THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 17
Chapter 74: TEACHING AND TRANSFORMING SENTIENT BEINGS
Furthermore, Subhūti! From the moment he first generates the mind of enlightenment, the Great Bodhisattva remembers All-Knowledge and does not separate from All-Knowledge, practicing the Perfection of Moral Conduct. From the very beginning, he does not fall into lust, anger, or ignorance; he does not recollect lust, anger, or ignorance; nor is he bound by obstructive dharmas such as jealousy, immoral conduct, hatred, laziness, scattered thoughts, foolishness, obstinacy. He himself no longer clings to the self and also does not cling to those two other grounds.
Why is this? Because that Bodhisattva knows that the self-nature of all dharmas is empty, that there is nothing to possess and nothing that can be accomplished; he observes that all dharmas neither flow nor cease, and also knows that the characteristics of all dharmas transcend worldly existence, reaching the unconditioned, fully possessing skillful means and increasing merit and virtue.
The Bodhisattva practices Prajñā-pāramitā, teaches and transforms sentient beings, and purifies Buddha-lands, but does not enjoy the worldly karmic result of the Perfection of Moral Conduct. He only practices the Perfections, including Prajñā-pāramitā, in order to benefit and teach all sentient beings.
Furthermore, Subhūti! The Bodhisattva practices the four meditations, the four immeasurables, and the four formless meditations. Although he practices these meditations, he does not cling to the merit of meditation. Why? Because the Bodhisattva, through skillful means, knows that the characteristics of meditation are all empty, and also knows their possibility of regression.
Furthermore, Subhūti! From the moment he first generates the mind of enlightenment, the Bodhisattva practices Prajñā-pāramitā, practices skillful means, and practices pure conduct contemplation, but he does not attain the fruit of Srotāpanna, nor does he grasp onto that fruit. Having not clung to the fruit of Srotāpanna, he does not cling to the fruit of Sakṛdāgāmin, Anāgāmin, or Arhat either. Why? Because the Bodhisattva knows that the self-nature of all dharmas is empty, knows that all dharmas neither flow nor cease, and knows how to practice the thirty-seven factors of enlightenment, thereby surpassing those two other grounds.
Subhūti! This is called the Bodhisattva’s Patience with the Non-Arising of Dharmas.
Furthermore, Subhūti! The Bodhisattva practices Prajñā-pāramitā, the eight liberations of meditation, and the nine successive meditations, but does not cling to the path or fruit of Srotāpanna. Why? Because the Bodhisattva knows that the self-nature of all dharmas is empty and knows that there is no regression.
Furthermore, Subhūti! The Bodhisattva practices the Buddha’s ten powers, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unshared Buddha qualities, great loving-kindness, and great compassion; purifies Buddha-lands and teaches sentient beings, and only afterward attains All-Knowledge. The Bodhisattva should practice Prajñā-pāramitā in this way.
Subhūti said to the Buddha:
“World-Honored One! The Prajñā-pāramitā of the Great Bodhisattva is extremely vast, and even the practices within it are profound and extensive, yet he does not receive their results.”
The Buddha said:
“That is correct, Subhūti. Why? Because the Bodhisattva does not move or transform in relation to all possessive dharmas.”
Subhūti said to the Buddha:
“World-Honored One! What does it mean that possessive dharmas do not move or transform?”
The Buddha said:
“The Bodhisattva does not move or transform regarding dharmas that are without possession; he does not transform regarding the five aggregates; he does not move regarding the six Perfections; he does not transform regarding the four meditations and the four immeasurables; he does not transform regarding the thirty-seven factors of enlightenment; he does not transform regarding the three gates of liberation; he does not transform regarding great loving-kindness and great compassion; he does not move or transform regarding the ten powers and the eighteen unshared Buddha qualities. Why? Because all possessive dharmas have no possession.
Subhūti! One cannot use non-possession to attain the existence of enlightenment.”
Subhūti said:
“World-Honored One! Then can one use possession to attain enlightenment?”
The Buddha said:
“It cannot be done.”
Subhūti said:
“World-Honored One! Can one use non-possession to attain the absence of enlightenment?”
The Buddha said:
“There is attainment of enlightenment, but it is not through the four alternatives mentioned above.”
Subhūti said:
“World-Honored One! What is meant by attaining enlightenment?”
The Buddha said:
“Enlightenment attained is neither possession nor non-possession, neither conceptual elaboration nor non-conceptual elaboration.”
Subhūti said:
“World-Honored One! What is the conceptual elaboration of a Bodhisattva?”
The Buddha said:
“The conceptual elaboration of a Bodhisattva is speaking of the five aggregates as permanent or impermanent; speaking of the five aggregates as suffering or happiness, as belonging to a self or not belonging to a self, as pure or impure; discriminating and knowing the five aggregates; knowing the Four Truths; recollecting the four meditations, the four immeasurables, and the four formless meditations; the thirty-seven factors of enlightenment; the three gates of liberation; the eight liberations; the nine successive meditations; saying, ‘I have attained the fruit of Srotāpanna,’ up to the fruit of Anāgāmin, the path of the Pratyekabuddha; saying, ‘I have completed the ten Bodhisattva abodes; I have purified Buddha-lands; I have taught and transformed sentient beings; I have perfected the ten powers, the four fearlessnesses, the four unobstructed wisdoms, and the eighteen unshared Buddha qualities; I have attained All-Knowledge and eliminated all residual defilements.’
A Bodhisattva who practices Prajñā-pāramitā does not engage in conceptual elaboration regarding whether the five aggregates are permanent or impermanent, nor in non-conceptualization, and likewise does not engage in conceptual elaboration or non-conceptualization regarding All-Knowledge, whether it is permanent or impermanent. Why? Because regarding possessive dharmas, he does not engage in conceptual elaboration about possession; regarding non-possession, he does not engage in conceptual elaboration about non-possession; regarding possession and non-possession, he does not engage in conceptual elaboration or non-conceptualization.
Therefore, Subhūti! The five aggregates and All-Knowledge are not conceptual elaborations. The Bodhisattva practicing Prajñā-pāramitā also does not use conceptual elaboration.”
Subhūti said to the Buddha:
“World-Honored One! Why are the five aggregates and even All-Knowledge not conceptual elaborations?”
The Buddha told Subhūti:
“The five aggregates have no possession, and even All-Knowledge has no possession. All dharmas without possession are not conceptual elaborations. Therefore, the five aggregates and All-Knowledge are without conceptual speech.”
Subhūti! A Bodhisattva who practices Prajñā-pāramitā in this way attains the superior position of a Bodhisattva.
Subhūti said:
“World-Honored One! Since possessive dharmas cannot even be attained, how can one attain the superior position of a Bodhisattva and, by using the two grounds or the Buddha path, practice various practices to attain the fruit?”
The Buddha said:
“The Bodhisattva does not use the Two Vehicles’ grounds, nor does he use the Buddha path. He only thoroughly understands all paths, and thus attains the superior position of a Bodhisattva. Just as the eight classes of noble practitioners who study thoroughly understand all paths, although they attain realization, they still remain in the world.
The Bodhisattva is likewise. He must practice all paths, then attain the Bodhisattva position. He has not yet reached All-Knowledge and has not yet attained the Vajra Samadhi. Only after creating merit and virtue will he fully possess All-Knowledge.”
Subhūti said to the Buddha:
“World-Honored One! If a Bodhisattva must study and thoroughly understand all paths before attaining the superior position of a Bodhisattva, then while in the eighth stage, does he attain the path and fruit of Srotāpanna? In the Sakṛdāgāmin stage, does he attain the fruit of Sakṛdāgāmin? In the Anāgāmin stage, does he attain the fruit of Anāgāmin? In the Arhat stage, does he attain the fruit of Arhat? In the Pratyekabuddha stage, does he attain the fruit of Pratyekabuddha? In the Buddha stage, does he attain Buddhahood? These paths are all different.
World-Honored One! Why do you say that Bodhisattvas must study and thoroughly understand all paths before attaining the superior position? If a Bodhisattva in the eighth stage receives the eighth path-fruit, that is incorrect; and if while in the Bodhisattva stage he immediately attains All-Knowledge, that is also incorrect. Or to say that a Bodhisattva realizes the paths of the Śrāvaka and Pratyekabuddha up to All-Knowledge is even more incorrect.
World-Honored One! How should I know that a Bodhisattva studies and thoroughly understands all paths in order to enter the superior position of a Bodhisattva?”
The Buddha told Subhūti:
“As you have said, a Bodhisattva certainly does not attain the fruits of Srotāpanna, Arhat, or Pratyekabuddha, up to All-Knowledge, while in the eighth stage.
Subhūti! From the moment he first generates the mind of enlightenment, the Bodhisattva always practices the six Perfections. Using wisdom, he observes the eight grounds. The eight grounds are:
The Pure Ground.
The Nature Ground.
The forty-eight grounds of the four classes of noble practitioners.
The Contemplation Ground.
The Thin Ground.
The Stainless Ground.
The Accomplished Ground.
The Pratyekabuddha Ground.
Using wisdom contemplation, he surpasses the eight grounds, and then using path-wisdom, he surpasses the Bodhisattva position. After surpassing the Bodhisattva position, he uses All-Knowledge to cut off all habitual defilements.
Subhūti! The eighth ground is the Dharma Patience of the Bodhisattva; it is also that of the Srotāpanna, Sakṛdāgāmin, and Anāgāmin; it cuts off habitual defilements; it is the contemplative wisdom of the Arhat; it is the wisdom of the Bodhisattva and Pratyekabuddha; it is also the patience of the Bodhisattva. It fully contains the fruits of the Śrāvaka and Pratyekabuddha. It uses the path-wisdom of the superior Bodhisattva position and uses All-Knowledge wisdom to completely eliminate habitual defilements.
Therefore, Subhūti! The Bodhisattva must thoroughly understand all paths completely before accomplishing Unsurpassed Perfect Enlightenment. After becoming Perfectly Enlightened, he establishes the various paths and fruits for sentient beings.”
Subhūti said to the Buddha:
“World-Honored One! You have spoken of the three vehicles: the Śrāvaka, Pratyekabuddha, and Buddha paths. What then is the path of path-wisdom?”
The Buddha said:
“One should use path-wisdom to observe sentient beings within the various paths and clearly know all their forms and appearances. After knowing them completely, one then uses skillful means to widely teach and transform them, selecting sounds and using great voices that resound throughout the three-thousand-great-thousand worlds, all becoming like echoes. Therefore, the Bodhisattva should thoroughly understand all paths.
Furthermore, the Bodhisattva must know path-wisdom, clearly know the intentions of sentient beings, know the hells and the paths leading to hell, and know the karmic retributions of sentient beings in order to eliminate the conditions that cause hell and the results of sinful karma. Regarding hungry ghosts and animals, he must also clearly understand them, including their causes and karmic results, in order to eliminate them.
He should know dragon beings such as Gandharvas, Mahoragas, and Yakshas; know the causes and results of human existence; know the heavens, from the Heaven of the Four Heavenly Kings up to the Heaven of the Thirty-Three; know the causes and karmic results of heavenly and human realms; know the thirty-seven factors of enlightenment and the three gates of liberation; also know the Buddha’s ten powers, the four meditations, the four immeasurables, the four formless concentrations, great loving-kindness, great compassion, and the eighteen unshared Buddha qualities. After knowing all these, he then causes sentient beings to enter the three vehicles. Subhūti, this is the Bodhisattva who fully possesses path-wisdom.
Furthermore, after the Bodhisattva has understood in this way and knows the wishes of sentient beings, knowing that they aspire in such ways, he always teaches the Dharma to them without interruption. Why? Because the Bodhisattva clearly knows the origins of their path of birth and death. Therefore, the Bodhisattva must practice Prajñā-pāramitā. Because the dharmas practiced by the Bodhisattva, such as the thirty-seven factors of enlightenment and the Two Grounds, are contained within the Dharma of Prajñā-pāramitā.”
Subhūti said to the Buddha:
“World-Honored One! The dharmas such as the thirty-seven factors of enlightenment and other path dharmas neither unite nor separate; they have no form and cannot be seen. They have only one characteristic, and that one characteristic is precisely no characteristic. How then can one attain the path? All other dharmas also cannot be seen, have no form, and have one characteristic, which is no characteristic. How then can one attain the path? World-Honored One! It is like space, which has no place of concealment and no place of appearance.”
The Buddha said:
“That is correct, Subhūti! This emptiness Dharma also has no place to attain and no place to go. Because sentient beings do not know that the nature of dharmas is without possession, I speak for them of the thirty-seven factors of enlightenment and the dharmas that can be attained and accomplished.
However, Subhūti! Dharmas such as the five aggregates, the six Perfections, internal and external emptiness, emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the four meditations, the four immeasurables, the four formless concentrations, the four unobstructed wisdoms, the four fearlessnesses, the Buddha’s ten powers, the eighteen unshared Buddha qualities, great loving-kindness, great compassion, and even All-Knowledge, including the Dharma teachings of the noble sages, neither unite nor separate, have no form, cannot be seen, have no counterpart, and are one characteristic, which is no characteristic. Therefore, the Tathāgata, wishing to liberate sentient beings, uses worldly causes and conditions to teach the Dharma and transform them; this is not the ultimate meaning.
Therefore, Bodhisattvas should study and thoroughly understand all paths, using wisdom contemplation according to worldly suitability, knowing which teachings should be used and which should not be used.”
Subhūti said:
“World-Honored One! Which teachings should be used and which should not be used?”
The Buddha said:
Hey Subhuti! The Arhat, Pratyekabuddha, and Bodhisattva use contemplative wisdom to understand all dharmas, but they do not use it; rather, they use the Wisdom of All-Knowing to make use of all dharmas. Therefore, Bodhisattvas, regarding the Dharma discipline of the Noble Saints, should practice Prajñā pāramitā.
Subhuti said to the Buddha:
World-Honored One! The Dharma discipline spoken of by the Noble Saints—what is this Dharma discipline like?
The Buddha said to Subhuti:
The Śrāvakas, Pratyekabuddhas, Great Bodhisattvas, and the Tathāgata, the Unsurpassed, Perfectly Enlightened One, do not consider lust, anger, and ignorance as things that unite or disperse. This “mine” and “not mine” also neither unite nor disperse; neither doubt nor non-doubt. Regarding all precepts and practices, they neither unite nor disperse; regarding the Desire Realm, Form Realm, and Formless Realm, they neither unite nor disperse; regarding ignorance, darkness, stubbornness, and violence, they neither unite nor disperse; regarding the four meditations, the four immeasurables, the four formless concentrations, the thirty-seven aids to enlightenment, great loving-kindness, great compassion, and all conditioned and unconditioned dharmas, they neither unite nor disperse.
Why is this so? Because all dharmas have no form, cannot be seen, have no counterpart, are of one characteristic, are without characteristics, are empty of form, and do not unite or disperse with formlessness. The Buddha-dharma cannot be seen, and together with that which cannot be seen, it neither unites nor disperses; the dharma without an opposing counterpart and that without opposition neither unite nor disperse; the dharma of one characteristic and the uncharacteristic neither unite nor disperse; the dharma without characteristics and the absence of characteristics neither unite nor disperse.
Subhuti! This is called the Dharma discipline of the Noble Saints. This Dharma discipline is formless, cannot be seen, has no counterpart, is of one characteristic, and is without characteristics. Bodhisattvas who transcend the formless must study in this way; after studying in this way, they attain the state of being without characteristics.
Subhuti said to the Buddha:
World-Honored One! Does a Bodhisattva not study the characteristics of form, sound, smell, taste, touch, and dharmas? Does a Bodhisattva not study the characteristics of earth, water, fire, wind, space, and consciousness? Does a Bodhisattva not study the characteristics of the six pāramitās? Does a Bodhisattva not study the characteristics of existence and nonexistence? Does a Bodhisattva not study the characteristics of the four meditations, the four immeasurables, the four formless concentrations, the thirty-seven aids to enlightenment, the three gates of liberation, the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, great loving-kindness, great compassion, the Four Noble Truths of the Saints, and the forward and reverse aspects of the twelve links of dependent origination? Does a Bodhisattva not study the characteristics and nature of conditioned and unconditioned dharmas? Regarding dharmas without characteristics and with characteristics, does a Bodhisattva also not study them?
If this is so, how should a Bodhisattva transcend the two stages and reach the higher Bodhisattva stage? Once reaching the higher Bodhisattva stage, how does one attain the Wisdom of All-Knowing? Having attained the Wisdom of All-Knowing, how does one turn the Dharma wheel? After turning the Dharma wheel, how does one use the Dharma of the three vehicles to liberate sentient beings?
The Buddha said to Subhuti:
If dharmas had characteristics, then Bodhisattvas should study those characteristics of dharmas. But because dharmas have no form, cannot be seen, have no counterpart, and have one characteristic, while that one characteristic is without characteristics, therefore Bodhisattvas neither study characteristics nor study non-characteristics.
Why is this said? Because if there were characteristics before and characteristics afterward, then one should know that the previous dharma is without characteristics and the later dharma is also without characteristics. Therefore, Bodhisattvas do not study characteristics and do not study non-characteristics. Why? Because whether there is a Buddha or no Buddha, dharmas remain of one characteristic, and their nature always abides.
Subhuti said to the Buddha:
World-Honored One! If dharmas are neither characterized nor without characteristics, how does a Bodhisattva practice Prajñā pāramitā? If one does not practice Prajñā pāramitā, one cannot surpass the two stages. If one does not surpass the two stages, one cannot attain the Bodhisattva stage. If one does not surpass the Bodhisattva stage, one cannot attain the patience with the non-arising of dharmas. If one does not attain the patience with the non-arising of dharmas, one does not obtain the spiritual powers of a Bodhisattva. If one does not attain spiritual powers, one cannot purify Buddha-fields or teach and transform sentient beings, and thus cannot attain the Wisdom of All-Knowing.
Before attaining the Wisdom of All-Knowing, one cannot turn the Dharma wheel. If one does not turn the Dharma wheel, one cannot cause sentient beings to enter the three vehicles of Dharma, nor can one cause sentient beings to obtain the three kinds of merit from generosity, morality, and cultivating wholesome dharmas.
The Buddha taught:
That is correct, Subhuti! Dharmas are neither without characteristics nor of one characteristic.
Subhuti said:
World-Honored One! If dharmas are without characteristics, how can one cultivate Prajñā pāramitā?
The Buddha taught:
Subhuti! Prajñā pāramitā is not a dharma that is the object of a Bodhisattva’s thought. A Bodhisattva uses non-thought; this is the characteristic of Prajñā pāramitā.
Subhuti said to the Buddha:
World-Honored One! Why is non-thought the characteristic of Prajñā pāramitā?
The Buddha taught:
Regarding all dharmas, having no place of thought is the characteristic of Prajñā pāramitā.
Subhuti said:
World-Honored One! What does it mean that regarding all dharmas there is no place of thought?
The Buddha taught:
Not remembering the five aggregates and the six sense faculties is practicing Prajñā pāramitā.
Not remembering form, sound, smell, taste, touch, and dharmas is practicing Prajñā pāramitā.
Not remembering impurity is practicing Prajñā pāramitā.
Not remembering the four meditations, the four immeasurables, and the four formless concentrations is practicing Prajñā pāramitā.
Not remembering the Three Jewels and the three kinds of merit is practicing Prajñā pāramitā.
Not remembering cessation, and not remembering mindful inhalation and exhalation, is practicing Prajñā pāramitā.
Not remembering the characteristics of impermanence, suffering, and non-self, the four inverted views, and the twelve links of dependent origination; not remembering self, sentient beings, beings who experience life, and the characteristics of knowledge and views is practicing Prajñā pāramitā.
Not remembering the three gates of liberation and the thirty-seven aids to enlightenment is practicing Prajñā pāramitā.
Not remembering the eight liberations, the nine successive meditations, and the four meditations is practicing Prajñā pāramitā.
Not remembering the ten wisdoms, the six pāramitās, inner and outer emptiness, and emptiness of existence and nonexistence is practicing Prajñā pāramitā.
Not remembering the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, great loving-kindness, and great compassion is practicing Prajñā pāramitā.
Not remembering the fruit of Stream-entry, the fruit of Arhatship, and the path of the Pratyekabuddha is practicing Prajñā pāramitā.
Not remembering the Wisdom of All-Knowing is practicing Prajñā pāramitā.
Not remembering the cessation of all habitual tendencies is practicing Prajñā pāramitā.
Subhuti said to the Buddha:
World-Honored One! How is it that not remembering the five aggregates, up to not remembering the cessation of all habitual tendencies, is practicing Prajñā pāramitā?
The Buddha taught:
Subhuti! When practicing Prajñā pāramitā, a Bodhisattva does not think that the five aggregates have no ownership. Why? Because seeing characteristics is not practicing Prajñā pāramitā. One does not think about the existence of lust, anger, and ignorance; one does not think about the absence of the path. Why? Because having characteristics is not practicing Prajñā pāramitā. Having characteristics is not practicing the six pāramitās. Why? Because as long as greed exists, there are no six pāramitās. This is called attachment to existence. A person who is attached to existence in this way cannot attain liberation.
Subhuti! A person attached to existence does not practice mindfulness of the thirty-seven aids to enlightenment, nor does such a person practice mindfulness of the three gates of liberation, up to not practicing mindfulness of the Wisdom of All-Knowing. Why? Because that person still has attachment to existence.
Subhuti said to the Buddha:
World-Honored One! What is existence and what is nonexistence?
The Buddha taught:
Having two is existence.
Subhuti said:
World-Honored One! What are the two?
The Buddha taught:
Characteristics and the five aggregates are two; characteristics and the twelve sense bases are two; characteristics and the existence of Buddha are two; characteristics and the existence of the path are two; characteristics and conditioned and unconditioned dharmas are two.
Subhuti! All characteristics, up to even the absence of characteristics, are all two. Once there are two, there is existence; once there is existence, there are precepts and sentient beings, and one does not depart from birth, aging, illness, death, sorrow, grief, suffering, and distress.
Therefore, Subhuti! You should know that with two there are no six pāramitās, no path, no place of attainment, and no enlightenment; there is only abandonment of the five aggregates and the Wisdom of All-Knowing.
The Buddha said to Subhuti:
There is no mindfulness of the path; how then can one attain the fruit of Stream-entry, up to the fruits of Arhatship and Pratyekabuddha, and the cessation of all habitual tendencies?
Chapter 75: THE ESSENCE WITHOUT FIRMNESS
At that time, Subhuti said to the Buddha:
Venerable World-Honored One! Suppose there are characteristics, then one does not accord with patience, does not attain enlightenment. But if there are no characteristics, then can one attain accordant patience, attain the eight stages of the Śrāvaka path, the fruition of the Pratyekabuddha, and the fruition of the Bodhisattva, obtain liberation, practice the path of mindfulness, and eliminate the habitual tendencies of Arhats and Pratyekabuddhas, causing the Bodhisattva to reach the higher stages of the Bodhisattva path? Having reached the higher stage of Bodhisattva, can one attain Omniscience? After attaining Omniscience, can one eliminate the habitual tendencies?
Venerable World-Honored One! If there is no intention, no arising of intention, and no arising of those dharma-characteristics, can one attain the wisdom of Omniscience?
The Buddha said to Subhūti:
That is correct! If there are no dharma characteristics, there is no accordant patience, and one also cannot eliminate the habitual tendencies.
Subhūti said:
Venerable World-Honored One! When practicing Prajñāpāramitā, does a Bodhisattva have the characteristic of intention? Does one have the characteristics of the five aggregates, up to the characteristic of Omniscience? Does one have the characteristics of greed, anger, and ignorance, or does one not have the characteristics of greed, anger, and ignorance? Does one have the characteristics of the six sense objects, or does one not have the characteristics of the six sense objects? Does one have the characteristics of closeness and distance, the characteristic of awareness, or does one not have the characteristic of awareness? Does one have the characteristic of attachment, or does one not have the characteristic of attachment? Does one have the characteristic of feeling, or does one not have the characteristic of feeling? Does one have the characteristic of existence, or does one not have the characteristic of existence? Does one have the characteristic of birth, or does one not have the characteristic of birth? Does one have the characteristic of death, or does one not have the characteristic of death? Does one have the characteristics of sorrow, grief, suffering, and distress, or does one not have these characteristics? Does one have the characteristics of the Four Noble Truths, or does one not have the characteristics of the Four Noble Truths? Does one have the characteristic of Omniscient Wisdom, or does one not have the characteristic of Omniscient Wisdom? Does one have the characteristic of habitual tendencies, or does one not have the characteristic of habitual tendencies?
The Buddha taught:
No.
Subhūti! When practicing Prajñāpāramitā, the Bodhisattva has neither existence-characteristics nor non-existence-characteristics.
Subhūti! The Bodhisattva’s accordant patience is without characteristics. The Bodhisattva’s lack of characteristics is the cultivation of the path; having neither existence-characteristics nor non-existence-characteristics is the fruition of the Bodhisattva.
The Buddha taught:
Existence-characteristics are the Bodhisattva path; non-characteristics are the Bodhisattva fruition. Therefore, Subhūti, you should know that all existent dharmas are without true existence.
Subhūti said to the Buddha:
Venerable World-Honored One! If all dharmas have no true existence, then how can one know that they have no true existence, attain fruition, and gain mastery over all dharmas?
The Buddha said to Subhūti:
In the past, when I was still a Bodhisattva practicing the six pāramitās, I entered the first meditation up to the fourth meditation. I contemplated the nature of meditation without thinking of arrogance, without being dependent on meditation, and without delighting in the taste of meditation. Within these meditations, I remained tranquil and without seeking. Having established myself in the meditations, I attained supernatural powers such as the divine eye, divine ear, knowing others’ thoughts, and remembering past lives; I knew former lifetimes and could travel throughout all realms. Nevertheless, I did not give rise to arrogance because of attaining these supernatural powers. Regarding these six supernatural powers, I did not discriminate, did not become attached, and was not dependent upon them.
Subhūti! I used wisdom to clearly understand those characteristics, and thus attained unsurpassed Bodhi, understood the Four Noble Truths, fully possessed the Ten Powers of the Tathāgata, the Four Fearlessnesses, the Four Unobstructed Wisdoms, the Eighteen Distinctive Qualities, and enabled beings to abide within the three vehicles.
Subhūti said to the Buddha:
Venerable World-Honored One! Within dharmas that have no true existence, how can the Tathāgata bring forth the Four Meditations and the Six Supernatural Powers? If all sentient beings have no true existence, how can the Tathāgata establish sentient beings within the three vehicles?
The Buddha said to Subhūti:
If greed, anger, ignorance, and other unlawful actions had either true existence or non-existence, then when I was practicing as a Bodhisattva, I would not have entered the Four Meditations based on dharmas or non-dharmas.
Therefore, Subhūti, because dharmas have neither attainment nor a place of attainment, when I first generated the mind to practice the Bodhisattva path, I practiced the Four Meditations.
Subhūti! If within the supernatural powers there were a place of attainment and a lack of attainment, then I certainly would not have relied on the supernatural powers to know what is attained and what is not attained in order to realize unsurpassed Bodhi. Because within the supernatural powers one knows attainment and non-attainment, one realizes unsurpassed Bodhi.
Subhūti said to the Buddha:
If a Bodhisattva, within dharmas of attainment and non-attainment in the Four Meditations and the Five Supernatural Powers, attains unsurpassed Bodhi, then why can a Bodhisattva, within dharmas that have no true existence, know what has never been known, attain what has never been learned, and thereby attain unsurpassed Bodhi?
The Buddha said to Subhūti:
Bodhisattvas in past kalpas have dwelled in the presence of Buddhas and made offerings to many Buddhas. From those Buddhas, Bodhisattvas heard that dharmas have no true existence: there is no Buddha, no Pratyekabuddha, no Arhat, no assembly of noble beings, and within them there is not even the slightest thing.
The Bodhisattva thinks: Within what has no true existence, there is no fruition of Stream-entry, and up to Buddhahood there is also nothing. Because dharmas have no true existence, I will attain unsurpassed Bodhi, or I will not attain unsurpassed Bodhi. Even if I attain unsurpassed Bodhi, all sentient beings practice with characteristics; I will cause them to abide in the fruition without characteristics.
Subhūti! After Bodhisattvas attain unsurpassed Bodhi, because they wish to liberate sentient beings, they immediately learn what they have never learned before. What they have never learned and never received, they learn and receive, just as the Buddhas of the past learned.
First, Bodhisattvas should learn the six pāramitās, then teach everyone else to learn the six pāramitās. Seeing people practice them, they give rise to joy. Through giving without greed, they obtain wealth; through giving and upholding precepts, they are born in the realms of gods and humans and attain honored status; through giving, they attain meditative concentration; through giving, morality, patience, diligence, and meditation, they attain wisdom, liberation, and the knowledge and vision of liberation. By receiving and upholding the aspects of Dharma and the six pāramitās, the Bodhisattva surpasses the two stages, reaches the higher stage of Bodhisattva, purifies the Buddha realm, teaches sentient beings, attains Omniscience, turns the Dharma wheel, and liberates sentient beings through the three vehicles.
Subhūti! The Bodhisattva first generates the perfection of giving, and afterward attains the various wisdoms, yet all are also not grasped. Why? Because all are not truly existent.
Furthermore, Subhūti! From the moment of first generating the mind, the Bodhisattva upholds morality and also teaches others to uphold morality. Seeing people who uphold morality, the Bodhisattva gives rise to joy. Through morality, one is born among gods and humans, attains honored status, and seeing the poor, gives them wealth. The Bodhisattva then uses morality, meditation, wisdom, liberation, and the knowledge and vision of liberation to teach them.
Through the five parts of the Dharma body, the Bodhisattva surpasses the two stages, attains the higher stage of Bodhisattva, liberates sentient beings, and then realizes what was never known, never learned, and never cultivated. Now the Bodhisattva learns, knows, and cultivates all of these. Why? Because cultivation has no place of attainment.
Furthermore, Subhūti! The Bodhisattva practices patience, teaches others to practice patience, and seeing those who practice patience gives rise to joy, causing beings to become fulfilled and peaceful, or through the five parts of the Dharma body surpasses the two stages and reaches the higher stage of Bodhisattva. Why? Because the place of giving is completely nonexistent.
Furthermore, Subhūti! The Bodhisattva practices diligence, teaches others to practice diligence, sees others practicing and gives rise to joy, and further provides them with material goods. Through morality and patience, or through the five parts of the Dharma body, one surpasses the two stages and reaches the higher stage of Bodhisattva. Why? Because the place of giving is completely nonexistent.
Furthermore, Subhūti! The Bodhisattva practices the Four Meditations, the Four Immeasurables, and the Four Formless Concentrations; also teaches others to practice meditation, sees those practicing meditation and gives rise to joy, abides in meditative concentration, gives to the poor, teaches sentient beings so that they attain wisdom, liberation, and the knowledge and vision of liberation, surpasses the two stages, and reaches the higher stage of Bodhisattva. Why? Because all existent dharmas are completely nonexistent.
Furthermore, Subhūti! From the moment of generating the mind until now, the Bodhisattva practices Prajñāpāramitā, provides material goods to sentient beings, and teaches them morality, meditation, wisdom, liberation, and the knowledge and vision of liberation. The Bodhisattva practices the six pāramitās personally and teaches others to practice the six pāramitās. Seeing those who practice them, the Bodhisattva gives rise to joy, uses skillful means, surpasses the two stages, reaches the higher stage of Bodhisattva, and attains unsurpassed Bodhi.
Why? Because there are no remaining characteristics.
Subhūti! From this point onward, the Bodhisattva realizes what was previously not learned, previously not known, and previously not applicable. Now the Bodhisattva knows, learns, and becomes capable of all of these.
Furthermore, Subhūti! From the moment of generating the mind onward, the Bodhisattva learns dharmas never learned before. Through the mind of Omniscience, understanding the dharmas of existence and non-existence, the Bodhisattva cultivates mindfulness of the Three Jewels, mindfulness of the gods, mindfulness of morality, and mindfulness of giving.
The Buddha asked Subhūti:
What is mindfulness of the Buddha? Subhūti! Mindfulness of the Buddha means not using form, feeling, perception, formations, and consciousness to be mindful.
Why? Because the five aggregates are all uncertain and have no true existence. Because there is no object of mindfulness, that is mindfulness of the Buddha.
Furthermore, Subhūti! Mindfulness of the Tathāgata, the Unattached Rightly and Completely Awakened One, should not use the thirty-two marks or the eighty excellent characteristics as objects of mindfulness. Nor should one use the Buddha’s golden-colored body or radiance as objects of mindfulness. Why? Because the Buddha’s body is not permanent, and what is not permanent has no true existence. Because there is no object of mindfulness, that is mindfulness of the Buddha.
Furthermore, Subhūti! Mindfulness of the Tathāgata, the Unattached Rightly and Completely Awakened One, should not use the nature of morality, wisdom, meditation, liberation, or the knowledge and vision of liberation, nor should one use these five qualities to be mindful of the Tathāgata. Why? Because they are not permanent, and what is not permanent has no true existence. Because there is no object of mindfulness, that is mindfulness of the Buddha.
Furthermore, Subhūti! Mindfulness of the Tathāgata should not use the Ten Powers, the Four Fearlessnesses, the Four Immeasurables, the Buddha’s Great Compassion and Great Loving-kindness, the Eighteen Distinctive Qualities, or the Four Unobstructed Wisdoms; one should not use these dharmas to be mindful of the Tathāgata. Why? Because they are not permanent, and what is not permanent has no true existence. Because there is no object of mindfulness, that is mindfulness of the Buddha.
Furthermore, Subhūti! Mindfulness of the Tathāgata should not take the twelve links of dependent origination as an object of mindfulness. Why? Because they are not permanent, and what is not permanent has no true existence. Because there is no object of mindfulness, that is mindfulness of the Buddha.
Subhūti! When practicing Prajñāpāramitā, the Bodhisattva should be mindful of the Buddha in this way, should know the successive stages of learning regarding what has never been learned, accomplish what has never been practiced, fully accord with and proceed toward the paths, and should learn in this way. The Bodhisattva fully cultivates the thirty-seven factors of enlightenment and the three concentrations, then fully attains Omniscience, accords with existence and non-existence, awakens to what is not solid or real, and immediately reaches the realm of existence or non-existence.
Subhūti! What is mindfulness of Dharma?
When a Bodhisattva practices Prajñāpāramitā, they should not remember wholesome dharmas or unwholesome dharmas, nor should they remember dharmas that have received prediction, dharmas without prediction, worldly dharmas, supramundane dharmas, contaminated dharmas, uncontaminated dharmas, noble dharmas, ordinary dharmas, the dharmas of the three realms, or conditioned and unconditioned dharma-nature. Why? Because dharmas are not permanent, and what is not permanent has no true existence. Because there is no object of mindfulness, that is mindfulness of Dharma. By learning that existent dharmas have no true existence, one attains Omniscient Wisdom and reaches the realm of existence and non-existence.
Subhūti! The Bodhisattva should be mindful of Dharma in this way.
Furthermore, Subhūti! How does a Bodhisattva practice mindfulness of the Sangha?
From the moment of first generating the mind until attaining Omniscience, the Bodhisattva always has no object of mindfulness; that is mindfulness of the Sangha. The Bodhisattva should practice mindfulness of the Sangha in this way.
Subhūti! How does a Bodhisattva practice mindfulness of morality?
From the moment of generating the mind until now, the Bodhisattva practices Prajñāpāramitā, maintains precepts without violation, and practices according to the precepts while being mindful of existence and non-existence.
Contemplating the Precepts in this way accords with the corresponding place, and thus one attains All-knowing Wisdom in the realm of neither existence nor non-existence.
Subhūti, what is meant by a Bodhisattva contemplating Giving?
One should give away all phenomena that are possessed and not possessed, or give material things, or give Dharma. Or, regarding all phenomena, one’s mind should not move, nor should one think of there being a place of giving or no place of giving. Even when giving away parts of one’s body and life, one’s mind should not be moved by those things. Why? Because those things are not enduring, and what is not enduring is without possession. Constantly contemplating Giving in this way, one will attain Unsurpassed Bodhi.
Subhūti, what is meant by a Bodhisattva contemplating the Heavenly Realms?
Those Stream-enterers who are born in the Heaven of the Four Heavenly Kings up to the six heavens of the Desire Realm—when they are born in these realms, they are not enduring; and what is not enduring is without possession.
Subhūti, one should contemplate in this way and attain All-knowing Wisdom.
Subhūti, those Non-returners who are born in the heavens of the Form Realm and Formless Realm are also not enduring; and what is not enduring is without possession. A Bodhisattva should contemplate in this way and attain Unsurpassed Bodhi.
Subhūti, a Bodhisattva should always contemplate these six recollections and will obtain whatever accords with their wishes.
Furthermore, Subhūti, while practicing Prajñā-pāramitā, if a Bodhisattva wishes to learn in accordance with what is appropriate for cultivation, and wishes to accomplish all merits and virtues, they should learn inner emptiness and the emptiness of existence and non-existence, the thirty-seven factors of Enlightenment, great Loving-kindness, and great Compassion. They should learn according to the practices of a Bodhisattva in this way. Then they will reach the essential nature of existence and non-existence, where not even the slightest mark remains—how much less could there be the mark of All-knowing Wisdom!
Subhūti, this is the Bodhisattva who practices Prajñā-pāramitā and obtains accordance according to the stages.
Subhūti said to the Buddha:
World-Honored One, if all possessed phenomena are without possession, up to the five aggregates, the marks of the six sense objects, the various natures, the thirty-seven factors of Enlightenment, and even the wisdom of All-knowing Wisdom—all are without possession; there is no Buddha, Dharma, or Sangha; there are no path fruits, no karmic results, no attachment to annihilation, and no enlightenment. All phenomena are without possession.
The Buddha said to Subhūti:
Can the possessed phenomena and the phenomena without possession be seen?
Subhūti replied:
World-Honored One, they cannot be seen.
The Buddha said:
Subhūti, why are all possessed phenomena without possession, without the five aggregates, and without attaining enlightenment?
Subhūti said to the Buddha:
World-Honored One, I do not dare to have doubts about this Dharma. It is only because those in future generations who seek the paths of the Three Vehicles may become fearful and say that phenomena either exist or do not exist. What is permanence? What is annihilation? When they do not understand permanence and annihilation, they will destroy the Dharma of the precepts and not know the place they should reach. If there are people who break the precepts in this way, they will fall into the three evil destinies.
World-Honored One, I myself do not dare to have doubts; I only fear for sentient beings in future generations, and therefore I ask the Tathāgata in this way.
Chapter 76: THE MARK OF NON-ATTACHMENT
At that time, Subhūti said to the Buddha:
World-Honored One, if a Great Bodhisattva considers all possessed phenomena to be without possession, then based on what does the Bodhisattva see in order to arouse the mind of Unsurpassed Bodhi for the sake of sentient beings?
The Buddha said to Subhūti:
O Subhuti! Because all phenomena that are possessed are, in truth, without anything to possess, therefore the Bodhisattva, for the sake of sentient beings, seeks unsurpassed Bodhi. Why is this so? Because those who still cling to it are difficult to liberate; those who cling cannot attain the fruits of the path, nor can they attain unsurpassed Bodhi.
Subhuti said to the Buddha:
World-Honored One! Can a person who does not cling attain the fruits of the path and accomplish unsurpassed Bodhi?
The Buddha taught:
O Subhuti! If there is attainment of the fruits of the path, and if there is unsurpassed Bodhi, then there is no longer any grasping, because the nature of phenomena is without discrimination. If one wishes to attain freedom from grasping, wishes to attain the unsurpassed Bodhi path, then that is wishing to reveal the nature of all phenomena.
Subhuti said:
World-Honored One! If one does not cling to phenomena, then there is no awakening, and there is no unsurpassed Bodhi. Then through what conditions do Bodhisattvas, from the first abode to the tenth abode, attain the patience of the unborn nature of phenomena? How do they attain the five spiritual powers and the six paramitas, and enjoy these virtuous qualities of the Dharma, protect Buddha lands, teach and transform sentient beings, make offerings to all Buddhas, until reaching Nirvana?
The Buddha taught:
Because they do not grasp any phenomena, they practice the five spiritual powers together with the ten abodes, the six paramitas, and the merit of making offerings to all Buddhas. Therefore, even until entering Nirvana, their making of offerings does not cease.
Subhuti said to the Buddha:
World-Honored One! What difference is there between not grasping phenomena, the five spiritual powers, and the six paramitas?
The Buddha taught:
There is no difference, yet it is said that there are differences.
Subhuti said:
World-Honored One! How are these three things different?
The Buddha taught:
When a Bodhisattva practices the Prajna-paramita, there is no object of giving, no giver, and no recipient of giving. Even the Prajna-paramita itself does not cling to practicing the thirty-seven factors conducive to enlightenment, does not cling to practicing the three Samadhis, does not cling to teaching and transforming sentient beings, purifying Buddha lands, attaining the fruits of the path, or attaining the Dharmas of the Buddhas.
O Subhuti! This is the Bodhisattva practicing the Prajna-paramita without grasping. A great Bodhisattva who practices in this way cannot be destroyed by demons or heavenly demons.
Subhuti said to the Buddha:
World-Honored One! Why is it that a Bodhisattva practicing the Prajna-paramita, in just a single moment of thought, can uphold the six paramitas, the four meditations, the four immeasurables, great loving-kindness, great compassion, the four formless concentrations, the four unobstructed wisdoms, the four fearlessnesses, the thirty-seven factors conducive to enlightenment, the three liberation gates, the ten powers of the Buddha, the eighteen uncommon Dharmas, and how can they uphold the eighty excellent marks?
The Buddha taught:
O Subhuti! When practicing the Prajna-paramita, the Bodhisattva practices giving, morality, patience, diligence, and meditation, all through the practice of the Prajna-paramita, and uses the three liberation gates, the four immeasurables, great compassion, and the thirty-seven factors conducive to enlightenment. The Bodhisattva’s every thought and action never departs from the Prajna-paramita, and even the three Samadhis, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, the eighteen Dharmas, and the eighty excellent marks do not depart from the Prajna-paramita.
Subhuti said to the Buddha:
World-Honored One! How is it that a Bodhisattva practicing the Prajna-paramita, in just a single moment of thought, can uphold the six paramitas up to the eighty excellent marks?
The Buddha taught:
O Subhuti! When practicing the Prajna-paramita, the Bodhisattva practices the six paramitas without two characteristics; even the eighty excellent marks do not have two characteristics.
Subhuti said:
World-Honored One! How does the Bodhisattva practice the six paramitas up to the eighty excellent marks without using two characteristics?
The Buddha taught:
When practicing the Prajna-paramita, the Bodhisattva fully possesses all the Dharanis, the paramita of total retention, and the thirty-seven factors conducive to enlightenment while practicing giving.
Subhuti said to the Buddha:
World-Honored One! How is this so?
The Buddha taught:
When practicing the Prajna-paramita, the Bodhisattva does not use a defiled mind to practice the Perfection of Giving. Therefore, abiding in the undefiled mind, one thinks: To whom do I give? What do I give? Who is the recipient of the giving? Regarding these three things, there is no thought of the characteristics of receiving. At that time, the Bodhisattva does not perceive the thought of the object given, nor the recipient of the giving; even the eighteen Dharmas are likewise.
Furthermore, Subhuti! When the Bodhisattva practices the Prajna-paramita, even the Dharma of the Prajna-paramita itself has no characteristics, and there are no six paramitas. The Bodhisattva practicing the six paramitas up to the eighty excellent marks is also without characteristics, with nothing to be perceived.
Subhuti said to the Buddha:
World-Honored One! All phenomena are without characteristics and have no created activity. Then how can the Bodhisattva perfect the six paramitas, perfect the thirty-seven factors conducive to enlightenment, the three emptinesses, the ten powers, the four fearlessnesses, and the eighteen uncommon Dharmas?
The Buddha taught:
When practicing the Prajna-paramita, the Bodhisattva uses a mind free of characteristics to give according to the wishes of sentient beings, whether giving the body, spouse and children, kingdom, cities, precious treasures, or possessions such as money, grain, and food, giving without going against the wishes of others. When practicing giving in this way, if someone comes and asks what the Bodhisattva needs, the Bodhisattva still gives with such a mind free of characteristics. Even though someone speaks, the Bodhisattva continues giving without interruption and dedicates this act of giving together with all sentient beings toward unsurpassed Bodhi. At that time, the Bodhisattva no longer sees the characteristics of thoughts, no longer sees a giver, an object given, or a recipient of giving, and also no longer sees unsurpassed Bodhi. Why is this so? Because all things perceived in this way are not truly so; who is unsurpassed Bodhi? Such actions are right actions, purifying Buddha lands, teaching and transforming sentient beings, practicing the six paramitas, perfecting the thirty-seven factors conducive to enlightenment and the three liberation gates, and perfecting the eight Dharmas of the Buddha.
The Bodhisattva performs such deeds but does not receive the karmic reward of giving. It is like the king of the sixth heaven, who, whatever he desires, only needs to think of it and it immediately appears. The Bodhisattva is likewise; as soon as they bring something to mind, all phenomena appear fully. Through the merit of giving, the Bodhisattva can make offerings to all Buddhas and can also help all heavenly beings and humans. The Bodhisattva further uses skillful means to practice the Perfection of Giving and establishes sentient beings in the Dharma of the three vehicles. This is the Bodhisattva practicing the Prajna-paramita and perfecting the Perfection of Giving.
Subhuti said to the Buddha:
World-Honored One! How does a Bodhisattva practicing the Prajna-paramita perfect the Perfection of Morality?
The Buddha taught:
The Bodhisattva must understand the undefiled precepts of the sages and uphold these precepts without allowing them to be violated. Regarding all phenomena, there is no grasping; there is also no grasping to the five aggregates, the thirty-two marks, or the four types of birth. There is no grasping to the heaven of the Four Heavenly Kings up to the Heaven of the Thirty-Three. There is no grasping to attaining the fruit of Stream-entry, up to the fruit of Arhatship or Pratyekabuddhahood. Nor is there grasping to the position of Wheel-Turning Sage King or to places where various merits are created. This is only for the sake of all sentient beings attaining the wisdom of omniscience.
Because there are no characteristics and no grasping, there is no duality. It is only according to conventional truth, not ultimate truth, that morality is perfected. Then, using skillful means, one gives rise to the four meditations, not accepting the divine eye out of attachment. Using the divine eye, one observes the Buddhas of the ten directions to attain unsurpassed Bodhi. From the very beginning, one does not depart from the divine eye; using the pure divine ear, one clearly hears the Buddhas’ teachings. This hearing is not lost, and one attains unobstructed eloquence, knowing the intentions of the Buddhas. Having known the intentions of the Buddhas, one can then benefit all sentient beings.
Using the wisdom of recollecting past lives, the Bodhisattva understands the past karmic causes of sentient beings, does not lose their original practices, and uses undefiled Dharma to lead sentient beings into the three vehicles, transforming them according to their inclinations.
O Subhuti! The Bodhisattva, abiding in the phenomena that are without characteristics, fully perfects the Perfection of Morality.
The Buddha taught:
“Subhūti! How does a Bodhisattva perfect the Perfection of Patience?
From the time a Bodhisattva first generates the mind of enlightenment until the time of sitting at the place of enlightenment, if there are any sentient beings who come and strike the Bodhisattva with knives or sticks, this Bodhisattva should never give rise to resentment, but should cultivate two kinds of patience: first, the patience of forbearance; second, the patience of non-arising of dharmas.
A Bodhisattva should reflect: Who is the person holding the knife or stick and coming to strike me? Who is the person being struck? The Bodhisattva should contemplate the characteristics of phenomena. To contemplate the characteristics of phenomena is to see that there is no possession and no act of contemplation; when there is no act of contemplation, one attains the patience of non-arising of dharmas.
Abiding in these two kinds of patience, the Bodhisattva attains the perfection of the four Dhyanas, the four immeasurable absorptions, and the four formless concentrations; attains the perfection of the thirty-seven aids to enlightenment and the three gates of liberation; attains the perfection of the ten powers, the four fearlessnesses, and the four unobstructed wisdoms.
After the Bodhisattva has abided in these dharmas, they immediately attain supernatural powers, to the extent that even the Śrāvakas and Pratyekabuddhas cannot compare.
After the Bodhisattva has perfected supernatural powers, they further attain the six Paramitas. Using the divine eye, they see all Buddhas in the ten directions, attain unsurpassed Bodhi, and never forget mindfulness of the Buddha.
Furthermore, the Bodhisattva uses the divine ear to hear the teachings expounded by all Buddhas throughout the ten directions, understands the thoughts of all Buddhas, as well as the aspirations of sentient beings, and teaches the Dharma according to their minds.
Using the wisdom of knowing past lives, the Bodhisattva clearly knows the merits and virtues of sentient beings, points out the wholesome merits they have created in previous lives, encourages them to strive further, and uses undefiled wisdom to teach and transform sentient beings so that they enter the Three Vehicles.
The great Bodhisattva practices the Prajñāpāramitā, uses skillful and expedient means to teach and transform sentient beings, purifies Buddha lands, perfects omniscient wisdom, attains unsurpassed Bodhi, and then turns the Dharma wheel. This is the Bodhisattva practicing Prajñāpāramitā and perfecting the Perfection of Giving.
Subhūti said:
“World-Honored One! How does a Bodhisattva practicing Prajñāpāramitā perfect the Paramita of the path and fruition?”
The Buddha taught:
“Subhūti! While practicing Prajñāpāramitā, the Bodhisattva develops vigor of body and mind and perfects the four Dhyanas. Within these meditative absorptions, they attain countless supernatural powers, traveling and transforming freely, and can touch the sun and moon with their hands.
Through this vigor, the Bodhisattva flies throughout the worlds of the ten directions to make offerings to all Buddhas, possessing all necessary articles for offerings, until attaining unsurpassed Bodhi and receiving the reverence of gods and humans in the world. Until the Bodhisattva enters Nirvana, through the power of supernatural abilities they reach the ten directions to hear Buddhas expound the Dharma; after hearing it, they realize unsurpassed Bodhi, never forget to purify Buddha lands, and teach and transform sentient beings so that they perfect omniscient wisdom. This is the Bodhisattva practicing Prajñāpāramitā and perfecting the Paramita of the path and fruition.
Furthermore, Subhūti! The Bodhisattva uses the path, the undefiled Dharma of the path, and perfect vigor of mind; their mouth does not speak evil words, their body does not perform evil deeds, and their mind does not think evil thoughts. They also do not grasp any dharmas as suffering or pleasure, permanent or impermanent, self or non-self, conditioned or unconditioned; they do not cling to the three realms, the four Dhyanas, the four formless concentrations, the four immeasurables, the three gates of liberation, the thirty-seven aids to enlightenment, or even the eighteen unshared Buddha qualities.
They also do not cling to the fruits of the Śrāvaka or Pratyekabuddha, the paths of the Śrāvaka or Pratyekabuddha, the Bodhisattva path, or the stages of the Bodhisattva; they do not cling to the five destinies, nor distinguish the realms of heaven, humans, hell beings, hungry ghosts, and animals. They do not distinguish the paths of Stream-entry, Arhatship, Pratyekabuddha, or Bodhisattva, nor omniscient wisdom. Regarding all dharmas, they do not grasp anything.
Why? Because all dharmas are not solid, cannot be grasped, and cannot be discriminated. Because of possessing this complete vigor, the Bodhisattva rescues all beings who are hostile to Mara. After rescuing sentient beings, they do not see that there are sentient beings; although perfecting vigor, they do not see that there is vigor; although perfecting Buddha-dharma, they do not see that there is Buddha-dharma. They purify Buddha lands but do not see themselves as performing this action. Having perfected vigor, they receive wholesome dharmas but do not cling to those wholesome dharmas.
The Bodhisattva travels throughout various lands, rescues and benefits sentient beings, and transforms freely without obstruction according to circumstances. They may cause flowers to rain down, scatter various fragrances, play different kinds of music, cause vibrations, emit light, manifest worlds made of the seven treasures, manifest warfare, or manifest water and fire. Entering according to conditions, they teach and transform sentient beings to practice the ten wholesome deeds; or they use giving and morality to benefit sentient beings; or they cut off portions of their own body, or offer their wives, children, countries, cities, or even their own bodies to provide for sentient beings, protecting them according to their wishes.
Subhūti! The Bodhisattva uses the skillful and expedient means of signlessness to practice the Perfection of Vigor.
The Buddha taught:
The Bodhisattva practices Prajñāpāramitā and practices meditation within the Dharma of signlessness. When the Bodhisattva practices Prajñāpāramitā, except for the meditative absorption of the Tathāgata, all other meditative absorptions are fully attained, including the four Dhyanas, the four immeasurables, and the four formless concentrations; all methods of progression and reversal, the practice of the eight liberations, the nine successive meditative absorptions, and various Samadhis such as Emptiness, Signlessness, Wishlessness, Lightning Flash, Vajra, and Directly Correcting.
Abiding in the Perfection of Meditation, the Bodhisattva attains the thirty-seven aids to enlightenment; abiding in Samadhi, they perfect path-wisdom, perfect all Samadhi gates, perfect the ten practices of dwelling on the grounds, and continue until omniscient wisdom, never attaining only partial realization halfway.
Abiding in Samadhi, the Bodhisattva travels through various lands, makes offerings to Buddhas, plants all virtues before the Buddhas, purifies Buddha lands, travels throughout countries, teaches and transforms sentient beings, widely guides them to cultivate the six Paramitas, or teaches them to attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and even Pratyekabuddhahood, granting them fulfillment according to their wishes.
Abiding in the Perfection of Meditation, the Bodhisattva perfects all Dharani gates of total retention, attains the four unobstructed wisdoms, attains supernatural powers, and forever does not enter a woman’s womb, does not experience sensual pleasure, and attains non-arising and non-birth. Although there is birth, they are not bound by birth. Why? Because this Bodhisattva skillfully contemplates all dharmas as illusions, knowing them to be like illusions in order to save sentient beings, and does not see the characteristics of sentient beings. The Bodhisattva uses the Dharma of non-attainment to teach and transform, causing sentient beings to abide in the Dharma of non-attainment, using only conventional truth and not ultimate truth.
Abiding in the Perfection of Meditation, this Bodhisattva practices all meditative liberations and Samadhis, up to unsurpassed Bodhi, and never separates from the Perfection of Meditation.
When practicing path-wisdom in this way, the Bodhisattva enters the wisdom of omniscience, eliminates all habitual tendencies, benefits self and others; having benefited self and others, they become a field of merit for gods, humans, and Asuras.
Thus, Subhūti, while practicing Prajñāpāramitā, the Bodhisattva attains the complete signless Samadhi.
Subhūti said:
“World-Honored One! How, while practicing Prajñāpāramitā, does the Bodhisattva cultivate and perfect Prajñāpāramitā within the Dharma of signlessness?”
The Buddha taught:
“Because the Bodhisattva no longer sees true characteristics in any dharmas, and does not see the true characteristics of the five aggregates; does not see the arising characteristics of the five aggregates; does not see where the five aggregates come from or where they arise; even the path of Stream-entry is not seen as having a place of arising, a place of coming, or a place of going. It is empty like space, without anything to attain, and they do not see the fruit of Stream-entry or the Dharma of exhaustion of outflows.
The Bodhisattva practicing Prajñāpāramitā understands the essentials and non-essentials of all dharmas. Having understood thus, they penetrate inner and outer emptiness and the emptiness of existence and non-existence. Regarding all dharmas, there is no place of entering—from the five aggregates up to the Buddha path, there is no place of entering. All learning has nothing that can be possessed. By practicing Prajñāpāramitā, the Bodhisattva perfects the Bodhisattva path.
The Bodhisattva path consists of the six Paramitas, the thirty-seven aids to enlightenment, the ten powers, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unshared Buddha qualities, the thirty-two marks, and the eighty excellent characteristics.
Abiding in non-possession, the Bodhisattva accomplishes the Buddha path, perfects the six Paramitas, the thirty-seven aids to enlightenment, and the five supernatural powers, following the preferences of sentient beings.
Among the six Paramitas, for those who are greedy and jealous, the Bodhisattva uses the Perfection of Giving to teach them. For those with bad conduct, the Bodhisattva uses morality to teach them. For those with anger, the Bodhisattva uses patience to teach them. For those with laziness, the Bodhisattva uses vigor to teach them. For those with distracted minds, the Bodhisattva uses meditation to teach them. For the ignorant, the Bodhisattva uses wisdom to teach them. Even liberation and the knowledge and vision of liberation are used by the Bodhisattva to teach them.
For those practicing the Śrāvaka path, according to their abilities, they are taught so that they attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and the Pratyekabuddha path. According to their capacities, the Bodhisattva teaches and transforms them.
For those practicing the Mahayana, the Bodhisattva uses the Buddha path to teach them, using various expedient means and manifesting countless supernatural powers. Even throughout Buddha lands as numerous as the sands of the Ganges, according to the wishes of sentient beings, the Bodhisattva manifests adornments of lands and fulfills the wishes of all sentient beings. From one Buddha land to another, whichever land the Bodhisattva wishes to teach, the wish is fulfilled. According to the intentions of sentient beings, they provide everything needed until attaining omniscient wisdom. Regarding the five aggregates, there is nothing received, and all worldly and supramundane dharmas, wholesome and unwholesome dharmas, are fully present without anything being accepted.
After the Bodhisattva attains unsurpassed Bodhi, all objects within the land are used according to intention; no one brings them, and no one takes them away, just as in the sixth heaven. Why? Because dharmas have nothing to be grasped and nothing to rely upon.
Subhūti! While practicing Prajñāpāramitā, this Bodhisattva uses the characteristic of non-possession. Therefore, the Bodhisattva perfects Prajñāpāramitā.
Chapter 77: THE CHARACTERISTIC OF NON-EXISTENCE
At that time, Subhūti said to the Buddha:”
O World-Honored One! How can a Great Bodhisattva, regarding phenomena that are indestructible, phenomena without characteristics, and phenomena without possession, become complete in the six pāramitās? How can one, regarding phenomena that have no form or characteristics, know their distinctions and enter into Prajñā-pāramitā? How can one, regarding phenomena that have no characteristics, use a single characteristic to attain Right Enlightenment?
The Buddha said to Subhūti:
Subhūti! The Bodhisattva who practices Prajñā-pāramitā abides in the five aggregates as if they were illusions, echoes, dreams, reflections, mirages, and transformations. Using these five aggregates, the Bodhisattva practices the six pāramitās, knowing that the five aggregates have no characteristics, like illusions, echoes, dreams, reflections, mirages, and transformations. Why? Because phenomena such as dreams and illusions have no possession. Because there is no possession, they are of one characteristic; and the one characteristic is the absence of characteristics. Why? Subhūti, you should know that the giver in Dāna-pāramitā has no characteristics, the thing given has no characteristics, and the recipient has no characteristics. Whoever understands this is complete in Dāna-pāramitā.
When complete in Dāna-pāramitā, one will certainly no longer regress from the six pāramitās. Within these six pāramitās, one becomes complete in the four dhyānas, the four immeasurables, and the four formless concentrations; complete in the thirty-seven factors of enlightenment; complete in inner and outer emptiness and the emptiness of existence and nonexistence; complete in the three gates of liberation, the eight liberations, the nine successive meditations, the five supernatural powers; complete in all dhāraṇīs, the four unobstructed wisdoms, the four fearlessnesses, the ten powers, and the eighteen uncommon qualities of the Buddha.
The Buddha said to Subhūti:
A Bodhisattva abiding in the undefiled Dharma of the noble sages can go to various Buddha lands, make offerings to all Buddhas, and rescue sentient beings. According to their needs, the Bodhisattva brings them peace and security, or teaches them through giving. Or teaches them through morality, patience, diligence, meditation, and wisdom; or teaches them according to wholesome dharmas.
For the sake of sentient beings, the Bodhisattva undergoes the phenomena of birth and death but does not become the same as them, nor does the Bodhisattva receive the suffering and afflictions of birth and death.
For the sake of sentient beings, the Bodhisattva plants roots of merit in the realms of gods and humans, all for the purpose of teaching and transforming them. Because the Bodhisattva knows that phenomena have no characteristics, the Bodhisattva still learns the path of the Stream-enterer but does not abide in that fruit, and learns the fruit of the Arhat and Pratyekabuddha but does not abide there either. Why? Because the Bodhisattva knows that all phenomena will lead to the wisdom of omniscience, which is not a field of knowledge belonging to Arhats and Pratyekabuddhas.
The Buddha said to Subhūti:
Knowing phenomena in this way as having no characteristics, the Bodhisattva also knows that the six pāramitās have no characteristics, and even knows that all phenomena of all Buddhas likewise have no characteristics.
Furthermore, Subhūti! The Great Bodhisattva practicing Prajñā-pāramitā abides in the five aggregates like dreams, illusions, echoes, reflections, mirages, and transformations. The Bodhisattva practices Śīla-pāramitā, knowing the five aggregates as dreams and illusions, and thereby becomes complete in the unconditioned Śīla-pāramitā without characteristics. The Bodhisattva maintains precepts without violating or destroying them, skillfully upholds morality, does not transgress, does not break the precepts, does not become scattered, learns the wisdom according to the conduct of the noble sages, and protects the precepts. The Bodhisattva does not observe precepts in order to attain the four classes of nobility or the position of a universal monarch, nor does the Bodhisattva think, “By observing these precepts, I will be reborn in the heaven of the Four Heavenly Kings or the sixth heaven.” Nor does the Bodhisattva think that by observing these precepts, one will attain the fruit of Stream-entry, up to the fruit of Arhatship or the path of the Pratyekabuddha. Why? Because all phenomena are of one characteristic, which is no characteristic. Phenomena without characteristics cannot attain phenomena without characteristics; phenomena with characteristics cannot attain phenomena with characteristics; and phenomena with characteristics also cannot attain phenomena without characteristics.
Subhūti! The Great Bodhisattva practicing Prajñā-pāramitā uses the Dharma of no characteristics to become complete in Śīla-pāramitā and reaches the stage of the Superior Bodhisattva. Having reached the stage of the Superior Bodhisattva, the Bodhisattva immediately attains the patience with the non-arising of dharmas, practices the wisdom-path and perfects supernatural powers, abides in dhāraṇī gates, attains the four unobstructed wisdoms, goes from this land to that land, makes offerings to Buddhas, protects sentient beings, and purifies Buddha lands. Even when born among the five destinies or in the human realm, the Bodhisattva is not bound by the karma of birth and death.
It is like a universal monarch: whether sitting, standing, coming, or going, no one knows, and although benefiting sentient beings, he does not oppress his subjects or disturb the people.
It is like the Tathāgata Sumedha who turned the Dharma wheel for the three vehicles, yet no Bodhisattva attained unsurpassed Bodhi. He then entered Nirvāṇa and manifested another Buddha to teach sentient beings for one kalpa.
Subhūti! The Bodhisattva practicing Prajñā-pāramitā completes Śīla-pāramitā, and all dharmas merge accordingly.
Furthermore, Subhūti! The Bodhisattva practicing Prajñā-pāramitā abides in the five aggregates like illusions, dreams, and echoes, and through the Dharma of no characteristics becomes complete in Kṣānti-pāramitā.
Subhūti! The Bodhisattva uses two kinds of patience to become complete in Kṣānti-pāramitā. The two kinds of patience are these: From the moment the Bodhisattva first generates the mind of enlightenment until sitting at the place of enlightenment, if in this world there are sentient beings who take knives and clubs and come to beat, injure, or kill the Bodhisattva, then because the Bodhisattva wishes to perfect Kṣānti-pāramitā, the mind does not waver. The Bodhisattva only reflects: “Who is there that insults me? Who harms me? Who has cut me?” Why? Because phenomena have no characteristics. When the Bodhisattva contemplates in this way, the Bodhisattva becomes complete in Kṣānti-pāramitā. By becoming complete in Kṣānti-pāramitā, the Bodhisattva attains patience with the non-arising of dharmas.
Subhūti said to the Buddha:
World-Honored One! Is the patience with the non-arising of dharmas called cessation? Is it called wisdom?
The Buddha said:
Regarding patience, when the Bodhisattva does not give rise to even the slightest evil thought, it is called wisdom. Using this wisdom, one attains patience with the non-arising of dharmas.
Subhūti said to the Buddha:
World-Honored One! Is there any difference between the patience with the non-arising of dharmas of the Śrāvakas and Pratyekabuddhas and the patience with the non-arising of dharmas of the Great Bodhisattva?
The Buddha said:
Subhūti! The wisdom and cessation of the Stream-enterer, up to the wisdom and cessation of the Arhat and Pratyekabuddha, are the patience of the Great Bodhisattva.
Subhūti! This is the distinction between Śrāvakas, Pratyekabuddhas, and Bodhisattvas. The Great Bodhisattva accomplishes a patience that surpasses the two previous stages. Because the Great Bodhisattva abides in patience with the non-arising of dharmas and practices the Bodhisattva path, the Bodhisattva fully practices the wisdom-path, does not separate from the thirty-seven factors of enlightenment, the three gates of liberation, and supernatural powers; teaches sentient beings, purifies Buddha lands, and attains omniscient wisdom.
Subhūti! The Bodhisattva uses the Dharma of no characteristics to become complete in Kṣānti-pāramitā.
Furthermore, Subhūti! The Bodhisattva abides in the five aggregates like illusions, dreams, echoes, mirages, and phantasms. In the Dharma of no characteristics, the Bodhisattva practices diligence of body and mind and attains supernatural powers. Because of attaining supernatural powers, the Bodhisattva travels through various realms, makes offerings to Buddhas, and uses this diligent body to teach sentient beings, causing them to abide in the three vehicles.
This Bodhisattva practices Prajñā-pāramitā and, through the Dharma of no characteristics, becomes complete in Vīrya-pāramitā. Again, through mental diligence in the undefiled Dharma of the noble sages, the Bodhisattva becomes complete in wholesome dharmas such as the thirty-seven factors of enlightenment, the three gates of liberation, the four dhyānas, the four immeasurables, and the four formless concentrations; complete in the ten powers, the four fearlessnesses, and the eighteen uncommon qualities of the Buddha.
By practicing these dharmas, the Bodhisattva will become complete in omniscient wisdom, eliminate all habitual tendencies, accomplish the marks of excellence, emit the light of samādhi, turn the twelvefold Dharma wheel, cause the three-thousand-great-thousand worlds to quake in six ways, and illuminate all three-thousand-great-thousand worlds. Within that light, sounds arise that resound throughout the three-thousand worlds. The sentient beings who hear those sounds all attain the path of the three vehicles.
Subhūti! Through diligence, the Bodhisattva brings about such vast benefits, and by abiding in diligence, the Bodhisattva becomes complete in the Dharma of all Buddhas and attains omniscience.
Furthermore, Subhūti! The Bodhisattva practicing Prajñā-pāramitā abides in the five aggregates like dreams and illusions, becomes complete in Dhyāna-pāramitā, practices the four dhyānas, the four immeasurables, the four formless meditations, the three gates of liberation, the Lightning Samādhi, the Vajra Samādhi, and the True Meditation Samādhi. Except for the Tathāgata’s samādhi, all countless other samādhis are realized. Even after realizing them, the Bodhisattva does not become attached to the taste of meditation and does not accept their karmic results. Why? Because the Bodhisattva knows that the characteristics of these samādhis are empty and that possession itself has no possession. Knowing the Dharma of no characteristics, the Bodhisattva does not become attached to the sweetness of no characteristics; knowing that phenomena have no possession, the Bodhisattva does not delight in the sweetness of non-possession. Because there is no attachment, the Bodhisattva is not bound by meditative rebirth in the Form Realm or Formless Realm.
Why? Because the Bodhisattva does not see the Form Realm, does not see meditation, and does not see the characteristics of meditation. Because there is nothing seen, the Bodhisattva attains complete Unconditioned Samādhi. Practicing this samādhi, the Bodhisattva surpasses the two other stages.
Subhūti said to the Buddha:
World-Honored One! How does the Bodhisattva, through meditation, surpass the level of Arhatship and the path of the Pratyekabuddha?
The Buddha said to Subhūti:
The Bodhisattva uses meditation to learn inner and outer emptiness and the emptiness of existence and nonexistence. Regarding all phenomena, the Bodhisattva does not see anything, does not see existence, does not see abiding places; the dharmas of Śrāvakas, Pratyekabuddhas, and omniscient wisdom are all empty. Because the Bodhisattva sees all as empty, the Bodhisattva reaches the Bodhisattva stage.
Subhūti asked:
World-Honored One! What is the Bodhisattva stage? And what is not the Bodhisattva stage?
The Buddha said:
If one still clings to phenomena, it is not the Bodhisattva stage. If one no longer clings, it is the Bodhisattva stage.
Subhūti asked:
World-Honored One! What is clinging and what is non-clinging?
The Buddha said:
If the Bodhisattva still clings to the five aggregates, the twelve sense bases, and even omniscient wisdom, then the Bodhisattva still clings to the stage.
Subhūti! The Bodhisattva completely does not see any phenomena, and there are no names or concepts, with no attachment whatsoever; this is the Bodhisattva stage.
Why? Because the reality of the five aggregates and even the reality of omniscient wisdom cannot be made, cannot be spoken, and cannot be seen.
Subhūti! This is the attainment of the Bodhisattva, the stage of the Bodhisattva. When the Bodhisattva reaches this stage, the Bodhisattva becomes complete in all meditations but is not dependent upon the power of meditation for rebirth, much less dependent upon greed, anger, and ignorance to create karma and be reborn. This is not so.
The Bodhisattva only uses illusory phenomena to benefit sentient beings but does not see sentient beings, nor does the Bodhisattva see illusory phenomena. Within phenomena that have no possession, the Bodhisattva protects Buddha lands and teaches sentient beings.
This is the Bodhisattva practicing Prajñā-pāramitā, complete in Dhyāna-pāramitā, and even when turning the Dharma wheel, does not cling.
Furthermore, Subhūti! While practicing Prajñā-pāramitā, the Bodhisattva knows that all phenomena are like illusions, dreams, echoes, transformations, reflections of light, and mirages.
Subhūti said to the Buddha:
World-Honored One! How does the Bodhisattva know that all phenomena are like illusions and mirages?
The Buddha taught:
“Subhūti! When practicing the Perfection of Wisdom, one does not see dreams or people appearing in dreams; one does not see echoes, nor the people who bring about echoes; one does not see reflected images, transformations, and mirages, nor does one see someone showing those things to others. Why? Because these dreamlike and illusory things are the inverted perceptions of ordinary beings who cling to them. The Arhats, Pratyekabuddhas, all Bodhisattvas, and the Thus Come Ones, Worthy of Offerings, Perfectly Enlightened Ones, do not see any dreamlike or illusory phenomena, nor do they see anyone who brings them about. Why? Because all existent phenomena have no true existence; because they have no true existence, there is no accomplishment.
A Bodhisattva practicing the Perfection of Wisdom completely has no characteristic of greed, no characteristic of something to be accomplished, and no characteristic of arising; all such things do not exist. Why? Because the Perfection of Wisdom does not think of phenomena as having arising or accomplishment. A Bodhisattva who practices in this way does not give rise to the five aggregates, does not give rise to the three realms, does not give rise to the meditations, up to the liberations of the wise; nor does one give rise to the thirty-seven aids to enlightenment, the three gates of liberation, and even does not give rise to the six Perfections. Therefore, one becomes complete from the First Ground up to the Tenth Ground, yet does not give rise to desire. Why? Because in that place there is nothing to attain and nothing to be seen, how much less would one give rise to desire within it. Although a Bodhisattva practices the Perfection of Wisdom, one does not see that there is the Perfection of Wisdom.
In the place where there is no seeing, one nevertheless sees all phenomena; all enter into the Perfection of Wisdom, yet one does not see those phenomena as existing. Why? Because phenomena and the Perfection of Wisdom are neither two nor two separate things. Why? Because this is the realization of Suchness; this is realization in accordance with the nature of phenomena and true reality. These phenomena are all not different.
Subhūti said to the Buddha:
“World-Honored One! If all phenomena do not discriminate and are not separated, then why do you teach that there is good and evil, that there are undefiled and defiled, that there are Conventional Truth and Ultimate Truth, that there are conditioned and unconditioned phenomena?”
The Buddha taught:
“What do you think? Among all phenomena, is there any phenomenon that is good or evil, defiled or undefiled, ultimate truth or conventional truth, conditioned or unconditioned? Is there anything that can be seen as the fruit of Stream-entry, the fruit of Arhatship, or the Dharma of the Pratyekabuddhas, up to Buddhahood?”
Subhūti replied:
“World-Honored One! They cannot be seen.”
“Therefore, Subhūti, phenomena do not discriminate, have no characteristics, have no arising, and have no existence.
Subhūti! In the past, when I was still a Bodhisattva, I also did not see that phenomena had any essence. I did not see the five aggregates, nor did I see conditioned or unconditioned phenomena; from the fruit of Stream-entry to Buddhahood, all were without seeing and without attainment.
Subhūti! A Bodhisattva who wishes to learn the Perfection of Wisdom, from the moment of first generating the mind of enlightenment until attaining unsurpassed Bodhi, should skillfully learn all phenomena that exist and do not exist.
A Bodhisattva who skillfully understands that existent phenomena have no true existence can fully accomplish wisdom of the path, teach and transform sentient beings, protect the Buddha realms, attain unsurpassed Bodhi, and guide sentient beings so that they no longer fall into the three realms.
Subhūti! A great Bodhisattva should practice the Perfection of Wisdom in this way; therefore, there is no true existence.”