THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 529
Chapter 28: THE WONDERFUL MARKS (2)
At that time, Subhūti said to the Buddha:
“World-Honored One, when a Great Bodhisattva practices the profound Prajñāpāramitā and knows that all dharmas have no marks, no attainment, and are also without creation, how can he perfect the six pāramitās? How can he perfect the emptiness of the internal up to the emptiness of the non-existence of intrinsic nature? How can he perfect suchness up to the inconceivable realm? How can he perfect the noble truths of suffering, origin, cessation, and path? How can he perfect the four foundations of mindfulness up to the eightfold noble path? How can he perfect the four dhyānas, the four immeasurables, and the four formless concentrations? How can he perfect the liberation doors of emptiness, signlessness, and wishlessness? How can he perfect the eight liberations up to the ten universal bases? How can he perfect the stage of Extreme Joy up to the stage of Dharma Cloud? How can he perfect all dhāraṇī gateways and all samādhi gateways? How can he perfect the five kinds of eyes and the six supernatural powers? How can he perfect the ten powers of the Tathāgata up to the eighteen uncommon Buddha qualities? How can he perfect great loving-kindness, great compassion, great joy, and great equanimity? How can he perfect the dharma of never forgetting and the nature of always maintaining equanimity? How can he perfect the wisdom of omniscience, the wisdom of the aspects of the path, and the wisdom of all aspects? How can he perfect all practices of a Great Bodhisattva? How can he perfect the supreme unsurpassed enlightenment of all Buddhas? How can he perfect the thirty-two marks of a Great Being and the eighty excellent characteristics?”
The Buddha said:
“Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should cultivate the perfection of generosity with an undefiled mind that is free from marks. Whatever sentient beings need food, they give them food; whatever they need to drink, they give them drink; whatever necessities they need, they provide those necessities. If sentient beings ask for parts of the body such as the head, eyes, marrow, brain, skin, flesh, joints, sinews, bones, body, or life itself, they give all these as well. If they ask for external possessions such as kingdoms, cities, wives, children, beloved relatives, or other beautiful things, they joyfully give them all.
When the Bodhisattva practices generosity in this way, suppose someone comes before him and criticizes him, saying: ‘Why does a Bodhisattva need to perform this useless act of giving? Whoever practices generosity in such a way will, in this life and future lives, exhaust his body and mind and suffer many afflictions.’
The Great Bodhisattva practicing the profound Prajñāpāramitā, although hearing such words, does not retreat in mind. He only thinks: ‘Although that person has come to criticize me, my mind does not regret it. I should become even more courageous, give the necessities to sentient beings, and not allow body or mind to become weary.’
That Great Bodhisattva dedicates the merit of this generosity equally to all sentient beings and transfers it toward omniscient wisdom. When giving and dedicating in this way, the Bodhisattva does not perceive any marks. That is, he does not see who gives, who receives the gift, what is given, or where the giving takes place; nor does he see through what cause, for what reason, or why generosity is practiced. He also does not see who dedicates, where the dedication is directed, what is dedicated, or through what cause, for what reason, or why dedication is performed. Regarding all such matters, he sees none of them. Why? Because such dharmas are empty due to the emptiness of the internal and therefore are empty. Thus, up to the emptiness of marks, they are empty.
When contemplating all dharmas and finding that there is no dharma that is not empty, the Great Bodhisattva thinks: ‘Who dedicates? To where is it dedicated? What is dedicated? Through what cause, for what reason, and why is it dedicated? Such dharmas cannot be grasped.’
Because this Great Bodhisattva generates dedication through such contemplation and reflection, it is called complete dedication. Through this, he can bring about the accomplishment of sentient beings, purify Buddha lands, and also perfect the practice of generosity up to the perfection of wisdom; broadly speaking, he can also perfect up to the eighty excellent characteristics.
Although this Great Bodhisattva can practice the perfection of generosity in this way, he does not take the ripened karmic result of generosity. Although he does not take the ripened karmic result of generosity, because the perfection of generosity is completely purified, he manifests all wealth according to his wishes, just like the gods of the Heaven of Free Enjoyment of Others’ Creations, where all necessities appear according to thought.
This Great Bodhisattva is likewise able to manifest whatever necessities are desired. Because the power of this generosity increases and grows, the Bodhisattva can use superior objects of offering to respectfully make offerings to the Buddhas, the World-Honored Ones, and also provide abundance for assemblies of gods and humans. Through this perfection of generosity, that Great Bodhisattva universally guides all classes of sentient beings and, using skillful means, teaches them according to their wishes through the three vehicles of Dharma, causing them to attain benefit and happiness.
Thus, Subhūti, Great Bodhisattvas practicing the profound Prajñāpāramitā, through the power of an undefiled mind free from marks, abide in all dharmas that have no marks, no attainment, and no creation; they perfect the perfection of generosity and can also perfect other wholesome dharmas.
Furthermore, Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, they can use an undefiled mind as the mark and cultivate the perfection of pure morality. This is the dharma that gathers together the undefiled factors of the noble path; thus they attain completely pure precepts. Such pure morality is without deficiency, without gaps, without blemish, without impurity, without attachment, worthy of receiving offerings, and praised by the wise.
Through this pure morality, regarding all dharmas they do not grasp. This means they do not grasp the existence of form, feeling, perception, formations, or consciousness; up to not grasping the thirty-two marks of a Great Being and the eighty excellent characteristics; not grasping the great clans of Kṣatriyas up to great clans of householders; not grasping the four assemblies from the Great Kings of Heaven up to the Heaven of Neither Perception nor Non-Perception; not grasping the fruit of Stream Entry up to Pratyekabuddha enlightenment; not grasping the position of Wheel-Turning King or the positions of lesser kings, ministers, and others.
They only dedicate such observance of morality equally to all sentient beings and transfer it toward omniscient wisdom. While dedicating, they use no marks, no object of attainment, and non-duality as the means, not using existence, attainment, and duality as the means; they rely only on conventional truth and do not rely on ultimate truth. Through this cause and condition, all Buddha dharmas are perfected.
That Great Bodhisattva, through this perfection of pure morality, uses skillful means to enter the four stages of meditative absorption, surpassing them without attachment, and uses them as a means to produce supernatural powers. This Great Bodhisattva, using the pure celestial eye resulting from maturation in the present life, can see all present Buddhas throughout the ten directions, up to attaining omniscient wisdom, and does not forget any matters that have been seen. Using the pure celestial ear surpassing ordinary beings, he can hear the Dharma taught by Buddhas throughout the ten directions, up to attaining omniscient wisdom, and never forgets what he has heard. According to the Dharma heard, he constantly performs beneficial actions for himself and others without allowing them to be wasted. Using knowledge of others’ minds, he can know the Buddhas throughout the ten directions and the minds and mental factors of all sentient beings; after knowing them, he can act according to the needs of all sentient beings and perform beneficial deeds for them. Using knowledge of previous lives, he knows the past karmic actions of sentient beings and, because karmic creation is not lost, knows why they are born in various places and experience various sufferings and joys; after knowing this, he explains their former karmic causes, causing them to remember and understand so they may perform beneficial actions. Using knowledge of the exhaustion of defilements, he teaches sentient beings, causing them either to attain the fruit of Stream Entry, or the fruit of Once Returner, broadly speaking, up to abiding in supreme unsurpassed enlightenment.
In summary, wherever this Great Bodhisattva is born, according to sentient beings, he can use various skillful means to cause them to abide in wholesome qualities.
Thus, Subhūti, Great Bodhisattvas practicing the profound Prajñāpāramitā, through the power of an undefiled mind free from marks, abide in all dharmas without marks, without attainment, and without creation; they perfect the perfection of pure morality and can perfect other wholesome dharmas.
Furthermore, Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should use an undefiled mind free from marks to cultivate the perfection of patience. From the time this Great Bodhisattva first generates the aspiration for enlightenment until sitting upon the wondrous Bodhi seat, if during the intervening period all sentient beings were to take various weapons and harm him, this Great Bodhisattva would not generate anger.
At that time, the Bodhisattva should cultivate two kinds of patience: First, he should endure all humiliation and harm inflicted by sentient beings without generating anger, thereby dissolving hatred. Second, he should generate the patient acceptance of the non-arising of dharmas.
If he hears harsh words, insults, or experiences harm from knives, staffs, or other weapons, the Great Bodhisattva should contemplate and reflect: ‘Who insults? Who is insulted? Who harms? Who is harmed? Who becomes angry? Who endures?’
He should further carefully contemplate: ‘All wholesome dharmas are completely empty; even dharmas cannot be grasped, how much less can there be a nature of dharma? Even the nature of dharma does not exist, how much less can there be sentient beings?’
When contemplating in this way, the one who insults or the one insulted, the one who harms or the one harmed, cannot be found. Even if his body is cut apart piece by piece, the Bodhisattva can still endure and does not generate any other thought. By truly contemplating the nature of dharmas, the Bodhisattva can realize the patient acceptance of the non-arising of dharmas.
What is the patient acceptance of the non-arising of dharmas? It means causing all afflictions not to arise, while wondrous wisdom remains uninterrupted; contemplating all dharmas as completely unborn. Therefore, it is called the patient acceptance of the non-arising of dharmas.
This Great Bodhisattva, abiding in these two kinds of patience, quickly perfects the six pāramitās, such as generosity, broadly speaking up to quickly perfecting the eighty excellent characteristics.
Having abided in such Buddha dharmas, this Great Bodhisattva perfectly accomplishes the transcendent supernatural powers within the undefiled state of the noble ones, unlike the supernatural powers of Hearers and Pratyekabuddhas. Abiding in such supreme supernatural powers, the Bodhisattva uses the pure celestial eye to constantly see present Buddhas throughout the ten directions up to attaining omniscient wisdom, always recollecting the Buddhas without interruption. Using the pure celestial ear, he constantly hears the Buddhas of the ten directions teaching Dharma, retains it without forgetting, and explains it truthfully to sentient beings. Using knowledge of others’ minds, he can know the minds and mental factors of the World-Honored Buddhas and can accurately know the minds and mental factors of sentient beings, teaching the true Dharma according to their faculties and causing them to generate superior understanding. Using knowledge of previous lives, he knows the different wholesome roots planted by sentient beings in previous lives; after knowing this, he uses skillful means to manifest encouragement, guidance, praise, exhortation, and congratulations, causing them to gain benefit. Using knowledge of the exhaustion of defilements, he establishes them in the three vehicles of Dharma according to their capacities.
This Great Bodhisattva practicing the profound Prajñāpāramitā uses skillful means to purify Buddha lands, bring about the accomplishment of sentient beings, quickly attain complete omniscient wisdom, realize supreme unsurpassed enlightenment, and turn the wondrous Dharma wheel to benefit all.
Thus, Subhūti, Great Bodhisattvas practicing the profound Prajñāpāramitā, through the power of an undefiled mind free from marks, abide in all dharmas without marks, without attainment, and without creation; they perfect the perfection of patience and can also perfect other wholesome dharmas.
Furthermore, Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should use an undefiled mind free from marks to cultivate the perfection of diligence. That Great Bodhisattva accomplishes vigorous diligence of body and mind, enters the First Dhyāna up to being able to enter the Fourth Dhyāna. Relying on these four dhyānas, he generates various miraculous transformations through supernatural powers, even extending his hand to touch the sun and moon and moving freely without difficulty. Having accomplished a courageous and diligent body, through supernatural power, in the time of a moment he can reach innumerable worlds of Buddhas throughout the ten directions and again bring superior pleasing offerings to respectfully offer to the Buddhas, the World-Honored Ones.
Through this, the karmic results of inexhaustible roots of goodness gradually lead him to attain omniscient wisdom. Because the power of these roots of goodness increases, after becoming a Buddha he again receives immeasurable gods, humans, asuras, and others in the world bringing countless excellent and pleasing offerings to respectfully make offerings. Through these roots of goodness, after entering Nirvāṇa, leaving behind relics and disciples, he continues to receive respectful offerings from immeasurable gods, humans, asuras, and others in the world.
This Great Bodhisattva again uses supernatural power to reach innumerable Buddha worlds throughout the ten directions. At the places of Buddhas, he listens to the true Dharma and retains it until attaining supreme unsurpassed enlightenment without forgetting.
This Great Bodhisattva uses supernatural power to reach innumerable Buddha worlds throughout the ten directions, brings accomplishment to sentient beings, purifies Buddha lands, diligently cultivates the wisdom of all aspects, and after perfecting it, attains supreme unsurpassed enlightenment, turning the wondrous Dharma wheel to liberate sentient beings.
Thus, Subhūti, Great Bodhisattvas accomplish courageous bodily diligence and therefore can quickly perfect the perfection of diligence.
Furthermore, Subhūti, Great Bodhisattvas who accomplish courageous mental diligence quickly perfect the undefiled noble paths and the factors of the path belonging to the perfection of diligence. Through this, all unwholesome karmas of body, speech, and mind cannot arise.
That Great Bodhisattva never grasps any dharmas, whether permanent or impermanent, suffering or happiness, self or non-self, pure or impure, conditioned realms or unconditioned realms, the Desire Realm, Form Realm, or Formless Realm, the four dhyānas, the four immeasurables, the four formless concentrations, the four foundations of mindfulness up to the eightfold noble path, the three liberation doors, or the immeasurable and boundless other Buddha dharmas. He does not grasp them as permanent or impermanent, and he does not grasp the fruit of Stream Entry up to supreme unsurpassed enlightenment.
That Great Bodhisattva also does not grasp: ‘This is a Stream Enterer,’ ‘This is a Once Returner,’ up to ‘This is a Buddha.’ Nor does he grasp that sentient beings who completely see reality are called Stream Enterers; sentient beings who weaken the lower fetters are called Once Returners; sentient beings who cut off the lower fetters are called Non-Returners; sentient beings who cut off the higher fetters are called Arhats; sentient beings who attain Pratyekabuddha enlightenment are called Pratyekabuddhas; sentient beings who attain wisdom of the aspects of the path are called Bodhisattvas; and sentient beings who attain wisdom of all aspects are called Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.
This Great Bodhisattva does not grasp such dharmas or sentient beings. Why? Because all dharmas and all sentient beings have no intrinsic nature and cannot be grasped. This Great Bodhisattva, having accomplished courageous mental diligence, although performing beneficial actions for sentient beings, does not begrudge his body or life, and nevertheless does not cling to sentient beings.
Although he has perfected the cultivation of the perfection of diligence, he does not cling to the perfection of diligence. Although he has perfected all Buddha dharmas, he does not cling to Buddha dharmas. Although he has purified all Buddha lands, he does not cling to Buddha lands.
This Great Bodhisattva, having accomplished such diligence of body and mind, although he has abandoned all evil dharmas, can also gather all wholesome dharmas without attachment. Because he does not cling, from one Buddha land to another, from one world to another, wishing to benefit sentient beings, whenever he wishes to manifest miraculous activities, he can freely and unobstructedly manifest them.
That is, he may manifest showers of beautiful flowers, scatter fragrant incense, produce musical sounds, manifest clouds and thunder that shake the great earth, or manifest seven kinds of precious adornments beautifying worlds; his body may emit light causing blind beings to see clearly; or he may manifest his body producing wondrous fragrances, causing impure objects to become fragrant and clean; or he may manifest the construction of temples and places of worship, without harming sentient beings within them.
Through this, he teaches and guides immeasurable sentient beings, causing them to enter the right path, abandon killing living beings up to abandoning wrong views, or practice generosity up to Prajñāpāramitā, gathering and transforming sentient beings.
Because he wishes to benefit sentient beings, he may give up treasures, give up wife and children, give up the throne of a king, give up parts of his body, or give up even his body and life. According to sentient beings, if such and such means are needed in order to bring benefit and happiness to them, then he immediately uses such and such means to bring them benefit and happiness.
Thus, Subhūti, Great Bodhisattvas practicing the profound Prajñāpāramitā, through the power of an undefiled mind free from marks, abide in all dharmas without marks, without attainment, and without creation; they perfect the perfection of diligence and can also perfect other wholesome dharmas.
Furthermore, Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should use an undefiled mind free from marks to cultivate the perfection of meditation. Except for the meditations of the Tathāgata, this Great Bodhisattva can perfect all other meditations. Having abandoned desire and evil unwholesome dharmas, with applied thought and examination, with joy and happiness born from separation, he enters the First Dhyāna up to entering the Fourth Dhyāna and abides completely.
That Great Bodhisattva abides completely with a mind associated with loving-kindness, broadly speaking up to a mind associated with equanimity, pervading the ten directions. That Great Bodhisattva transcends perceptions of form, extinguishes perceptions of resistance, does not contemplate various perceptions, enters Infinite Space, the Sphere of Infinite Consciousness, up to Neither Perception nor Non-Perception, and abides completely.
That Great Bodhisattva abiding in the perfection of meditation can abide in the eight liberations and the nine successive concentrations, both in forward and reverse order. That Great Bodhisattva can completely abide in the concentrations of emptiness, signlessness, and wishlessness.
He completely abides in the uninterrupted concentration, the concentration like lightning, the diamond-like concentration, the noble right concentration, and others.
That Great Bodhisattva abides in the Perfection of Dhyāna, cultivates the thirty-seven factors of Bodhi and the wisdom of the Path-aspects, and all become perfected. Having gathered together all Samādhis through the wisdom of the Path-aspects, he successively cultivates and surpasses the stages of Calm-abiding and Insight, until he has cultivated and surpassed the stage of the Pratyekabuddha, and only then realizes entry into the Bodhisattva’s Right Nature of Separation from Birth. Having entered the Bodhisattva’s Right Nature of Separation from Birth, he cultivates the practices of all the stages, perfects the Buddha-fruit, and although this Great Bodhisattva successively cultivates and surpasses the stages until he has not yet realized the wisdom of Omniscience, during that period he does not grasp at any attained fruit.
That Great Bodhisattva abides in the Perfection of Dhyāna, going from one Buddha-land to another, drawing near to and making offerings to the World-Honored Buddhas. In the presence of the Buddhas he plants many roots of goodness, brings about the accomplishment of sentient beings, adorns and purifies Buddha-lands, and from one world to another brings benefit and happiness to sentient beings without weariness of body or mind. Whether by giving, up to Prajñā, he gathers and guides sentient beings; or by the aggregates, realms, up to liberation and knowledge of liberation, he gathers and guides sentient beings; or by teaching them to abide in the fruit of Stream-entry, and broadly speaking up to teaching them to abide in the highest perfect enlightenment. According to the strength of the roots of goodness of sentient beings, he causes wholesome dharmas to increase and uses various skillful means to establish them in them. That Great Bodhisattva abiding in the Perfection of Dhyāna is able to bring forth all Dharma-gates of Dhāraṇī, all Dharma-gates of Samādhi, attain the four kinds of unobstructed superior understanding, and attain superior supernormal powers arising from maturation.
That Great Bodhisattva, having accomplished such superior supernormal powers arising from maturation, definitely does not take birth from a womb, definitely does not experience the pleasures of sexual desire, definitely is not dependent upon the vehicle of taking rebirth, and definitely is not defiled by the faults of taking rebirth. Why? Because that Great Bodhisattva clearly sees and clearly knows that all dharmas are completely like magical illusions.
Although that Great Bodhisattva knows that all conditioned activities are like magical illusions, he nevertheless relies on compassionate vows to benefit and bring happiness to sentient beings; although he relies on compassionate vows to benefit and bring happiness to sentient beings, he still understands that sentient beings and their activities cannot be grasped; although he understands that sentient beings and their activities cannot be grasped, he nevertheless establishes all sentient beings so that they abide in the Dharma that cannot be grasped.
This relies upon conventional truth, not upon ultimate truth.
That Great Bodhisattva, abiding in the Perfection of Dhyāna, cultivates all dhyānas, liberations, concentrations, and attainments, until perfecting the fruit of highest perfect enlightenment, and never departs from cultivating the Perfection of Dhyāna.
That Great Bodhisattva practices the wisdom of the Path-aspects with skillful means, giving rise to the wisdom of all aspects, abiding within it, permanently cutting off the continuous latent tendencies of afflictions, benefiting himself and others, and becoming a pure field of merit worthy of receiving respect and offerings from all beings in the world, including gods, humans, and asuras.
Thus, Subhūti, those Great Bodhisattvas who practice the profound Perfection of Prajñā, through the power of an undefiled mind that is free from all characteristics, within all dharmas have no characteristics, no attainment, and no activity; they perfect the Perfection of Dhyāna and are able to perfect all other wholesome dharmas.
Furthermore, Subhūti, when the Great Bodhisattvas practice the profound Perfection of Prajñā, they should cultivate the Perfection of Prajñā with an undefiled mind free from characteristics. That Great Bodhisattva does not see even the slightest dharma as truly existent. That is, he does not see form, feeling, perception, formations, or consciousness; broadly speaking, he does not see conditioned or unconditioned dharmas as completely truly existent. Nor does he see such dharmas as having arising or ceasing, as increasing or decreasing, as gathering together or separating apart. He truly contemplates form, feeling, perception, formations, consciousness, and broadly all conditioned and unconditioned dharmas as false, unstable, and without self-nature.
When that Great Bodhisattva contemplates in this way, he does not attain the self-nature of form, nor does he attain the self-nature of feeling, perception, formations, or consciousness; broadly speaking, he does not attain the self-nature of conditioned dharmas, nor the self-nature of unconditioned dharmas.
That Great Bodhisattva, practicing the profound Perfection of Prajñā, when contemplating in this way gives rise toward all dharmas to profound faith and understanding, taking emptiness as their self-nature. Having generated faith and understanding regarding such matters, he is able to practice inner emptiness up to and including the emptiness of the self-nature of emptiness. When practicing in this way, he does not cling to any dharmas, meaning he does not cling to form, nor does he cling to feeling, perception, formations, or consciousness; broadly speaking, he does not cling to any of the practices of Great Bodhisattvas, nor does he cling to the highest perfect enlightenment of the Buddhas.
That Great Bodhisattva, when practicing the profound Perfection of Prajñā that is without possession, is able to perfect the Bodhi path, meaning he is able to perfect the perfections such as Giving, Pure Discipline, Patience, Diligence, Dhyāna, and Prajñā; broadly speaking, he is able to perfect the eighty minor marks of excellence. Having abided in such a Bodhi path, that Great Bodhisattva is again able to perfect the Buddha-fruit arising from maturation, meaning he perfects the perfections such as Giving, Pure Discipline, Patience, Diligence, Dhyāna, and Prajñā, along with countless other factors of Bodhi. Having abided in such the Buddha-fruit arising from maturation, through the power arising from the maturation fruit, he uses skillful means to benefit sentient beings. According to the sentient beings, those who should be liberated through Giving up to the Perfection of Prajñā, he immediately liberates them through Giving up to the Perfection of Prajñā; those who should be liberated through the aggregates, realms, up to liberation and knowledge of liberation, he immediately liberates them through the aggregates, realms, up to liberation and knowledge of liberation. Those who should be established in the fruit of Stream-entry or the fruit of Once-returning, up to the highest perfect enlightenment, he uses skillful means to establish them in the fruit of Stream-entry or Once-returning, up to the highest perfect enlightenment.
That Great Bodhisattva is able to perform such deeds as manifesting miraculous powers; if he wishes to go to as many worlds as the sands of the Ganges, he goes there according to his own will; if he wishes to manifest various precious treasures in the worlds he has reached, he manifests them according to his will; if he wishes to cause sentient beings in those worlds he has reached to enjoy precious treasures of great value, he fulfills their wishes according to their desires.
That Great Bodhisattva, from this world to another world, benefits and brings happiness to sentient beings. Seeing the characteristics of the adornment and purification of worlds, he is able to personally liberate them according to his wishes and adorn Buddha-lands. Just as the gods of the Paranirmitavaśavartin heaven can cause whatever pleasing things they require to appear according to their thoughts, so too does that Bodhisattva enjoy various things according to his will and adorn countless Buddha-lands. The enjoyments in these Buddha-lands are wondrous and pure, free from defiled phenomena, and manifest according to his wishes.
That Great Bodhisattva, through this maturation body, gives, maintains Pure Discipline, practices Patience, Diligence, Dhyāna, and Prajñā, and through this maturation body gives rise to wondrous miraculous powers. Also through this maturation body he gives rise to the Bodhi path, practices the wisdom of the Path-aspects, and because the wisdom of the Path-aspects has matured, he realizes the wisdom of all aspects. Through realizing this wisdom, he no longer grasps at any dharmas, meaning he does not grasp form, nor feeling, perception, formations, or consciousness; broadly speaking, he does not grasp wholesome dharmas, unwholesome dharmas, worldly dharmas, transcendent dharmas, conditioned dharmas, or unconditioned dharmas. He does not grasp the fruit he has cultivated and realized, the highest perfect enlightenment, nor does he grasp the objects enjoyed in Buddha-lands. Within these, sentient beings likewise do not grasp any dharmas. Why? Because that Great Bodhisattva previously did not grasp all dharmas, therefore he does not attain any dharma at all; for the sake of sentient beings and in accordance with them, he teaches the nature of all dharmas without grasping.
Thus, Subhūti, those Great Bodhisattvas who practice the profound Perfection of Prajñā, through the power of an undefiled mind free from characteristics, within all dharmas have no characteristics, no attainment, and no activity; they perfect the Perfection of Prajñā and are able to perfect other wholesome dharmas.
At that time Subhūti said to the Buddha:
“World-Honored One, how can Great Bodhisattvas, regarding dharmas that are unmixed, without characteristics, and whose own characteristics are empty, perfect Giving up to Prajñā? How can they, within all unconditioned dharmas that are without difference, display distinctions? How do they clearly know the differing characteristics of such dharmas? How does the Perfection of Prajñā encompass the six perfections and all worldly and transcendent dharmas? How can they, among dharmas with different characteristics, delight in displaying one characteristic, namely the characteristic of emptiness, and within the one characteristic of emptiness manifest various different characteristics of dharmas?”
The Buddha said:
“Subhūti, when Great Bodhisattvas practice the profound Perfection of Prajñā, they abide in the five aggregates subject to grasping as being like dreams, echoes, reflections, images in a mirror, mirages, illusions, magical creations, and cities of Gandharvas. For the sake of sentient beings, they cultivate Giving up to Prajñā, and truly know that the five aggregates subject to grasping are like dreams up to cities of Gandharvas, completely without characteristics. Why? Because dreams up to cities of Gandharvas have no self-nature. If a dharma has no self-nature, then that dharma has no characteristics; if that dharma has no characteristics, then it is a dharma of one characteristic, therefore it is called ‘without characteristics.’ For this reason, one should know that the giver, receiver, gift, nature of giving, result of giving, and conditions of giving are completely without characteristics. Knowing this and practicing giving, one can perfect the cultivation of the Perfection of Giving. If one can perfect the cultivation of the Perfection of Giving, then regarding Pure Discipline, Patience, Diligence, Dhyāna, and Prajñā, one constantly does not depart from them. Abiding in these six perfections, one can perfect the four dhyānas, four immeasurables, and four formless concentrations; one can also perfect the four foundations of mindfulness up to the eightfold noble path; broadly speaking, one can perfect the wisdom of all, the wisdom of the Path-aspects, and the wisdom of all aspects.
That Great Bodhisattva, abiding in such wholesome holy unconditioned dharmas born from maturation, uses the power of miraculous abilities to reach countless Buddha-worlds throughout the ten directions, respectfully making offerings of immeasurable excellent requisites to the World-Honored Buddhas and carrying out works that benefit sentient beings. Those who should be liberated through Giving up to Prajñā are immediately liberated through Giving up to Prajñā. Those who should be liberated through other wholesome dharmas are immediately liberated through other wholesome dharmas.
That Great Bodhisattva, having accomplished such superior roots of goodness, gains mastery over all dharmas. Although he takes birth within samsara, he is not defiled by the faults of samsara. Because he wishes to benefit sentient beings, he accepts sovereign wealth and freedom in the heavens and human realms. Through the power of such wealth and sovereignty, he carries out beneficial deeds for sentient beings and uses the four methods of attraction to guide them. This Great Bodhisattva knows that all dharmas are without characteristics; therefore, although he knows the fruit of Stream-entry, he does not abide in that fruit. Even though he knows Pratyekabuddha Bodhi, he still does not abide in Pratyekabuddha Bodhi. Why? Because that Great Bodhisattva truly knows all dharmas and wishes to realize the wisdom of all aspects, which is unlike the states of the Śrāvakas and Pratyekabuddhas.
Thus, Subhūti, because Great Bodhisattvas know that all dharmas are without characteristics, they truly know that the six perfections, such as Giving, and the countless, boundless other Buddha-dharmas are also without characteristics. Because of this, they are able to perfect all Buddha-dharmas, become capable of realizing the wisdom of Omniscience, and in future times bring benefit and happiness to sentient beings.
Furthermore, Subhūti, when Great Bodhisattvas practice the profound Perfection of Prajñā, abiding in the five aggregates subject to grasping as dreams, echoes, reflections, images in a mirror, mirages, illusions, magical creations, and cities of Gandharvas, they perfect the Perfection of Pure Discipline. That Great Bodhisattva truly knows that these five aggregates subject to grasping, like dreams up to cities of Gandharvas, and thus perfects the non-characteristic Perfection of Pure Discipline. Such Pure Discipline is not deficient, not broken, without faults, without impurities, without attachment, worthy of offerings, praised by the wise, well upheld, ultimately excellent, holy and undefiled, and belongs to the transcendent path. Abiding in this discipline, one is able to fully uphold ordained discipline, established precepts, naturally attained discipline, disciplinary restraint, manifest discipline, unmanifest discipline, active discipline, inactive discipline, dignified conduct discipline, and non-dignified-conduct discipline. Although fully accomplishing such disciplines, regarding these disciplines the Great Bodhisattva no longer clings and does not think: ‘Through maintaining this discipline I will be born among the great Kṣatriya families or the great householder families and gain wealth and sovereignty.’ Nor does he think: ‘Through maintaining this discipline I will be born as a minor king, a great king, a Wheel-Turning King, or a minister, and gain wealth and sovereignty.’ Nor does he think: ‘Through maintaining this discipline I will be born among the Four Great Kings, up to the Heaven of Neither Perception nor Non-Perception, and gain wealth and sovereignty.’ Nor does he think: ‘Through maintaining this discipline I will realize the fruit of Stream-entry up to the highest perfect enlightenment.’ Why? Because such dharmas all share one characteristic, called the characteristic of emptiness, without abiding and impossible to grasp. The dharma without characteristics cannot grasp the characteristicless; the dharma with characteristics cannot grasp characteristics; the dharma without characteristics cannot grasp characteristics; the dharma with characteristics cannot grasp the absence of characteristics. For this reason, all are empty and impossible to grasp.
Thus, Subhūti, Great Bodhisattvas practicing the profound Perfection of Prajñā quickly perfect the non-characteristic Perfection of Pure Discipline. Having perfected the non-characteristic Perfection of Pure Discipline, they quickly enter the Bodhisattva’s Right Nature of Separation from Birth. Having entered the Bodhisattva’s Right Nature of Separation from Birth, they realize the Bodhisattva’s Patience with the Non-arising of Dharmas. Having realized the Bodhisattva’s Patience with the Non-arising of Dharmas, they cultivate the wisdom of the Path-aspects, directly reaching the wisdom of all aspects, and attain the five superior supernormal powers arising from maturation. They further attain five hundred Dharma-gates of Dhāraṇī and also obtain five hundred Dharma-gates of Samādhi. Abiding in this stage, they further attain the four unobstructed understandings, go from one Buddha-land to another, draw near to and make offerings to the World-Honored Buddhas, bring about the accomplishment of sentient beings, and adorn and purify Buddha-lands.
That Great Bodhisattva, in order to transform sentient beings, although he manifests circulating through the paths of samsara, is never defiled by the faults of those paths. Just as an illusionary person may manifest walking, standing, lying down, and sitting, yet truly has no real acts of coming and going, and although manifesting various benefits and happiness for sentient beings, does not attain sentient beings or their activities.
For example, there was a Thus-Gone One, Worthy of Offerings, Perfectly Enlightened Buddha named Supiṇḍa. After attaining Bodhi, he turned the wondrous Dharma wheel, liberated countless beings from samsara, and caused them to attain Nirvana. At that time, no sentient being dared to receive the Buddha’s prediction of enlightenment, so he transformed a Buddha who would remain in the world for a long time, then himself relinquished his lifespan and entered Nirvana. That transformed Buddha-body remained for one kalpa and then gave a prediction of great Bodhi to a Bodhisattva, after which he manifested ultimate Nirvana.
Although that transformed Buddha-body performed all kinds of beneficial deeds for sentient beings, it attained nothing at all; that is, it did not attain form, feeling, perception, formations, or consciousness, and up to all conditioned or unconditioned dharmas and sentient beings.
The Great Bodhisattvas are likewise: although they create activities, they attain nothing.
Thus, Subhūti, Great Bodhisattvas practicing the profound Perfection of Prajñā perfect the Perfection of Pure Discipline. Because the Perfection of Pure Discipline is perfected, it encompasses all Buddha-dharmas. Through realizing the wisdom of Omniscience, they in future times bring benefit and happiness to sentient beings.
Furthermore, Subhūti, when Great Bodhisattvas practice the profound Perfection of Prajñā, abiding in the five aggregates subject to grasping as dreams, echoes, reflections, images in a mirror, mirages, illusions, magical creations, and cities of Gandharvas, they perfect the Perfection of Patience. That Great Bodhisattva truly knows these five aggregates subject to grasping as dreams up to cities of Gandharvas and thus perfects the non-characteristic Perfection of Patience.
Subhūti, why is it that when Great Bodhisattvas practicing the profound Perfection of Prajñā truly know the five aggregates subject to grasping as dreams up to cities of Gandharvas, they immediately perfect the non-characteristic Perfection of Patience?
Subhūti, that Great Bodhisattva truly knows that the five aggregates subject to grasping have no true characteristics, and therefore cultivates two kinds of patience, thereby perfecting the non-characteristic Perfection of Patience.
What are the two? First is patience in enduring acceptance; second is patience through contemplation.
Patience in enduring acceptance means that from the time Great Bodhisattvas first generate the aspiration for enlightenment until they sit upon the wondrous Bodhi seat, during that period, even if sentient beings come to scold them or harm them with knives and staffs, the Bodhisattvas practicing the Perfection of Patience do not give rise to thoughts of anger, nor do they give rise to thoughts of retaliation. The Great Bodhisattva only thinks: ‘Those sentient beings are greatly pitiable. Their minds are bound by afflictions and they are not free, therefore they generate such harmful karma toward me. Now I should not become angry or hateful toward them.’ He again thinks: ‘Because I created the aggregates that are enemies, those sentient beings generate such harmful karma toward me. I should only blame myself and should not become angry with them.’ When that Bodhisattva contemplates carefully in this way, he gives rise to compassion toward those sentient beings. This is called patience in enduring acceptance.
Patience through contemplation means that Great Bodhisattvas reflect: ‘All conditioned activities are like illusions, false and unreal, not free, just like space, without self. Even cognition and perception are merely delusions arising from discrimination. All are manifestations of one’s own mind. Who scolds me? Who harms me? Who is scolded and harmed? All are caused by the mind’s false discriminations. Now I should not give rise to attachment. Such dharmas, because of emptiness of self-nature and emptiness in ultimate meaning, are all without possession.’ When the Great Bodhisattva contemplates carefully in this way, truly knowing that conditioned activities are empty and peaceful, he does not give rise to any other thoughts regarding all dharmas. This is called patience through contemplation.
That Great Bodhisattva cultivates and learns these two kinds of patience; therefore he is able to perfect the non-characteristic Perfection of Patience. Through this he realizes the Patience with the Non-arising of Dharmas.
Venerable Subhūti said to the Buddha:
“World-Honored One, what is the meaning of the Patience with the Non-arising of Dharmas? What is called Cutting Off? What is called Wisdom?”
The Buddha said:
“Subhūti, because of the power of this patience with the Dharma, even the slightest portion of evil or unwholesome dharmas cannot arise; therefore it is called the Patience with the Non-arising of Dharmas. This patience causes all afflictions of self, what belongs to self, and pride to completely become tranquil. It truly accepts and patiently endures all conditioned phenomena as dreams, and further on, as a Gandharva city. This patience is called Wisdom. Only upon realizing this Wisdom is one said to attain the Patience with the Non-arising of Dharmas.”
Venerable Subhūti said to the Buddha:
“World-Honored One, is the Patience with the Non-arising of Dharmas of the Śrāvakas and Pratyekabuddhas different from the Patience with the Non-arising of Dharmas of the Bodhisattvas?”
The Buddha said:
“Subhūti, the Wisdom and Cutting Off of those from Stream-enterers up to Pratyekabuddhas are also called the patience of Great Bodhisattvas. Moreover, the patience of Great Bodhisattvas is the patience that all dharmas completely do not arise. This is the difference.
“Subhūti, you should know that Great Bodhisattvas who accomplish such supreme patience surpass all Śrāvakas and Pratyekabuddhas. These Great Bodhisattvas abide in such patience of maturation, practice the Bodhisattva path, and should perfect the Wisdom of the Path-Aspect. Having accomplished such Wisdom of the Path-Aspect, they are always not separated from the four Foundations of Mindfulness up to the eightfold Noble Path; they are also not separated from the liberation doors of Emptiness, Signlessness, and Wishlessness; nor are they separated from the supernatural powers of maturation. Because they are not separated from the supernatural powers of maturation, they go from one Buddha land to another, drawing near to and making offerings to the Buddhas, the World-Honored Ones, bringing about the accomplishment of sentient beings and adorning and purifying Buddha lands. After doing these things, they are then able to realize the Wisdom of All-Wisdom.
“Thus, Subhūti, Great Bodhisattvas who practice the profound Prajñāpāramitā can quickly perfect the non-conceptual Patience Perfection. Because this Patience Perfection is perfected, they then perfect all Buddha dharmas. Through this, they realize the Wisdom of All-Wisdom and in the future world bring benefit and happiness to sentient beings.
“Furthermore, Subhūti, when Great Bodhisattvas practice the profound Prajñāpāramitā, they abide in the five aggregates of grasping as dreams, echoes, reflections, images in a mirror, mirages, illusions, transformations, and Gandharva cities. Having truly understood that the five aggregates of grasping, from dreams up to Gandharva cities, have no true nature, they arouse courageous energy of body and mind and exert themselves diligently. After such a Great Bodhisattva arouses physical diligence, they quickly give rise to superior supernatural powers. Therefore, they are able to reach the worlds of all Buddhas throughout the ten directions, draw near to and make offerings to the Buddhas, the World-Honored Ones, cultivate many roots of virtue in the presence of the Buddhas, benefit and bring happiness to sentient beings, and constantly adorn and purify Buddha lands.
“Such a Great Bodhisattva, through physical diligence, brings about the accomplishment of sentient beings and uses the Dharma of the three vehicles as a means to establish them.
“Thus, Subhūti, Great Bodhisattvas who practice the profound Prajñāpāramitā, through physical diligence, quickly perfect the non-conceptual Perfection of Diligence. That Great Bodhisattva, because of arousing courageous and diligent resolve, gives rise to the undefiled factors of the Noble Path, gathers together the Noble Path, perfects the Perfection of Diligence, and within all dharmas gathers all wholesome dharmas. These are the four Foundations of Mindfulness, and further on up to the Wisdom of All Aspects.
“That Great Bodhisattva, through mental diligence, perfects all marks and characteristics, and emits great rays of light illuminating limitless realms. Because of completely perfect mental diligence, they permanently cut off the continuous habitual tendencies of afflictions, realize the supreme state of Enlightenment, and turn the wondrous Dharma wheel. Possessing the thirty-two marks, they cause the great trichiliocosm to quake in six ways. The sentient beings within it are illuminated by the light, see this transformation, hear the sound of the true Dharma, and according to their capacities attain non-retrogression in the three vehicles until reaching ultimate completion.
“Subhūti, in this way, Great Bodhisattvas who practice the profound Prajñāpāramitā perfect the Perfection of Diligence. Because of this Perfection of Diligence, they accomplish deeds that benefit themselves and others; they quickly perfect all Buddha dharmas. Through this, they realize the Wisdom of All-Wisdom and throughout the future ages bring benefit and happiness to all sentient beings.”