MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 23
Chapter 75: FOLLOWING THREE TIMES
At that time, Subhūti said to the Buddha:
World-Honored One! If there are characteristics of phenomena, then one would still not accord with patience, much less attain the Way.
World-Honored One! If there are no characteristics of phenomena, can one accord with patience? Would one then attain these stages? Either the Dry Wisdom Ground, the Nature Ground, the Eighth-Person Ground, the Seeing Ground, the Thin Ground, the Ground of Freedom from Desire, the Ground of Having Finished What Should Be Done, the Pratyekabuddha Ground, the Bodhisattva Ground, or the Buddha Ground? Or through cultivation of the path, can this cultivation of the path eliminate afflictions? Because of these afflictions, one cannot surpass the stages of the Śrāvaka and Pratyekabuddha to enter the Bodhisattva stage. If one does not enter the Bodhisattva stage, one cannot attain All-Knowledge. If one does not attain All-Knowledge, one cannot eliminate all the habitual tendencies of afflictions.
World-Honored One! If there are no characteristics of phenomena, then those path practices would not arise. If those path practices do not arise, then one cannot attain All-Knowledge.
The Buddha said to Subhūti:
That is correct. If a person has no phenomena, then they will accord with patience until they eliminate all habitual tendencies of afflictions.
World-Honored One! When practicing Prajñāpāramitā, does a Great Bodhisattva have characteristics of phenomena? That is, characteristics of form up to characteristics of consciousness, characteristics of the eye up to characteristics of mind, characteristics of form up to characteristics of dharmas, characteristics of the eye element up to characteristics of the mind-consciousness element, characteristics of the four foundations of mindfulness up to characteristics of All-Knowledge, characteristics of form, characteristics of the cessation of form up to characteristics of consciousness, characteristics of the cessation of consciousness, characteristics of the twelve sense bases, characteristics of the cessation of the twelve sense bases, characteristics of the eighteen elements, characteristics of the cessation of the eighteen elements, characteristics of the twelve links of dependent origination, characteristics of the cessation of the twelve links of dependent origination, characteristics of desire, characteristics of the cessation of desire, characteristics of anger, characteristics of the cessation of anger, characteristics of ignorance, characteristics of the cessation of ignorance, characteristics of the four truths, characteristics of the cessation of the four truths, and up to characteristics of All-Knowledge and characteristics of the cessation of all habitual tendencies of afflictions?
No, Subhūti! When practicing Prajñāpāramitā, a Great Bodhisattva has neither characteristics of phenomena nor characteristics of non-phenomena. This itself is accordance with patience. If there are no characteristics of phenomena and no characteristics of non-phenomena, then this is cultivation of the path and is the fruition of the path.
Subhūti! For a Great Bodhisattva, having phenomena is the Bodhisattva path; having no phenomena is the Bodhisattva fruit. Therefore, one should know that all phenomena are without inherent nature.
World-Honored One! If all phenomena have no inherent nature, then how can the Buddha, by knowing that all phenomena lack inherent nature, become a Buddha and possess sovereign power over all phenomena?
Subhūti! That is correct! All phenomena have no inherent nature.
In the past, when I practiced the Bodhisattva path, I cultivated the six pāramitās, abandoned all desires and evil unwholesome phenomena, and with thought and examination, free from desire, generated joy and happiness and entered the First Dhyāna, up to entering the Fourth Dhyāna. Regarding those dhyānas and their factors, I did not grasp their characteristics, I did not think that those dhyānas existed, I did not experience the taste of dhyāna, nor did I perceive dhyāna. I practiced the four dhyānas while remaining pure and free from attachment. Regarding those dhyānas, I did not enter into their karmic results. Relying on the four dhyānas, I developed the five spiritual powers: the divine eye, divine ear, knowledge of past lives, knowledge of others’ thoughts, and miraculous powers. Regarding those spiritual powers, I did not grasp their characteristics, I did not think that those spiritual powers existed, I did not experience the taste of spiritual powers, I did not perceive spiritual powers, and regarding those five spiritual powers, I made no distinctions.
Subhūti! At that time, with wisdom corresponding to a single moment of thought, I attained Unsurpassed Perfect Enlightenment. This means the Noble Truth of suffering, the Noble Truth of origination, the Noble Truth of cessation, and the Noble Truth of the path; I accomplished the ten powers of wisdom, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, great loving-kindness, and great compassion; I became a Buddha and clearly understood the three categories of sentient beings: those with right determination, those with wrong determination, and those with indeterminate determination.
World-Honored One! Regarding phenomena that have no inherent nature, how did the World-Honored One develop the four dhyānas and the five spiritual powers? Sentient beings also do not exist; how then can they be distinguished into three categories?
Subhūti! If the phenomena of desire and evil unwholesome states had self-nature or other-nature, then when I previously practiced the Bodhisattva path, I would not have been able to contemplate the phenomena of desire and evil unwholesome states as having no inherent nature and enter the First Dhyāna.
Because the phenomena of desire and evil unwholesome states do not have self-nature or other-nature, and are all without inherent nature, therefore when I previously practiced the Bodhisattva conduct, I abandoned the phenomena of desire and evil unwholesome states and entered the First Dhyāna up to the Fourth Dhyāna.
Subhūti! If the spiritual powers had self-nature or other-nature, then I would not have been able to know that the spiritual powers have no inherent nature and attain Unsurpassed Perfect Enlightenment.
Because the spiritual powers do not have self-nature or other-nature, and all lack inherent nature, therefore all Buddhas, knowing that the spiritual powers have no inherent nature, attain Unsurpassed Perfect Enlightenment.
World-Honored One! If a Great Bodhisattva knows that phenomena have no inherent nature and attains Unsurpassed Perfect Enlightenment through the four dhyānas and five spiritual powers, then how do newly learning Bodhisattvas, regarding phenomena that have no inherent nature, practice in sequence, learn in sequence, and cultivate the path in sequence, and then through sequential practice, sequential learning, and sequential path attain Unsurpassed Perfect Enlightenment?
Subhūti! At the beginning, Bodhisattvas either hear this from the Buddhas, or hear it from many Buddhas and Bodhisattvas whom they have made offerings to, or hear it from Arhats, Anāgāmins, Sakṛdāgāmins, and Stream-enterers. Because attainment is not truly existent, one becomes a Buddha; because attainment is not truly existent, one becomes an Arhat, an Anāgāmin, a Sakṛdāgāmin, or a Stream-enterer. Because all noble sages are not truly existent, they have these names. All conditioned, constructed phenomena have no inherent nature, down to not even the slightest amount as small as the tip of a hair.
After hearing this, that Bodhisattva thinks: Since all phenomena have no inherent nature, because the nature of attainment is not truly existent, one becomes a Buddha; because the nature of attainment is not truly existent, one becomes an Arhat, an Anāgāmin, a Sakṛdāgāmin, or a Stream-enterer.
If I shall attain Unsurpassed Complete Enlightenment, it will be because I do not obtain all dharmas as permanent and without nature. Why do I not arouse the aspiration for Unsurpassed Complete Enlightenment?
Having attained Unsurpassed Complete Enlightenment, while all sentient beings dwell in the appearance of existence, I shall cause them to abide in true non-existence.
O Subhūti! Having thought in this way, the Bodhisattva arouses the mind of Unsurpassed Complete Enlightenment in order to liberate all sentient beings. The actions performed according to the stages of cultivation, the sequence of learning, and the order of the Bodhisattva path by this Bodhisattva are exactly the same as the actions of the Bodhisattvas of the past who attained Unsurpassed Complete Enlightenment.
Newly practicing Bodhisattvas should train in the six pāramitās: the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā.
At that time, the Bodhisattva practices the Perfection of Giving: giving personally, also encouraging others to give, praising the merit of giving, and rejoicing in and praising those who perform acts of giving.
Because of the causes and conditions of giving, this Bodhisattva becomes greatly wealthy. This Bodhisattva abandons the mind of stinginess and provides all sentient beings with food and drink, clothing, bedding, dwellings, lamps, incense, flowers, jeweled ornaments, and all necessities for living.
This Bodhisattva practices giving and upholds precepts in this way, and therefore, when born among gods or humans, becomes one of noble status. Through such giving and precepts, this Bodhisattva attains various meditative absorptions. Through such giving, precepts, and meditation, this Bodhisattva attains various wisdoms, liberations, and liberating knowledge and vision, surpasses the Śrāvakas and Pratyekabuddhas, and enters the stage of the Bodhisattva. Having entered the Bodhisattva stage, the Bodhisattva purifies the Buddha realm. Having purified the Buddha realm, the Bodhisattva accomplishes the maturation of sentient beings. Having accomplished sentient beings, the Bodhisattva attains All-Knowledge. Having attained All-Knowledge, the Bodhisattva turns the Dharma wheel and uses the teachings of the three vehicles to liberate sentient beings from birth and death.
O Subhūti! Through that giving, the Bodhisattva follows the stages of cultivation, the sequence of learning, and the order of the path, yet all of these are not truly existent. Why? Because all dharmas have no intrinsic nature.
Furthermore, O Subhūti! From the time the Bodhisattva first aroused the mind of enlightenment until now, the Bodhisattva personally upholds precepts, teaches others to uphold precepts, praises the merit of upholding precepts, and rejoices in and praises those who uphold precepts. Because of the causes and conditions of upholding precepts, the Bodhisattva is born among gods or humans and attains honor and respect. Seeing those who are poor and needy, the Bodhisattva gives them wealth; seeing those who do not uphold precepts, the Bodhisattva teaches them to uphold precepts; seeing those with distracted minds, the Bodhisattva teaches them meditation; seeing those who are deluded, the Bodhisattva teaches them wisdom; seeing those who are not liberated, the Bodhisattva teaches them liberation; seeing those who lack liberating knowledge and vision, the Bodhisattva teaches them liberating knowledge and vision. Through precepts, meditation, wisdom, liberation, and liberating knowledge and vision, the Bodhisattva surpasses the Śrāvakas and Pratyekabuddhas and enters the Bodhisattva stage. Having entered the Bodhisattva stage, the Bodhisattva purifies the Buddha realm. Having purified the Buddha realm, the Bodhisattva accomplishes sentient beings. Having accomplished sentient beings, the Bodhisattva attains All-Knowledge. Having attained All-Knowledge, the Bodhisattva turns the Dharma wheel and uses the three vehicles to liberate sentient beings from birth and death.
O Subhūti! Through those precepts, the Bodhisattva follows the stages of cultivation, the sequence of learning, and the order of the path in this way. These things are all not truly existent. Why? Because all dharmas have no intrinsic nature.
Furthermore, O Subhūti! From the time the Bodhisattva first aroused the mind of enlightenment, the Bodhisattva personally practices patience, teaches others patience, praises the merit of patience, and rejoices in and praises those who practice patience. When practicing the Perfection of Patience in this way, the Bodhisattva gives to sentient beings what is needed, teaches them to uphold precepts, teaches them meditation, teaches them wisdom, teaches them liberation, and teaches them liberating knowledge and vision. Because of the causes and conditions of giving, precepts, meditation, and wisdom in this way, the Bodhisattva surpasses the Śrāvakas and Pratyekabuddhas and enters the Bodhisattva stage. Having entered the Bodhisattva stage, the Bodhisattva purifies the Buddha realm. Having purified the Buddha realm, the Bodhisattva accomplishes sentient beings. Having accomplished sentient beings, the Bodhisattva attains All-Knowledge. Having attained All-Knowledge, the Bodhisattva turns the Dharma wheel and uses the three vehicles to liberate sentient beings from birth and death.
O Subhūti! Through the Perfection of Patience, the Bodhisattva follows the stages of cultivation, the sequence of learning, and the order of the path in this way. These things cannot be grasped. Why? Because all dharmas have no intrinsic nature.
Furthermore, O Subhūti! From the time the Bodhisattva first aroused the mind of enlightenment until now, the Bodhisattva personally practices the Perfection of Diligence, teaches others diligence, praises the merit of diligence, and rejoices in and praises those who practice diligence. When practicing the Perfection of Diligence in this way, the Bodhisattva gives to sentient beings what is needed, teaches them precepts, meditation, wisdom, liberation, and liberating knowledge and vision. Because of those causes and conditions, the Bodhisattva surpasses the Śrāvakas and Pratyekabuddhas and enters the Bodhisattva stage. Having entered the Bodhisattva stage, the Bodhisattva purifies the Buddha realm; having purified the Buddha realm, the Bodhisattva accomplishes sentient beings. Having accomplished sentient beings, the Bodhisattva attains All-Knowledge. Having attained All-Knowledge, the Bodhisattva turns the Dharma wheel and uses the three vehicles to teach and transform sentient beings so they escape birth and death.
O Subhūti! Through the Perfection of Diligence, the Bodhisattva follows the stages of cultivation, the sequence of learning, and the order of the path in this way. These things are all not truly existent. Why? Because all dharmas have no intrinsic nature.
Furthermore, O Subhūti! From the time the Bodhisattva first aroused the mind of enlightenment until now, the Bodhisattva personally enters meditation, enters the immeasurable minds, enters the formless concentrations, teaches others to enter meditative absorption, praises the merit of entering meditation, and rejoices in and praises those who enter meditation. Abiding in those meditative absorptions, the Bodhisattva gives to sentient beings what is needed, teaches them precepts, meditation, wisdom, liberation, and liberating knowledge and vision. Because of those causes and conditions, the Bodhisattva surpasses the Śrāvakas and Pratyekabuddhas and enters the Bodhisattva stage. Having entered the Bodhisattva stage, the Bodhisattva purifies the Buddha realm; having purified the Buddha realm, the Bodhisattva accomplishes sentient beings. Having accomplished sentient beings, the Bodhisattva attains All-Knowledge. Having attained All-Knowledge, the Bodhisattva turns the Dharma wheel and uses the three vehicles to liberate sentient beings from birth and death.
O Subhūti! Through the Perfection of Meditation, the Bodhisattva follows the sequence of cultivation, the sequence of learning, and the order of the path in this way; these things are all not truly existent. Why? Because all dharmas have no intrinsic nature.
Furthermore, O Subhūti! From the time the Bodhisattva first aroused the mind of enlightenment until now, the Bodhisattva personally practices the Perfection of Prajñā, gives to sentient beings what is needed, teaches them precepts, meditation, wisdom, liberation, and liberating knowledge and vision. When practicing the Perfection of Prajñā in this way, the Bodhisattva personally practices the six pāramitās, also teaches others to practice the six pāramitās, praises the merit of those who practice the six pāramitās, and rejoices in and praises those who practice the six pāramitās. Through the causes and conditions of the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā, together with skillful means, the Bodhisattva surpasses the Śrāvakas and Pratyekabuddhas and enters the Bodhisattva stage. Having entered the Bodhisattva stage, the Bodhisattva purifies the Buddha realm; having purified the Buddha realm, the Bodhisattva accomplishes sentient beings. Having accomplished sentient beings, the Bodhisattva attains All-Knowledge. Having attained All-Knowledge, the Bodhisattva turns the Dharma wheel and uses the three vehicles to liberate sentient beings from birth and death.
O Subhūti! Through the six pāramitās, the Bodhisattva follows the sequence of cultivation, the sequence of learning, and the order of the path in this way. These things are all not truly existent. Why? Because all dharmas have no intrinsic nature.
This is called the newly aroused Bodhisattva’s stages of practice, stages of learning, and stages of the path.
Furthermore, O Subhūti! From the time the Bodhisattva first aroused the mind of enlightenment until now, with a mind that accords with All-Knowledge, the Bodhisattva understands and believes that all dharmas have no nature and cultivates the six recollections. These are recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of Precepts, recollection of Giving, and recollection of Heaven.
How does a Bodhisattva cultivate recollection of the Buddha?
O Subhūti! A Bodhisattva recollects the Buddha without using form to recollect, without using feeling, perception, formations, or consciousness to recollect. Why? Because form has no intrinsic nature, and feeling, perception, formations, and consciousness have no intrinsic nature. If a dharma has no intrinsic nature, then it is not truly existent. Why? Because non-recollection is the recollection of the Buddha.
Furthermore, O Subhūti! A Bodhisattva should not recollect the Buddha by using the thirty-two marks, nor by using the golden body, nor by using the halo of light, nor by using the eighty secondary characteristics. Why? Because the Buddha’s body has no intrinsic nature. If a dharma has no nature, then it is not truly existent. Why? Because non-recollection is the recollection of the Buddha.
Furthermore, O Subhūti! One should not recollect the Buddha by using the various precepts. One should not recollect the Buddha by using various concentrations, various wisdoms, various liberations, or various liberating knowledge and vision. Why? Because those precepts and so forth have no intrinsic nature. If a dharma has no intrinsic nature, then it is not truly existent. Why? Because non-recollection is the recollection of the Buddha.
Furthermore, O Subhūti! One should not recollect the Buddha by using the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared Buddha qualities, great loving-kindness, or great compassion. Why? Because they have no intrinsic nature. If a dharma has no intrinsic nature, then it is not truly existent. Why? Because non-recollection is the recollection of the Buddha.
Furthermore, O Subhūti! One should not recollect the Buddha by using the twelve links of dependent origination. Why? Because dependent origination has no intrinsic nature. If a dharma has no intrinsic nature, then it is not truly existent. Why? Because not recollecting is the recollection of the Buddha.
O Subhūti! When practicing the Perfection of Prajñā, the Bodhisattva should recollect the Buddha in this way.
This is the newly aroused Bodhisattva’s stages of practice, stages of learning, and stages of the path.
That Bodhisattva, abiding in the stages of practice, learning, and the path, fully develops the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; practices the samādhis of emptiness, signlessness, and wishlessness, up to All-Knowledge. Because all dharmas have no intrinsic nature, that Bodhisattva knows that all dharmas have no nature. Within this, there is no nature of existence and no nature of non-existence.
How does a Bodhisattva cultivate recollection of the Dharma?
O Subhūti! When practicing the Perfection of Prajñā, a Bodhisattva does not remember or conceptualize wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, worldly dharmas, supramundane dharmas, pure dharmas, impure dharmas, noble dharmas, ordinary dharmas, conditioned dharmas with outflows, dharmas without outflows, dharmas belonging to the Desire Realm, the Form Realm, or the Formless Realm, nor conditioned or unconditioned dharmas. Why? Because those dharmas have no intrinsic nature. If a dharma has no intrinsic nature, then it is not truly existent. Why? Because non-recollection is the recollection of the Dharma. Because one learns within dharmas that have no nature, one will fully attain the four foundations of mindfulness and eventually attain All-Knowledge. When this Bodhisattva attains Unsurpassed Complete Enlightenment, the Bodhisattva attains dharmas that have no nature. Within that absence of nature: there is neither the characteristic of existence nor the characteristic of non-existence.
A Bodhisattva should cultivate recollection of the Dharma in this way. Regarding those dharmas, there is not even the slightest thought; how much less is there recollection of the Dharma.
How does a Bodhisattva cultivate recollection of the Sangha?
O Subhūti! A Bodhisattva recollects the Sangha because, through unconditioned dharmas, one distinguishes that there are assemblies of Buddha’s disciples. Within this, there is not even the slightest thought, much less recollection of the Sangha. A Bodhisattva should recollect the Sangha in this way.
How does a Bodhisattva cultivate recollection of precepts? O Subhūti! From the time the Bodhisattva first aroused the mind of enlightenment until now, the Bodhisattva should recollect the noble precepts: precepts without deficiency, precepts without breaches, precepts without traces, precepts without impurity, precepts without attachment, self-governing precepts, precepts praised by the wise, complete precepts, and precepts that follow right concentration. One should recollect those precepts as having no intrinsic nature; until there is not even the slightest thought, how much less is there recollection of precepts.
How does a Bodhisattva cultivate recollection of giving?
O Subhūti! From the time the Bodhisattva first aroused the mind of enlightenment until now, the Bodhisattva should recollect giving: giving toward oneself, giving toward others, giving of wealth, giving of Dharma, and giving up afflictions, because one observes that such giving is not truly existent. Until there is not even the slightest thought, how much less is there recollection of giving.
How does a Bodhisattva cultivate recollection of Heaven?
O Subhuti! The Bodhisattva thinks that the Four Heavenly Kings have faith, precepts, generosity, learning, and wisdom. Having died here, one is reborn in that heavenly realm. I also possess that faith, precepts, generosity, learning, and wisdom. Up to the heavens of the Paranirmita-vashavartin and the Ishvara heavens, they possess faith, precepts, generosity, learning, and wisdom. Having died here, one is reborn in that heavenly realm. I also possess that faith, precepts, generosity, learning, and wisdom. The Bodhisattva should remember that among the heavenly realms there is no inherent nature; there is not even the slightest thought, let alone the thought of heaven.
When the Bodhisattva practices the six recollections in this way, it is called practicing in sequence, learning in sequence, and following the path in sequence.
The World-Honored One! If all phenomena have no nature, then recollection of form has no nature, feeling, perception, formations, and consciousness have no nature; the eye through the mind, form through dharmas all have no nature; the eye realm through the mind-consciousness realm have no nature; the Perfection of Giving through the Perfection of Prajna, inner emptiness through the emptiness of what is neither nonexistent nor existent, all have no nature; the four foundations of mindfulness through omniscient wisdom all have no nature.
The World-Honored One! If all phenomena have no nature, then there is no path, no wisdom, and no fruit, is that so?
O Subhuti! Do you see the nature of form as truly existing or not?
Up to the nature of omniscient wisdom, do you see it as truly existing or not?
The World-Honored One, I do not see that there is any!
O Subhuti! Since you do not see that phenomena truly exist, why do you ask such a question?
The World-Honored One! Here I do not dare to have doubts, but it is only because, in future generations, monks seeking the path of the Hearers, the path of the Pratyekabuddhas, and the path of the Bodhisattvas may think: If all phenomena have no nature, then who is defiled, who is purified, who is bound, and who is liberated? Because they do not understand, they may break the precepts, break right views, break proper conduct, and break pure livelihood. Because they break these, they will fall into the three evil paths.
The World-Honored One! Fearing that such harm will occur in future generations, I have asked the Buddha this question.
The World-Honored One! Regarding phenomena that have no nature, I have faith and understanding, without doubt or regret.
Chapter 76: ONE THOUGHT
Subhuti said to the Buddha:
The World-Honored One! If all phenomena have no nature, then what benefit does the Bodhisattva see that, for the sake of sentient beings, they arouse the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?
The Buddha taught:
O Subhuti! Because all phenomena do not truly exist, the Bodhisattva seeks Anuttara-samyak-sambodhi for the sake of sentient beings.
Why? Because those who have acquisition and attachment are difficult to liberate.
Hey Subhuti! One who has the mark has no path, no fruition, and no Unsurpassed Right and Equal Enlightenment.
World-Honored One! Does one who does not obtain the mark have the path, have the fruition, and have Unsurpassed Right and Equal Enlightenment?
Hey Subhuti! Non-attainment itself is the path, itself is the fruition, itself is Unsurpassed Right and Equal Enlightenment, because the nature of phenomena is not destroyed or extinguished.
If phenomena do not truly exist, yet one wishes to attain the path, attain the fruition, or attain Unsurpassed Right and Equal Enlightenment, that is wanting to destroy the nature of phenomena.
World-Honored One! If non-attainment of phenomena itself is the path, itself is the fruition, itself is Unsurpassed Right and Equal Enlightenment, then why are there Bodhisattva stages from the First Ground to the Tenth Ground? Why is there the Dharma of patient acceptance of non-arising? Why are there karmic results of attaining supernatural powers? Why are there karmic results of attaining generosity, moral discipline, patience, diligence, meditation, wisdom? Why, abiding in these attained results, can one purify Buddha-lands, accomplish the maturation of beings, make offerings to the Buddhas with various garments, food and drink, flowers, fragrances, necklaces, rooms, beds, mats, lamps, and necessities for living, until attaining Unsurpassed Right and Equal Enlightenment without exhausting that merit, and after entering nirvana, have relics and disciples receive offerings?
Hey Subhuti! Because all phenomena have no marks, one attains the Bodhisattva stages from the First Ground to the Tenth Ground, attains the karmic results of the five supernatural powers and the six Perfections, purifies Buddha-lands, accomplishes the maturation of beings; this is also because of wholesome roots and conditions that benefit sentient beings. Even after entering nirvana, relics and disciples receive offerings.
World-Honored One! If all phenomena have no marks, what difference is there between the six Perfections and the five supernatural powers?
Hey Subhuti! Regarding phenomena without marks, generosity, moral discipline, patience, diligence, meditation, wisdom, and the supernatural powers have no differences. Because sentient beings cling to the existence of generosity and so forth up to the supernatural powers, distinctions are made and spoken of.
World-Honored One! How is it that regarding phenomena without marks, generosity and all kinds of supernatural powers have no differences?
Hey Subhuti! When a Great Bodhisattva practices Prajñā-pāramitā, the giver and the receiver are both not truly existent, yet generosity is practiced; without attaining moral discipline, moral discipline is maintained; without attaining patience, patience is practiced; without attaining diligence, diligence is practiced; without attaining meditation, meditation is practiced; without attaining wisdom, wisdom is practiced; without attaining supernatural powers, supernatural powers are practiced; without attaining the four foundations of mindfulness up to the eightfold Noble Path, the four foundations of mindfulness up to the eightfold Noble Path are practiced; without attaining the three samadhis, the three samadhis are practiced; without attaining sentient beings, sentient beings are brought to maturity; without attaining purified Buddha-lands, Buddha-lands are purified; without attaining the Buddha-dharmas, Unsurpassed Right and Equal Enlightenment is attained.
Hey Subhuti! A Great Bodhisattva should practice Prajñā-pāramitā with such non-attainment. When a Great Bodhisattva practices this Prajñā-pāramitā of non-attainment, demons or heavenly demons cannot destroy them.
World-Honored One! When a Great Bodhisattva practices Prajñā-pāramitā, how can, in a single thought-moment, they fully possess the six Perfections, the four meditations, the four immeasurable minds, the four formless absorptions, the four foundations of mindfulness up to the seven factors of enlightenment and the eightfold Noble Path, the three gates of liberation, the ten powers of wisdom, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique Buddha qualities, great loving-kindness, great compassion, the thirty-two marks of excellence, and the eighty minor marks?
Hey Subhuti! When practicing generosity, the Bodhisattva does not depart from Prajñā-pāramitā; when cultivating moral discipline, patience, diligence, meditation, and wisdom, they do not depart from Prajñā-pāramitā; even the eighty minor marks do not depart from Prajñā-pāramitā.
World-Honored One! How is it that because the Great Bodhisattva does not depart from Prajñā-pāramitā, in a single thought-moment they fully practice the six Perfections up to the eighty minor marks?
Hey Subhuti! When practicing Prajñā-pāramitā, the Bodhisattva practices generosity without departing from Prajñā-pāramitā and does not see two marks. When maintaining moral discipline, they also do not see two marks; even the eighty minor marks are also not seen as two marks.
World-Honored One! How is it that when the Great Bodhisattva practices generosity up to cultivating the eighty minor marks, they do not see two marks?
Hey Subhuti! When the Great Bodhisattva practices Prajñā-pāramitā and wishes to perfect the Perfection of Generosity, within the Perfection of Generosity are included all the other Perfections and the four foundations of mindfulness up to the eighty minor marks.
World-Honored One! How is it that when the Great Bodhisattva practices generosity, all undefiled phenomena are included?
Hey Subhuti! When practicing Prajñā-pāramitā, the Great Bodhisattva abides in an undefiled mind and practices generosity. Within the undefiled mind, they do not see the mark of a giver, a receiver, or an object given. Because of this markless, undefiled mind, they eliminate the mind of attachment and the mind of stinginess and practice generosity. At that time, they do not see generosity, nor do they see the Dharma of Unsurpassed Right and Equal Enlightenment.
This Bodhisattva uses a markless, undefiled mind to maintain moral discipline, practice patience, diligence, meditation, and wisdom, and does not see these as moral discipline, patience, diligence, and so forth, nor does not see the Dharma of Unsurpassed Right and Equal Enlightenment.
This Bodhisattva uses a markless, undefiled mind to cultivate the four foundations of mindfulness and does not see them as the four foundations of mindfulness, nor does not see the eighty minor marks.
World-Honored One! If all phenomena are without marks and without creation, then how can one perfect the Perfection of Generosity up to perfecting the eighty minor marks?
Hey Subhuti! A Great Bodhisattva practicing Prajñā-pāramitā uses a markless, undefiled mind to practice generosity: giving food to those who need food, and whatever else they need, providing it all; whether external possessions, internal possessions, cutting apart their own body, or giving their kingdom, city, wife, and children to sentient beings.
If someone comes and says: “Why do you need to give like this? There is no benefit in it.”
The Bodhisattva practicing this Prajñā-pāramitā thinks: Although this person has come to criticize my generosity, I still will not regret it. I must diligently practice generosity and should not refuse to give. After giving, together with all sentient beings, I dedicate the merit toward Unsurpassed Right and Equal Enlightenment. I also do not see the marks of the giver, the receiver, the thing given, the one who dedicates, the Dharma of dedication, or the place of dedication, which is Unsurpassed Right and Equal Enlightenment. None of these marks are seen. Why? Because all phenomena are empty due to internal emptiness, empty due to external emptiness, empty due to internal and external emptiness, empty due to emptiness itself, empty due to conditioned phenomena, empty due to unconditioned phenomena, ultimately empty, empty from beginninglessness, empty through dispersion, and empty of their own marks. When contemplating in this way, they think: Who dedicates? Toward what is the dedication made? With what Dharma is the dedication made? This is called correct dedication.
At that time, the Bodhisattva constantly brings sentient beings to maturity, constantly purifies Buddha-lands, fulfills the six Perfections, the thirty-seven aids to enlightenment, the three samadhis, and up to the eighteen unique Buddha qualities.
This Bodhisattva fully accomplishes the Perfection of Generosity but does not receive worldly karmic results.
For example, in the Heaven of Free Enjoyment of Others’ Creations, whatever is needed is obtained according to one’s wishes. Likewise, the Bodhisattva’s mind makes vows, and whatever is wished for is attained according to that wish. Through the karmic result of generosity, the Great Bodhisattva makes offerings to all Buddhas and can also fully provide for all heavenly beings, humans, and asuras.
This Bodhisattva uses the Perfection of Generosity to protect sentient beings. Using skillful means and the power of the three vehicles of Dharma, they rescue sentient beings from birth and death.
Hey Subhuti! The Great Bodhisattva, regarding phenomena that are without marks, without attainment, and without creation, perfects the Perfection of Generosity in this way.
Hey Subhuti! How does a Great Bodhisattva, regarding phenomena that are without marks, without attainment, and without creation, perfect the Perfection of Moral Discipline?
When practicing the Perfection of Moral Discipline, the Great Bodhisattva maintains various kinds of precepts. These are: the undefiled precepts of the noble ones, which enter the eightfold Noble Path; naturally attained precepts; precepts attained through karmic results; precepts attained through receiving them; and precepts arising from the mind. All these precepts are neither deficient, broken, mixed, impure, nor grasped. They are precepts of freedom, precepts praised by the wise. Using these precepts without clinging to anything, whether form, feeling, perception, formations, consciousness, the thirty-two marks, the eighty minor marks, the great clans of Kshatriyas, Brahmins, and householders, the Four Heavenly Kings Heaven, the Trayastrimsha Heaven, the Yama Heaven, the Tushita Heaven, the Heaven of Transformation Enjoyment, the Heaven of Free Enjoyment of Others’ Creations, the heavens of the Form Realm, the heavens of the Formless Realm, the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, Wheel-turning Sage King, or Heavenly King—they dedicate together with all sentient beings toward Unsurpassed Right and Equal Enlightenment. Because dedication through non-marks, non-attainment, and non-duality is a conventional worldly teaching, it is not the ultimate truth.
This Bodhisattva, having perfected the Perfection of Moral Discipline, uses skillful means to generate the four meditations. Because they are not attached to meditation, they attain the five supernatural powers. Through the four meditations, they attain the divine eye. This Bodhisattva has two kinds of divine eyes: those attained through cultivation and those attained through karmic results.
Having attained the divine eye, this Bodhisattva sees the present Buddhas in the eastern direction up to Unsurpassed Right and Equal Enlightenment, and likewise sees them in the other nine directions. What is seen is neither mistaken nor forgotten.
With a purified divine ear far superior to ordinary ears, this Bodhisattva hears the Buddhas of the ten directions teaching the Dharma. What is heard is neither mistaken nor forgotten, benefiting both self and others.
Using the knowledge of others’ minds, this Bodhisattva knows the minds of the Buddhas of the ten directions and knows the minds of all sentient beings, thereby benefiting all sentient beings.
Using the knowledge of previous lives, this Bodhisattva knows past karmic causes. Because karmic causes and conditions do not disappear, they clearly know where those sentient beings are reborn.
Using the knowledge that exhausts defilements, this Bodhisattva helps sentient beings realize the fruits from Stream-enterer up to Arhat and Pratyekabuddha. Wherever and whenever, they are able to cause sentient beings to enter into wholesome Dharma.
Hey Subhuti! The Great Bodhisattva, regarding phenomena that are without marks, without attainment, and without creation, perfects the Perfection of Moral Discipline.
Subhūti said to the Buddha:
“World-Honored One! How does a Bodhisattva, regarding all dharmas as signless, unattainable, and uncreated, perfect the Perfection of Patience?”
“Subhūti! This Great Bodhisattva, from the time he first aroused the mind of enlightenment until now, all the way until the time he sits upon the place of enlightenment, during that period, if there are any sentient beings who come to beat, strike, cut, or kill him, this Bodhisattva does not give rise to anger or resentment, even for a single thought.
A Bodhisattva must cultivate two kinds of patience.
He does not give rise to hatred or anger toward any sentient being who comes to insult, beat, strike, or kill him.
All dharmas are unborn.
The Bodhisattva’s patience of non-arising of dharmas means that when someone comes to insult or beat him, he should reflect: ‘Who is the one insulting me? Who is it that criticizes? Who is it that strikes? Who is it that is beaten? Who is it that endures?’
The Bodhisattva should contemplate the true nature of all dharmas: ultimately they are empty, without dharmas, without sentient beings. Since dharmas themselves do not truly exist, how much less can sentient beings truly exist?
When observing in this way, the Bodhisattva does not see an insulter, nor does he see one who cuts or kills. When observing in this way, this Bodhisattva immediately attains the patience of the non-arising of dharmas.
What is called the patience of the non-arising of dharmas? It is because one knows that the characteristics of all dharmas have always been unborn, and that all afflictions from beginningless time until now have also always been unborn.
Abiding in these two kinds of patience, the Great Bodhisattva will perfect the four dhyānas, the four immeasurable minds, the four formless concentrations; perfect the four foundations of mindfulness up to the eightfold noble path; the three gates of liberation; the ten powers of wisdom; the four fearlessnesses; the four unobstructed knowledges; the eighteen unique qualities; great loving-kindness and great compassion.
This Bodhisattva abides in the undefiled, transcendent noble Dharma and does not share the same level as all Śrāvakas and Pratyekabuddhas, possessing the spiritual powers of the noble ones.
Abiding in the spiritual powers of the noble ones, this Bodhisattva uses the divine eye to see the Buddhas in the eastern directions, immediately attaining the samādhi of mindfulness of the Buddha, until attaining Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment). The other directions are likewise.
Using the divine ear, this Bodhisattva hears the Dharma teachings spoken by all Buddhas in the ten directions and then teaches sentient beings according to what he has heard.
This Bodhisattva also knows the minds of the Buddhas and knows the thoughts of all sentient beings. Having understood the minds of sentient beings, he teaches the Dharma according to their minds.
Using the knowledge of previous lives, this Bodhisattva knows the wholesome roots of all sentient beings from their past lives and teaches them the Dharma so that they rejoice.
Using the supernatural power of the exhaustion of outflows, this Bodhisattva guides sentient beings so that they attain the noble fruits of the three vehicles.
This Great Bodhisattva practices the Perfection of Prajñā, using skillful means to accomplish the welfare of sentient beings, perfecting All-Knowledge, attaining Anuttara-samyak-saṃbodhi, and turning the Dharma wheel.
Subhūti! This is how, regarding dharmas that are signless, unattainable, and uncreated, one perfects the Perfection of Patience.”
“World-Honored One! How, regarding dharmas that are signless, unattainable, and uncreated, will a Great Bodhisattva perfect the Perfection of Diligence?”
“Subhūti! When practicing the Perfection of Prajñā, the Great Bodhisattva accomplishes diligence of body and diligence of mind, enters the first dhyāna up to the fourth dhyāna, attains various spiritual powers, divides one body into many bodies, and even extends his hand to touch the sun and moon.
Because he accomplishes diligence of body, this Bodhisattva flies to countless hundreds of thousands of myriads of Buddha worlds, making offerings to all Buddhas with every necessary provision. Even until attaining Anuttara-samyak-saṃbodhi, the karmic reward of his merit will never be exhausted.
When this Bodhisattva attains Anuttara-samyak-saṃbodhi, all gods and humans in the world come with utmost sincerity to make offerings of robes, food, drink, and other necessities. Even after entering Nirvāṇa, his relics and disciples are still honored with offerings. This is also due to that spiritual power, enabling them to reach the presence of the Buddha to hear and receive the Dharma teachings, until attaining Anuttara-samyak-saṃbodhi, without ever turning away or losing the way.
When this Bodhisattva cultivates All-Knowledge, he purifies Buddha lands and accomplishes the liberation of sentient beings.
Subhūti! Practicing the Perfection of Prajñā, the Great Bodhisattva accomplishes diligence of body, thereby making the Perfection of Diligence complete in this way.
Subhūti! How does a Bodhisattva accomplish diligence of mind and thereby perfect the Perfection of Diligence?
The Great Bodhisattva’s diligence of mind uses this noble, undefiled diligence of mind to enter the eightfold noble path. He does not allow unwholesome actions of body or speech to enter, nor does he grasp at the characteristics of dharmas as permanent or impermanent, as suffering or happiness, as self or non-self, as conditioned or unconditioned, as belonging to the Desire Realm, Form Realm, or Formless Realm, as defiled or undefiled, as the first dhyāna up to the fourth dhyāna, as loving-kindness, compassion, joy, or equanimity, as the sphere of infinite space up to the sphere of neither perception nor non-perception, as the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, emptiness, signlessness, uncreatedness, the ten powers, or the eighteen unique qualities.
This Bodhisattva does not grasp at characteristics as permanent or impermanent, suffering or happiness, self or non-self, nor at the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, the path of the Pratyekabuddha, the Bodhisattva path, or Anuttara-samyak-saṃbodhi; nor does he grasp at the status of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, Bodhisattva, or Buddha.
This Bodhisattva does not grasp at the notion that: ‘This sentient being has severed the bonds of the three realms and therefore attains the fruit of Stream-entry; this sentient being has gradually weakened the three poisons and therefore attains the fruit of Once-returning; this sentient being has severed the accumulated defilements of the Desire Realm and therefore attains the fruit of Non-returning; this sentient being has severed the accumulated defilements of the higher realms and therefore attains Arhatship; this sentient being follows the Pratyekabuddha path and therefore attains the fruit of Pratyekabuddhahood; this sentient being practices the Wisdom of the Path and is therefore called a Bodhisattva.’
Nor does he grasp at these characteristics of dharmas. Why? Because one should not use the nature of grasping at characteristics, for its nature is emptiness.
With this diligent mind, the Bodhisattva greatly benefits sentient beings, while also not perceiving that there are sentient beings.
This is how the Bodhisattva, through perfecting the Perfection of Diligence, perfects all dharmas, purifies Buddha lands, and accomplishes sentient beings, because they do not truly exist.
Because he accomplishes diligence of body and diligence of mind, this Bodhisattva accepts all wholesome dharmas, and because he also does not grasp at these wholesome dharmas, the Bodhisattva travels from one Buddha land to another, benefiting sentient beings and manifesting various unobstructed spiritual powers according to his wishes: sometimes causing flowers to rain, fragrances to rain, or causing various kinds of music to sound; sometimes causing the earth to tremble; sometimes emitting light; sometimes manifesting worlds adorned with the seven treasures; sometimes manifesting many different forms and bodies; sometimes emitting the light of great wisdom, causing sentient beings to understand the noble path; causing sentient beings to abandon killing up to wrong views; or benefiting sentient beings through giving, through observing precepts, by offering his body, by offering his wife, children, kingdom, city, or even his own body, using whatever skillful means are appropriate to benefit sentient beings.
Subhūti! Practicing the Perfection of Prajñā regarding dharmas that are signless, unattainable, and uncreated, the Great Bodhisattva uses diligence of body and mind to perfect the Perfection of Diligence.”
“World-Honored One! How, regarding dharmas that are signless, unattainable, and uncreated, does a Great Bodhisattva practicing the Perfection of Prajñā constantly perfect the Perfection of Dhyāna?”
“Subhūti! Except for the meditative absorptions of the Buddha, the Great Bodhisattva will perfect all meditative absorptions.
This Bodhisattva is far removed from sensual desires, unwholesome dharmas, and evil dharmas. Because of being free from desire, he experiences joy and bliss, with applied thought and sustained contemplation, entering the first dhyāna up to the fourth dhyāna.
This Bodhisattva, with the minds of loving-kindness, compassion, joy, and equanimity, completely pervades all worlds throughout the ten directions.”
This Bodhisattva passes beyond all appearances of form, cuts off the appearance of opposition and duality, and because he does not contemplate marks of difference, enters the Sphere of Infinite Space, until he enters the Sphere of Neither Perception nor Non-Perception.
Dwelling in the Dhyāna-pāramitā, this Bodhisattva enters and exits in both direct and reverse order the eight Liberations, the nine successive concentrations, and enters the Samādhi of Emptiness, the Samādhi of Signlessness, and the Samādhi of Wishlessness. Sometimes he enters the Lightning-like Samādhi, sometimes he enters the Samādhi of Noble Rightness, and sometimes he enters the Vajra-like Samādhi.
Dwelling in the Dhyāna-pāramitā, this Bodhisattva cultivates the thirty-seven aids to enlightenment. Using the Wisdom of the Path, he enters all meditative concentrations, surpasses the Dry Wisdom Ground, the Nature Ground, the Ground of the Eight Persons, the Seeing Ground, the Thin Ground, the Ground of Freedom from Desire, the Ground of Complete Accomplishment, and the Pratyekabuddha Ground, and enters the Bodhisattva stages. After entering the Bodhisattva stages, he fully possesses the Buddha Ground, travels through these grounds until attaining Unsurpassed Complete Enlightenment, and never clings to any intermediate fruition of the path.
Dwelling in the Dhyāna-pāramitā, this Bodhisattva goes from one Buddha-land to another, making offerings to all Buddhas. In the presence of the Buddhas, he plants wholesome roots and purifies Buddha-lands. Going from one Buddha-land to another, he benefits sentient beings: sometimes by using generosity to help them, sometimes by using moral discipline, sometimes by using Samādhi, sometimes by using wisdom, sometimes by using liberation, and sometimes by using the knowledge and vision of liberation to help sentient beings. He teaches and transforms sentient beings so that they attain the wholesome Dharma of the fruition of Stream-entry up to the path of the Pratyekabuddha. He is capable of teaching sentient beings to attain the path.
Dwelling in the Dhyāna-pāramitā, this Bodhisattva constantly gives rise to all Dhāraṇī gates, attains the four unobstructed wisdoms, and attains the supernatural powers obtained through karmic reward.
This Bodhisattva never enters a mother’s womb, never experiences the five desires, and is always unborn and unarising. Even if he manifests birth, he is not defiled by arising. Why is this? Because this Bodhisattva sees all phenomena as illusions and benefits sentient beings. He does not see any sentient beings or any phenomena, yet he teaches and transforms sentient beings, causing them to attain non-attainment, because this belongs to conventional truth and is not the ultimate meaning.
Dwelling in the Dhyāna-pāramitā, this Bodhisattva practices all meditations, liberations, and Samādhis, and until attaining Unsurpassed Complete Enlightenment, he never departs from the Dhyāna-pāramitā.
While practicing the Wisdom of the Path in this way, this Bodhisattva attains All-knowing Wisdom and cuts off all habitual tendencies of afflictions. Having cut them off, he benefits himself while simultaneously benefiting others. After benefiting himself and others, he becomes a field of merit for all devas, humans, and asuras in the world.
O Subhūti! While practicing the Prajñā-pāramitā, the Great Bodhisattva makes complete the Signless Dhyāna-pāramitā in this way.
The World-Honored One! How does abiding in the Dharma of signlessness, wishlessness, and non-attainment, while practicing the Prajñā-pāramitā, cause the Great Bodhisattva to cultivate and fully complete the Prajñā-pāramitā?
O Subhūti! While practicing the Prajñā-pāramitā, the Great Bodhisattva does not see any phenomenon as having a fixed and real mark. This Bodhisattva sees form as indeterminate and not having a true mark; likewise, he sees consciousness as indeterminate and not having a true mark. He does not see the arising of form, nor does he see the arising of consciousness.
If he does not see the arising of form, up to not seeing the arising of consciousness, then regarding all conditioned or unconditioned phenomena, he does not see a place of coming, a place of going, or a place of cultivation and learning. When contemplating in this way, the Bodhisattva does not see the nature of form, up to the nature of consciousness, nor does he see the nature of conditioned phenomena or the nature of unconditioned phenomena.
While practicing the Prajñā-pāramitā, this Bodhisattva believes and understands that all phenomena have no marks. Having such faith and understanding, the Bodhisattva practices inner emptiness up to the emptiness of the non-existence of phenomena and non-phenomena. Regarding all phenomena from form up to Unsurpassed Complete Enlightenment, he does not grasp or cling to them.
Practicing the Prajñā-pāramitā as not truly existing, this Bodhisattva constantly perfects the Bodhisattva path, namely the six pāramitās up to the thirty-seven aids to enlightenment, the ten powers, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unique qualities of a Buddha, the thirty-two marks, and the eighty minor characteristics.
This Bodhisattva dwells in the vast and pure Buddha path, namely the six pāramitās and the thirty-seven aids to enlightenment. Using these teachings, he benefits sentient beings: if they should be helped through generosity, he teaches them generosity; if they should be helped through moral discipline, he teaches them moral discipline; if they should be helped through meditation, wisdom, liberation, and the knowledge and vision of liberation, he teaches them meditation, wisdom, liberation, and the knowledge and vision of liberation. If they should be taught through the various paths of Dharma, he teaches them to attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and the path of the Pratyekabuddha. If they should be transformed through the Buddha path, he teaches them to attain the Bodhisattva path and fully complete the Buddha path. According to what is appropriate for transforming sentient beings, he causes them all to obtain the benefits they deserve.
When manifesting such supernatural powers, this Bodhisattva travels through countless Buddha-lands as numerous as the sands of the Ganges, delivering sentient beings from birth and death, and providing whatever necessities they need. Going from one Buddha-land to another, he sees pure and wondrous lands and uses them to adorn his own Buddha-land.
Just as in the Heaven of the Free Transformation of Others’ Enjoyments, whatever necessities are desired appear according to one’s wishes, and just as pure lands are free from the pursuit of desire, the Bodhisattva adorns his own land in the same way.
Through this merit and virtue, the Bodhisattva attains the Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā, the five supernatural powers obtained through karmic reward, practices the Bodhisattva path, attains the Wisdom of the Path, accomplishes all merits and virtues, and will attain Unsurpassed Complete Enlightenment.
At that time, this Bodhisattva does not grasp form, up to not grasping consciousness; he does not grasp all wholesome or unwholesome phenomena, worldly or transcendent phenomena, conditioned or unconditioned phenomena. All such phenomena are not grasped.
When this Bodhisattva attains Unsurpassed Complete Enlightenment, all material things and necessities for living within his land are without ownership. Why is this? Because this Bodhisattva practices not grasping any phenomena, and all are truly nonexistent.
O Subhūti! Regarding the Dharma of signlessness, the Great Bodhisattva constantly perfects the Prajñā-pāramitā.
Chapter 77: THE SIX SIMILES
Subhūti said to the Buddha:
Venerable World-Honored One! How is it that, with regard to all dharmas, which are without characteristics and whose own-nature is empty, without making distinctions, one can fully cultivate the six pāramitās: the Dāna pāramitā, Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, and Prajñā pāramitā?
Venerable World-Honored One! How is it that, regarding dharmas that are not different, one can make distinctions and speak of different characteristics?
Venerable World-Honored One! How does the Prajñā pāramitā include giving, morality, patience, diligence, and meditation?
Venerable World-Honored One! How is it that one practices dharmas with different characteristics and then, through the one-characteristic path, attains the fruit?
The Buddha said to Subhūti:
“Subhūti! The great Bodhisattva dwells in the five aggregates as like a dream, like an echo, like a reflection, like a mirage, like an illusion, like a transformation, and practices giving, observes precepts, cultivates patience, practices diligence, enters meditation, and trains wisdom. Knowing that these five aggregates are like a dream, like an echo, like a reflection, like a mirage, like an illusion, like a transformation, the Bodhisattva knows that the five aggregates are without characteristics, like a dream, and further knows that the five aggregates are without characteristics, like a transformation.
Why? Because a dream has no self-nature; echoes, reflections, mirages, illusions, and transformations likewise have no self-nature. If a dharma has no self-nature, then it is a dharma without characteristics. If a dharma is without characteristics, then it is a dharma of one characteristic, namely, the absence of characteristics.
Subhūti! Due to such causes and conditions, one should know that the Bodhisattva’s giving is without characteristics: the giver is without characteristics, and the receiver is also without characteristics. If one can understand giving in this way, then one can perfect the Dāna pāramitā, up to perfecting the Prajñā pāramitā; perfect the four foundations of mindfulness, up to the eightfold noble path; perfect inner emptiness, up to the emptiness of the non-existence of dharmas and the existence of dharmas; perfect the samādhis of Emptiness, Signlessness, and Wishlessness; perfect the eight liberations, the nine successive meditations, the five spiritual powers, the five hundred dhāraṇī gates; and perfect the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen uncommon qualities of a Buddha.
This Bodhisattva, abiding in this resultant reward, attains the undefiled dharma, flies to limitless Buddha lands in the east, and onward to limitless Buddha lands throughout the ten directions, makes offerings to all Buddhas, and benefits sentient beings. Those sentient beings who should be aided through giving are aided through giving; those who should be aided through morality are taught morality; those who should be aided through patience, diligence, meditation, and wisdom are taught patience, diligence, meditation, and wisdom; and those who should be aided through wholesome dharmas are aided through wholesome dharmas.
This Bodhisattva accomplishes all such wholesome dharmas and, while receiving a worldly body, is not defiled by worldly birth and death. For the sake of sentient beings, the Bodhisattva enjoys honor, wealth, and happiness among humans and in the heavens, and uses this honor, wealth, and happiness to benefit sentient beings.
Because this Bodhisattva knows that all dharmas are without characteristics, the Bodhisattva knows the fruit of Srotāpanna but does not abide in it; knows the fruit of Sakṛdāgāmin, the fruit of Anāgāmin, the fruit of Arhatship, and the path of the Pratyekabuddha, but does not abide in them. Why? Because this Bodhisattva uses Omniscient Wisdom to know all dharmas and will attain Omniscient Wisdom, and therefore is not the same as the Śrāvakas and Pratyekabuddhas.
Subhūti! After the great Bodhisattva knows that all dharmas are without characteristics in this way, the Bodhisattva knows that the six pāramitās are without characteristics, and further knows that all Buddha-dharmas are without characteristics.
Furthermore, Subhūti! When the great Bodhisattva abides in the five aggregates as like a dream, like an echo, like a reflection, like a mirage, like an illusion, like a transformation, the Bodhisattva is able to perfect the Śīla pāramitā that is without characteristics. This morality is not deficient, not corrupted, not mixed, not attached; it is undefiled morality praised by the noble ones and enters the eightfold noble path. Abiding in this morality, the Bodhisattva upholds all precepts, namely, nominal precepts, natural precepts, restraint precepts, active precepts, non-active precepts, dignified conduct precepts, and non-dignified conduct precepts.
This great Bodhisattva, having accomplished these precepts, does not wish to be born among the great clans of Kṣatriyas, Brāhmaṇas, or householders; does not wish to be born into the family of a minor king or a Wheel-Turning Sage King; does not wish to be born in the heavens; and does not wish to attain the fruit of the Śrāvaka or the path of the Pratyekabuddha. Why? Because all dharmas are without characteristics and are therefore of one characteristic. A dharma without characteristics cannot obtain a dharma without characteristics; a dharma with characteristics cannot obtain a dharma with characteristics; a dharma with characteristics cannot obtain a dharma without characteristics; and a dharma without characteristics cannot obtain a dharma with characteristics.
Subhūti! When this Bodhisattva practices the Prajñā pāramitā in this way, the Bodhisattva perfects the Śīla pāramitā without characteristics and enters the stage of a Bodhisattva. Having entered the great stage of a Bodhisattva, the Bodhisattva attains the patience with the non-arising of dharmas, practices the Path-Knowledge, attains the reward of the five supernatural powers, abides in the five hundred dhāraṇī gates, attains the four unobstructed knowledges, travels from one Buddha land to another, makes offerings to all Buddhas, accomplishes sentient beings, purifies Buddha lands, and, even while entering among the five realms of sentient beings, is not defiled by the karmic results of birth and death.
Subhūti! It is like a magically created Wheel-Turning Sage King: although he sits, lies down, walks, and stands, there is no place where he is seen to arrive, no place where he is seen to depart, and no place where he is seen to stand, sit, or lie down, yet he constantly benefits sentient beings and also does not perceive any sentient beings. The Bodhisattva is likewise.
Subhūti! It is like the Buddha Supiṇḍa, who attained Unsurpassed Perfect Enlightenment and turned the Dharma wheel for the sake of the three vehicles. Since there was no one who received a prediction of Bodhi, he created a transformation Buddha, then relinquished his lifespan and entered Nirvāṇa without remainder. The Bodhisattva, when practicing the Prajñā pāramitā, is likewise. Having perfected the Śīla pāramitā, the Bodhisattva includes all wholesome dharmas.
Furthermore, Subhūti! When practicing the Prajñā pāramitā, the great Bodhisattva abides in the five aggregates as like a dream, like an echo, like a reflection, like a mirage, like an illusion, like a transformation, and perfects the Kṣānti pāramitā without characteristics.
Subhūti! The great Bodhisattva, abiding in two kinds of patience, will perfect the Kṣānti pāramitā. These are patience toward living beings and patience toward dharmas. From the time of first arousing the mind until sitting upon the seat of enlightenment, if any sentient being comes to insult, strike, or kill the Bodhisattva, this Bodhisattva, wishing to perfect the Kṣānti pāramitā, does not give rise to a hateful mind, even for a single thought.
This Bodhisattva thinks: Who insults me? Who strikes me? Who cuts me down? Why? Because this Bodhisattva has attained patience without characteristics toward all dharmas and therefore never thinks, “That person insults me” or “That person harms me.”
If one practices in this way, this great Bodhisattva will perfect the Kṣānti pāramitā. Because of perfecting the Kṣānti pāramitā, the Bodhisattva attains the patience with the non-arising of dharmas.
Subhūti said:
“Venerable World-Honored One! What is the patience with the non-arising of dharmas? What does this patience eliminate, and what does it know?”
The Buddha said to Subhūti:
“Subhūti! When one attains this patience, not even the slightest unwholesome dharma arises; therefore it is called the patience with the non-arising of dharmas. All afflictions that the Bodhisattva must cut off are completely exhausted; this is called elimination. Using wisdom to know that all dharmas do not arise; this is called knowing.
Venerable World-Honored One! What is the difference between the patience with the non-arising of dharmas of Śrāvakas and Pratyekabuddhas and the patience with the non-arising of dharmas of Bodhisattvas?”
Subhūti! Whatever knowledge or cessation belongs to the Srotāpanna is called the patience of the Bodhisattva; whatever knowledge or cessation belongs to the Sakṛdāgāmin is called the patience of the Bodhisattva; whatever knowledge or cessation belongs to the Anāgāmin is called the patience of the Bodhisattva; whatever knowledge or cessation belongs to the Arhat is called the patience of the Bodhisattva; whatever knowledge or cessation belongs to the Pratyekabuddha is called the patience of the Bodhisattva. This is the difference.
Subhūti! The great Bodhisattva who accomplishes this patience surpasses the Śrāvakas and Pratyekabuddhas.
Abiding in the resultant reward obtained through this patience with the non-arising of dharmas, the great Bodhisattva practices the Bodhisattva path and perfects Path-Knowledge. Because of perfecting Path-Knowledge, the Bodhisattva is never separated from the thirty-seven factors of enlightenment, up to the samādhis of Emptiness, Signlessness, and Wishlessness, and is never separated from the five supernatural powers. Because the Bodhisattva is never separated from the five supernatural powers, the Bodhisattva accomplishes sentient beings, purifies Buddha lands, and will attain Omniscient Wisdom.
Subhūti! The great Bodhisattva thus perfects the Kṣānti pāramitā that is without characteristics.
Again, Subhuti! The Bodhisattva abides in the five aggregates as without marks, like a dream, like an echo, like a reflection, like a mirage, like an illusion, like a magical transformation, and practices the perfection of vigor in body and the perfection of vigor in mind.
Through the vigor of the body, he develops supernatural powers. Through developing supernatural powers, he goes to the worlds in the ten directions to make offerings to all Buddhas and benefit sentient beings. Using the power of bodily vigor, he teaches and transforms sentient beings, causing them to abide in the three vehicles.
Subhuti! The great Bodhisattva who practices Prajna-paramita thus fully perfects the markless Perfection of Vigor-paramita.
This Bodhisattva, through the vigor of mind, the undefiled vigor of the Noble Ones, enters into the eightfold Noble Path, thereby perfecting the Perfection of Vigor-paramita. This Perfection of Vigor-paramita encompasses all wholesome dharmas, namely the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold Noble Path, the four dhyanas, the four immeasurables, the four formless concentrations, the eight liberations, the nine successive concentrations, the ten powers of wisdom, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha. The Bodhisattva who practices these wholesome dharmas must fully attain omniscient wisdom. Having attained omniscient wisdom, he cuts off all habitual seeds of afflictions, fully possesses the thirty-two marks, and his body emits immeasurable and countless rays of light. After emitting light, he turns the Dharma wheel of the three turnings and twelve aspects. Because he turns the Dharma wheel, the great trichiliocosm trembles in six ways, and the light shines throughout the great trichiliocosm. Sentient beings in the great trichiliocosm who hear the sound of the Dharma teaching are all liberated through the three vehicles.
Subhuti! The great Bodhisattva abiding in the Perfection of Vigor-paramita brings great benefit to sentient beings and attains omniscient wisdom in this way.
Again, Subhuti! The Bodhisattva who abides in the five aggregates as without marks, like a dream, like an echo, like a reflection, like a mirage, like an illusion, like a magical transformation, fully perfects the Perfection of Dhyana-paramita.
Subhuti! The great Bodhisattva enters the first dhyana up to the fourth dhyana, enters the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, enters the sphere of infinite space up to the sphere of neither perception nor non-perception, enters the samadhi of emptiness up to the samadhi of signlessness and wishlessness, enters the samadhi like lightning, enters the samadhi like a vajra, and enters the samadhi of Noble Correctness. Except for the samadhis of the Buddhas, all other samadhis, whether those shared with the Shravakas or Pratyekabuddhas, this Bodhisattva realizes and enters them all. Although entering them, he does not savor the taste of samadhi, nor does he receive the fruits of samadhi.
Why? Because this Bodhisattva knows that these samadhis are without marks and have no truly existent nature. How could one, within dharmas without marks, savor the taste of dharmas without marks? How could one, within dharmas that do not truly exist, savor the taste of dharmas that do not truly exist?
If he does not savor the taste, then he does not, through the power of meditative concentration, take rebirth in the form realm or the formless realm.
Why? Because this Bodhisattva does not see those two realms, does not see those meditative concentrations, does not see the person entering concentration, does not see the person using such a dharma to enter concentration, and does not see the place where concentration enters.
When, regarding those dharmas, there is no true existence, the Bodhisattva then fully attains the markless Perfection of Dhyana-paramita.
Through this markless Perfection of Dhyana-paramita, the Bodhisattva surpasses the Shravakas and Pratyekabuddhas.
The World-Honored One! How does a Bodhisattva, by fully perfecting the markless Perfection of Dhyana-paramita, surpass the Shravakas and Pratyekabuddhas?
Subhuti! This Bodhisattva skillfully learns internal emptiness, skillfully learns external emptiness, and up to skillfully learns the emptiness of the non-existent and existent dharmas. Regarding these various forms of emptiness, there is no dharma that serves as a place of abiding, whether it is the fruit of the Stream-enterer, the Once-returner, and so on, up to omniscient wisdom. These emptinesses of dharmas are also empty.
The great Bodhisattva who practices such forms of emptiness enters the ranks of Bodhisattvas.
The World-Honored One! What is a great Bodhisattva? What is not a Bodhisattva?
Subhuti! All true existence with something to attain is not the state of a Bodhisattva. All without anything to attain is the state of a Bodhisattva.
The World-Honored One! What is having something to attain? What is not having anything to attain?
Subhuti! Form is having something to attain; feeling, perception, formations, and consciousness are having something to attain. Eye, ear, nose, tongue, body, and mind are having something to attain; up to omniscient wisdom is having something to attain. That is not the state of a Bodhisattva.
Subhuti! The state of a Bodhisattva is that these dharmas cannot be pointed out and cannot be expressed in words.
Which dharmas cannot be pointed out and cannot be expressed in words? They are form up to omniscient wisdom.
Why? Subhuti! Because the nature of form cannot be pointed out and cannot be expressed in words, and up to the nature of omniscient wisdom cannot be pointed out and cannot be expressed in words. This is called a Bodhisattva.
After the Bodhisattva enters the state of a Bodhisattva, he does not even follow the power of meditation to be reborn through all meditative concentrations, much less abide in greed, anger, and ignorance and generate sinful karma.
The Bodhisattva abides in the dharma that is like an illusion to benefit sentient beings, yet he does not see sentient beings, nor does he see illusion. If all are not seen as truly existent, he constantly causes sentient beings to be accomplished and Buddha lands to be purified.
Subhuti! This is called the Bodhisattva who fully possesses the markless Perfection of Dhyana-paramita and turns the Dharma wheel; that is, the Dharma wheel of non-true existence.
Again, Subhuti! The great Bodhisattva practicing Prajna-paramita knows that all dharmas are like dreams, like echoes, like reflections, like mirages, like illusions, like magical transformations.
The World-Honored One! How does the great Bodhisattva know that all dharmas of the aggregates are like dreams, like echoes, like reflections, like mirages, like illusions, like magical transformations?
Subhuti! While practicing Prajna-paramita, the great Bodhisattva does not see dreams, does not see the person who dreams, does not see echoes, does not see the person who hears echoes, does not see reflections, does not see the person who sees reflections, does not see mirages, does not see the person who sees mirages, does not see illusions, does not see the person who sees illusions, does not see magical transformations, and does not see the person who sees magical transformations.
Why? Because these dreams, echoes, reflections, mirages, illusions, and magical transformations are inverted dharmas of ordinary foolish people.
An Arhat does not see dreams, does not see the person who dreams, and up to does not see magical transformations, does not see the person who sees magical transformations.
Pratyekabuddhas, great Bodhisattvas, and all Buddhas likewise do not see dreams, do not see the person who dreams, and up to do not see magical transformations, do not see the person who sees magical transformations.
Why? Because all dharmas have no truly existent nature, are unborn, and are not fixed.
If dharmas have no truly existent nature, are unborn, and are not fixed, then how could a Great Bodhisattva practicing Prajñāpāramitā within them grasp the mark of arising or the mark of fixity? Such a thing would not be right.
Why? Because if dharmas had even a little true nature, had arising, or had fixity, they would not be called Prajñāpāramitā.
Indeed, Subhūti! When practicing Prajñāpāramitā, a Bodhisattva does not cling to form, and so on up to not clinging to consciousness; does not cling to the three realms of Desire, Form, and Formlessness; does not cling to the meditations, the samādhis, and liberations; does not cling to the four foundations of mindfulness and so on up to the eightfold noble path; does not cling to the samādhi of emptiness, the samādhi of signlessness, or the samādhi of wishlessness; does not cling to the perfection of giving and so on up to the perfection of wisdom.
Because of not clinging, he fully attains the First Bodhisattva Ground, yet he does not cling even to the First Ground.
Why? Because this Bodhisattva does not even see that there is such a ground to attain; how much less would he give rise to a mind of attachment to it. The same applies up to the Tenth Ground.
This Great Bodhisattva, while practicing Prajñāpāramitā, also does not see that there is a Prajñāpāramitā to attain.
If, while practicing Prajñāpāramitā, one does not see that there is a Prajñāpāramitā to attain, then at that time one sees all dharmas as entering into Prajñāpāramitā, yet one also does not see that these dharmas are attained. This is because those dharmas and Prajñāpāramitā are not two and are not different.
Why? Because all dharmas enter into suchness, the nature of dharma, and ultimate reality, and therefore there is no distinction.
The World-Honored One, if all dharmas are without marks and without distinctions, then why are they said to be wholesome, unwholesome, contaminated, uncontaminated, worldly, supramundane, conditioned, or unconditioned?
Subhūti, what do you think? Regarding the true nature of dharmas, is there any dharma that can be said to be wholesome, unwholesome, and so on up to conditioned or unconditioned? Is there any dharma that can be said to be the fruit of Stream-entry, up to Arhatship, Pratyekabuddhahood, Bodhisattvahood, or Unsurpassed Complete and Perfect Enlightenment?
World-Honored One, they cannot be spoken of!
Subhūti, for this reason, one should know that all dharmas have no marks, no distinctions, no arising, and no fixity; they cannot be pointed out and cannot be expressed in words.
Subhūti, in the past, when I was practicing the Bodhisattva path, there was also no dharma whatsoever that possessed a nature, whether form, or feeling, perception, formations, consciousness, and so on, or whether conditioned or unconditioned, or whether the fruit of Stream-entry and so on up to Unsurpassed Complete and Perfect Enlightenment.
Thus, Subhūti, a Great Bodhisattva practicing Prajñāpāramitā, from the moment of first generating the aspiration for enlightenment until attaining Unsurpassed Complete and Perfect Enlightenment, must skillfully learn the nature of all dharmas.
Because he skillfully learns the nature of all dharmas, it is called the path of Unsurpassed Complete and Perfect Enlightenment.
By practicing this path, he perfects the six perfections, accomplishes the maturation of sentient beings, and purifies the Buddha fields.
Abiding in this Dharma, he attains Unsurpassed Complete and Perfect Enlightenment; using the teachings of the three vehicles, he liberates sentient beings, yet he does not cling to the teachings of the three vehicles.
Subhūti, in this way a Great Bodhisattva learns Prajñāpāramitā through the Dharma of no marks.