THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 531
Chapter 28: THE WONDERFUL MARKS (4)
At that time, Subhūti addressed the Buddha:
“World-Honored One, are the great Bodhisattvas also able to attain the wisdom of all aspects?”
The Buddha said:
“Subhūti, it is so, it is so! The great Bodhisattvas are also able to attain the wisdom of all aspects.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if the great Bodhisattvas are also able to attain the wisdom of all aspects, then what difference is there between them and the Tathāgatas?”
The Buddha said:
“Subhūti, there is a difference. What is this distinction? The great Bodhisattvas are called those who are in accordance with attaining the wisdom of all aspects, while the Tathāgatas are called those who have already attained the wisdom of all aspects. Why? Because the minds of the great Bodhisattvas and the meditative absorptions of the Tathāgatas cannot be separated from one another. This is because the assemblies of great Bodhisattvas and the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, abide together in the non-differentiated nature of all dharmas. Those who seek to completely and correctly know the characteristics of all dharmas are called Bodhisattvas; those who have reached the ultimate completion are called Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. Regarding the own characteristics and common characteristics of all dharmas, when delusion has been completely swept away and purity has been fully attained, while abiding at the causal stage they are called Bodhisattvas; when they have reached the fruition stage they are called Tathāgatas. Therefore, although Bodhisattvas and Tathāgatas are both said to have attained the wisdom of all aspects, there is a distinction between them.
“Subhūti, this is called the worldly Dharma-giving of great Bodhisattvas.
“The great Bodhisattvas, relying on such worldly Dharma-giving, are able to cultivate supramundane Dharma-giving. That is, when great Bodhisattvas practice the profound Prajñāpāramitā, using skillful means, they first give wholesome worldly teachings to sentient beings, and afterward cause them to become weary of and leave behind wholesome worldly teachings, to abide in the undefiled supramundane noble Dharma, until they cause them to attain the wisdom of omniscience.
“What is called the supramundane noble Dharma?
“When great Bodhisattvas explain, reveal, and clearly distinguish it for sentient beings, this is called Dharma-giving.
“Subhūti, you should know that all dharmas that are not the same as the wholesome dharmas of ordinary beings, which Bodhisattvas correctly cultivate and study, causing sentient beings to leave the world and obtain peace and security, are called supramundane. These are the thirty-seven factors of enlightenment, the three liberation doors, the eight liberations, the nine successive meditations, the four noble truths, the wisdom of the pāramitās, the various wisdoms of emptiness, the ten stages of Bodhisattvas, the five kinds of eyes, the six supernatural powers, the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, great loving-kindness, great compassion, great joy, great equanimity, the thirty-two marks of a great being, the eighty excellent characteristics, all dhāraṇī gateways, all samādhi gateways, and such undefiled wholesome dharmas. All of these are called the supramundane noble Dharma.
“Any great Bodhisattva who explains, reveals, and clearly distinguishes such dharmas for sentient beings is called the Bodhisattva’s supramundane Dharma-giving.
“Subhūti, what are the thirty-seven factors of enlightenment mentioned here? They are the four foundations of mindfulness, the four right efforts, the four bases of supernatural powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. These are called the thirty-seven factors of enlightenment.
“Subhūti, what are the four foundations of mindfulness? They are as follows: a great Bodhisattva observes the body within the body, the body outside the body, or both the body within and outside the body; fully possessing right diligence, right wisdom, and right mindfulness, eliminating attachment and sorrow in the world, observing cultivation within the body itself, and observing cessation within the body itself. Through observing the entire body within the body, observing cultivation within the body, and observing cessation within the body, without reliance upon anything, they are not held by any worldly dharmas. This is called the first Dharma.
“The same applies to feelings, mind, and dharmas. This is called the four foundations of mindfulness.
“Subhūti, what are the four right efforts?
“They are as follows: a great Bodhisattva causes unarisen evil and unwholesome dharmas not to arise; causes arisen evil and unwholesome dharmas to be eliminated; causes unarisen wholesome dharmas to arise; and causes arisen wholesome dharmas to become firm, not to be forgotten, to be cultivated to perfection, to further increase and expand wisdom, to give rise to joyful interest, to diligently practice effort, and to maintain a steadfast mind.
“This is called the four right efforts.
“Subhūti, what are the four bases of supernatural powers? They are the desire-based samādhi accompanied by the cultivation of the accomplishment of abandoning activity; effort-based samādhi accompanied by the cultivation of the accomplishment of abandoning activity; mind-based samādhi accompanied by the cultivation of the accomplishment of abandoning activity; and contemplation-based samādhi accompanied by the cultivation of the accomplishment of abandoning activity of great Bodhisattvas.
“Subhūti, what are the five faculties? They are the faith faculty, diligence faculty, mindfulness faculty, concentration faculty, and wisdom faculty of great Bodhisattvas.
“Subhūti, what are the five powers? They are the power of faith, power of diligence, power of mindfulness, power of concentration, and power of wisdom of great Bodhisattvas.
“Subhūti, what are the seven factors of enlightenment? They are the mindfulness enlightenment factor, discrimination of dharmas enlightenment factor, diligence enlightenment factor, joy enlightenment factor, tranquility enlightenment factor, concentration enlightenment factor, and equanimity enlightenment factor of great Bodhisattvas.
“Subhūti, what are the eight factors of the noble path? They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration of great Bodhisattvas.
“Subhūti, what are the three liberation doors? They are emptiness, signlessness, and wishlessness of great Bodhisattvas.
“Subhūti, what is the liberation door of emptiness? It means that great Bodhisattvas use the aspect of emptiness and non-self to gather the mind into one-pointedness.
“Subhūti, what is the liberation door of signlessness? It is that great Bodhisattvas use the aspect of quiescence to gather the mind into one-pointedness.
“Subhūti, what is the liberation door of wishlessness? It means that great Bodhisattvas use the aspects of suffering and impermanence to gather the mind into one-pointedness.
“Subhūti, what are the eight liberations? They are as follows: a great Bodhisattva, regarding form, observes form; this is called the first liberation. In the absence of the perception of form, they observe external forms; this is called the second liberation. Personally realizing pure and superior understanding; this is called the third liberation. Completely abiding in the meditative concentration of the infinite space realm; this is called the fourth liberation. Completely abiding in the meditative concentration of the infinite consciousness realm; this is called the fifth liberation. Completely abiding in the meditative concentration of the realm of nothingness; this is called the sixth liberation. Completely abiding in the meditative concentration of the neither-perception-nor-non-perception realm; this is called the seventh liberation. Completely abiding in the meditative concentration of the cessation of perception and feeling; this is called the eighth liberation. These are called the eight liberations.
“Subhūti, what are the nine successive meditations? They are as follows: a great Bodhisattva, having abandoned desire and evil unwholesome dharmas, with applied thought and sustained thought, born from seclusion, with joy and happiness, enters the first dhyāna and completely abides in it; this is called the first successive meditation… Proceeding in order until transcending the entire neither-perception-nor-non-perception realm and entering the meditative concentration of the cessation of perception and feeling, completely abiding in it, this is called the ninth successive meditation. These are called the nine successive meditations.
“Subhūti, what are the four wisdoms of the noble truths? They are the wisdom of suffering, wisdom of origin, wisdom of cessation, and wisdom of the path of great Bodhisattvas.
“Subhūti, what are the pāramitās? They are generosity pāramitā up to wisdom pāramitā of great Bodhisattvas.
“Subhūti, what are the wisdoms of emptiness? They are the wisdom of inner emptiness up to the wisdom of the emptiness of the emptiness of self-nature, and the wisdom of suchness up to the inconceivable realm. These are called the wisdoms of emptiness.
“Subhūti, what are the ten stages of Bodhisattvas? They are the stage of Extreme Joy up to the stage of Dharma Cloud of great Bodhisattvas.
“Subhūti, what are the five kinds of eyes? They are the physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye sought by great Bodhisattvas.
“Subhūti, what are the six supernatural powers? They are the supernatural power of miraculous abilities, the supernatural power of divine ear wisdom, the supernatural power of knowing others’ minds, the supernatural power of recollection of former lives, the supernatural power of divine eye wisdom, and the supernatural power of exhaustion of outflows, which are objects of cultivation for great Bodhisattvas.
“Subhūti, what are the ten powers of the Tathāgata?
“First, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, truly know what is reasonable according to reality as reasonable, and what is unreasonable according to reality as unreasonable.
“Second, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, truly know the karmic actions, places of rebirth, and results of the causes of karma of sentient beings in the past, present, and future.
“Third, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, truly know the different worlds throughout existence that are not one and the same.
“Fourth, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, truly know the various different superior understandings of sentient beings.
“Fifth, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, truly know the superior and inferior faculties of sentient beings.
“Sixth, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, truly know the karmic activities throughout all realms.
“Seventh, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, truly know the different formations of all meditations, liberations, concentrations, attainments, defilements, and purifications.
“Eighth, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, truly know the countless matters of previous lives, such as the activities, teachings, and perceptions belonging to sentient beings in the past, whether one lifetime, ten lifetimes, one hundred lifetimes, one thousand lifetimes, or countless lifetimes; whether one eon, ten eons, one hundred eons, one thousand eons, or countless eons.
“Ninth, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, using the pure divine eye surpassing ordinary human vision, see the wholesome and unwholesome deeds of sentient beings, their births and deaths, and broadly speaking, according to the power of their karma, their rebirth in various wholesome and unwholesome realms, and know them truly.
“Tenth, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, truly know the exhaustion of outflows, the mind liberated from outflows, and the wisdom liberated from outflows. Regarding their own Dharma of exhausting outflows, true liberation, and directly realized penetrating wisdom, they completely abide in them, broadly speaking, until they no longer receive another future existence.
“These are called the ten powers of the Tathāgata.
“Subhūti, what are the four fearlessnesses?”
First, the Thus Come Ones, Worthy of Right and Equal Enlightenment, proclaim themselves: “I am the One of Right and Equal Enlightenment.” Suppose there are Śramaṇas, Brāhmaṇas, devas, Māras, Brahmās, or other beings in the world who, relying on the teachings of the Dharma, raise objections or cause one to consider: “The Buddha is not truly the Right and Equal Enlightened One with regard to that Dharma.” I see clearly that such objections are incorrect. Because I clearly see that those objections are incorrect, I abide securely without fear. I declare: “I occupy the revered position of the Great Sage, and among the great assembly I roar the lion’s roar, turning the Dharma wheel in the utmost purity, in a way that all Śramaṇas, Brāhmaṇas, devas, Māras, Brahmās, or other beings in the world are completely unable to turn.”
Second, the Thus Come Ones, Worthy of Right and Equal Enlightenment, proclaim themselves: “I have completely cut off all outflows.” Suppose there are Śramaṇas, Brāhmaṇas, devas, Māras, Brahmās, or other beings in the world who, relying on the teachings of the Dharma, raise objections or cause one to consider: “The Buddha has not completely cut off all outflows.” I see clearly that such objections are incorrect. Because I clearly see that those objections are incorrect, I abide securely without fear. I declare: “I occupy the revered position of the Great Sage, and among the great assembly I roar the lion’s roar, turning the Dharma wheel in the utmost purity, in a way that all Śramaṇas, Brāhmaṇas, devas, Māras, Brahmās, and other beings in the world are completely unable to turn.”
Third, the Thus Come Ones, Worthy of Right and Equal Enlightenment, proclaim themselves: “For my disciples, I teach the Dharma that always says defilements are certainly obstacles.” Suppose there are Śramaṇas, Brāhmaṇas, devas, Māras, Brahmās, or other beings in the world who, relying on the teachings of the Dharma, raise objections or cause one to consider: “Defilements are a Dharma that cannot become an obstacle.” I see clearly that such objections are incorrect; therefore, I abide securely without fear. I declare: “I occupy the revered position of the Great Sage, and among the great assembly I roar the lion’s roar, turning the Dharma wheel in the utmost purity, in a way that all Śramaṇas, Brāhmaṇas, devas, Māras, Brahmās, and other beings in the world are completely unable to turn.”
Fourth, the Thus Come Ones, Worthy of Right and Equal Enlightenment, proclaim themselves: “For my disciples, I teach the supramundane path. Those noble ones who cultivate it will certainly attain liberation, certainly become fully enlightened, completely end all suffering, and have no more suffering.” Suppose there are Śramaṇas, Brāhmaṇas, devas, Māras, Brahmās, or other beings in the world who, relying on the teachings of the Dharma, raise objections or cause one to consider: “There are people who practice this path but do not attain liberation, do not become fully enlightened, do not completely end suffering, and do not become free from suffering.” I see clearly that such objections are incorrect. Because I clearly see that those objections are incorrect, I abide securely without fear. I declare: “I occupy the revered position of the Great Sage, and among the great assembly I roar the lion’s roar, turning the Dharma wheel in the utmost purity, in a way that all Śramaṇas, Brāhmaṇas, devas, Māras, Brahmās, and beings in the world are completely unable to turn.”
These are called the four fearlessnesses.
O Subhūti, what are the four unobstructed knowledges? They are the four unobstructed knowledges: unobstructed knowledge of meaning, unobstructed knowledge of Dharma, unobstructed knowledge of language, and unobstructed knowledge of eloquence. These are called the four unobstructed knowledges.
What is unobstructed knowledge of meaning? It is wisdom that apprehends and fully understands meaning.
What is unobstructed knowledge of Dharma? It is wisdom that apprehends and fully understands Dharma.
What is unobstructed knowledge of language? It is wisdom that apprehends and fully understands words and expressions.
What is unobstructed knowledge of eloquence? It is wisdom that apprehends and fully understands eloquence.
O Subhūti, what are the eighteen unshared Buddha qualities? They are these: the Thus Come Ones, Worthy of Right and Equal Enlightenment, are always free from mistakes, do not speak hastily, do not forget right mindfulness, are always concentrated, have no false thoughts, know what to accept and reject, their aspiration never declines, their diligence never retreats, their mindfulness never retreats, their wisdom never retreats, their liberation never retreats, their knowledge and vision of liberation never cease. All bodily actions are guided by wisdom and follow wisdom; all actions of mind are guided by wisdom and follow wisdom. Whether knowledge or vision concerning the past is not attached; whether knowledge or vision concerning the future is not attached; whether knowledge or vision concerning the present is not attached. These are called the eighteen unshared Buddha qualities.
O Subhūti, what are the thirty-two marks?
First, the soles of the Buddha’s feet have a level, beautiful, and firm mark, like the bottom of a box. Although the earth has places that are high or low, wherever the Buddha’s feet step becomes level.
Second, the soles of the Buddha’s feet have markings like a thousand-spoked wheel, all perfectly round and complete.
Third, the Buddha’s hands and feet are soft like cotton, incomparable to anything else.
Fourth, the Buddha’s fingers and toes are slender, long, and beautifully rounded, surpassing ordinary people, symbolizing longevity.
Fifth, between each of the Buddha’s fingers and toes there is a web-like membrane, with a mixed golden color, resembling embroidery and painting.
Sixth, the Buddha’s heels are broad, long, and full, balanced with the soles of the feet, surpassing all sentient beings.
Seventh, the tops of the Buddha’s feet are high, full, soft, and beautiful, balanced with the heels.
Eighth, the Buddha’s thighs are slender and round, like the thighs of the king deer called Yineda.
Ninth, the Buddha’s two arms are long, straight, and full, like the trunk of a great king elephant, extending down to the knees.
Tenth, the Buddha’s male organ is concealed, resembling a divine dragon horse and also a great king elephant.
Eleventh, each pore of the Buddha’s body has one hair, soft and bluish-green, curling clockwise.
Twelfth, the Buddha’s hair and body hair grow evenly, upright, curling clockwise, soft and bluish-green, adorning his golden-colored body with incomparable beauty.
Thirteenth, the Buddha’s skin is thin, smooth, and delicate; dust, earth, and water cannot cling to it.
Fourteenth, the Buddha’s skin is golden in color, shining with pure brilliance like a beautiful golden platform adorned with jewels, pleasing for all to behold.
Fifteenth, the centers of both the Buddha’s hands and feet, the back of his head, and his two shoulders—the seven places—are full, bright, clean, soft, and extraordinarily beautiful.
Sixteenth, the Buddha’s shoulders and neck are exceptionally full.
Seventeenth, the Buddha’s waist and armpits are full and firm.
Eighteenth, the Buddha’s appearance and bearing are full and majestic.
Nineteenth, the Buddha’s bodily form is large and dignified.
Twentieth, the Buddha’s body is tall, large, and perfectly rounded like the Nigu tree.
Twenty-first, the Buddha’s chin, chest, and upper body are broad and majestic like the king of lions.
Twenty-second, the light radiating from the Buddha’s body extends one fathom in every direction.
Twenty-third, the Buddha’s teeth number forty, even, level, clean, close together, with deep roots, whiter than the snow-white gemstone.
Twenty-fourth, the Buddha’s canine teeth are white, beautiful, sharp, and bright.
Twenty-fifth, Buddhas always receive the finest of flavors among all flavors because their throat channels are straight, allowing the excellent taste to spread throughout all the thousand channels of the body.
Twenty-sixth, the Buddha’s tongue is thin, pure, broad, and long, able to cover the entire face and reach the hairline near the ears.
Twenty-seventh, the Buddha’s Brahma voice is elegant and far-reaching; whether the assembly is large or small, all can hear it. Its resonance is like the sound of a heavenly drum, and his words are gentle and refined like the voice of the Kalaviṅka bird.
Twenty-eighth, the Buddha’s eyelashes resemble those of the king bull, bluish-green, even, and not mixed together.
Twenty-ninth, the Buddha’s pupils are bluish-green and clear; in the center there is a reddish ring, with the white and black portions clearly distinct.
Thirtieth, the Buddha’s face is full and round like the full moon, and his eyebrows resemble the bow of Indra.
Thirty-first, between the Buddha’s eyebrows there is a mark of white, soft hair curling clockwise like cotton, brighter than the snow-white gemstone.
Thirty-second, the Uṣṇīṣa (flesh protuberance) on the crown of the Buddha’s head rises high, round like a heavenly canopy.
These are called the thirty-two marks of the Buddha.
O Subhūti, what are the eighty excellent characteristics of the Buddha?
First, the Buddha’s fingernails are slender, thin, smooth, and pure white like the red lotus flower.
Second, all of the Buddha’s fingers and toes are round, slender, long, straight, and soft, with no bones protruding.
Third, the Buddha’s hands and feet are even and straight, not uneven, with the spaces between them completely filled.
Fourth, the Buddha’s hands and feet are perfectly rounded, soft, pure, and shining, with a color like the lotus flower.
Fifth, the Buddha’s veins are intricate, strong, and deeply hidden, not visible.
Six is that the Buddha’s two ankles are both hidden, not exposed.
Seven is that the Buddha’s steps go straight forward, leisurely like the king of elephants.
Eight is that the Buddha’s steps are majestic, upright, and orderly like a lion. Nine is that the Buddha’s steps are steady, balanced, leisurely, neither fast nor slow, like the king of oxen.
Ten is that when the Buddha walks or stands, the Buddha’s dignified manner is relaxed and graceful, with steps like the king of geese.
Eleven is that when the Buddha looks back, he turns to the right, with the entire body turning along like the king of dragons and elephants.
Twelve is that the joints of the Buddha’s bones are round and straight, properly arranged in order, completely beautiful.
Thirteen is that the joints of the Buddha’s bones are connected without gaps, like a resting dragon.
Fourteen is that the Buddha’s knees are beautiful, firm, round, and full.
Fifteen is that the Buddha’s private area is adorned with beautiful patterns, fully possessing majestic power, perfectly complete and pure.
Sixteen is that all parts of the Buddha’s body are smooth, radiant, beautiful, and clean; dust and dirt do not cling to them.
Seventeen is that the Buddha’s appearance is majestic, without fear and without timidity.
Eighteen is that all parts of the Buddha’s body are firm, dense, and closely joined together.
Nineteen is that the Buddha’s body is composed, heavy and stable, always unmoving, complete, and indestructible.
Twenty is that the Buddha’s bodily appearance is firm like the king of mountains, with dignity all around, bright and pure, without any defilement.
Twenty-one is that around the Buddha’s body there is light, and when walking it always illuminates by itself.
Twenty-two is that the shape of the Buddha’s abdomen is square and straight, not sunken, soft and not exposed, adorned with all dignified marks.
Twenty-three is that the Buddha’s navel is deep and beautiful, rotating clockwise, clean and radiant.
Twenty-four is that the Buddha’s navel is thick, neither sunken nor protruding, beautiful all around.
Twenty-five is that the Buddha’s skin has no sores, no dark spots, and no scars.
Twenty-six is that the Buddha’s palms are full and soft, and the soles of the feet are even and flat.
Twenty-seven is that the Buddha’s palm lines are deep, long, clear, straight, fresh and moist, without breaks.
Twenty-eight is that the Buddha’s lips are fresh and bright, rosy like the fruit of the bimba tree, with the upper and lower lips balanced.
Twenty-nine is that the Buddha’s face is neither long nor short, neither large nor small, proportionate and beautiful.
Thirty is that the Buddha’s tongue is soft, broad, and long, with a color like red copper.
Thirty-one is that the Buddha’s voice resounds deeply like the roar of the king of elephants, clear and graceful.
Thirty-two is that the Buddha’s tone and voice are entirely excellent, like an echo in a deep cave.
Thirty-three is that the Buddha’s nose is high, long, straight, and without hollowness.
Thirty-four is that the Buddha’s teeth are square, even, straight, and beautifully white.
Thirty-five is that the Buddha’s teeth are round and white, bright, even, sharp, and keen.
Thirty-six is that the Buddha’s eyes are clear, bright, and distinct.
Thirty-seven is that the appearance of the Buddha’s eyes is broad and long, like the extremely beautiful petals of a blue lotus.
Thirty-eight is that the Buddha’s upper and lower eyelids are equal, closing completely without gaps.
Thirty-nine is that the Buddha’s eyebrows are long, not gray, thick and fine, and soft.
Forty is that the Buddha’s eyebrows are smooth, even, and of a bluish color like lapis lazuli.
Forty-one is that the Buddha’s eyebrows are high, curved, bright and smooth, shaped like the crescent moon at the beginning of the month.
Forty-two is that the Buddha’s ears are thick, broad, large, and long, with hanging earlobes.
Forty-three is that the Buddha’s two ears are beautiful, even, and without defects.
Forty-four is that the Buddha’s dignified appearance causes everyone who sees it to be unharmed and undefiled, giving rise to respect and affection.
Forty-five is that the Buddha’s forehead is broad, complete, flat and even, with an especially beautiful form.
Forty-six is that the upper half of the Buddha’s body is full like the king of lions, with supreme majesty.
Forty-seven is that the Buddha’s hair is long, smooth, bluish, dense, and not gray.
Forty-eight is that the Buddha’s hair is fragrant and pure, fine, smooth, and glossy, curling clockwise.
Forty-nine is that the Buddha’s hair is straight and orderly, neither tangled nor clumped together.
Fifty is that the Buddha’s hair is firm, neither breaking nor falling out.
Fifty-one is that the Buddha’s hair is brightly smooth and extraordinarily beautiful, with dust and dirt not clinging to it.
Fifty-two is that the Buddha’s body is firm and full, stronger than Nārāyaṇa.
Fifty-three is that the Buddha’s body is tall and upright.
Fifty-four is that the seven openings of the Buddha’s body are pure, round, and beautiful.
Fifty-five is that the Buddha’s body possesses extraordinary strength, unmatched by anyone.
Fifty-six is that the Buddha’s bodily appearance is pleasing for all people to look upon, never causing weariness.
Fifty-seven is that the Buddha’s face is properly broad and long, clear and bright like the full moon of autumn.
Fifty-eight is that the Buddha’s appearance is peaceful and radiant; before speaking, he smiles, with harmony and no opposition.
Fifty-nine is that the Buddha’s countenance is bright and joyful, having already abandoned all faults of frowning and anger.
Sixty is that the Buddha’s body is pure, without filth, impurity, or unpleasant odor.
Sixty-one is that the Buddha’s pores constantly emit a subtle and wonderful fragrance as desired.
Sixty-two is that the Buddha’s mouth constantly gives off the supreme and excellent fragrance.
Sixty-three is that the Buddha’s head is round and beautiful like the fruit of the mātaṅga tree, and also like a heavenly canopy.
Sixty-four is that the Buddha’s body hair is bluish, bright, and pure, like the brilliant colors on the neck of a peacock.
Sixty-five is that the Buddha’s Dharma voice, whether speaking to many people or few people, neither increases nor decreases, being reasonable and without error.
Sixty-sixth is that the protuberance on the crown of the Buddha’s head is a mark that no one can see.
Sixty-seventh is that the Buddha’s hands and feet have webbing between them, with distinct finger and toe markings, dignified and beautiful, with a color like red copper.
Sixty-eighth is that when the Buddha walks, his feet are about four fingers’ breadth above the ground, while clear footprints appear.
Sixty-ninth is that the Buddha maintains himself upright without needing support; his body does not lean or move unsteadily, nor does he fall or stagger.
Seventieth is that the Buddha’s majestic virtue resounds very far; those with evil minds rejoice when they see it, and those who are fearful become peaceful when they see it.
Seventy-first is that the Buddha’s voice is neither high nor low; according to the wishes of sentient beings, he teaches the Dharma for them in a harmonious and joyful manner.
Seventy-second is that the Buddha, according to the inclinations of sentient beings, teaches the Dharma suitably for them.
Seventy-third is that all Buddhas speak with one single kind of voice, explaining the true Dharma according to the various kinds of sentient beings, enabling them to gain understanding.
Seventy-fourth is that when all Buddhas teach the Dharma, they do so in proper sequence, with causes and conditions, and with beautiful words.
Seventy-fifth is that the Buddha views all sentient beings equally, praising good and criticizing evil, yet without attachment or hatred.
Seventy-sixth is that the Buddha first observes and then acts, fully embodying exemplary conduct, enabling everyone to understand in a pure and perfect way.
Seventy-seventh is that the excellent marks of the Buddha cannot be completely seen by all sentient beings.
Seventy-eighth is that the bone at the crown of the Buddha’s head is firm, solid, and perfectly rounded.
Seventy-ninth is that the Buddha’s countenance remains youthful and does not grow old, always fresh and beautiful.
Eightieth is that the palms of the hands, soles of the feet, and front of the Buddha’s chest all have auspicious marks of virtue, with circular patterns like embroidery, and are red-pink in color.
These are the eighty beautiful characteristics.
O Subhūti, because the Tathāgata, the Arhat, the Fully Enlightened One, has accomplished such marks and characteristics, the light naturally radiating from his body shines throughout the trichiliocosm, encompassing everything. When I generate the intention, it immediately illuminates countless, boundless worlds. However, out of compassion for sentient beings, I withdraw the light and allow it to shine only one fathom in each direction. For if the light from the body were to shine fully, it would obscure the radiance of the sun, moon, and other lights; sentient beings would be unable to know day, night, months, years, dates, or times in order to carry out their activities, and thus nothing they did would be accomplished. The sound of all Buddhas resounds throughout the trichiliocosm. When there is intention, it immediately echoes throughout countless, boundless, innumerable worlds. However, for the benefit of sentient beings, the sound accords with their capacity to hear, without increasing or decreasing.
O Subhūti, such extraordinary virtues are because, when I was still on the Bodhisattva path practicing the profound Prajñāpāramitā, I accomplished them. Therefore, now the marks and characteristics are complete and perfect, adorned, and all sentient beings who see them rejoice and receive vast and great benefits.
Thus, O Subhūti, when the great Bodhisattvas practice the profound Prajñāpāramitā, they should use the two forms of giving—giving material possessions and giving the Dharma—to guide and transform sentient beings. This is an exceptionally rare and special Dharma.
O Subhūti, how do great Bodhisattvas use loving speech to guide and transform sentient beings? It means that when great Bodhisattvas practice the profound Prajñāpāramitā, they use gentle words to first teach sentient beings the perfection of giving, then teach the perfection of pure discipline, and so forth. Thus, until finally, they teach the perfection of wisdom as a skillful means for guiding and transforming them.
Subhūti, you should know that great Bodhisattvas use gentle sounds to explain the six perfections in order to guide and transform sentient beings. Why? Because these six perfections can encompass all wholesome dharmas.
O Subhūti, how do great Bodhisattvas use beneficial conduct to guide and transform sentient beings? It means that when great Bodhisattvas practice the profound Prajñāpāramitā, they constantly use every means to encourage sentient beings to diligently cultivate giving up to the perfection of wisdom and other wondrous wholesome dharmas, without ever becoming weary.
O Subhūti, how do great Bodhisattvas use shared activity to guide and transform sentient beings? It means that when great Bodhisattvas practice the profound Prajñāpāramitā, they use superior spiritual powers and the strength of great vows to manifest themselves in hell realms, among animals, in the realm of hungry ghosts, in heavenly realms, and among humans, engaging in activities together with them as a means of guiding and transforming them, causing them to gain benefit.
Subhūti, you should know that great Bodhisattvas should use these four methods of gathering beings as skillful means to guide and transform sentient beings, causing them to attain superior benefit and happiness.
These are the exceptionally rare and special dharmas.
Again, Subhūti, I use the Buddha eye to observe the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, and I see great Bodhisattvas practicing the profound Prajñāpāramitā, teaching and transmitting to other great Bodhisattvas, saying: Good son, come here! You should diligently cultivate and learn in order to generate the dhāraṇī gateway of letters, meaning that you should diligently learn one letter, two letters, up to forty-two letters, in order to bring forth [their meaning] freely and naturally. You should also skillfully learn that all languages are gathered into one letter, two letters, up to forty-two letters, so as to bring forth [their meaning] freely and naturally. You should also skillfully learn that one letter can encompass all forty-two letters, and learn that forty-two letters are gathered into one letter, in order to bring forth [their meaning] freely and naturally.
Again, Subhūti, all great Bodhisattvas must skillfully learn that forty-two letters are contained in one letter, and that one letter also encompasses all forty-two letters. Having learned in this way, they become skillful in all gateways of letters. Having become naturally skillful in the arising of the gateways of letters, they then also become skillful in the arising of the gateway of non-letters, just as the Tathāgatas, Arhats, Fully Enlightened Ones are skillful regarding phenomena and skillful regarding letters. Because they are skillful regarding all phenomena and all letters, they are also skillful regarding non-letters. Because of this skillfulness, they can, for the sake of sentient beings, explain the Dharma with letters and explain the Dharma without letters. Through the Dharma without letters, they explain the Dharma with letters. Why is this? Because apart from letters and non-letters there is no Buddha Dharma, yet transcending all letters is called the true Buddha Dharma. Why is this? Because all phenomena of sentient beings are ultimately empty phenomena, limitless phenomena.
At that time, Venerable Subhūti said to the Buddha:
World-Honored One, if all phenomena and all sentient beings are ultimately empty phenomena, limitless empty phenomena, and if, having transcended those letters, the self-nature of all phenomena and sentient beings ultimately cannot be apprehended, then how do great Bodhisattvas cultivate Prajñāpāramitā up to Dāna-pāramitā? Or cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations? Or cultivate the thirty-seven factors of enlightenment? Or cultivate the samādhis of emptiness, signlessness, and wishlessness? Or abide in the emptiness of the internal, up to the emptiness of the nonexistence of intrinsic self-nature? Or abide in suchness up to the inconceivable realm? Or abide in the noble truths of suffering, origin, cessation, and path? Or cultivate the eight liberations up to the ten universal bases? Or cultivate the stages from the Stage of Joy up to the Stage of Dharma Cloud? Or cultivate all dhāraṇī gateways and all samādhi gateways? Or cultivate the five kinds of eyes and the six supernormal powers? Or cultivate the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha? Or cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity? Or cultivate the quality of never forgetting and the nature of always equanimity? Or cultivate the wisdom of all aspects, the wisdom of the path-aspects, and the wisdom of all characteristics? Or cultivate the thirty-two marks of a Great Being and the eighty minor excellent features? How can great Bodhisattvas, in this very life, practice the six pāramitās that reach the far shore of enlightenment and the various supernormal powers, and teach the true Dharma to sentient beings?
World-Honored One, all sentient beings cannot be apprehended, and the manifestations of sentient beings cannot be apprehended. Because all sentient beings cannot be apprehended, form up to consciousness cannot be apprehended. The eye-base up to the mind-base cannot be apprehended. The form-field up to the dharma-field cannot be apprehended. The eye-element up to the mind-element cannot be apprehended. The form-element up to the dharma-element cannot be apprehended. The eye-consciousness element up to the mind-consciousness element cannot be apprehended. Eye-contact up to mind-contact cannot be apprehended. The feelings arising dependent on eye-contact cannot be apprehended. The earth element up to the consciousness element cannot be apprehended. Conditions from causal condition up to dominant condition cannot be apprehended. Phenomena arisen from conditions cannot be apprehended. Ignorance up to aging-and-death cannot be apprehended. The six pāramitās up to the eighty excellent features cannot be apprehended.
Thus, World-Honored One, within that which cannot be apprehended there are no sentient beings and no manifestations of sentient beings; there are also no forms, feelings, perceptions, formations, consciousnesses, nor their manifestations; and there are no eighty excellent features nor their manifestations. Since all phenomena of sentient beings and their manifestations cannot be apprehended and are entirely without possession, how can great Bodhisattvas, while practicing the profound Prajñāpāramitā, teach these phenomena for the sake of sentient beings? There are no great Bodhisattvas abiding in false Dharma and teaching false Dharma to sentient beings, encouraging sentient beings to abide in false Dharma, and establishing sentient beings in inverted Dharma. Why? Because when great Bodhisattvas practice the Prajñāpāramitā leading to enlightenment, they do not even attain enlightenment, how much less do they attain the factors of enlightenment! Bodhisattvas themselves are not attained, how much less the Dharma of Bodhisattvas! How then can they cultivate the path of enlightenment and teach the true Dharma to sentient beings?
The Buddha said:
Subhūti, it is as you say, it is as you say! All sentient beings and their manifestations, as well as all phenomena and their manifestations, cannot be apprehended. Because they cannot be apprehended, they are without possession. Because they are without possession, one should know that the emptiness of the internal up to the emptiness of the nonexistence of intrinsic self-nature are all empty; one should know that suchness up to the inconceivable realm are also empty; one should know that the noble truth of suffering is empty up to the noble truth of the path is also empty; one should know that the form aggregate is empty up to the consciousness aggregate is also empty; one should know that the eye-base is empty up to the mind-base is also empty; one should know that the form-field is empty up to the dharma-field is also empty; one should know that the eye-element is empty up to the mind-element is also empty; one should know that the form-element is empty up to the dharma-element is also empty; one should know that the eye-consciousness element is empty up to the mind-consciousness element is also empty; one should know that eye-contact is empty up to mind-contact is also empty; one should know that the feelings arising dependent on eye-contact are empty up to the feelings arising dependent on mind-contact are also empty; one should know that the earth element is empty up to the consciousness element is also empty; one should know that causal condition is empty up to dominant condition is also empty; one should know that all phenomena arisen from conditions are empty; one should know that ignorance is empty up to aging-and-death are also empty; one should know that self is empty up to views are also empty; one should know that Dāna-pāramitā is empty up to Prajñāpāramitā is also empty; one should know that the four meditative absorptions are empty, the four immeasurables and the four formless concentrations are also empty; one should know that the four foundations of mindfulness are empty up to the eightfold noble path are also empty; one should know that the liberation gateway of emptiness is empty, and the liberation gateways of signlessness and wishlessness are also empty; one should know that the eight liberations are empty up to the ten universal bases are also empty; one should know that the stage of pure contemplation is empty up to the stage of the Tathāgata is also empty; one should know that the Stage of Joy is empty up to the Stage of Dharma Cloud are also empty; one should know that all dhāraṇī gateways are empty and all samādhi gateways are also empty; one should know that the five kinds of eyes are empty and the six supernormal powers are also empty; one should know that the ten powers of the Tathāgata are empty up to the eighteen unique qualities of a Buddha are also empty; one should know that great loving-kindness is empty, great compassion, great sympathetic joy, and great equanimity are also empty; one should know that the thirty-two marks of a Great Being are empty and the eighty excellent features are also empty; one should know that the quality of never forgetting is empty and the nature of always equanimity is also empty; one should know that the wisdom of all aspects is empty, the wisdom of the path-aspects and the wisdom of all characteristics are also empty; one should know that the fruit of stream-entry is empty up to the enlightenment of a Pratyekabuddha is also empty; one should know that all practices of great Bodhisattvas are empty and the supreme perfect enlightenment of all Buddhas is also empty; one should know that adorning and purifying Buddha lands is empty and bringing sentient beings to completion is also empty.
Thus, Subhūti, when great Bodhisattvas practice the profound Prajñāpāramitā, they see that among all phenomena there is not a single phenomenon that is not empty, and only then do they teach the Dharma for the sake of sentient beings, causing them to depart from inverted views. Although they teach Dharma for the sake of sentient beings, regarding sentient beings and all phenomena they have nothing whatsoever to attain; regarding the marks of emptiness, they neither increase nor decrease, neither take nor reject. Because of this cause and condition, although they speak the Dharma, there is no place from which the Dharma is spoken.
Subhūti, you should know that such great Bodhisattvas, regarding all phenomena, when they contemplate in this way, attain unobstructed wisdom. Because they attain this wisdom, they do not destroy phenomena, do not engage in discrimination, and, for the sake of sentient beings, teach in accordance with reality, causing them to abandon false conceptualizations, inverted views, and attachments, and according to their faculties attain the fruits of the Three Vehicles. Just as there is a Tathāgata who creates an emanated Buddha. This emanated Buddha can create countless hundreds of millions of emanated sentient beings. At that time, that emanated Buddha can teach those emanated beings, either causing them to practice generosity, pure conduct, patience, diligence, meditation, and Prajñāpāramitā, expanding on this up to causing them to cultivate the wisdom of all characteristics; or causing them to attain the fruit of stream-entry up to the enlightenment of a Pratyekabuddha; or causing them to abide in all practices of great Bodhisattvas; or causing them to attain the supreme perfect enlightenment of all Buddhas. What do you think? At that time, does the emanated Buddha and the emanated sentient beings have discrimination regarding phenomena and destroy them?
Subhūti said to the Buddha:
World-Honored One, no. The transformations have no discrimination regarding all phenomena.
The Buddha said:
Subhūti, because of this cause and condition, know that great Bodhisattvas are likewise. While practicing the profound Prajñāpāramitā, they teach Dharma according to the capacities of sentient beings. Although they do not discriminate and do not destroy the characteristics of phenomena, they can establish sentient beings according to reality, causing them to abide where they should abide. Although they have no attainment regarding sentient beings and all phenomena, they cause sentient beings to become liberated from false conceptualizations, inverted views, and attachments, using non-binding and non-release as the means. Why? Because the nature of form up to consciousness is neither bound nor released. If the nature of phenomena is neither bound nor released, then such phenomena are neither form nor consciousness. Why? Because form up to consciousness are completely pure, and extending this, the nature of all conditioned and unconditioned phenomena is neither bound nor released. If the nature of phenomena is neither bound nor released, then such phenomena are neither conditioned nor unconditioned. Why? Because conditioned up to unconditioned are completely pure.
Thus, Subhūti, when Bodhisattvas practice the profound Prajñāpāramitā, although they proclaim various phenomena to sentient beings, regarding the nature of sentient beings and phenomena, they are completely without attainment. Why? Because sentient beings and all phenomena cannot be apprehended.
Again, Subhūti, when great Bodhisattvas practice the profound Prajñāpāramitā, they use non-abiding as the means to abide in the non-attainment of all phenomena. That is, they use non-abiding as the means to abide in the emptiness of the form aggregate; they use non-abiding as the means to abide in the emptiness of the feeling, perception, formation, and consciousness aggregates; extending this, they use non-abiding as the means to abide in the emptiness of conditioned phenomena, and use non-abiding as the means to abide in the emptiness of unconditioned phenomena.
Subhūti, you should know that the form aggregate does not abide; the feeling, perception, formation, and consciousness aggregates also do not abide. The emptiness of the form aggregate does not abide; the emptiness of the feeling, perception, formation, and consciousness aggregates also does not abide…
Continuing in sequence up to conditioned phenomena, they do not abide; unconditioned phenomena also do not abide. The emptiness of conditioned phenomena does not abide; the emptiness of unconditioned phenomena also does not abide. Why? Because such phenomena and the emptiness of such phenomena all lack self-nature, all cannot be apprehended. It is not that a phenomenon lacking self-nature and being unable to be apprehended can nevertheless have a place of abiding.
Subhūti, you should know: It is not that a phenomenon without nature abides in a phenomenon without nature. It is not that a phenomenon with nature abides in a phenomenon with nature. It is not that a phenomenon without nature abides in a phenomenon with nature. It is not that a phenomenon with nature abides in a phenomenon without nature. It is not that a phenomenon of self-nature abides in a phenomenon of self-nature. It is not that a phenomenon of other-nature abides in a phenomenon of other-nature. It is not that a phenomenon of self-nature abides in a phenomenon of other-nature. It is not that a phenomenon of other-nature abides in a phenomenon of self-nature.
Why? Because all phenomena cannot be apprehended; if phenomena cannot be apprehended, then where could they abide?
Thus, Subhūti, when great Bodhisattvas practice the profound Prajñāpāramitā, they use these emptinesses of phenomena to cultivate the abandonment of phenomena, and they can also, in accordance with reality, explain and reveal them to sentient beings.
Subhūti, you should know that if a great Bodhisattva can practice the profound Prajñāpāramitā in this way, then regarding Buddhas, Bodhisattvas, Pratyekabuddhas, Śrāvakas, and all assemblies of noble ones, there is no fault. Why? Because Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas can all follow and awaken to this nature of phenomena. Having followed and awakened to it, they teach accordingly for the sake of sentient beings. Although they teach various phenomena to sentient beings, they do not alter or surpass the nature of phenomena. Why? Because the true nature of phenomena is itself the dharma realm, suchness, and ultimate reality; the dharma realm, suchness, and ultimate reality are such that they cannot be altered and cannot be surpassed. Why? Because the dharma realm, suchness, and ultimate reality have no self-nature and cannot be apprehended; they are not such that, because they cannot be apprehended, they can be altered or surpassed.
Venerable Subhūti said to the Buddha:
World-Honored One, if the true dharma realm, true suchness, and ultimate reality cannot be altered or surpassed, then are the form aggregate up to conditioned and unconditioned phenomena different from the true dharma realm, true suchness, and ultimate reality?
The Buddha said:
They are not different. Because the form aggregate up to conditioned and unconditioned phenomena are not different from the dharma realm, suchness, and ultimate reality.
Venerable Subhūti said to the Buddha:
World-Honored One, if form up to conditioned and unconditioned phenomena are not different from the dharma realm, suchness, and ultimate reality, then why does the World-Honored One establish black karma leading to bad results, namely the hell realms, animal realms, and hungry ghost realms? Establish white karma leading to good results, namely the human and heavenly realms? Establish black-and-white karma leading to black-and-white results, namely some animal realms, hungry ghost realms, and some human realms? Establish karma that is neither black nor white leading to results that are neither bad nor good, namely the fruit of stream-entry up to supreme perfect enlightenment?
The Buddha said:
Subhūti, I rely on conventional truth to establish such distinctions of cause and result, not on ultimate truth, because in ultimate truth one cannot say that there are different causes and results. Why? Because in ultimate truth the characteristics and nature of phenomena cannot be discriminated, cannot be spoken of, and cannot be pointed out; how then could there be different causes and results?
Subhūti, you should know that in ultimate truth, from the form aggregate up to conditioned and unconditioned phenomena, there is no arising, no cessation, no defilement, and no purity, because they are empty, ultimately reaching the point where emptiness has no boundary.