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, supreme-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of naturelessness, emptiness of self-nature, emptiness of the self-nature of naturelessness, abides in the undefiled mind and abides in outer emptiness up to the emptiness of the self-nature of naturelessness?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when abiding in suchness, abides in the undefiled mind and abides in suchness; when abiding in the Dharma realm, the nature of phenomena, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm, abides in the undefiled mind and abides in the Dharma realm up to the inconceivable realm?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when cultivating the five kinds of eyes, abides in the undefiled mind and cultivates the five kinds of eyes; when cultivating the six supernatural powers, abides in the undefiled mind and cultivates the six supernatural powers?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when cultivating the ten powers of a Buddha, abides in the undefiled mind and cultivates the ten powers of a Buddha; when cultivating the four fearlessnesses, the four unobstructed knowledges, and the eighteen uncommon qualities of a Buddha, abides in the undefiled mind and cultivates the four fearlessnesses up to the eighteen uncommon qualities of a Buddha?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when cultivating great loving-kindness, abides in the undefiled mind and cultivates great loving-kindness; when cultivating great compassion, great joy, and great equanimity, abides in the undefiled mind and cultivates great compassion, great joy, and great equanimity?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when cultivating the Dharma of not forgetting, abides in the undefiled mind and cultivates the Dharma of not forgetting; when cultivating the nature of always relinquishing, abides in the undefiled mind and cultivates the nature of always relinquishing?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when cultivating the wisdom of omniscience, abides in the undefiled mind and cultivates the wisdom of omniscience; when cultivating the wisdom of the aspects of the path and the wisdom of the aspects of omniscience, abides in the undefiled mind and cultivates the wisdom of the aspects of the path and the wisdom of the aspects of omniscience?
Venerable World-Honored One, how is it that a Great Bodhisattva, because of practicing the Prajñā-pāramitā, when bringing forth the thirty-two marks of a Great Being, abides in the undefiled mind and brings forth the thirty-two marks of a Great Being; when bringing forth the eighty secondary marks of excellence, abides in the undefiled mind and brings forth the eighty secondary marks of excellence?
The Buddha said:
O Subhūti, if a Great Bodhisattva, while practicing the Prajñā-pāramitā, uses a mind free from characteristics to practice the perfection of giving, meaning that he does not see “I am able to practice giving,” “I am able to relinquish this matter,” “toward this matter I practice giving,” “because of this matter I give,” or “for the sake of this matter I give,” then practicing giving in this way is abiding in the undefiled mind, free from characteristics, free from attachment, and free from greed, while practicing the perfection of giving. At that time, he does not see the object of practice as giving, nor does he see this undefiled mind, and ultimately does not see all Buddha-dharmas. Thus, the Great Bodhisattva abides in the undefiled mind while practicing the perfection of giving.
O Subhūti, if a Great Bodhisattva, while practicing the Prajñā-pāramitā, uses a mind free from characteristics to practice the perfection of pure discipline, meaning that he does not see “I am able to uphold precepts,” “I am able to relinquish this matter,” “toward this matter I uphold precepts,” “because of this matter I uphold precepts,” or “for the sake of this matter I uphold precepts,” then upholding precepts in this way is abiding in the undefiled mind, free from characteristics, uncontaminated, and unattached, while practicing the perfection of pure discipline. At that time, he does not see the object of practice as pure discipline, nor does he see this undefiled mind, and ultimately does not see all Buddha-dharmas. Thus, the Great Bodhisattva abides in the undefiled mind while practicing the perfection of pure discipline.
O Subhūti, if a Great Bodhisattva, while practicing the Prajñā-pāramitā, uses a mind free from characteristics to practice the perfection of patience, meaning that he does not see “I am able to cultivate patience,” “I am able to relinquish this matter,” “toward this matter I cultivate patience,” “because of this matter I cultivate patience,” or “for the sake of this matter I cultivate patience,” then cultivating patience in this way is abiding in the undefiled mind, free from characteristics, uncontaminated, and unattached, while practicing the perfection of patience. At that time, he does not see the object of practice as patience, nor does he see this undefiled mind, and ultimately does not see all Buddha-dharmas. Thus, the Great Bodhisattva abides in the undefiled mind while practicing the perfection of patience.
O Subhūti, if a Great Bodhisattva, while practicing the Prajñā-pāramitā, uses a mind free from characteristics to practice the perfection of diligence, meaning that he does not see “I am able to be diligent,” “I am able to relinquish this matter,” “toward this matter I am diligent,” “because of this matter I am diligent,” or “for the sake of this matter I am diligent,” then diligence in this way is abiding in the undefiled mind, free from characteristics, uncontaminated, and unattached, while practicing the perfection of diligence. At that time, he does not see the object of practice as diligence, nor does he see this undefiled mind, and ultimately does not see all Buddha-dharmas. Thus, the Great Bodhisattva abides in the undefiled mind while practicing the perfection of diligence.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind that is free from characteristics to cultivate the Perfection of Meditation, this means that he does not see that “I am able to cultivate concentration,” “I am able to abandon this matter,” “I cultivate concentration with regard to this matter, through this matter, because of this matter.” Cultivating concentration in this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates the Perfection of Meditation. At that time, he does not see the practice of meditation, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and practices the Perfection of Meditation.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind that is free from characteristics to cultivate the Perfection of Wisdom, this means that he does not see that “I am able to cultivate wisdom,” “I am able to abandon this matter,” “I cultivate wisdom with regard to this matter, through this matter, because of this matter.” Cultivating wisdom in this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and practices the Perfection of Wisdom. At that time, he does not see the practice of the Perfection of Wisdom, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and practices the Perfection of Wisdom.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to cultivate the four Meditations, the four Immeasurables, and the four Formless Concentrations, this means that he does not see that “I am able to cultivate the four Meditations, the four Immeasurables, and the four Formless Concentrations,” “I am able to abandon this matter,” “I cultivate the four Meditations, the four Immeasurables, and the four Formless Concentrations with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates the four Meditations, the four Immeasurables, and the four Formless Concentrations. At that time, he does not see the practice of cultivating the four Meditations, the four Immeasurables, and the four Formless Concentrations, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates the four Meditations, the four Immeasurables, and the four Formless Concentrations.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to cultivate the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, this means that he does not see that “I am able to cultivate the four Foundations of Mindfulness up to the eightfold Noble Path,” “I am able to abandon this matter,” “I cultivate the four Foundations of Mindfulness up to the eightfold Noble Path with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates the four Foundations of Mindfulness up to the eightfold Noble Path. At that time, he does not see the practice of cultivating the four Foundations of Mindfulness up to the eightfold Noble Path, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates the four Foundations of Mindfulness up to the eightfold Noble Path.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to cultivate the liberation doors of Emptiness, Signlessness, and Wishlessness, this means that he does not see that “I am able to cultivate the liberation doors of Emptiness, Signlessness, and Wishlessness,” “I am able to abandon this matter,” “I cultivate the liberation doors of Emptiness, Signlessness, and Wishlessness with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates the liberation doors of Emptiness, Signlessness, and Wishlessness. At that time, he does not see the object cultivated as the liberation doors of Emptiness, Signlessness, and Wishlessness, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates the liberation doors of Emptiness, Signlessness, and Wishlessness.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to abide in the Noble Truths of suffering, origin, cessation, and path, this means that he does not see that “I am able to abide in the Noble Truths of suffering, origin, cessation, and path,” “I am able to abandon this matter,” “I abide in the Noble Truths of suffering, origin, cessation, and path with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and abides in the Noble Truths of suffering, origin, cessation, and path. At that time, he does not see the object of abiding as the Noble Truths of suffering, origin, cessation, and path, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and abides in the Noble Truths of suffering, origin, cessation, and path.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to cultivate the eight Liberations, the eight Bases of Mastery, the nine Successive Concentrations, and the ten Universal Fields, this means that he does not see that “I am able to cultivate the eight Liberations, the eight Bases of Mastery, the nine Successive Concentrations, and the ten Universal Fields,” “I am able to abandon this matter,” “I cultivate the eight Liberations, the eight Bases of Mastery, the nine Successive Concentrations, and the ten Universal Fields with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates the eight Liberations, the eight Bases of Mastery, the nine Successive Concentrations, and the ten Universal Fields. At that time, he does not see the object cultivated as the eight Liberations, the eight Bases of Mastery, the nine Successive Concentrations, and the ten Universal Fields, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates the eight Liberations, the eight Bases of Mastery, the nine Successive Concentrations, and the ten Universal Fields.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to cultivate all Samādhi methods and Dhāraṇī methods, this means that he does not see that “I am able to cultivate all Samādhi methods and Dhāraṇī methods,” “I am able to abandon this matter,” “I cultivate all Samādhi methods and Dhāraṇī methods with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates all Samādhi methods and Dhāraṇī methods. At that time, he does not see the object cultivated as all Samādhi methods and Dhāraṇī methods, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates all Samādhi methods and Dhāraṇī methods.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to abide in inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundary, emptiness of dispersion, emptiness of non-transformation, emptiness of original nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence, this means that he does not see that “I am able to abide in inner emptiness up to the emptiness of the self-nature of non-existence,” “I am able to abandon this matter,” “I abide in inner emptiness up to the emptiness of the self-nature of non-existence with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and abides in inner emptiness up to the emptiness of the self-nature of non-existence. At that time, he does not see the object of abiding as inner emptiness up to the emptiness of the self-nature of non-existence, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and abides in inner emptiness up to the emptiness of the self-nature of non-existence.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to abide in suchness, the Dharma Realm, the Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the determinate nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm, this means that he does not see that “I am able to abide in suchness up to the inconceivable realm,” “I am able to abandon this matter,” “I abide in suchness up to the inconceivable realm with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and abides in suchness up to the inconceivable realm. At that time, he does not see the object of abiding as suchness up to the inconceivable realm, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and abides in suchness up to the inconceivable realm.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to cultivate the five kinds of eyes and the six supernormal powers, this means that he does not see that “I am able to cultivate the five kinds of eyes and the six supernormal powers,” “I am able to abandon this matter,” “I cultivate the five kinds of eyes and the six supernormal powers with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates the five kinds of eyes and the six supernormal powers. At that time, he does not see the object cultivated as the five kinds of eyes and the six supernormal powers, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates the five kinds of eyes and the six supernormal powers.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities, this means that he does not see that “I am able to cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities,” “I am able to abandon this matter,” “I cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities. At that time, he does not see the object cultivated as the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to cultivate great loving-kindness, great compassion, great joy, and great equanimity, this means that he does not see that “I am able to cultivate great loving-kindness, great compassion, great joy, and great equanimity,” “I am able to abandon this matter,” “I cultivate great loving-kindness, great compassion, great joy, and great equanimity with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates great loving-kindness, great compassion, great joy, and great equanimity. At that time, he does not see the object cultivated as great loving-kindness, great compassion, great joy, and great equanimity, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates great loving-kindness, great compassion, great joy, and great equanimity.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to cultivate the dharma of non-forgetfulness and the nature of always renouncing, this means that he does not see that “I am able to cultivate the dharma of non-forgetfulness and the nature of always renouncing,” “I am able to abandon this matter,” “I cultivate the dharma of non-forgetfulness and the nature of always renouncing with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates the dharma of non-forgetfulness and the nature of always renouncing. At that time, he does not see the object cultivated as the dharma of non-forgetfulness and the nature of always renouncing, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates the dharma of non-forgetfulness and the nature of always renouncing.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to cultivate omniscient wisdom, path-knowing wisdom, and all-aspects-knowing wisdom, this means that he does not see that “I am able to cultivate omniscient wisdom, path-knowing wisdom, and all-aspects-knowing wisdom,” “I am able to abandon this matter,” “I cultivate omniscient wisdom, path-knowing wisdom, and all-aspects-knowing wisdom with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and cultivates omniscient wisdom, path-knowing wisdom, and all-aspects-knowing wisdom. At that time, he does not see the object cultivated as omniscient wisdom, path-knowing wisdom, and all-aspects-knowing wisdom, nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates omniscient wisdom, path-knowing wisdom, and all-aspects-knowing wisdom.
O Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, uses a mind free from characteristics to bring forth the thirty-two marks of a Great Being and the eighty minor marks of excellence, this means that he does not see that “I am able to bring forth the thirty-two marks of a Great Being and the eighty minor marks of excellence,” “I am able to abandon this matter,” “I bring forth the thirty-two marks of a Great Being and the eighty minor marks of excellence with regard to this matter, through this matter, because of this matter.” In this way, he abides in an undefiled mind free from characteristics, without contamination and without attachment, and brings forth the thirty-two marks of a Great Being and the eighty minor marks of excellence. At that time, he does not see the objects brought forth—the thirty-two marks of a Great Being and the eighty minor marks of excellence—nor does he see this undefiled mind, and so forth, he does not see all the Buddha-dharmas. In this way, the Great Bodhisattva abides in an undefiled mind and cultivates the bringing forth of the thirty-two marks of a Great Being and the eighty minor marks of excellence.
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, when a Great Bodhisattva practices the profound Perfection of Wisdom, abiding in all dharmas as without characteristics, without cognition, without attainment, without image, and without activity, how can he fulfill the Perfection of Giving, the Perfection of Pure Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom? How can he fulfill the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path? How can he fulfill the liberation doors of Emptiness, Signlessness, and Wishlessness? How can he fulfill inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, 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 in all dharmas, emptiness of the unattainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-nature of self-nature? How can he fulfill suchness, the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, and the inconceivable realm? How can he fulfill the noble truths of suffering, origin, cessation, and the path? How can he fulfill the four meditations, the four immeasurables, and the four formless concentrations? How can he fulfill the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten all-pervasive spheres? How can he fulfill all samādhi gateways and all dhāraṇī gateways? How can he fulfill the five kinds of eyes and the six supernatural powers? How can he fulfill the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha? How can he fulfill great loving-kindness, great compassion, great sympathetic joy, and great equanimity? How can he fulfill the quality of never forgetting and the nature of always being equanimous? How can he fulfill all-knowing wisdom, path-knowing wisdom, and omniscient wisdom? How can he fulfill the thirty-two marks of a Great Being and the eighty secondary characteristics?”
The Buddha said:
“Subhūti, when a Great Bodhisattva practices the profound Perfection of Wisdom, he can use a stainless mind free from characteristics to practice giving. If sentient beings need food, he gives them food; if they need drink, he gives them drink; if they need clothing, he gives them clothing; if they need bedding, he gives them bedding; if they need vehicles, he gives them vehicles; if they need servants, he gives them servants; if they need jewels, he gives them jewels; if they need wealth and grain, he gives them wealth and grain; if they need incense and flowers, he gives them incense and flowers; if they need houses and land, he gives them houses and land; if they need ornaments, he gives them ornaments. According to their needs, he gives them all kinds of necessities without reservation.
“Or if someone needs something belonging to his own body, such as his head, eyes, marrow, brain, skin, flesh, joints, tendons, bones, or even his life, he gives them all. Or if someone needs external possessions, such as his kingdom, cities, wife, children, beloved relatives, or ornaments, he joyfully gives them all.
“While giving in this way, suppose someone comes before him and criticizes him, saying: ‘Great One, why engage in such useless acts of giving? Giving like this will bring you much suffering in this life and future lives.’
“Because this Great Bodhisattva practices the profound Perfection of Wisdom, even upon hearing such words, he does not become discouraged. He only thinks: ‘Although this person has come to criticize me, I should not give rise to worry or regret. I will courageously give sentient beings the possessions they need, without my body or mind ever knowing fatigue.’
“This Great Bodhisattva dedicates the merit of such giving equally to all sentient beings and directs it toward the unsurpassed enlightenment. When giving and dedicating in this way, he does not perceive any characteristics of it. That is, he does not perceive who gives, who receives, what is given, to what it is given, by what it is given, for what it is given, or why it is given. He also does not perceive who is the agent of dedication, where the dedication is directed, what it is directed toward, by what it is directed, for what it is directed, or why it is directed. Regarding all such things, he does not perceive them.
“Why? Because such dharmas are empty: they are empty through inner emptiness; empty through outer emptiness; empty through inner-and-outer emptiness; empty through emptiness of emptiness; empty through great emptiness; empty through ultimate-meaning emptiness; empty through conditioned emptiness; empty through unconditioned emptiness; empty through emptiness of the ultimate end; empty through emptiness without boundaries; empty through emptiness of dispersion; empty through emptiness of non-transformation; empty through emptiness of intrinsic nature; empty through emptiness of own characteristics; empty through emptiness of common characteristics; empty through emptiness in all dharmas; empty through emptiness of the unattainable; empty through emptiness of non-nature; empty through emptiness of self-nature; and empty through emptiness of the non-nature of self-nature.
“Having contemplated that all dharmas are empty, the Great Bodhisattva again thinks: ‘Who is the agent of dedication? Where is dedication made? What is it dedicated toward? By what is it dedicated? For what is it dedicated? Why is it dedicated? All such dharmas cannot be apprehended.’
“Because the Great Bodhisattva contemplates in this way and thinks in this way, this dedication is called wholesome dedication, dedication free from poison, and also called dedication that enters the Dharma realm. Through this, he can further purify Buddha-fields, bring about the complete maturation of sentient beings, and fulfill the Perfection of Giving, the Perfection of Pure Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom.
“He can also fulfill the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path; he can fulfill the liberation doors of Emptiness, Signlessness, and Wishlessness; he can fulfill inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, 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 in all dharmas, emptiness of the unattainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-nature of self-nature.
“He can also fulfill suchness, the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, and the inconceivable realm; he can fulfill the noble truths of suffering, origin, cessation, and the path; he can fulfill the four meditations, the four immeasurables, and the four formless concentrations; he can fulfill the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten all-pervasive spheres; he can fulfill all samādhi gateways and all dhāraṇī gateways; he can fulfill the five kinds of eyes and the six supernatural powers; he can fulfill the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; he can fulfill great loving-kindness, great compassion, great sympathetic joy, and great equanimity; he can fulfill the quality of never forgetting and the nature of always being equanimous; he can fulfill all-knowing wisdom, path-knowing wisdom, and omniscient wisdom; he can fulfill the thirty-two marks of a Great Being and the eighty secondary characteristics.
“Although this Great Bodhisattva can thus fulfill the Perfection of Giving, he does not grasp or preserve the fruits of the karmic results from giving. Having abandoned grasping and preserving such fruits, yet through skillfully purifying the Perfection of Giving, he can, according to his wishes, possess all kinds of material resources.
“It is like the gods of the Heaven of Freely Enjoying Others’ Creations, for whom all needed objects appear according to their wishes. The Great Bodhisattva is likewise: whatever object he needs, he obtains according to his wishes.
“Because the wondrous power of this giving continually increases, he can use all kinds of excellent offerings, respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones. He can also possess all desired necessities for gods, humans, asuras, and others in the world.
“Through this Perfection of Giving, the Great Bodhisattva gathers sentient beings and, using skillful means according to the teachings of the three vehicles, establishes them accordingly, allowing them to gain benefit and happiness according to their capacities.
“Subhūti, in this way, when a Great Bodhisattva practices the profound Perfection of Wisdom, through the wondrous power of a stainless mind free from characteristics, he can, within all dharmas that are without characteristics, without cognition, without attainment, without image, and without activity, fulfill the Perfection of Giving, and he can also fulfill the other virtues.
“Furthermore, Subhūti, how can a Great Bodhisattva practicing the profound Perfection of Wisdom, within all dharmas that are without characteristics, without cognition, without attainment, without image, and without activity, fulfill the Perfection of Pure Morality?
“Subhūti, when a Great Bodhisattva practices the profound Perfection of Wisdom, he can use a stainless mind free from characteristics to uphold pure morality. This is the naturally abiding possession of the undefiled factors of the Noble Path, the attainment of perfectly pure morality. Such pure morality is without deficiency, without interruption, without flaw, without impurity, and without the attachment that would make one worthy of receiving offerings. It is praised by the wise as skillfully maintained, ultimately perfected, harmonious with supreme concentration, and invincible.
“Because of this pure morality, regarding all dharmas there is no grasping. That is, he does not grasp form, nor feeling, perception, formations, or consciousness; he does not grasp the eye faculty, nor ear, nose, tongue, body, or mind faculties; he does not grasp forms, nor sounds, smells, tastes, tactile objects, or mental objects; he does not grasp the eye element, nor the ear, nose, tongue, body, or mind elements; he does not grasp form elements, nor sound, smell, taste, tactile, or mental elements; he does not grasp eye consciousness elements, nor ear, nose, tongue, body, or mind consciousness elements; he does not grasp the thirty-two marks of a Great Being, nor the eighty secondary characteristics.
“He does not grasp the great Kshatriya lineage, nor the great Brahmin lineage, the great householder lineage, or the great layperson lineage. He does not grasp the Four Heavenly Kings, nor the Heaven of the Thirty-Three, Yāma Heaven, Tuṣita Heaven, Heaven of Joyful Transformation, Heaven of Freely Enjoying Others’ Creations, Brahmā Assembly Heaven, Brahmā Ministers’ Heaven, or Great Brahmā Heaven. He does not grasp the Luminous Heaven, nor the Lesser Luminous Heaven, Infinite Luminous Heaven, or Pure Radiance Heaven. He does not grasp the Pure Heaven, nor the Lesser Pure Heaven, Infinite Pure Heaven, or All-Pervading Pure Heaven. He does not grasp the Vast Heaven, nor the Lesser Vast Heaven, Infinite Vast Heaven, Vast Fruit Heaven, or Non-Conceptual Heaven. He does not grasp the Non-Afflicted Heaven, nor the Non-Heat Heaven, Good Appearance Heaven, Good Seeing Heaven, or Highest Form Heaven. He does not grasp the Infinite Space Realm, nor the Infinite Consciousness Realm, Nothingness Realm, or Neither-Perception-Nor-Non-Perception Realm.
“He does not grasp the fruit of Stream-Enterer, nor the fruits of Once-Returner, Non-Returner, Arhat, or the state of a Pratyekabuddha. He does not grasp the position of a Wheel-Turning King, nor other positions of kings, great ministers, wealthy, powerful, or honored persons. Instead, he dedicates the preservation of such pure morality equally to all sentient beings and directs it toward unsurpassed enlightenment.
“He uses non-characteristic, non-attainment, and non-duality as the means of dedication, not characteristic, attainment, and duality. He dedicates according to conventional truth, not ultimate truth. Because of this cause and condition, all Buddha-dharmas are fulfilled.
“Because this Great Bodhisattva’s Perfection of Pure Morality is completely purified, he uses skillful means to arouse the superior aspects of the four meditations and uses non-attachment as the means to develop supernatural powers.
“He uses the pure divine eye arising from cultivated merit to constantly see present Buddhas throughout infinite worlds in the ten directions, peacefully carrying out their activities and teaching the true Dharma for sentient beings. Having seen them, until he attains unsurpassed enlightenment, he never forgets.
“He uses the pure divine ear surpassing ordinary beings to constantly hear Buddhas in the ten directions teaching the Dharma. Having heard it, until he attains unsurpassed enlightenment, he never forgets. According to the Dharma he has heard, he can perform acts beneficial to himself and others; there is nothing he does that does not bring benefit.
“He uses differentiated knowledge of others’ minds to know the minds and mental factors of Buddhas and sentient beings throughout the ten directions. Having known them, he constantly gives rise to activities beneficial to all sentient beings.
“He uses the wisdom of recollecting past lives to know that beings experience such births and such suffering and happiness because of their past actions, which do not disappear. Having known this, he teaches them the causes and conditions of past karma, enabling them to remember and perform beneficial deeds.
“He uses the wisdom of exhaustion of defilements to establish sentient beings, either causing them to abide in the fruits of Stream-Enterer, Once-Returner, Non-Returner, or Arhat; or causing them to abide in the fruit of Pratyekabuddha, the stage of Great Bodhisattva, or unsurpassed enlightenment. In brief, wherever he is, according to the differing capacities of sentient beings, he uses skillful means to establish them in wholesome dharmas.
“Subhūti, in this way, when a Great Bodhisattva practices the profound Perfection of Wisdom, through the wondrous power of a stainless mind free from characteristics, he can, within all dharmas that are without characteristics, without cognition, without attainment, without image, and without activity, fulfill the Perfection of Pure Morality, and he can also fulfill the other virtues.
“Furthermore, Subhūti, how can a Great Bodhisattva practicing the profound Perfection of Wisdom, within all dharmas that are without characteristics, without cognition, without attainment, without image, and without activity, fulfill the Perfection of Patience?
“Subhūti, when a Great Bodhisattva practices the profound Perfection of Wisdom, he can use a stainless mind free from characteristics to cultivate patience. From the time he first generates the aspiration for enlightenment until he sits upon the wondrous Bodhi seat, during this entire period, suppose all sentient beings were to come together to harm him with various tiles, stones, knives, and clubs. The Great Bodhisattva would not give rise to even a single thought of anger.
“At that time, the Bodhisattva should cultivate two kinds of patience. What are the two? First, he should accept all insults and harms inflicted by sentient beings without generating anger, restraining and dispelling all anger. Second, he should arouse the patience with the non-arising of dharmas.
“If this Great Bodhisattva is subjected to various evil words and insults, or harmed by various knives and clubs, he should carefully contemplate, measure, and observe: Who insults? Who harms? Who receives the insult? Who receives the harm? Who gives rise to anger? Who should endure patience?
“He should also observe that the nature of all dharmas is ultimately empty. Dharmas themselves cannot be apprehended, so how could there be a nature of dharmas? The nature of dharmas does not exist, so how could there be sentient beings?
“When he contemplates in this way, neither the one who insults nor the one insulted, neither the one who harms nor the one harmed, can be seen to exist. Even when his body is cut into tiny pieces, his mind remains patient, completely without any other thought. By contemplating the nature of dharmas in this way, he can attain the patience with the non-arising of dharmas.
“What is called the patience with the non-arising of dharmas? It is causing all afflictions to ultimately not arise and contemplating that all dharmas ultimately do not originate, while subtle wisdom remains continuous without interruption. This is called the patience with the non-arising of dharmas.
“When this Great Bodhisattva abides in these two kinds of patience, he can quickly fulfill the Perfection of Giving, Pure Morality, Patience, Diligence, Meditation, and Wisdom; he can fulfill the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path; he can fulfill the liberation doors of Emptiness, Signlessness, and Wishlessness; he can fulfill inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, 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 in all dharmas, emptiness of the unattainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-nature of self-nature.
“He can also fulfill suchness, the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, and the inconceivable realm; he can fulfill the noble truths of suffering, origin, cessation, and the path; he can fulfill the four meditations, the four immeasurables, and the four formless concentrations; he can fulfill the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten all-pervasive spheres; he can fulfill all samādhi gateways and all dhāraṇī gateways; he can fulfill the five kinds of eyes and the six supernatural powers; he can fulfill the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; he can fulfill great loving-kindness, great compassion, great sympathetic joy, and great equanimity; he can fulfill the quality of never forgetting and the nature of always being equanimous; he can fulfill all-knowing wisdom, path-knowing wisdom, and omniscient wisdom; he can fulfill the thirty-two marks of a Great Being and the eighty secondary characteristics.
“Having abided in these Buddha-dharmas, the Great Bodhisattva attains the noble, undefiled, transcendent state, incomparable with all Śrāvakas and Pratyekabuddhas, and gains mastery of supernatural powers. Having abided in such superior supernatural powers, the Great Bodhisattva uses the pure divine eye to constantly see present Buddhas throughout infinite worlds in the ten directions, peacefully carrying out their activities and teaching the true Dharma for sentient beings. Having seen them, until attaining unsurpassed enlightenment, he gives rise to recollection of the Buddha, which never ceases.
“He uses the pure divine ear to constantly hear Buddhas in the ten directions teaching the Dharma. Having heard it, he upholds it and never forgets, explaining it truthfully for sentient beings.
“He uses pure knowledge of others’ minds to correctly know the minds and mental factors of Buddhas in the ten directions, and also correctly know the minds and mental factors of all Bodhisattvas, Pratyekabuddhas, Śrāvakas, and all sentient beings, teaching the true Dharma according to their capacities.
“He uses the wisdom of recollecting past lives to know the differing roots of goodness cultivated by sentient beings in previous lives. Having known them, he uses skillful means to manifest, advise, guide, praise, encourage, and rejoice with them, causing them to attain supreme benefit and happiness.
“He uses undefiled wisdom, according to capacities, to establish sentient beings in the teachings of the three vehicles.
“The Great Bodhisattva practices the Perfection of Wisdom and, with skillful means, brings about the complete maturation of sentient beings, purifies Buddha-fields, quickly perfects omniscient wisdom, attains unsurpassed enlightenment, turns the wondrous Dharma wheel, and liberates immeasurable beings.
“Subhūti, in this way, when a Great Bodhisattva practices the profound Perfection of Wisdom, through the wondrous power of a stainless mind free from characteristics, he can, within all dharmas that are without characteristics, without cognition, without attainment, without image, and without activity, fulfill the Perfection of Patience, and he can also fulfill the other virtues.”