THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 466
Chapter 73: SEQUENCE (2)
At that time, Venerable Subhūti again addressed the Buddha:
World-Honored One, within the empty nature of the naturelessness of all dharmas, if a Great Bodhisattva gives rise to the four meditative absorptions, gives rise to the five supernormal powers, attains the unsurpassed perfect enlightenment, fully possesses all virtues, establishes sentient beings in the three different categories, and enables them to obtain benefit and happiness, then within the empty nature of the naturelessness of all dharmas, how can a Great Bodhisattva who has newly generated the mind practice in sequence, learn in sequence, carry out activities in sequence, attain unsurpassed perfect enlightenment, and perform excellent and supreme beneficial deeds for sentient beings?
The Buddha said:
Subhūti, Great Bodhisattvas at the stage of first generating the mind, whether they hear from a Buddha or hear from many Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats, Non-returners, Once-returners, Stream-enterers, sages and noble beings whom they have made offerings to, understand this: those who realize all dharmas and take emptiness as their completely perfected ultimate nature are called Buddhas; those who sequentially realize all dharmas and take emptiness as their nature, from Bodhisattvas up to Stream-enterers, are called such beings. Those who have firm faith that all dharmas take emptiness as their nature are called virtuous practitioners. Therefore, all dharmas and all sentient beings take emptiness as their nature. Dharmas and sentient beings, whether existence or nonexistence, have no intrinsic nature that can be grasped, not even as much as the tip of a hair.
After hearing this, that Great Bodhisattva thinks:
If all dharmas and all sentient beings take emptiness as their own nature, and those who realize this are called Buddhas up to Stream-enterers, while those who have firm faith in this are called virtuous practitioners, then regarding unsurpassed perfect enlightenment, I shall either attain it or not attain it. Since all dharmas and sentient beings take emptiness as their own nature, I must aspire toward unsurpassed perfect enlightenment. After attaining Bodhi, if sentient beings act according to the notion of existence, I will find a way to establish and help them abide in the notion of emptiness.
Having thought in this way, this Great Bodhisattva aspires to attain unsurpassed perfect enlightenment so that all sentient beings may attain Nirvāṇa. He then performs all activities in sequence, learns in sequence, and practices in sequence, just as the Great Bodhisattvas of the past sought to attain unsurpassed perfect enlightenment. First, they had to perform all activities in sequence, learn in sequence, and practice in sequence before attaining unsurpassed perfect enlightenment. This Great Bodhisattva is likewise: first, he must cultivate the perfection of giving; next, he must cultivate the perfection of pure morality; next, he must cultivate the perfection of patience; next, he must cultivate the perfection of diligence; next, he must cultivate the perfection of meditative absorption; and finally, he must cultivate the perfection of wisdom.
Subhūti, you should know that from the time this Great Bodhisattva first generates the mind and practices the perfection of giving, he should personally practice giving, encourage others to practice giving, follow along in praising the virtues of giving, and rejoice in praising those who practice giving. Through these causes and conditions, he obtains the status of great wealth, constantly practices generosity, and is free from stinginess. Whatever sentient beings need, such as food and drink, clothing, bedding, necklaces, perfumes, flowers, treasures, lamps, vehicles, houses, and other objects, he gives all of them to them. Through giving, this Great Bodhisattva upholds the aggregate of morality and is born among gods and humans with great honor. Through giving and maintaining precepts, he attains the aggregate of concentration; through giving, maintaining precepts, and meditation, he attains the aggregate of wisdom; through giving and practicing morality, concentration, and wisdom, he further attains the aggregate of liberation; through giving, morality, concentration, wisdom, and liberation, he further attains the aggregate of liberating knowledge and vision. Because his giving up to the aggregate of liberating knowledge and vision is perfected, he surpasses the stages of Śrāvakas and Pratyekabuddhas and enters the correct nature of separation from birth of Bodhisattvas. Having entered the correct nature of separation from birth of Bodhisattvas, he brings about the accomplishment of sentient beings and adorns and purifies Buddha-fields. After accomplishing this, he attains unsurpassed perfect enlightenment, turns the wondrous Dharma wheel, uses the teachings of the Three Vehicles to establish and liberate all kinds of sentient beings, helping them escape birth and death and attain Nirvāṇa.
Subhūti, because of giving, although he can perform activities in sequence, learn in sequence, and practice such conduct in sequence, this Great Bodhisattva completely does not grasp any object. Why is this so? Because all dharmas have no intrinsic nature.
Furthermore, Subhūti, from the time he generates the mind and cultivates the perfection of pure morality, this Great Bodhisattva should personally practice pure morality, encourage others to practice pure morality, follow along in praising the virtues of pure morality, and rejoice in praising those who practice pure morality. Thus, the aggregate of morality becomes purified, and he is born among gods and humans with great honor. He gives necessary things to the poor and suffering. Having practiced giving, he abides in the aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision. Because the aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision are purified, he surpasses the stages of Śrāvakas and Pratyekabuddhas and enters the correct nature of separation from birth of Bodhisattvas. Having entered the correct nature of separation from birth of Bodhisattvas, he brings about the accomplishment of sentient beings and adorns and purifies Buddha-fields. Having done this, he attains unsurpassed perfect enlightenment, turns the wondrous Dharma wheel, uses the Three Vehicles to establish and liberate all sentient beings, helping them escape birth and death and attain Nirvāṇa.
Subhūti, through pure morality, although he can perform all activities in sequence, learn in sequence, and practice such conduct in sequence, this Great Bodhisattva does not cling to anything at all. Why is this so? Because all dharmas have no intrinsic nature.
Furthermore, Subhūti, from the time he generates the mind and cultivates the perfection of patience, this Great Bodhisattva should personally practice patience, encourage others to practice patience, follow along in praising the virtues of patience, and rejoice in praising those who practice patience.
While practicing patience, this Great Bodhisattva can give wealth completely to sentient beings. After practicing giving, he abides in the aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision. Because the aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision are purified, he surpasses the stages of Śrāvakas and Pratyekabuddhas and enters the correct nature of separation from birth of Bodhisattvas. Having entered the correct nature of separation from birth of Bodhisattvas, he brings about the accomplishment of sentient beings and adorns and purifies Buddha-fields. Having done this, he attains unsurpassed perfect enlightenment, turns the wondrous Dharma wheel, uses the Three Vehicles to establish and liberate all kinds of sentient beings, helping them transcend birth and death and attain Nirvāṇa.
Subhūti, because of patience, although he can perform all activities in sequence, learn in sequence, and practice such conduct in sequence, that Great Bodhisattva completely does not grasp any object. Why is this so? Because all dharmas have no intrinsic nature.
Furthermore, Subhūti, from the time he first generates the mind and cultivates the perfection of diligence, this Great Bodhisattva should diligently cultivate wholesome dharmas, encourage others to diligently cultivate wholesome dharmas, follow along in praising the virtues of diligence, and rejoice in praising those who practice diligence. While practicing diligence, this Great Bodhisattva can give wealth completely to sentient beings. After practicing giving, he abides in the aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision. Because the aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision are purified, he surpasses the stages of Śrāvakas and Pratyekabuddhas and enters the correct nature of separation from birth of Bodhisattvas. Having entered the correct nature of separation from birth of Bodhisattvas, he brings about the accomplishment of sentient beings and adorns and purifies Buddha-fields. Having done this, he attains unsurpassed perfect enlightenment, turns the wondrous Dharma wheel, uses the Three Vehicles to establish and liberate all kinds of sentient beings, helping them escape birth and death and attain Nirvāṇa.
Subhūti, through diligence, although he can perform all activities in sequence, learn in sequence, and practice such conduct in sequence, this Great Bodhisattva does not cling to any dharma. Why is this so? Because all dharmas have no intrinsic nature.
Furthermore, Subhūti, from the time he first generates the mind and cultivates the perfection of meditative absorption, this Great Bodhisattva should personally enter the four meditative absorptions, the four immeasurables, and the four formless concentrations; he should also encourage others to enter the four meditative absorptions, the four immeasurables, and the four formless concentrations; he should follow along in praising the virtues of the four meditative absorptions, the four immeasurables, and the four formless concentrations; and rejoice in praising those who enter the four meditative absorptions, the four immeasurables, and the four formless concentrations. While practicing meditative absorption, this Great Bodhisattva can give wealth completely to sentient beings. After practicing giving, he abides in the aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision. Because these aggregates are purified, he surpasses the stages of Śrāvakas and Pratyekabuddhas and enters the correct nature of separation from birth of Bodhisattvas. Having entered the correct nature of separation from birth of Bodhisattvas, he brings about the accomplishment of sentient beings and adorns and purifies Buddha-fields. Having done this, he attains unsurpassed perfect enlightenment, turns the wondrous Dharma wheel, uses the Three Vehicles to establish and liberate sentient beings, helping them escape birth and death and attain Nirvāṇa.
Subhūti, through meditative absorption, although he can perform all activities in sequence, learn in sequence, and practice such conduct in sequence, this Great Bodhisattva completely does not grasp any dharma. Why is this so? Because all dharmas have no intrinsic nature.
Furthermore, Subhūti, from the time he first generates the mind and cultivates the perfection of wisdom, this Great Bodhisattva uses non-attainment as the skillful means to personally practice the six perfections, also encourages others to practice the six perfections, follows along in praising the virtues of the six perfections, and rejoices in praising those who practice the six perfections. Through the skillful means of the six perfections, this Great Bodhisattva surpasses the stages of Śrāvakas and Pratyekabuddhas and enters the correct nature of separation from birth of Bodhisattvas. After entering the correct nature of separation from birth of Bodhisattvas, he brings about the accomplishment of sentient beings and adorns and purifies Buddha-fields. Having done this, he attains unsurpassed perfect enlightenment, turns the wondrous Dharma wheel, uses the Three Vehicles to establish and liberate all sentient beings, helping them escape birth and death and attain Nirvāṇa.
Subhūti, through wisdom, although he can perform all activities in sequence, learn in sequence, and practice such conduct in sequence, that Great Bodhisattva completely does not grasp any dharma. Why is this so? Because all dharmas have no intrinsic nature.
Subhūti, this is how a Great Bodhisattva who has newly generated the mind, relying on learning the six perfections, performs all activities in sequence, learns in sequence, practices conduct in sequence, and benefits sentient beings.
Furthermore, Subhūti, Great Bodhisattvas who perform all activities in sequence, learn in sequence, and practice conduct in sequence, from the time they first generate the mind, use attention corresponding with the wisdom of omniscience and believe that all dharmas take emptiness as their nature. First, they must learn recollection of the Buddha; next, they must cultivate recollection of the Dharma; next, recollection of the Saṅgha; next, recollection of morality; next, recollection of generosity; and finally, recollection of the devas.
Subhūti, how do Great Bodhisattvas practice recollection of the Buddha? It means that while cultivating recollection of the Buddha, Great Bodhisattvas should not use form to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One; they should not use feeling, perception, formations, or consciousness to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One. Why is this so? Because form up to consciousness have no intrinsic nature. A dharma without intrinsic nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, that is recollection of the Buddha.
Furthermore, Subhūti, while cultivating recollection of the Buddha, Great Bodhisattvas should not use the thirty excellent marks to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One. They should not use the golden-colored body that constantly emits light extending one fathom and the eighty secondary characteristics to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One. Why is this so? Because the excellent marks and the golden luminous form-body have no intrinsic nature. A dharma without intrinsic nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, that is recollection of the Buddha.
Furthermore, Subhūti, while cultivating recollection of the Buddha, Great Bodhisattvas should not use the aggregate of morality to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One. They should not use the aggregates of concentration, wisdom, liberation, and liberating knowledge and vision to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One. Why is this so? Because these aggregates have no intrinsic nature. A dharma without intrinsic nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, that is recollection of the Buddha.
Furthermore, Subhūti, while cultivating recollection of the Buddha, Great Bodhisattvas should not use the five kinds of eyes and the six supernormal powers to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One. They should not use the ten powers of the Buddha up to the eighteen unshared Buddha-dharmas to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One. Why is this so? Because such dharmas have no intrinsic nature. A dharma without intrinsic nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, that is recollection of the Buddha.
Furthermore, Subhūti, while cultivating recollection of the Buddha, Great Bodhisattvas should not use the qualities of not forgetting and constant equanimity to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One; they should not use omniscient wisdom, wisdom of the path-aspects, wisdom of all aspects, and countless other Buddha-dharmas to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One. Why is this so? Such dharmas all have no intrinsic nature. A dharma without intrinsic nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, that is recollection of the Buddha.
Furthermore, Subhūti, while cultivating recollection of the Buddha, Great Bodhisattvas should not use conditioned nature to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One. They should not use dependent origination to contemplate the Tathāgata, Worthy One, Perfectly Enlightened One. Why is this so? Conditioned nature and dependent origination both have no intrinsic nature. A dharma without intrinsic nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, that is recollection of the Buddha.
Subhūti, while practicing the profound perfection of wisdom, Great Bodhisattvas should cultivate recollection of the Buddha in this way. If they cultivate recollection of the Buddha in this way, then this is performing activities in sequence, learning in sequence, and practicing conduct in sequence. Any Great Bodhisattva who can practice in sequence, learn in sequence, and perform conduct in sequence can perfect the four foundations of mindfulness up to the eightfold noble path; can perfect the four meditative absorptions, the four immeasurables, and the four formless concentrations; can perfect the eight liberations up to the ten total spheres; can perfect the perfection of giving up to the perfection of wisdom; can perfect emptiness within up to the emptiness of the intrinsic nature of emptiness; can perfect suchness up to the inconceivable realm; can perfect the noble truths of suffering, origin, cessation, and path; can perfect the liberation doors of emptiness, signlessness, and wishlessness; can perfect the Bodhisattva stages; can perfect all dhāraṇī gateways and all samādhi gateways; can perfect the five kinds of eyes and the six supernormal powers; can perfect the ten powers of the Tathāgata up to the eighteen unshared Buddha-dharmas; can perfect the qualities of not forgetting and constant equanimity; and can perfect omniscient wisdom, wisdom of the path-aspects, and wisdom of all aspects. Through this, they attain the wisdom of omniscience.
Subhūti, through the power of skillful means that takes all dharmas’ lack of intrinsic nature as their nature, this Great Bodhisattva knows that all dharmas have no intrinsic nature; within this there is neither conception nor non-conception. Subhūti, Great Bodhisattvas should cultivate recollection of the Buddha in this way: within the empty nature of the naturelessness of all dharmas, even the Buddha cannot be grasped, much less recollection of the Buddha.
Subhūti, how should Great Bodhisattvas cultivate recollection of the Dharma? It means that while cultivating recollection of the Dharma, Great Bodhisattvas should not contemplate wholesome dharmas or unwholesome dharmas; should not contemplate designated dharmas or undesignated dharmas; should not contemplate worldly dharmas or transcendent dharmas; should not contemplate dharmas with attachment or dharmas without attachment; should not contemplate disputing dharmas or non-disputing dharmas; should not contemplate noble dharmas or non-noble dharmas; should not contemplate contaminated dharmas or uncontaminated dharmas; should not contemplate dharmas falling within the three realms or dharmas not falling within the three realms; should not contemplate dharmas belonging to the conditioned realm or dharmas belonging to the unconditioned realm. Why is this so? Such dharmas all have no intrinsic nature. A dharma without intrinsic nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, that is recollection of the Dharma.
Subhūti, while practicing the profound perfection of wisdom, Great Bodhisattvas should cultivate recollection of the Dharma in this way. If they cultivate recollection of the Dharma, then this is sequential practice, sequential learning, and sequential conduct. Any Great Bodhisattva who can practice, learn, and perform conduct in sequence in this way can perfect the four foundations of mindfulness and, broadly speaking, up to the wisdom of all aspects, and thereby attain the wisdom of omniscience.
Subhūti, through the power of skillful means that takes all dharmas’ lack of intrinsic nature as their nature, this Great Bodhisattva realizes that all dharmas have no intrinsic nature, and within this there is neither conception nor non-conception. Subhūti, Great Bodhisattvas should cultivate recollection of the Dharma in this way: within the empty nature of the naturelessness of all dharmas, even the Dharma cannot be grasped, much less recollection of the Dharma.
Subhūti, how should Great Bodhisattvas cultivate recollection of the Saṅgha? That is, while cultivating recollection of the Saṅgha, this Great Bodhisattva should think:
The Buddha’s disciples fully possess the purified aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision; the four pairs and eight classes of persons are all manifestations of the unconditioned and all take emptiness as their own nature. For this reason, they cannot be contemplated.
Why is this so? Such noble practitioners have no intrinsic nature. A dharma without intrinsic nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, that is recollection of the Saṅgha.
Subhūti, while practicing the profound perfection of wisdom, Great Bodhisattvas should cultivate recollection of the Saṅgha in this way. If they cultivate recollection of the Saṅgha in this way, then this is performing all activities in sequence, learning in sequence, and practicing conduct in sequence. Any Great Bodhisattva who can perform activities in sequence, learn in sequence, and practice conduct in sequence in this way can perfect the four foundations of mindfulness and, broadly speaking, up to the wisdom of all aspects, and thereby attain the wisdom of omniscience.
Subhūti, through the power of skillful means that takes all dharmas’ lack of intrinsic nature as their nature, this Great Bodhisattva realizes that all dharmas have no intrinsic nature; within this there is neither conception nor non-conception.
Subhūti, Great Bodhisattvas should cultivate recollection of the Saṅgha in this way: within the empty nature of the naturelessness of all dharmas, even the Saṅgha cannot be grasped, much less recollection of the Saṅgha.
Subhūti, how should Great Bodhisattvas cultivate recollection of morality? That is, from the time they first generate the mind and cultivate recollection of morality, this Great Bodhisattva should recollect the noble morality that is without deficiency, leakage, flaw, impurity, or attachment to anything; worthy of offerings; praised by the wise; skillfully upheld; skillfully completed; and conducive to supreme concentration. They should contemplate that this morality takes emptiness as its nature. For this reason, it cannot be contemplated. Why is this so? Noble morality has no intrinsic nature at all. A dharma that has no intrinsic nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, that is recollection of morality.
Subhūti, while practicing the profound perfection of wisdom, Great Bodhisattvas should cultivate recollection of morality in this way. If they cultivate recollection of morality in this way, then this is performing activities in sequence, learning in sequence, and practicing conduct in sequence. Any Great Bodhisattva who performs activities in sequence, learns in sequence, and practices conduct in sequence in this way can perfect the four foundations of mindfulness up to the wisdom of all aspects, and thereby attain the wisdom of omniscience.
Subhūti, by relying on the power of skillful means and taking the emptiness of all phenomena as their nature, this Great Bodhisattva awakens to the fact that all phenomena are without own-nature; within them there is neither conception nor non-conception.
Subhūti, Great Bodhisattvas should cultivate such recollection of Precepts. That is to say, within the emptiness of the own-nature of all phenomena, even the Precepts cannot be apprehended; how then could there be recollection of Precepts?
Subhūti, how does a Great Bodhisattva cultivate recollection of Giving? From the time this Great Bodhisattva first arouses the mind and cultivates recollection of Giving, he should constantly recollect giving, whether thinking of his own giving, or thinking of the giving of others, or thinking of giving away wealth, or thinking of giving away the Dharma. Regarding the act of giving, he should never give rise to the thought: “Can I give or can I not give?” If he gives away parts of his own body, he also does not give rise to the thought: “Can I give or can I not give?” Nor does he contemplate the place of giving, the recipient, the merit of giving, or the karmic result of giving. Why is this so? Such phenomena are all without own-nature. A phenomenon that is without own-nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, then that is recollection of Giving.
Subhūti, while practicing the profound Prajñāpāramitā, Great Bodhisattvas should cultivate such recollection of Giving. If they cultivate such recollection of Giving, then they are doing all things in sequence, cultivating in sequence, and practicing the practices in sequence. Any Great Bodhisattva who can do all things in sequence, cultivate in sequence, and practice the practices in sequence in this way can perfect the four Foundations of Mindfulness up to the Wisdom of All Aspects, and thereby attain the Wisdom of Omniscience.
Subhūti, by relying on the power of skillful means and taking the emptiness of the own-nature of all phenomena as their nature, that Great Bodhisattva awakens to the fact that all phenomena are without own-nature; within them there is neither conception nor non-conception.
Subhūti, Great Bodhisattvas should cultivate such recollection of Giving. That is to say, within the emptiness of all phenomena, even giving cannot be apprehended; how then could there be recollection of Giving?
Subhūti, how does a Great Bodhisattva cultivate recollection of the Devas? From the time this Great Bodhisattva first arouses the mind and cultivates recollection of the Devas, he should think: “Because of pure Faith, Precepts, Learning, Giving, and Wisdom, the devas—from the Four Great Kings Heaven up to the devas of the Heaven of Enjoying Others’ Emanations—after passing away from this world are born in those heavenly realms. Now I also possess pure Faith, Precepts, Learning, Giving, and Wisdom, similar to the merits of those devas.” He should further think: “Those who attain the fruit of Stream-entry are born in the Desire Realm heavens; those who attain the fruit of Non-returning are born in the two higher realms.” All such phenomena cannot be apprehended and cannot be contemplated. Why is this so? Because these devas all lack own-nature. A phenomenon that lacks own-nature cannot be recollected and cannot be contemplated. Why is this so? If there is no recollection and no contemplation, then that is recollection of the Devas.
Subhūti, while practicing the profound Prajñāpāramitā, Great Bodhisattvas should cultivate such recollection of the Devas. If they cultivate such recollection of the Devas, then they are doing all things in sequence, cultivating in sequence, and practicing the practices in sequence. Any Great Bodhisattva who can do all things in sequence, cultivate in sequence, and practice the practices in sequence in this way can perfect the four Foundations of Mindfulness up to the Wisdom of All Aspects, and thereby attain the Wisdom of Omniscience.
Subhūti, by relying on the power of skillful means and taking the emptiness of all phenomena as their nature, this Great Bodhisattva awakens to the fact that all phenomena are without own-nature; within them there is neither conception nor non-conception.
Subhūti, Great Bodhisattvas should cultivate this recollection of the Devas, meaning that within the emptiness of all phenomena, even the devas cannot be apprehended; how then could there be recollection of the Devas?
Furthermore, Subhūti, while practicing the profound Prajñāpāramitā, if they wish to perfect doing all things in sequence, learning in sequence, and practicing the practices in sequence, Great Bodhisattvas should take the emptiness of all phenomena as their nature and, through the power of skillful means, should learn the emptiness of inner phenomena up to the emptiness of the own-nature of emptiness itself; they should learn suchness up to the inconceivable realm; they should learn the Noble Truths of suffering, origin, cessation, and path; they should learn the four Foundations of Mindfulness up to the eightfold Noble Path; they should learn the four meditative absorptions, the four immeasurables, and the four formless concentrations; they should learn the eight liberations up to the ten totalities; they should learn the liberation doors of Emptiness, Signlessness, and Wishlessness; they should learn the Perfection of Giving up to the Perfection of Prajñā; they should learn the Bodhisattva stages; they should learn all dhāraṇī gateways and all samādhi gateways; they should learn the five kinds of eyes and the six superknowledges; they should learn the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; they should learn the quality of never forgetting and the nature of always equanimity; they should learn the Wisdom of All, the Wisdom of the Path Aspects, and the Wisdom of All Aspects.
Subhūti, while cultivating the Bodhi path in this way, this Great Bodhisattva awakens that all phenomena have emptiness as their own-nature. Within this, there is not even a momentary thought that can be apprehended, much less recollection of form, feeling, perception, formations, and consciousness; much less recollection of the eye faculty up to the mind faculty; much less recollection of the form realm up to the dharma realm; much less recollection of the eye element up to the mind element; much less recollection of the form element up to the dharma element; much less recollection of the eye consciousness element up to the mind consciousness element; much less recollection of eye contact up to mind contact; much less recollection of feelings arising conditioned by eye contact up to feelings arising conditioned by mind contact; much less recollection of the earth element up to the consciousness element; much less recollection of causes and conditions up to the dominant condition; much less recollection of ignorance up to aging and death; much less recollection of the Perfection of Giving up to the Perfection of Prajñā; much less recollection of the emptiness of inner phenomena up to the emptiness of the own-nature of emptiness itself; much less recollection of suchness up to the inconceivable realm; much less recollection of the Noble Truths of suffering, origin, cessation, and path; much less recollection of the four Foundations of Mindfulness up to the eightfold Noble Path; much less recollection of the four meditative absorptions, the four immeasurables, and the four formless concentrations; much less recollection of the eight liberations up to the ten totalities; much less recollection of the liberation doors of Emptiness up to Signlessness and Wishlessness; much less recollection of the Pure View stage up to the Tathāgata stage; much less recollection of the Joyful stage up to the Dharma Cloud stage; much less recollection of all dhāraṇī gateways and all samādhi gateways; much less recollection of the five kinds of eyes and the six superknowledges; much less recollection of the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; much less recollection of the thirty-two marks and eighty excellent characteristics of a Great Being; much less recollection of the quality of never forgetting and the nature of always equanimity; much less recollection of the Wisdom of All, the Wisdom of the Path Aspects, and the Wisdom of All Aspects; much less recollection of the fruit of Stream-entry up to Pratyekabuddha Bodhi; much less recollection of all the practices of a Bodhisattva; much less recollection of the supreme perfect enlightenment of the Buddhas; much less recollection of the Wisdom of Omniscience.
Subhūti, if these recollections and the phenomena recollected truly had even the slightest part of existence, it would be unreasonable. Thus, Subhūti, while practicing the profound Prajñāpāramitā, although Great Bodhisattvas do all things in sequence, cultivate in sequence, and practice the practices in sequence, their minds do not waver in the slightest because all phenomena have no own-nature.
The Venerable Subhūti said to the Buddha:
“World-Honored One, if all phenomena have no own-nature, then there should be no form, feeling, perception, formations, consciousness, up to no Wisdom of Omniscience; then there should be no Buddha, Dharma, or Saṅgha treasures, no fruits of the path, no defilement, no purity, and no direct realization; all phenomena would have to be empty.”
The Buddha said:
“Subhūti, what do you think? Within the emptiness of all phenomena, can existence or non-existence be apprehended?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said:
“Subhūti, if within the emptiness of all phenomena, existence and non-existence cannot both be apprehended, then why now can you say that if all phenomena have no own-nature, there would have to be no form, feeling, perception, formations, consciousness, up to no attainment and direct realization, and all phenomena would have to be empty?”
Subhūti said:
“World-Honored One, I have no doubt regarding this meaning. I only worry about the future of bhikṣus who… whether seeking the Śrāvaka vehicle, seeking the Pratyekabuddha vehicle, or seeking Buddhahood. They may think: ‘If all phenomena have no own-nature, then who is defiled, who is purified, who is bound, who is liberated?’ Because they do not understand the meaning of defilement, purity, bondage, and liberation, they will destroy the precepts, destroy right views, destroy proper conduct, and destroy pure livelihood. Therefore, they will fall into the three evil destinies and undergo severe suffering, difficult to escape from. Seeing that such frightening things may occur in the future, I spoke in this way; in truth, I have no doubt about this matter.”
The Buddha said:
“Excellent, excellent, Subhūti. Now you are able to ask such a question for the bhikṣus of the future. Yet all phenomena have no own-nature; whether existence or non-existence, they cannot be apprehended.”
Chapter 74: THE SIGNLESSNESS OF EMPTINESS (1)
At that time, the Venerable Subhūti said to the Buddha:
O World-Honored One, if all dharmas use emptiness as their own nature, then for what reasons do the Great Bodhisattvas wish to benefit and bring peace and happiness to sentient beings, seeking to progress toward the unsurpassed Enlightenment?
The Buddha said:
Subhuti, because all dharmas take emptiness as their own nature, the Great Bodhisattvas wish to bring benefit and peace and happiness to sentient beings. Why is this so? Sentient beings possess the views of annihilation and permanence, abide in attachment to things that are obtainable, and are difficult to tame from their ignorance and delusions; they are difficult to liberate.
Subhuti, you should know that those who abide in the obtainable, because of the notion that there is something obtainable, do not attain realization, do not directly observe reality, and do not attain the unsurpassed Enlightenment.
The Venerable Subhuti again said to the Buddha:
O World-Honored One, if those who have something obtainable do not attain realization, do not directly observe reality, and do not attain the unsurpassed Enlightenment, then do those who have nothing obtainable attain realization, directly observe reality, and attain the unsurpassed Enlightenment?
The Buddha said:
Subhuti, if there is no obtaining, then that itself is realization, that itself is direct observation, and that itself is the unsurpassed Enlightenment. Why is this so? Because it does not destroy the nature of the Dharma Realm.
Subhuti, you should know that if someone, within this Dharma of non-obtaining, wishes to have something obtained, wishes to attain direct observation, wishes to attain the unsurpassed Enlightenment, you should know that such a person wishes to destroy the Dharma Realm.
The Venerable Subhuti again said to the Buddha:
O World-Honored One, if one who has something obtainable does not attain realization, does not directly observe reality, and does not attain the unsurpassed Enlightenment, while one who has nothing obtainable itself attains realization, itself directly observes reality, and itself is the unsurpassed Enlightenment; then within non-obtaining, if there is no realization, no direct observation, and no unsurpassed Enlightenment, how do the Great Bodhisattvas obtain the First Ground up to the Tenth Ground? How do they obtain the Patience with the Non-Arising of Dharmas? How do they obtain the resultant rewards of supernatural powers? How do they obtain the resultant rewards of the Perfections of Giving up to the Perfection of Prajna? How do they abide in the resultant rewards of birth, bring about the accomplishment of sentient beings, adorn and purify Buddha-fields, offer wondrous articles to the Buddhas, gather roots of virtue until attaining the unsurpassed Enlightenment while their resultant rewards have not yet been exhausted; and continuing until after entering Nirvana, the Buddha’s relics and those of the disciples are still respectfully honored and worshiped, and only then do the power of their roots of virtue become exhausted?
The Buddha said:
Subhuti, because all dharmas are without obtaining, the Great Bodhisattvas attain the First Ground up to the Tenth Ground. Precisely because of this, they obtain the Patience with the Non-Arising of Dharmas; precisely because of this, they obtain the resultant rewards of supernatural powers; precisely because of this, they obtain the resultant rewards of practicing the Perfection of Giving up to the Perfection of Prajna; precisely because of this, they are able to abide in the resultant rewards of birth, bring about the accomplishment of sentient beings, adorn and purify Buddha-fields, offer wondrous articles to the Buddhas, and gather roots of virtue until attaining the unsurpassed Enlightenment while their resultant rewards are not yet exhausted. Continuing until after entering Nirvana, the Buddha’s relics and those of the disciples are still respectfully honored and worshiped, and only then do the powers of their roots of virtue become exhausted.
The Venerable Subhuti again said to the Buddha:
O World-Honored One, if all dharmas are without obtaining, then what differences are there among Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, Prajna Paramita, and the supernatural powers?
The Buddha said:
Subhuti, the Dharma of non-obtaining, the six Paramitas such as Giving, and the supernatural powers are not different. However, in order to help those people who have the notion of obtaining abandon their attachments, I skillfully explain that the six Paramitas such as Giving and the supernatural powers have distinct characteristics.
The Venerable Subhuti again said to the Buddha:
O World-Honored One, for what reason does a person without obtaining say that the six Paramitas such as Giving and the supernatural powers have no differences?
The Buddha said:
Subhuti, when practicing the profound Perfection of Prajna, the Great Bodhisattvas do not abide in giving, do not abide in the giver, do not abide in the receiver, do not abide in the place of giving, and do not abide in the reward of giving when practicing giving; they do not abide in Pure Conduct when protecting Pure Conduct; they do not abide in Patience when cultivating patience; they do not abide in Diligence when diligently practicing diligence; they do not abide in Meditative Absorption when entering meditative states; they do not abide in Prajna when giving rise to Prajna; they do not abide in supernatural powers when giving rise to supernatural powers; they do not abide in the four foundations of mindfulness up to the eightfold noble path when cultivating the four foundations of mindfulness up to the eightfold noble path; they do not abide in the three liberation gates when cultivating the three liberation gates; they do not abide in the four meditations, the four immeasurables, and the four formless absorptions when cultivating the four meditations, the four immeasurables, and the four formless absorptions; they do not abide in the eight liberations up to the ten universal bases when cultivating the eight liberations up to the ten universal bases; they do not abide in the Bodhisattva grounds when cultivating the Bodhisattva grounds; they do not abide in all Dharani methods and all Samadhi methods when cultivating all Dharani methods and all Samadhi methods; they do not abide in the five kinds of eyes and the six supernatural powers when cultivating the five kinds of eyes and the six supernatural powers; they do not abide in the ten powers of the Tathagata up to the eighteen unshared Buddha qualities when cultivating the ten powers of the Tathagata up to the eighteen unshared Buddha qualities; they do not abide in the quality of not forgetting and the nature of constant equanimity when cultivating the quality of not forgetting and the nature of constant equanimity; they do not abide in the wisdom of all-knowing, the wisdom of the path-aspect, and the wisdom of all aspects when cultivating the wisdom of all-knowing, the wisdom of the path-aspect, and the wisdom of all aspects; they do not abide in sentient beings while bringing about the accomplishment of sentient beings, do not abide in Buddha-fields while adorning Buddha-fields, and do not abide in all Buddha-dharmas while attaining the unsurpassed Enlightenment.
Subhuti, the Great Bodhisattvas should practice the profound Perfection of Prajna of non-obtaining. Any Great Bodhisattva who can practice the profound Perfection of Prajna of non-obtaining cannot be destroyed by all demons and the retinues of demons.
At that time, the Venerable Subhuti again said to the Buddha:
O World-Honored One, while practicing the profound Perfection of Prajna, how should the Great Bodhisattvas bring forth single-minded awareness so that they can uphold the six Paramitas, and can also uphold the four meditations, the four immeasurables, and the four formless absorptions; can also uphold the thirty-seven factors of enlightenment; can also uphold the three liberation gates; can also uphold the eight liberations up to the ten universal bases; can also uphold all Dharani methods and all Samadhi methods; can also uphold the five kinds of eyes and the six supernatural powers; can also uphold the ten powers of the Tathagata up to the eighteen unshared Buddha qualities; can also uphold the quality of not forgetting and the nature of constant equanimity; can also uphold the wisdom of all-knowing, the wisdom of the path-aspect, and the wisdom of all aspects; and can also uphold the thirty-two marks of excellence and the eighty minor characteristics of a Great Being?
The Buddha said:
Subhuti, when a Great Bodhisattva practices the profound Perfection of Prajna, if the dharmas of cultivating the Perfection of Giving up to the Perfection of Prajna are all held by the Perfection of Prajna, then they become perfected. Likewise, the dharmas of cultivating the thirty-two marks of excellence and the eighty minor characteristics of a Great Being are perfected only when they are held by the Perfection of Prajna.
Thus, Subhuti, when practicing the profound Perfection of Prajna, the Great Bodhisattvas, by bringing forth single-minded awareness, can protect the six Paramitas in this way, and likewise can protect the thirty-two marks of excellence and the eighty minor characteristics of a Great Being.
The Venerable Subhuti again said to the Buddha:
O World-Honored One, why is it that when practicing the profound Perfection of Prajna, whatever the Great Bodhisattvas do is protected by the Perfection of Prajna, and therefore, by bringing forth single-minded awareness, they can immediately protect the six Paramitas up to the thirty-two marks of excellence and the eighty minor characteristics of a Great Being?
The Buddha said:
Subhuti, when the Great Bodhisattvas practice the profound Perfection of Prajna, the practices of Giving up to Prajna are protected by the Perfection of Prajna and therefore are free from the two notions. Likewise, the practices of the thirty-two marks of excellence and the eighty minor characteristics of a Great Being are also protected by the Perfection of Prajna and therefore are free from the two notions.
The Venerable Subhuti again said to the Buddha:
O World-Honored One, why is it that while practicing the profound Perfection of Prajna, the Great Bodhisattvas cultivate and practice Giving up to Prajna without having these two notions, and likewise cultivate the thirty-two marks of excellence and the eighty minor characteristics of a Great Being without having the two notions?
The Buddha said:
Subhuti, while practicing the profound Perfection of Prajna, in order to perfect the Perfection of Giving, within the Perfection of Giving the Great Bodhisattvas protect all Paramitas up to the thirty-two marks of excellence and the eighty minor characteristics of a Great Being in order to practice giving, and therefore they have no two notions. Likewise, in order to perfect the eighty minor characteristics, within the eighty minor characteristics they protect all Paramitas up to the thirty-two marks of excellence and the eighty minor characteristics in order to cultivate the eighty minor characteristics, and therefore they have no two notions.
Furthermore, Subhuti, because the Great Bodhisattvas practice the profound Perfection of Prajna, if they practice the Perfection of Giving, they abide in an undefiled mind while practicing the Perfection of Giving; if they practice Pure Conduct up to the Perfection of Prajna, they abide in an undefiled mind while practicing Pure Conduct up to the Perfection of Prajna. Therefore, although they practice Giving up to Prajna, they do not have the two notions. Likewise, if they cultivate the thirty-two marks of a Great Being, they abide in the undefiled mind of the thirty-two marks of a Great Being; if they cultivate the eighty minor characteristics, they abide in the undefiled mind while cultivating the eighty minor characteristics. Therefore, although they cultivate the thirty-two marks of a Great Being and the eighty minor characteristics, they have no two notions.
The Venerable Subhuti again said to the Buddha:
O World-Honored One, why is it that when practicing the profound Perfection of Prajna, when practicing the Perfection of Giving they abide in an undefiled mind while practicing the Perfection of Giving, and likewise, when cultivating the eighty minor characteristics, they abide in an undefiled mind while cultivating the eighty minor characteristics?
The Buddha said:
Subhuti, while practicing the profound Perfection of Prajna, any Great Bodhisattva who uses a mind free from characteristics and does not perceive characteristics to practice the Perfection of Giving means that they do not see who practices giving, what is given, to whom it is given, who receives this gift, or why giving is practiced. Such a person, abiding in an undefiled mind, free from characteristics, free from attachment and greed, practices the Perfection of Giving. At that time, they do not see the place where giving is practiced, nor do they see this undefiled mind, up to not seeing all Buddha-dharmas. This Great Bodhisattva abides in an undefiled mind while practicing the Perfection of Giving.
Likewise, while practicing the profound Perfection of Prajna, any Great Bodhisattva who uses a mind free from characteristics and does not perceive characteristics to cultivate the eighty minor characteristics means that they do not see who cultivates the eighty minor characteristics, with whom the eighty minor characteristics are cultivated, for what reason the eighty minor characteristics are cultivated, or how the eighty minor characteristics are cultivated. When such a person abides in an undefiled mind, free from these characteristics, without defilement or attachment, to cultivate the eighty minor characteristics, they do not see the place where the eighty minor characteristics are cultivated, nor do they see this undefiled mind, up to not seeing all Buddha-dharmas. Thus, this Great Bodhisattva abides in an undefiled mind to cultivate the eighty minor characteristics.
The Venerable Subhuti again said to the Buddha:
O World-Honored One, while practicing the profound Perfection of Prajna, regarding all dharmas as without characteristics and without creation, how can Great Bodhisattvas perfect the Perfection of Giving up to the Perfection of Prajna, and likewise, how can they perfect the thirty-two marks of excellence and the eighty minor characteristics of a Great Being?
The Buddha said:
Subhuti, while practicing the profound Perfection of Prajna, the Great Bodhisattvas can use an undefiled mind to practice giving. According to the needs of sentient beings, they give fully. If someone needs their head, eyes, marrow, brain, skin, flesh, hands, feet, sinews, bones, or inner life, they give these as well. If someone needs their kingdom, city, spouse, children, beloved relatives, or external possessions and ornaments, they also give these.
When giving in this way, suppose someone comes before them and scolds them, saying: “Alas, Great Being! Why practice this useless act of giving? One who gives in this way will encounter suffering and affliction in this life and the next.”
Because of practicing the profound Perfection of Prajna, although hearing such words, this Great Bodhisattva does not become discouraged, but only thinks: “Although that person comes to scold me, I should not become sorrowful or regretful. I must courageously give sentient beings whatever they need without the slightest weariness.”
This Great Bodhisattva dedicates the merit of such giving equally to all sentient beings and together directs it toward the unsurpassed Enlightenment. While giving and dedicating, they do not perceive these characteristics: they do not see the giver, the place of giving, the object given, the recipient of giving, the reason for giving; they also do not see who dedicates, what is dedicated, the reason for dedication, or the place of dedication. Regarding all such things and activities, they do not perceive them. Why is this so? Such dharmas are empty due to the emptiness of the internal dharmas, and likewise are empty due to the emptiness of their own characteristics.
After contemplating that all dharmas are truly empty, this Great Bodhisattva again thinks: “Who can dedicate? What is dedicated? Why dedicate? Where is it dedicated? Such dharmas cannot be grasped.”
Because this Great Bodhisattva contemplates and reflects in this way, that dedication is called complete dedication. Through this, they can again bring about the accomplishment of sentient beings, adorn and purify Buddha-fields, and perfect the Perfection of Giving up to the Perfection of Prajna. Likewise, they can perfect the thirty-two marks of excellence and the eighty minor characteristics of a Great Being. Although they can perfect the Perfection of Giving in this way, this Great Bodhisattva does not grasp the reward of giving. Although they do not receive the ripened result of giving, because the Perfection of Giving is completely pure, they can possess all desired objects, just as whatever necessities the gods of the Heaven of Freely Enjoying Others’ Creations wish for appear according to their wishes. Likewise, whatever objects this Great Bodhisattva needs appear completely according to their wishes.
They can use wondrous articles to respectfully make offerings, honor, and praise the Buddhas and World-Honored Ones. They can also enable gods, humans, Asuras, and the world to possess all necessities. Through the Perfection of Giving, they gather sentient beings and, using skillful means, establish them in the teachings of the three vehicles, allowing them all to benefit according to their capacities.
Thus, Subhuti, while practicing the profound Perfection of Prajna, through the power of an undefiled mind free from characteristics, these Great Bodhisattvas can, within dharmas that have no characteristics and no creation, perfect the Perfection of Giving and can also perfect all other merits.