THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 528
Chapter 28: WONDERFUL CHARACTERISTICS (1)
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, those who abide in the notion of existence may either not attain the conforming patience, or may not cultivate the path, attain the fruits, or achieve direct insight; and those who abide in the notion of emptiness—how could they attain the conforming patience, or become pure observers, or, broadly speaking, reach the stage of the Tathāgata, or cultivate the Noble Path and rely on the cultivation of the Noble Path to eliminate all afflictions? Therefore, being obstructed and covered by these afflictions, they cannot even attain the Dharma-ground corresponding to the Śrāvakas and Pratyekabuddhas, much less enter the right nature of freedom from birth of the Bodhisattvas. If they do not enter the right nature of freedom from birth of the Bodhisattvas, how could they realize the wisdom of all aspects? If they do not attain the wisdom of all aspects, how could they permanently eliminate the continuous habitual tendencies of the afflictions?
“World-Honored One, if all dharmas are completely nonexistent, unborn, undying, uncontaminated, and pure, then since such dharmas are completely unborn, how could one attain the wisdom of omniscience?”
The Buddha said:
“Subhūti, it is so, it is so! Just as you have said. One who abides in the notion of emptiness neither attains the conforming patience, nor, up to and including, permanently eliminates the continuous habitual tendencies of the afflictions, nor can attain the wisdom of omniscience. But if someone relies on the sign of emptiness, which is not a truly existent dharma, and cultivates the conforming patience, up to and including permanently eliminating the continuous habitual tendencies of the afflictions, then they can attain the wisdom of omniscience.”
Venerable Subhūti said to the Buddha:
“World-Honored One, when the Great Bodhisattvas practice this profound Prajñāpāramitā, do they have the notion of existence or the notion of nonexistence? Do they have the notion of the form aggregate up to the consciousness aggregate? Broadly speaking, do they have the notion of permanently eliminating the continuous habitual tendencies of the afflictions? Do they have the notion of attaining the wisdom of omniscience?
“World-Honored One, do these Great Bodhisattvas have the notion of form, and the notion of eliminating form? Do they have the notion of feeling, perception, formations, and consciousness, and the notion of eliminating feeling, perception, formations, and consciousness? Do they have the notion of the eye faculty up to the mind faculty, and the notion of eliminating the eye faculty up to the mind faculty? Do they have the notion of the form realm up to the dharma realm, and the notion of eliminating the form realm up to the dharma realm? Do they have the notion of the eye realm up to the mind realm, and the notion of eliminating the eye realm up to the mind realm? Do they have the notion of the form realm up to the dharma realm, and the notion of eliminating the form realm up to the dharma realm? Do they have the notion of the eye-consciousness realm up to the mind-consciousness realm, and the notion of eliminating the eye-consciousness realm up to the mind-consciousness realm? Do they have the notion of eye contact up to mind contact, and the notion of eliminating eye contact up to mind contact? Do they have the notion of feelings arising conditioned by eye contact up to feelings arising conditioned by mind contact, and the notion of eliminating feelings arising conditioned by eye contact up to feelings arising conditioned by mind contact? Do they have the notion of the earth element up to the consciousness element, and the notion of eliminating the earth element up to the consciousness element? Do they have the notion of causes and conditions up to the superior condition, and the notion of eliminating causes and conditions up to the superior condition? Do they have the notion of greed, hatred, and delusion, and the notion of eliminating greed, hatred, and delusion? Do they have the notion of ignorance up to aging and death, and the notion of eliminating ignorance up to aging and death? Do they have the notion of suffering, its origin, cessation, and the path, and the notion of eliminating suffering, its origin, cessation, and the path? Broadly speaking, do they have the notion that all continuous habitual tendencies of afflictions must be eliminated, and the notion of permanently eliminating all continuous habitual tendencies of afflictions? Do they have the notion of the wisdom of omniscience, and the notion of eliminating the wisdom of omniscience?”
The Buddha said:
“Subhūti, when the Great Bodhisattvas practice the profound Prajñāpāramitā, they have no notion of existence regarding all dharmas, nor do they have the notion of nonexistence. If they have no notion of existence and no notion of nonexistence, then how do they know that this is a Bodhisattva cultivating conforming patience, cultivating the path, attaining the fruits, and achieving direct insight?
“Subhūti, you should know that the Great Bodhisattvas use emptiness as the Noble Path, use emptiness as the attainment of fruits, and use emptiness as direct insight. For this reason, know that all dharmas take emptiness as their nature.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if all dharmas take emptiness as their nature, then why did the World-Honored One, by taking the emptiness of all dharmas as their nature, realize Equal and Perfect Enlightenment? After realizing the fruit of Equal and Perfect Enlightenment, he is called a Buddha, and with regard to all dharmas and all realms, he possesses unobstructed freedom?”
The Buddha said:
“Subhūti, it is so, it is so! All dharmas take emptiness as their nature. When I was still cultivating the Bodhisattva path, I practiced giving up to and including Prajñāpāramitā; through this, I became free from the dharmas of desire and evil, unwholesome states, accompanied by examination and investigation, and with joy and bliss born of seclusion, entered the First Dhyāna. Broadly speaking, after eliminating first the sensations of pleasure and pain, with joy and sorrow no longer arising, and with neither suffering nor pleasure, abiding in the purity of equanimity and mindfulness, I entered the Fourth Dhyāna and became completely established in it.
“At that time, regarding the dhyānas and their factors, although I completely mastered their characteristics, I did not cling to them; regarding the dhyānas and their factors, I was not attached to their flavors; regarding all dhyānas and their factors, there was nothing to be attained. At that time, regarding the activity-signs of the four dhyānas, they became purified and free from discrimination. Although I fully mastered the dhyānas and their factors, I did not accept their karmic results. I only relied upon the dhyānas to cause the mind to give rise to the superknowledges, such as the divine manifestation, divine ear, knowledge of others’ minds, recollection of former lives, and divine eye.
“Regarding these five superknowledges, although I completely mastered their characteristics, I did not cling to them and was not attached to their flavors. Regarding the objects of the superknowledges, there was nothing to be attained, nor was there discrimination, just as abiding in empty space.
“At that time, I contemplated all dharmas as equal, taking the equality of emptiness as their nature. In a single moment of thought corresponding with wondrous wisdom, I realized the supreme state of Enlightenment, namely directly realizing and knowing: ‘This is the Noble Truth of suffering; this is the Noble Truth of the origin of suffering; this is the Noble Truth of cessation; this is the Noble Truth of the path.’ All are of one characteristic, called the characteristic of emptiness. Such the characteristic of emptiness also cannot be grasped. Through this, I accomplished the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, and immeasurable merits and virtues. With the wondrous wisdom of the Buddha, I taught and transformed the three different groups of sentient beings, using skillful means according to what was appropriate, causing them to receive benefit, peace, happiness, and excellence.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how does the Tathāgata, the Worthy One, the Perfectly Enlightened One, within the nature of emptiness of all dharmas, generate the four dhyānas, the five superknowledges, realize great Bodhi, perfect all virtues, and bring benefit and happiness to the three groups of sentient beings?”
The Buddha said:
“Subhūti, if the dharmas of desire and evil, unwholesome states, and so forth, possessed even a little self-nature or other-nature as their nature, then when I was still cultivating the Bodhisattva path, I should not have been able to fully understand all dharmas of desire and evil, unwholesome states, and so forth, all of which take emptiness as their nature, become free from desire and evil, enter the dhyānas, and become completely established in them. Because the dharmas of desire and evil, unwholesome states, and so forth, have neither self-nature nor other-nature, but only take emptiness as their nature, therefore, when I was still cultivating the Bodhisattva path, I fully understood those dharmas of desire and evil, unwholesome states, all of which take emptiness as their nature, became free from desire and evil, entered the dhyānas, and became completely established in them.
“Subhūti, you should know that if the five superknowledges possessed even a little self-nature or other-nature as their nature, then when I was still cultivating the Bodhisattva path, I should not have been able to fully understand all superknowledges, all of which take emptiness as their nature, generate various kinds of freely functioning superknowledges, and have unobstructed mastery over wondrous objects. Because the superknowledges have neither self-nature nor other-nature, but only take emptiness as their nature, therefore, when I was still cultivating the Bodhisattva path, I fully understood that the superknowledges all take emptiness as their nature, generated various kinds of freely functioning superknowledges, and had unobstructed mastery over wondrous objects.
“Subhūti, you should know that if the supreme Enlightenment of all Buddhas possessed even a little self-nature or other-nature as its nature, then when I was still cultivating the Bodhisattva path, I should not have been able to fully understand the supreme Enlightenment and the virtues of all Buddhas, all of which take emptiness as their nature, and therefore attain the supreme Enlightenment and perfect all virtues. Because the supreme Enlightenment and the virtues of all Buddhas have neither self-nature nor other-nature, but only take emptiness as their nature, therefore, when I was still cultivating the Bodhisattva path, I fully understood that the supreme Enlightenment takes emptiness as its nature, and in a single moment of thought corresponding with wondrous wisdom, attained the supreme Enlightenment and perfected all virtues.
“Subhūti, you should know that if sentient beings possessed even a little self-nature or other-nature as their nature, then after I became a Buddha, I should not have been able to fully understand that all sentient beings take emptiness as their nature, establish sentient beings into three different groups, and according to what was appropriate, use skillful means to teach and guide them, causing them to receive benefit, peace, happiness, and excellence. Because sentient beings have neither self-nature nor other-nature, but only take emptiness as their nature, therefore, after I became a Buddha, I fully understood that all sentient beings take emptiness as their nature. Thus, I established three different groups of sentient beings and, according to what was appropriate, used skillful means to teach and transform them, causing them to receive benefit, peace, happiness, and excellence.”
At that time, Subhūti said to the Buddha:
“World-Honored One, if the Great Bodhisattvas know that all dharmas take emptiness as their nature, yet within those dharmas they generate the four dhyānas, generate the five superknowledges, attain the supreme Enlightenment, perfect all virtues, establish three different groups of sentient beings, and according to what is appropriate use skillful means to teach and transform them, causing them to receive benefit, peace, happiness, and excellence, then why do Great Bodhisattvas, when they first generate the aspiration for Enlightenment, within the nature of emptiness of all dharmas, perform deeds in sequence, study in sequence, and practice in sequence? And because of these sequential deeds, sequential learning, and sequential practices, they attain the supreme Enlightenment and bring benefit and happiness to sentient beings?”
The Buddha said:
Venerable Subhūti, the great Bodhisattvas who are at the stage of newly arising aspiration, having heard from the Buddha, or having heard from true holy ones who have made offerings to Buddhas as numerous as Bodhisattvas, Solitary Buddhas, and those who have attained the fruits of Arhat, Non-returner, Once-returner, and Stream-enterer, that realizing dharmas whose nature is emptiness and attaining complete perfection is called Buddhahood; those who sequentially realize dharmas whose nature is emptiness are called Bodhisattvas up to Stream-enterers; and those who deeply believe in dharmas whose nature is emptiness are called virtuous noble practitioners. Therefore, all dharmas and all sentient beings take emptiness as their nature. Dharmas and sentient beings have not even the slightest intrinsic nature, as small as the tip of a strand of hair, that can be grasped.
Having heard this, that great Bodhisattva reflects: If all dharmas and all sentient beings take emptiness as their own nature, and realizing this dharma is called Buddhahood up to Stream-enterer, and deep faith in this dharma is called a virtuous noble practitioner, then regarding the unsurpassed perfect enlightenment, I will either attain it or not attain it. Because dharmas and sentient beings always take emptiness as their own nature, I must certainly arouse the aspiration toward unsurpassed perfect enlightenment. After attaining complete awakening, if there are sentient beings who practice with perceptions of existence, then I will use skillful means to teach and guide them so that they abide in non-conceptualization.
After this great Bodhisattva has reflected in this way, they arouse the aspiration toward unsurpassed perfect enlightenment, liberate all kinds of sentient beings, and attain Nirvāṇa. Then they sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct; just as the great Bodhisattvas of the past, after arousing the aspiration toward unsurpassed perfect enlightenment, first sequentially performed practices, cultivated learning, and practiced conduct, and thus attained unsurpassed perfect enlightenment. This great Bodhisattva is likewise so: first should cultivate the Perfection of Giving, then should cultivate the Perfection of Pure Discipline, and sequentially continue until finally cultivating the Perfection of Prajñā.
Subhūti, you should know that from the time this great Bodhisattva arouses the aspiration to cultivate the Perfection of Giving, they themselves practice giving, encourage others to practice giving, always praise the virtue of giving themselves, and rejoice in praising those who practice giving. Through these causes and conditions, giving becomes perfected, and they attain great status and wealth; they constantly practice giving, are free from stinginess, and according to the needs of sentient beings provide them fully with food, drink, and necessities.
This great Bodhisattva, through giving, upholds the aggregate of discipline and is born among gods and humans, becoming exceedingly noble and honored. Through practicing discipline, they attain the aggregate of concentration; through practicing discipline and concentration, they attain the aggregate of wisdom; through practicing discipline, concentration, and wisdom, they attain the aggregate of liberation; through practicing discipline, concentration, wisdom, and liberation, they attain the aggregate of liberating knowledge and vision. Through the perfection of the aggregates of discipline, concentration, wisdom, liberation, and liberating knowledge and vision, they surpass the stages of Śrāvakas and Pratyekabuddhas and enter the Bodhisattva’s right nature of separation from birth. Having entered the Bodhisattva’s right nature of separation from birth, they bring about the accomplishment of sentient beings and adorn and purify Buddha realms. Having done these deeds, they are then able to attain the wisdom of omniscience, turn the wondrous Dharma wheel, and use the teachings of the three vehicles to guide and liberate sentient beings, enabling them to escape birth and death and attain Nirvāṇa.
Although this great Bodhisattva, through giving, is able to sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct in this way, they attain nothing with regard to all things. Why? Because all dharmas have no intrinsic nature.
Furthermore, Subhūti, from the time this great Bodhisattva arouses the aspiration to cultivate the Perfection of Pure Discipline, they themselves practice pure discipline, encourage others to practice pure discipline, always praise the virtue of pure discipline themselves, and rejoice in praising those who practice pure discipline. Through these causes and conditions, the aggregate of discipline becomes pure; they are born among gods and humans, exceedingly noble and honored, and give material wealth to the poor and needy. Having practiced giving, they abide in the aggregates of discipline, concentration, wisdom, liberation, and liberating knowledge and vision. Through the purification of these aggregates of discipline, concentration, wisdom, liberation, and liberating knowledge and vision, they surpass the stages of Śrāvakas and Pratyekabuddhas and enter the Bodhisattva’s right nature of separation from birth. Having entered the Bodhisattva’s right nature of separation from birth, they bring about the accomplishment of sentient beings and adorn and purify Buddha realms. Having done these deeds, they are able to attain the wisdom of omniscience, turn the wondrous Dharma wheel, and use the teachings of the three vehicles to guide and liberate sentient beings, enabling them to escape birth and death and attain Nirvāṇa.
Although this great Bodhisattva, through maintaining pure discipline, is able to sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct in this way, they attain nothing with regard to all dharmas. Why? Because all dharmas have no intrinsic nature.
Furthermore, Subhūti, from the time this great Bodhisattva arouses the aspiration to cultivate the Perfection of Patience, they themselves practice patience, encourage others to practice patience, always praise the virtue of patience themselves, and rejoice in praising those who practice patience. When this great Bodhisattva practices patience, they are able to give their wealth to sentient beings and enable them to be provided for.
Having practiced giving, they abide in the aggregates of discipline, concentration, wisdom, liberation, and liberating knowledge and vision. Through the purification of the aggregates of discipline, concentration, wisdom, liberation, and liberating knowledge and vision, they surpass the positions of Śrāvakas and Pratyekabuddhas and enter the Bodhisattva’s right nature of separation from birth. Having entered the Bodhisattva’s right nature of separation from birth, they bring about the accomplishment of sentient beings and adorn and purify Buddha realms. Having done these deeds, they are able to attain the wisdom of omniscience, turn the wondrous Dharma wheel, and use the three vehicles’ teachings to guide and liberate sentient beings, enabling them to escape birth and death and attain Nirvāṇa.
Although this great Bodhisattva, through practicing patience, is able to sequentially perform practices, sequentially cultivate learning, and sequentially follow such conduct, they do not grasp anything among all dharmas. Why? Because all dharmas have no intrinsic nature.
Furthermore, Subhūti, from the time this great Bodhisattva arouses the aspiration to cultivate the Perfection of Diligence, they themselves practice diligence, encourage others to practice diligence, always praise the virtue of diligence themselves, and rejoice in praising those who practice diligence. When this great Bodhisattva practices diligence, they are able to give their wealth to sentient beings and enable them to be provided for. Having practiced giving, they abide in the aggregates of discipline, concentration, wisdom, liberation, and liberating knowledge and vision. Through the purification of the aggregates of discipline, concentration, wisdom, liberation, and liberating knowledge and vision, they surpass the stages of Śrāvakas and Pratyekabuddhas and enter the Bodhisattva’s right nature of separation from birth. Having entered the Bodhisattva’s right nature of separation from birth, they bring about the accomplishment of sentient beings and adorn and purify Buddha realms. Having done these deeds, they are able to attain the wisdom of omniscience, turn the wondrous Dharma wheel, and use the teachings of the three vehicles to guide and liberate sentient beings, enabling them to escape birth and death and attain Nirvāṇa.
Although this great Bodhisattva, through practicing diligence, is able to sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct in this way, they attain nothing regarding all dharmas. Why? Because all dharmas have no intrinsic nature.
Furthermore, Subhūti, from the time this great Bodhisattva arouses the aspiration to cultivate the Perfection of Meditative Absorption, they themselves enter meditative absorption, immeasurable states, and formless concentrations; encourage others to enter meditative absorption, immeasurable states, and formless concentrations; always praise the virtue of meditative absorption, immeasurable states, and formless concentrations themselves; and rejoice in praising those who enter meditative absorption, immeasurable states, and formless concentrations.
When this great Bodhisattva practices meditative absorption, they are able to give their wealth to sentient beings and enable them to be provided for. Having practiced giving, they abide in the aggregates of discipline, concentration, wisdom, liberation, and liberating knowledge and vision. Through the purification of the aggregates of discipline, concentration, wisdom, liberation, and liberating knowledge and vision, they surpass the stages of Śrāvakas and Pratyekabuddhas and enter the Bodhisattva’s right nature of separation from birth. Having entered the Bodhisattva’s right nature of separation from birth, they bring about the accomplishment of sentient beings and adorn and purify Buddha realms. Having done these deeds, they are able to attain the wisdom of omniscience, turn the wondrous Dharma wheel, and use the teachings of the three vehicles to guide and liberate sentient beings, enabling them to escape birth and death and attain Nirvāṇa.
Although this great Bodhisattva, through practicing meditative absorption, is able to sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct in this way, they attain nothing regarding all dharmas. Why? Because all dharmas have no intrinsic nature.
Furthermore, Subhūti, from the time this great Bodhisattva arouses the aspiration to cultivate the Perfection of Prajñā, using superior discipline, concentration, wisdom, liberation, and liberating knowledge and vision to establish sentient beings, using non-grasping as the means, they themselves practice the six Perfections and encourage others to practice the six Perfections; they always praise the virtue of the six Perfections themselves and rejoice in praising those who practice the six Perfections.
Through the Perfection of Giving up to the Perfection of Prajñā, this great Bodhisattva accomplishes skillful means, surpasses the stages of Śrāvakas and Pratyekabuddhas, and enters the Bodhisattva’s right nature of separation from birth. Having entered the Bodhisattva’s right nature of separation from birth, they bring about the accomplishment of sentient beings and adorn and purify Buddha realms. Having done these deeds, they are able to attain the wisdom of omniscience, turn the wondrous Dharma wheel, and use the teachings of the three vehicles to guide and liberate sentient beings, enabling them to escape birth and death and attain Nirvāṇa.
Although this great Bodhisattva, through practicing Prajñā, is able to sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct in this way, they attain nothing regarding all dharmas. Why? Because all dharmas have no intrinsic nature.
Subhūti, you should know that this is how great Bodhisattvas, from the very beginning of generating the aspiration, rely upon learning the six Perfections, sequentially perform practices, sequentially cultivate learning, sequentially practice conduct, and bring benefit and happiness to sentient beings.
Furthermore, Subhūti, when great Bodhisattvas, from the time of first generating the aspiration, while sequentially performing practices, sequentially cultivating learning, and sequentially practicing conduct, use mental activity corresponding to the wisdom of omniscience, believing and understanding that all dharmas take emptiness as their nature, they should first cultivate recollection of the Buddha, then cultivate recollection of the Dharma, and sequentially continue until finally cultivating recollection of the Devas.
Subhūti, you should know: how does a great Bodhisattva cultivate recollection of the Buddha? It means that when a great Bodhisattva cultivates recollection of the Buddha, they should not contemplate the Tathāgata, the Worthy One, the Perfectly Enlightened One through form, feeling, perception, formations, or consciousness. Why? Because form up to consciousness have no intrinsic nature. If a dharma has no intrinsic nature, then it does not exist; if it does not exist, it cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is called recollection of the Buddha.
Furthermore, Subhūti, when great Bodhisattvas cultivate recollection of the Buddha, they should not contemplate the Tathāgata, the Worthy One, the Perfectly Enlightened One through the golden-colored body, the radiance extending one fathom, the thirty-two marks of a Great Being, and the eighty excellent qualities. Why? Because such form, golden light, marks, and characteristics have no intrinsic nature. If a dharma has no intrinsic nature, then it does not exist; if it does not exist, it cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is called recollection of the Buddha.
Furthermore, Subhūti, when great Bodhisattvas cultivate recollection of the Buddha, they should not contemplate the Tathāgata, the Worthy One, the Perfectly Enlightened One through the aggregates of discipline, concentration, wisdom, liberation, and liberating knowledge and vision. Why? Because such aggregates have no intrinsic nature. If a dharma has no intrinsic nature, then it does not exist; if it does not exist, it cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is called recollection of the Buddha.
Furthermore, Subhūti, when great Bodhisattvas cultivate recollection of the Buddha, they should not contemplate the Tathāgata, the Worthy One, the Perfectly Enlightened One through the five kinds of eyes, the six supernormal powers, the ten powers of the Tathāgata, the four kinds of fearlessness, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, great loving-kindness, great compassion, great joy, great equanimity, the quality of never forgetting, the nature of always equanimous letting-go, omniscient wisdom, wisdom of the path-aspects, wisdom of all aspects, and the immeasurable and boundless Dharma teachings of Buddhas. Why? Because such dharmas have no intrinsic nature. If a dharma has no intrinsic nature, then it does not exist; if it does not exist, it cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is called recollection of the Buddha.
Furthermore, Subhūti, when great Bodhisattvas cultivate recollection of the Buddha, they should not contemplate the Tathāgata, the Worthy One, the Perfectly Enlightened One through dependent origination. Why? Because dependent-originated dharmas have no intrinsic nature. If a dharma has no intrinsic nature, then it does not exist; if it does not exist, it cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is called recollection of the Buddha.
Subhūti, you should know that when great Bodhisattvas practice the profound Perfection of Prajñā, they should cultivate recollection of the Buddha in this way. If they cultivate recollection of the Buddha in this way, then they sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct. If a great Bodhisattva can sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct in this way, then they can perfect the four foundations of mindfulness up to the eightfold noble path, broadly speaking up to the wisdom of all aspects. Through this they attain the wisdom of omniscience. This great Bodhisattva takes the emptiness of all dharmas as its nature. Through the power of skillful means, they understand that all dharmas have no intrinsic nature; within this there is neither the perception of existence nor the perception of nonexistence.
Subhūti, you should know that great Bodhisattvas should cultivate recollection of the Buddha in this way: within it, even the Buddha cannot be grasped, much less can there be recollection of the Buddha.
Furthermore, Subhūti, how does a great Bodhisattva cultivate recollection of the Dharma? It means that when a great Bodhisattva cultivates recollection of the Dharma, they should not contemplate wholesome dharmas or unwholesome dharmas; determinate dharmas or indeterminate dharmas; worldly dharmas or transcendent dharmas; dharmas with attachment and defilement or dharmas without attachment and defilement; noble dharmas or non-noble dharmas; conditioned dharmas with outflows or dharmas without outflows; dharmas born in the three realms or dharmas not born in the three realms; conditioned dharmas or unconditioned dharmas. Why? Because such dharmas have no intrinsic nature. If a dharma has no intrinsic nature, then it does not exist; if it does not exist, it cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is called recollection of the Dharma.
Subhūti, you should know that when great Bodhisattvas practice the profound Perfection of Prajñā, they should cultivate recollection of the Dharma in this way. If they cultivate recollection of the Dharma in this way, this is sequentially performing practices, sequentially cultivating learning, and sequentially practicing conduct. If a great Bodhisattva can sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct in this way, then they can perfect the four foundations of mindfulness up to the eightfold noble path, broadly speaking up to the wisdom of all aspects. Through this they attain the wisdom of omniscience.
This great Bodhisattva takes the emptiness of all dharmas as its nature; through the power of skillful means, they learn that all dharmas have no intrinsic nature. Within this there is no mark of existence, nor is there a mark of nonexistence.
Subhūti, you should know that great Bodhisattvas should cultivate recollection of the Dharma in this way: within it, even the Dharma cannot be grasped, much less can there be recollection of the Dharma.
Furthermore, Subhūti, how does a great Bodhisattva cultivate recollection of the Saṅgha? It means that when a great Bodhisattva cultivates recollection of the Saṅgha, they should think: the Buddha’s disciples are endowed with all virtues; they are the holy ones in the four directions and four fruits, all of which are revealed through the unconditioned and all take emptiness as their nature. Because of this cause and condition, they do not form thoughts of them. Why? Because such virtuous practitioners have no intrinsic nature. If a dharma has no intrinsic nature, then it does not exist; if it does not exist, it cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is called recollection of the Saṅgha.
Subhūti, you should know that when great Bodhisattvas practice the profound Perfection of Prajñā, they should cultivate recollection of the Saṅgha in this way. If they cultivate recollection of the Saṅgha in this way, this is sequentially performing practices, sequentially cultivating learning, and sequentially practicing conduct. If a great Bodhisattva can sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct in this way, then they can perfect the four foundations of mindfulness up to the eightfold noble path, broadly speaking up to the wisdom of all aspects. Through this they attain the wisdom of omniscience.
This great Bodhisattva takes the emptiness of all dharmas as its nature; through the power of skillful means, they learn that all dharmas have no intrinsic nature. Within this there is no perception of existence and no perception of nonexistence.
Subhūti, you should know that great Bodhisattvas should cultivate recollection of the Saṅgha in this way: within it, even the Saṅgha cannot be grasped, much less can there be recollection of the Saṅgha.
Furthermore, Subhūti, how does a great Bodhisattva cultivate recollection of discipline? It means that from the beginning of generating the aspiration, when cultivating recollection of discipline, a great Bodhisattva should recollect noble discipline that is without defect, without breach, without blemish, without impurity, not held by attachment, worthy of receiving offerings, praised by the wise, maintaining wondrous wholesome dharmas, perfectly complete and harmonious, and contemplating superior concentration. This discipline takes emptiness as its nature; because of this cause and condition, it is not contemplated. Why? Because such noble discipline has no intrinsic nature. If a dharma has no intrinsic nature, then it does not exist; if it does not exist, it cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is called recollection of discipline.
Subhūti, you should know that when great Bodhisattvas practice the profound Perfection of Prajñā, they should cultivate recollection of discipline in this way. If they cultivate recollection of discipline in this way, this is sequentially performing practices, sequentially cultivating learning, and sequentially practicing conduct. If a great Bodhisattva can sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct in this way, then they can perfect the four foundations of mindfulness up to the eightfold noble path, broadly speaking up to the wisdom of all aspects. Through this they attain the wisdom of omniscience.
This great Bodhisattva takes the emptiness of all dharmas as its nature; through the power of skillful means, they understand that all dharmas have no intrinsic nature. Within this there is no perception of existence and no perception of nonexistence.
Subhūti, you should know that great Bodhisattvas should cultivate recollection of discipline in this way: within it, even discipline cannot be grasped, much less can there be recollection of discipline.
Furthermore, Subhūti, how does a great Bodhisattva cultivate recollection of renunciation? It means that when a great Bodhisattva cultivates recollection of renunciation, from the beginning of generating the aspiration they should use emptiness as their nature and skillfully cultivate recollection of renunciation. Thus, when giving material wealth or giving Dharma, they should not think: “I am able to give” or “I am unable to give.” When giving parts of their own body, they should also not think: “I should give” or “I cannot give,” nor should they contemplate giving or the karmic reward of giving. Why? Because such dharmas have no intrinsic nature. If a dharma has no intrinsic nature, then it does not exist; if it does not exist, it cannot be recollected or contemplated. Why? Because not recollecting and not contemplating is called recollection of renunciation.
Subhūti, you should know that when great Bodhisattvas practice the profound Perfection of Prajñā, they should cultivate recollection of renunciation in this way. If they cultivate recollection of renunciation in this way, this is sequentially performing practices, sequentially cultivating learning, and sequentially practicing conduct. If a great Bodhisattva can sequentially perform practices, sequentially cultivate learning, and sequentially practice conduct in this way, then they can perfect the four foundations of mindfulness up to the eightfold noble path, broadly speaking up to the wisdom of all aspects. Through this they attain the wisdom of omniscience.
This great Bodhisattva takes emptiness as the nature of all dharmas; through the power of skillful means, they understand that all dharmas have no intrinsic nature. Within this there is no perception of existence and no perception of nonexistence.
Subhūti, you should know that great Bodhisattvas should cultivate recollection of renunciation in this way: within it, even renunciation cannot be grasped, much less can there be recollection of renunciation.
Again, Subhūti, how does a Great Bodhisattva cultivate the practice of recollecting the devas? It means that when a Great Bodhisattva cultivates the practice of recollecting the devas, from the very moment of first generating the mind, he should take emptiness as the nature and, by means of skillful means, cultivate the recollection of the devas, thinking thus: The Stream-enterers who are born among the six heavens of the desire realm, and the Non-returners who are born in the two higher realms—all of these cannot be grasped, cannot be remembered or contemplated. Why? Because these devas all lack intrinsic nature. If a phenomenon has no intrinsic nature, then it is not possessed. If it is not possessed, then it cannot be recollected and cannot be conceptualized. Why? Because if there is no recollection and no conceptualization, then it is called the recollection of the devas.
Subhūti, you should know that when Great Bodhisattvas practice the profound Prajñāpāramitā, they should cultivate the recollection of the devas in this way. If they cultivate the recollection of the devas in this way, then this is sequentially performing the activities, sequentially cultivating the training, and sequentially practicing the conduct.
If a Great Bodhisattva is able to sequentially perform the activities, sequentially cultivate the training, and sequentially practice the conduct in this way, then he can perfect the Four Applications of Mindfulness up to the Eightfold Noble Path, and broadly speaking, up to the wisdom of all aspects. Through this, he attains the wisdom of omniscience. This Great Bodhisattva takes the emptiness of all phenomena as their nature, and through the power of skillful means understands that all phenomena have no intrinsic nature. Within this, there is neither the notion of existence nor the notion of nonexistence.
Subhūti, you should know that Great Bodhisattvas should cultivate the recollection of the devas in this way. This means that within it, even the deva itself cannot be grasped, so how could there be a recollection of the devas?
Subhūti, you should know that this is how Great Bodhisattvas, from the moment they first generate the mind, rely on cultivating the six recollections, sequentially performing the activities, sequentially cultivating the training, and sequentially practicing the conduct, in order to bring benefit and happiness to sentient beings.
Again, Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, if they wish to perfect sequentially performing the activities, sequentially cultivating the training, and sequentially practicing the conduct, they should take the emptiness of all phenomena as their nature. Through the power of skillful means, they should learn the emptiness of inner phenomena up to the emptiness of the emptiness of self-nature; 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 Applications of Mindfulness up to the Eightfold Noble Path; broadly speaking, they should learn all wisdom, the wisdom of the path-aspect, and the wisdom of all aspects.
When this Great Bodhisattva learns the path to enlightenment in this way, he understands that all phenomena take emptiness as their own nature. Regarding phenomena, there is not even the slightest thought that can be grasped, let alone recollection of form, feeling, perception, formations, and consciousness; broadly speaking, up to the wisdom of omniscience. If the recollections and the phenomena recollected in this way had even the slightest bit of true existence, such a thing would not exist.
Thus, Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, although they sequentially perform the activities, sequentially cultivate the training, and sequentially practice the conduct, their minds do not waver regarding those phenomena, because all phenomena have no intrinsic nature.
At that time, Subhūti addressed the Buddha:
“World-Honored One, if all phenomena have no intrinsic nature, then there is also no form, feeling, perception, formations, or consciousness, up to there being no wisdom of omniscience; there is no Buddha, Dharma, Sangha, path, fruits, defilement, purity, attainment, or direct realization. Then are all phenomena nonexistent?”
The Buddha said:
“Subhūti, what do you think? Within the emptiness-nature of all phenomena, can the nature of existence or the nature of nonexistence be grasped?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said:
“Subhūti, if within the emptiness-nature of all phenomena, the nature of existence and the nature of nonexistence cannot both be grasped, then why do you now say: ‘If all phenomena have no intrinsic nature, then there is no form, feeling, perception, formations, or consciousness; broadly speaking, all phenomena are also nonexistent’?”
Subhūti replied:
“World-Honored One, regarding this meaning, I personally have no doubt. I only fear that in the future there will be some monks, whether seeking the vehicle of the Hearers, the vehicle of the Solitary Buddhas, or the attainment of Buddhahood, who will think: ‘If all phenomena have no intrinsic nature, then who is defiled, who is purified, who is bound, and who is liberated?’ Those people, not understanding the meaning of defilement and purity, bondage and liberation, will destroy precepts, destroy views, destroy proper conduct, and destroy pure livelihood. Because of this, they will fall into the three evil paths, endure much suffering, sink in the cycle of birth and death, and find it difficult to attain liberation. I see that in the future there will be such fearful events, and therefore I ask this question. As for myself, I truly have no doubt.”
The Buddha said:
“Subhūti, excellent, excellent! You are able to ask this question for the sake of beings in the future. But within the emptiness-nature of all phenomena, whether existence or nonexistence cannot be grasped. You should not cling to either the nature of existence or the nature of nonexistence regarding this teaching.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if all phenomena take emptiness as their own nature, then what meanings do Great Bodhisattvas contemplate in order to benefit and bring happiness to sentient beings while seeking the unsurpassed enlightenment?”
The Buddha said:
“Subhūti, because all phenomena take emptiness as their own nature, Great Bodhisattvas seek unsurpassed enlightenment in order to benefit all sentient beings. Why? Because sentient beings still cling to permanence and annihilation, cling to attainment, are difficult to tame, are ignorant and deluded, and are difficult to liberate.
Subhūti, you should know that a person who still clings to attainment, because of the notion of attainment, has no attainment, no direct realization, and also has no unsurpassed enlightenment.
The venerable Subhūti said to the Buddha:
“World-Honored One, if a person who still clings to attainment has no attainment, no direct realization, and no unsurpassed enlightenment, then does a person who does not cling to attainment have attainment, direct realization, and unsurpassed enlightenment?”
The Buddha said:
“Subhūti, if one does not cling to attainment, that itself is attainment, that itself is direct realization, that itself is unsurpassed enlightenment. Why? Because such a person does not destroy the characteristics of the Dharma-realm.
Subhūti, you should know that if someone, regarding this non-clinging to attainment, wishes to have attainment, wishes to attain direct realization, and wishes to attain unsurpassed enlightenment, then you should know that this person wishes to destroy the Dharma-realm.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if someone clings to attainment, then there is no attainment, no direct realization, and no unsurpassed enlightenment. But if one does not cling to attainment, then that itself is attainment, that itself is direct realization, and that itself is unsurpassed enlightenment. Within this non-clinging, where there is no attainment, no direct realization, and no unsurpassed enlightenment, how then do Great Bodhisattvas attain the First Ground, the Second Ground, and up to the Tenth Ground? How do they attain the Patient Acceptance of Non-arising Dharma? How do they attain the resultant reward that produces and develops supernatural powers? How do they attain the resultant reward that gives rise to generosity up to Prajñāpāramitā? How do they attain the abiding in such resultant rewards to generate phenomena, bring about the accomplishment of sentient beings, purify Buddha-fields, draw near to Buddhas in order to offer exquisite food, obtain roots of virtue, and up to unsurpassed enlightenment, attaining inexhaustible results, even after entering Nirvāṇa, leaving behind relics and disciples who continue to make offerings and pay respects, while the power of roots of virtue continues forever?”
The Buddha said:
“Subhūti, because all phenomena are without clinging to attainment, Great Bodhisattvas attain the First Ground, the Second Ground, and up to the Tenth Ground. It is through this that they attain the Patient Acceptance of Non-arising Dharma; through this they attain the arising of supernatural powers; through this they attain the arising of generosity up to Prajñāpāramitā. Through this they abide in the resultant reward to generate phenomena, bring about the accomplishment of sentient beings, purify Buddha-fields, draw near to Buddhas and offer various excellent offerings, obtain roots of virtue up to unsurpassed enlightenment, attain inexhaustible results, and even after entering Nirvāṇa, leave behind relics and disciples who continue to make offerings and pay respects, while the power of roots of virtue remains forever.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if all phenomena have no attainment, then what difference is there between the six pāramitās, such as generosity, and the supernatural powers?”
The Buddha said:
“Subhūti, the non-attainment of the six pāramitās, such as generosity, and the supernatural powers are not different. It is only in order to cause those who cling to attainment to abandon attachment that, through skillful means, the six pāramitās, such as generosity, and the supernatural powers are taught as having different characteristics.”
The venerable Subhūti said to the Buddha:
“World-Honored One, for what reason do you say that the absence of attainment, the six pāramitās such as generosity, and the supernatural powers are not different?”
The Buddha said:
“Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, they do not cling to generosity, do not cling to the giver, do not cling to the recipient, do not cling to the gift, and do not cling to the result of generosity while practicing generosity. They do not cling to pure morality while maintaining pure morality; they do not cling to patience while cultivating patience; they do not cling to diligence while practicing diligent effort; they do not cling to meditative concentration while entering meditative concentration; they do not cling to Prajñā while learning Prajñā; they do not cling to supernatural powers while developing supernatural powers; they do not cling to the Four Applications of Mindfulness up to the Eightfold Noble Path while cultivating the Four Applications of Mindfulness up to the Eightfold Noble Path. Broadly speaking, they do not cling to all wisdom, the wisdom of the path-aspect, and the wisdom of all aspects while cultivating all wisdom, the wisdom of the path-aspect, and the wisdom of all aspects. They do not cling to sentient beings while bringing about the accomplishment of sentient beings; they do not cling to Buddha-fields while purifying Buddha-fields; they do not cling to Buddha-dharmas while attaining enlightenment.
Thus, Subhūti, Great Bodhisattvas should practice the profound Prajñāpāramitā without an object of attainment. If a Great Bodhisattva can practice the profound Prajñāpāramitā without an object of attainment in this way, then Māra and externalists cannot destroy them.
At that time, Subhūti addressed the Buddha:”
O World-Honored One, when a Great Bodhisattva practices the profound Prajñāpāramitā, how is it that with the arising of only a single thought, it fully contains Giving, Pure Conduct, Patience, Diligence, Meditation, Prajñāpāramitā; extending broadly up to the thirty-two marks of a Great Person and the eighty minor characteristics?
The Buddha taught:
Good Present, if a Great Bodhisattva, when practicing the profound Prajñāpāramitā, cultivates Giving through Prajñāpāramitā, extending broadly up to the thirty-two marks of a Great Person and the eighty minor characteristics, all are protected by Prajñāpāramitā and brought to perfection.
Thus, Good Present, when the Great Bodhisattvas practice the profound Prajñāpāramitā, the arising of only a single thought fully contains the six pāramitās, extending broadly up to the thirty-two marks of a Great Person and the eighty minor characteristics.
The Venerable Subhūti said to the Buddha:
O World-Honored One, why is it that when a Great Bodhisattva practices the profound Prajñāpāramitā, whatever they do is all encompassed within Prajñāpāramitā, and the arising of only a single thought fully contains the six pāramitās, extending broadly up to the thirty-two marks of a Great Person and the eighty minor characteristics?
The Buddha taught:
Good Present, when the Great Bodhisattvas practice the profound Prajñāpāramitā, the cultivation of the six pāramitās, extending up to the acts that give rise to the thirty-two marks of a Great Person and the eighty minor characteristics, are all protected by Prajñāpāramitā, and therefore they are free from the two notions.
The Venerable Subhūti said to the Buddha:
O World-Honored One, why is it that when a Great Bodhisattva cultivates the profound Prajñāpāramitā, although they practice the six pāramitās, extending up to although they perform the acts that give rise to the thirty-two marks of a Great Person and the eighty minor characteristics, they do not have the two notions?
The Buddha taught:
Good Present, when the Great Bodhisattvas practice the profound Prajñāpāramitā, wishing to perfect the pāramitā of Giving, they cause all pāramitās to be contained within the Dharma of the pāramitā of Giving, extending broadly up to the eighty minor characteristics, and they practice giving. Because of this cause and condition, they do not have the two notions.
Likewise, extending up to wishing to perfect the eighty minor characteristics, they cause all pāramitās to be contained within the eighty minor characteristics themselves, extending broadly up to generating the eighty minor characteristics within the eighty minor characteristics themselves. Because of this cause and condition, they do not have the two notions.
Furthermore, Good Present, because the Great Bodhisattvas practice the profound Prajñāpāramitā, when they practice Prajñāpāramitā, they abide in an undefiled mind and practice the pāramitā of Giving; extending broadly up to when they generate the eighty minor characteristics, they generate the eighty minor characteristics with an undefiled mind. Therefore, although they practice the pāramitā of Giving, extending up to generating the eighty minor characteristics, they do not have the two notions.
The Venerable Subhūti said to the Buddha:
O World-Honored One, why is it that when a Great Bodhisattva practices the profound Prajñāpāramitā, when practicing the pāramitā of Giving, they abide in an undefiled mind and practice the pāramitā of Giving, extending up to when they generate the eighty minor characteristics, they abide in an undefiled mind and generate the eighty minor characteristics?
The Buddha taught:
Good Present, if a Great Bodhisattva, when practicing the profound Prajñāpāramitā, uses a mind that is free from characteristics, not perceiving any characteristics, and practices the pāramitā of Giving, then they do not see anyone who practices giving, what object is given, who receives the gift, for what reason giving is practiced, for whose sake giving is practiced, or why giving is practiced. Abiding in this undefiled mind free from characteristics, free from attachment and free from stinginess, and practicing the pāramitā of Giving, at that time they do not see the act of giving, nor do they see this undefiled mind, extending up to not seeing all Buddha-dharmas. Such a Great Bodhisattva abides in an undefiled mind while practicing the pāramitā of Giving.
Extending broadly, if a Great Bodhisattva, when practicing the profound Prajñāpāramitā, uses a mind free from characteristics and does not perceive any characteristics while generating the eighty minor characteristics, then they do not see who is the one who generates them, who is the one for whom they are generated, by what thing they are generated, or for what purpose they are generated. Why are the eighty minor characteristics generated? Abiding in this undefiled mind free from characteristics, without defilement and without attachment, they generate the eighty minor characteristics. At that time, they do not see the generation of the eighty minor characteristics, nor do they see this undefiled mind, extending up to not seeing all Buddha-dharmas. Such a Great Bodhisattva uses an undefiled mind to generate the eighty minor characteristics.