THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 75
Chapter 20: NON-ARISING (2)
Śāriputra, the perfection of generosity is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The perfections of pure precepts, patience, energy, meditation, and wisdom are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the four dhyānas are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The four immeasurables and four formless concentrations are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the eight liberations are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The eight spheres of mastery, nine successive concentrations, and ten totalities are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the four foundations of mindfulness are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the dharma gate of liberation through emptiness is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The dharma gates of liberation through signlessness and wishlessness are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the five kinds of eyes are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The six supernatural powers are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the ten powers of the Buddha are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the wisdom of all-knowing is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The wisdom of the aspects of the path and wisdom of all aspects are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the dharma of non-forgetfulness is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The nature of constant equanimity is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty.
Śāriputra, all the dhāraṇī dharma gates are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. All the samādhi dharma gates are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, ordinary persons are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of ordinary persons are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, stream-enterers are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of stream-enterers are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, once-returners are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of once-returners are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, non-returners are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of non-returners are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, arahants are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of arahants are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, pratyekabuddhas are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of pratyekabuddhas are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, Bodhisattvas are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of Bodhisattvas are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, Tathāgatas are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of Tathāgatas are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.”
At that time, Śāriputra asked Subhūti:
“Do you now wish to cause arising dharmas to arise, or do you wish to cause non-arising dharmas to arise?”
Subhūti replied:
“I do not wish to cause arising dharmas to arise, nor do I wish to cause non-arising dharmas to arise. Why? Śāriputra, because arising dharmas together with non-arising dharmas — both these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I do not wish to cause arising dharmas to arise, nor do I wish to cause non-arising dharmas to arise.”
Śāriputra asked Subhūti:
“Regarding the non-arising dharmas you have spoken of, do you enjoy discoursing on the characteristic of non-arising?”
Subhūti replied:
“Regarding the non-arising dharmas I have spoken of, I also do not enjoy discoursing on the characteristic of non-arising. Why? Because whether non-arising dharmas, whether the characteristic of non-arising, whether the enjoyment of discoursing — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘no characteristic.'”
Śāriputra asked:
“Regarding non-arising dharmas, when one utters the statement of non-arising — is this statement of non-arising also non-arising?”
Subhūti replied:
“Just so, just so! Why? Śāriputra, because form is non-arising, feeling, perception, formation, and consciousness are also non-arising. Why? Because all original natures are empty.
Śāriputra, the eye base is non-arising; the ear, nose, tongue, body, and mind bases are also non-arising. Why? Because all original natures are empty.
Śāriputra, the form base is non-arising; the sound, smell, taste, touch, and dharma bases are also non-arising. Why? Because all original natures are empty.
Śāriputra, the eye element is non-arising; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are also non-arising. Why? Because all original natures are empty.
Śāriputra, the ear element is non-arising; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are also non-arising. Why? Because all original natures are empty.
Śāriputra, the nose element is non-arising; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are also non-arising. Why? Because all original natures are empty.
Śāriputra, the tongue element is non-arising; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are also non-arising. Why? Because all original natures are empty.
Śāriputra, the body element is non-arising; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are also non-arising. Why? Because all original natures are empty.
Śāriputra, the mind element is non-arising; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are also non-arising. Why? Because all original natures are empty.
Śāriputra, the earth element is non-arising; the water, fire, wind, space, and consciousness elements are also non-arising. Why? Because all original natures are empty.
Śāriputra, the noble truth of suffering is non-arising; the noble truths of origination, cessation, and the path are also non-arising. Why? Because all original natures are empty.
Śāriputra, ignorance is non-arising; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are also non-arising. Why? Because all original natures are empty.
Śāriputra, inner emptiness is non-arising; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are also non-arising. Why? Because all original natures are empty.
Śāriputra, the perfection of generosity is non-arising; the perfections of pure precepts, patience, energy, meditation, and wisdom are also non-arising. Why? Because all original natures are empty.
Śāriputra, the four dhyānas are non-arising; the four immeasurables and four formless concentrations are also non-arising. Why? Because all original natures are empty.
Śāriputra, the eight liberations are non-arising; the eight spheres of mastery, nine successive concentrations, and ten totalities are also non-arising. Why? Because all original natures are empty.
Śāriputra, the four foundations of mindfulness are non-arising; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are also non-arising. Why? Because all original natures are empty.
Śāriputra, the dharma gate of liberation through emptiness is non-arising; the dharma gates of liberation through signlessness and wishlessness are also non-arising. Why? Because all original natures are empty.
Śāriputra, the five kinds of eyes are non-arising; the six supernatural powers are also non-arising. Why? Because all original natures are empty.
Śāriputra, the ten powers of the Buddha are non-arising; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are also non-arising. Why? Because all original natures are empty.
Śāriputra, the wisdom of all-knowing is non-arising; the wisdom of the aspects of the path and wisdom of all aspects are also non-arising. Why? Because all original natures are empty.
Śāriputra, the dharma of non-forgetfulness is non-arising; the nature of constant equanimity is also non-arising. Why? Because all original natures are empty.
Śāriputra, all the dhāraṇī dharma gates are non-arising; all the samādhi dharma gates are also non-arising. Why? Because all original natures are empty.
Śāriputra, ordinary persons are non-arising; the dharmas of ordinary persons are also non-arising. Why? Because all original natures are empty.
Śāriputra, stream-enterers are non-arising; the dharmas of stream-enterers are also non-arising. Why? Because all original natures are empty.
Śāriputra, once-returners are non-arising; the dharmas of once-returners are also non-arising. Why? Because all original natures are empty.
Śāriputra, non-returners are non-arising; the dharmas of non-returners are also non-arising. Why? Because all original natures are empty.
Śāriputra, arahants are non-arising; the dharmas of arahants are also non-arising. Why? Because all original natures are empty.
Śāriputra, pratyekabuddhas are non-arising; the dharmas of pratyekabuddhas are also non-arising. Why? Because all original natures are empty.
Śāriputra, Bodhisattvas are non-arising; the dharmas of Bodhisattvas are also non-arising. Why? Because all original natures are empty.
Śāriputra, Tathāgatas are non-arising; the dharmas of Tathāgatas are also non-arising. Why? Because all original natures are empty.
Śāriputra, bodily action is non-arising; verbal action and mental action are also non-arising. Why? Because all original natures are empty.
Śāriputra, for this reason: regarding non-arising dharmas, when one utters the statement of non-arising, this too is the meaning of non-arising.
Śāriputra, whether the spoken dharma, whether the words uttered, the speaker, or the listener — all are non-arising.”
Śāriputra said to Subhūti:
“Among those who discourse on dharma, you are foremost. Why? Because in response to any questioning, you can always provide a reply without any hesitation or difficulty.”
Subhūti replied:
“Disciples of the Buddhas have no reliance or attachment to any dharma whatsoever. Therefore, they have the ability to answer all questioning with complete ease and freedom from fear. Why? Because all dharmas have no resting place.”
Śāriputra asked Subhūti:
“Why do all dharmas have no resting place?”
Subhūti replied:
“Śāriputra, because the original nature of form is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of feeling, perception, formation, and consciousness is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the eye base is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the ear, nose, tongue, body, and mind bases is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the form base is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the sound, smell, taste, touch, and dharma bases is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the eye element is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the ear element is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the nose element is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the tongue element is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the body element is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the mind element is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the earth element is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the water, fire, wind, space, and consciousness elements is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the noble truth of suffering is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the noble truths of origination, cessation, and the path is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of ignorance is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of inner emptiness is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the perfection of generosity is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the four dhyānas is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the four immeasurables and four formless concentrations is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the eight liberations is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the eight spheres of mastery, nine successive concentrations, and ten totalities is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the four foundations of mindfulness is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the dharma gate of liberation through emptiness is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the dharma gates of liberation through signlessness and wishlessness is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the five kinds of eyes is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the six supernatural powers is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the ten powers of the Buddha is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the wisdom of all-knowing is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the wisdom of the aspects of the path and wisdom of all aspects is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of the dharma of non-forgetfulness is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the nature of constant equanimity is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of all the dhāraṇī dharma gates is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of all the samādhi dharma gates is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of ordinary persons is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the dharmas of ordinary persons is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of stream-enterers is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the dharmas of stream-enterers is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of once-returners is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the dharmas of once-returners is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of non-returners is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the dharmas of non-returners is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of arahants is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the dharmas of arahants is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of pratyekabuddhas is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the dharmas of pratyekabuddhas is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of Bodhisattvas is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the dharmas of Bodhisattvas is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of Tathāgatas is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of the dharmas of Tathāgatas is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, because the original nature of bodily action is empty, therefore within, without, in between, and on both sides it cannot be grasped. Because the original nature of verbal action and mental action is empty, therefore within, without, in between, and on both sides it cannot be grasped.
Śāriputra, for this reason I say: all dharmas have no resting place.
Chapter 21: THE PURE PATH (1)
At that time, the Elder Subhūti said to Śāriputra:
“When Great Bodhisattvas practice the six perfections, they should purify form; they should purify feeling, perception, formation, and consciousness; they should purify the eye base; they should purify the ear, nose, tongue, body, and mind bases; they should purify the form base; they should purify the sound, smell, taste, touch, and dharma bases; they should purify the eye element; they should purify the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition; they should purify the ear element; they should purify the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition; they should purify the nose element; they should purify the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition; they should purify the tongue element; they should purify the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition; they should purify the body element; they should purify the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition; they should purify the mind element; they should purify the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition; they should purify the earth element; they should purify the water, fire, wind, space, and consciousness elements; they should purify the noble truth of suffering; they should purify the noble truths of origination, cessation, and the path; they should purify ignorance; they should purify formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair; they should purify inner emptiness; they should purify outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature; they should purify the perfection of generosity; they should purify the perfections of pure precepts, patience, energy, meditation, and wisdom; they should purify the four dhyānas; they should purify the four immeasurables and four formless concentrations; they should purify the eight liberations; they should purify the eight spheres of mastery, nine successive concentrations, and ten totalities; they should purify the four foundations of mindfulness through the noble eightfold path; they should purify the dharma gate of liberation through emptiness; they should purify the dharma gates of liberation through signlessness and wishlessness; they should purify the five kinds of eyes; they should purify the six supernatural powers; they should purify the ten powers of the Buddha; they should purify the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha; they should purify the dharma of non-forgetfulness; they should purify the nature of constant equanimity; they should purify all the dhāraṇī dharma gates; they should purify all the samādhi dharma gates; they should purify the wisdom of all-knowing; they should purify the wisdom of the aspects of the path and wisdom of all aspects; they should purify the path of Bodhi.”
Śāriputra asked Subhūti:
“How do Great Bodhisattvas, when practicing the six perfections, purify the path of Bodhi?”
Subhūti replied:
“Śāriputra, each of the six perfections has two kinds: the first is worldly, the second is supramundane.”
Śāriputra asked:
“What is the worldly perfection of generosity?”
Subhūti replied:
“If a Great Bodhisattva is a great benefactor who always gives to all śramaṇas, brāhmaṇas, the poor, the sick, the lonely, the traveler stranded on the road, and beggars — those who need food giving food, those who need drink giving drink, those who need a vehicle giving a vehicle, those who need clothing giving clothing, those who need fragrance giving fragrance, those who need flowers giving flowers, those who need ornaments giving ornaments, those who need housing giving housing, those who need medicine giving medicine, those who need light giving light, those who need seats and bedding giving seats and bedding — supplying fully all such things according to their needs for sustenance. Or again, someone comes asking for a son, giving a son; asking for a daughter, giving a daughter; asking for a wife, giving a wife; asking for a government position, giving a government position; asking for land and country, giving land and country; asking for a royal throne, giving a royal throne; asking for head and eyes, giving head and eyes; asking for hands and feet, giving hands and feet; asking for parts of the body, giving parts of the body; asking for blood and flesh, giving blood and flesh; asking for bones and marrow, giving bones and marrow; asking for ears and nose, giving ears and nose; asking for servants, giving servants; asking for treasures, giving treasures; asking for gold and silver, giving gold and silver — all such things, according to their needs, giving away all inner and outer possessions completely. Although making such gifts, one still has a resting place, meaning one thinks in this way: ‘I am the giver; that person is the recipient; I am the benefactor; I am not miserly; I follow the Buddha’s teaching and can relinquish all things; I practice the perfection of generosity.’ While making gifts in this way, because one uses attainment as a skillful means, one dedicates merit together with all sentient beings toward the fruit of Supreme Enlightenment. One further thinks: ‘I dedicate this merit to sentient beings, causing them to obtain peace and happiness in this life and future lives until they attain Nirvāṇa without remainder.’ Such a person, attached to the three wheels in the practice of generosity: the first is the perception of self; the second is the perception of others; the third is the perception of the gift. Due to clinging to these three wheels in giving, this is called the worldly perfection of generosity. For what reason is this generosity called worldly? Because it acts the same as the worldly and does not reach supramundane dharmas. This is called the worldly perfection of generosity.”
Śāriputra asked:
“What is the supramundane perfection of generosity?”
Subhūti replied:
“If a Great Bodhisattva in practicing generosity keeps the three wheels pure: the first is not clinging to self as the giver; the second is not clinging to the recipient as the receiver; the third is not clinging to the act of giving and its result — this is the Great Bodhisattva whose three wheels are pure in practicing generosity.
Furthermore, Śāriputra, if a Great Bodhisattva, with great compassion as the foundation, dedicates the merit of generosity practiced to all sentient beings universally, with completely no attainment with respect to all sentient beings; although together with all sentient beings equally dedicating toward the fruit of Supreme Enlightenment, yet within this sees not a single trace of any characteristic — due to complete non-clinging in giving, this is called the supramundane perfection of generosity. For what reason is this generosity called supramundane? Because it does not act the same as the worldly; because it can reach supramundane dharmas, it is called the supramundane perfection of generosity.”
Śāriputra asked:
“What is the worldly perfection of pure precepts?”
Subhūti replied:
“If a Great Bodhisattva, while upholding the pure precepts, still has a resting place, meaning one thinks in this way: ‘I uphold the pure precepts without violation for the benefit of all sentient beings; I follow the Buddha’s teaching and do not violate the pure precepts; I practice the perfection of pure precepts’ — while upholding precepts in this way, using attainment as a skillful means, one dedicates merit together with all sentient beings toward the fruit of Supreme Enlightenment; one further gives rise to this thought: ‘I dedicate this merit to sentient beings, causing them to obtain peace and happiness in this life and future lives until they attain Nirvāṇa without remainder.’ Such a person, attached to the three wheels in upholding precepts: the first is the perception of self; the second is the perception of others; the third is the perception of the precepts. Due to clinging to these three wheels in upholding precepts, this is called the worldly perfection of pure precepts. For what reason is this pure precepts called worldly? Because it acts the same as the worldly and does not reach supramundane dharmas. This is called the worldly perfection of pure precepts.”
Śāriputra asked:
“What is the supramundane perfection of pure precepts?”
Subhūti replied:
“If a Great Bodhisattva in upholding precepts keeps the three wheels pure: the first is not clinging to self as the upkeeper of precepts; the second is not clinging to sentient beings as the objects being protected; the third is not clinging to the precepts and their result — this is the Great Bodhisattva whose three wheels are pure in upholding precepts.
Furthermore, Śāriputra, if a Great Bodhisattva, with great compassion as the foundation, dedicates the merit of precept-keeping to all sentient beings universally, with completely no attainment with respect to all sentient beings; although together with all sentient beings equally dedicating toward the fruit of Supreme Enlightenment, yet within this sees not a single trace of any characteristic — due to complete non-clinging in upholding precepts, this is called the supramundane perfection of pure precepts. For what reason is this pure precepts called supramundane? Because it does not act the same as the worldly; because it can reach supramundane dharmas. This is called the supramundane perfection of pure precepts.”
Śāriputra asked:
“What is the worldly perfection of patience?”
Subhūti replied:
“If a Great Bodhisattva, although practicing patience, still has a resting place, meaning one gives rise to this thought: ‘I practice patience for the benefit of all sentient beings; I follow the Buddha’s teaching and always practice correctly the supreme patience; I practice the perfection of patience’ — while practicing patience in this way, using attainment as a skillful means, one dedicates merit together with all sentient beings toward the fruit of Supreme Enlightenment; one further gives rise to this thought: ‘I dedicate this merit to sentient beings, causing them to obtain peace and happiness in this life and future lives until they attain Nirvāṇa without remainder.’ Such a person, attached to the three wheels in practicing patience: the first is the perception of self; the second is the perception of others; the third is the perception of patience. Due to clinging to these three wheels in practicing patience, this is called the worldly perfection of patience. For what reason is this patience called worldly? Because it acts the same as the worldly and does not reach supramundane dharmas. This is called the worldly perfection of patience.”
Śāriputra asked:
“What is the supramundane perfection of patience?”
Subhūti replied:
“If a Great Bodhisattva in practicing patience keeps the three wheels pure: the first is not clinging to self as the practitioner of patience; the second is not clinging to sentient beings as the objects of patience; the third is not clinging to patience and its result — this is the Great Bodhisattva whose three wheels are pure in practicing patience.
Furthermore, Śāriputra, if a Great Bodhisattva, with great compassion as the foundation, dedicates the merit of patience practiced to all sentient beings universally, with completely no attainment with respect to all sentient beings; although together with all sentient beings equally dedicating toward the fruit of Supreme Enlightenment, yet within this sees not a single trace of any characteristic — due to complete non-clinging in practicing patience, this is called the supramundane perfection of patience. For what reason is this patience called supramundane? Because it does not act the same as the worldly; because it can reach supramundane dharmas. This is called the supramundane perfection of patience.”
Śāriputra asked:
“What is the worldly perfection of energy?”
Subhūti replied:
“If a Great Bodhisattva, although earnestly devoting oneself to energy, still has a resting place, meaning one gives rise to this thought: ‘I exert energetic effort for the benefit of all sentient beings; I follow the Buddha’s teaching and spur on body and mind without ever being lax; I practice the perfection of energy’ — while practicing energy in this way, using attainment as a skillful means, one dedicates merit together with all sentient beings toward the fruit of Supreme Enlightenment; one further gives rise to this thought: ‘I dedicate this merit to sentient beings, causing them to obtain peace and happiness in this life and future lives until they attain Nirvāṇa without remainder.’ Such a person, attached to the three wheels in devoting oneself to energy: the first is the perception of self; the second is the perception of others; the third is the perception of energy. Due to clinging to these three wheels in practicing energy, this is called the worldly perfection of energy. For what reason is this energy called worldly? Because it acts the same as the worldly and does not reach supramundane dharmas. This is called the worldly perfection of energy.”
Śāriputra asked:
“What is the supramundane perfection of energy?”
Subhūti replied:
“If a Great Bodhisattva in earnestly devoting oneself to energy keeps the three wheels pure: the first is not clinging to self as the practitioner of energy; the second is not clinging to sentient beings as the recipients of energy; the third is not being attached to energy and its result — this is the Great Bodhisattva whose three wheels are pure in devoting oneself to energy.
Furthermore, Śāriputra, if a Great Bodhisattva, with great compassion as the foundation, dedicates the merit of energy practiced to all sentient beings universally, with completely no attainment with respect to all sentient beings; although together with all sentient beings equally dedicating toward the fruit of Supreme Enlightenment, yet within this sees not a single trace of any characteristic — due to complete non-clinging in devoting oneself to energy, this is called the supramundane perfection of energy. For what reason is this energy called supramundane? Because it does not act the same as the worldly; because it can reach supramundane dharmas. This is called the supramundane perfection of energy.”
Śāriputra asked:
“What is the worldly perfection of dhyāna?”
Subhūti replied:
“If a Great Bodhisattva, although practicing dhyāna, still has a resting place, meaning one gives rise to this thought: ‘I practice dhyāna for the benefit of all sentient beings; I follow the Buddha’s teaching with respect to the supreme samādhi and always practice correctly; I practice the perfection of dhyāna’ — while practicing samādhi in this way, using attainment as a skillful means, one dedicates merit together with all sentient beings toward the fruit of Supreme Enlightenment; one further gives rise to this thought: ‘I dedicate this merit to sentient beings, causing them to obtain peace and happiness in this life and future lives until they attain Nirvāṇa without remainder.’ Such a person, attached to the three wheels in practicing dhyāna: the first is the perception of self; the second is the perception of others; the third is the perception of dhyāna. Due to clinging to these three wheels in practicing dhyāna, this is called the worldly perfection of dhyāna. For what reason is this dhyāna called worldly? Because it acts the same as the worldly and does not reach supramundane dharmas. This is called the worldly perfection of dhyāna.