THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 377
Chapter 66: THE MARKLESSNESS AND NON-ATTAINMENT OF EMPTINESS (5)
Furthermore, Subhūti, how can a Great Bodhisattva, while practicing the profound Prajñāpāramitā, within all dharmas that are without marks, without awareness, without attainment, without reflection, and without activity, perfect the Perfection of Vigor?
Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, he can cultivate vigor with an undefiled mind that is free from marks. That Great Bodhisattva accomplishes vigor, with body and mind courageous and vigorous; therefore, he can enter and fully abide in the First Dhyāna, can enter and fully abide in the Second, Third, and Fourth Dhyānas; relying on the Fourth Dhyāna, he manifests countless supernatural powers and transformations, even to the extent that he can grasp the sun and moon with his hand and casually turn them around without considering it difficult. Because he has accomplished vigor and courageous strength of body, he uses the power of supernatural abilities and, in an instant, can go to countless hundreds of thousands of Buddha-worlds in other directions. He then uses various kinds of food and drink, clothing, bedding, medicine, fragrances, flowers, banners, canopies, lamps, precious jewels, and beautiful music, all of the most excellent kinds, to respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones. Through these roots of goodness, his merit and blessings become inexhaustible, until he gradually attains the supreme state of Enlightenment.
Because of these roots of goodness, after attaining Bodhi, he again receives offerings from countless gods, humans, asuras, and others in the world, who use immeasurable excellent foods and drinks, clothing, bedding, medicines, fragrances, flowers, banners, canopies, lamps, precious treasures, and beautiful music to respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones. Because of these roots of goodness, after entering Nirvāṇa, his relics and disciples continue to receive respectful offerings, honor, and praise from countless gods, humans, asuras, and others in the world.
That Great Bodhisattva can again, through supernatural power, go to countless hundreds of thousands of Buddha-worlds in other directions, where he constantly listens to the true Dharma from the Buddhas. Having heard it, he wholeheartedly receives and upholds it, never forgetting or losing it.
Until he attains the supreme state of Enlightenment, that Great Bodhisattva again uses supernatural powers to bring about the complete accomplishment of sentient beings, to adorn and purify Buddha lands, and to diligently cultivate the wisdom of all aspects. Once the wisdom of all aspects is perfected, he attains the supreme state of Enlightenment, turns the wondrous Dharma wheel, and liberates countless sentient beings.
Subhūti, thus this Great Bodhisattva practices the Prajñāpāramitā; because he has fully accomplished vigor with courageous strength of body, he can cause the Perfection of Vigor to quickly become complete.
Subhūti, how does a Great Bodhisattva practicing the Prajñāpāramitā, because he has fully accomplished vigor with courageous strength of mind, cause the Perfection of Vigor to quickly become complete?
Này Thiện Hiện, how is it that the Great Bodhisattva who practices Prajñāpāramitā, because he has fully accomplished vigorous diligence in his courageous mind, is able to swiftly perfect the undefiled path of the Noble Ones, and whose object of inclusion is the Perfection of Diligence? Therefore, he can cause all unwholesome karmic actions of body, speech, and mind to have no place in which they can arise. That Great Bodhisattva never clings to form as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to feeling, perception, formations, or consciousness as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the eye base as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the ear, nose, tongue, body, or mind bases as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the form base as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to sound, smell, taste, touch, or dharma bases as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the eye element as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the ear, nose, tongue, body, or mind elements as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the form element as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to sound, smell, taste, touch, or dharma elements as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the eye-consciousness element as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the ear, nose, tongue, body, or mind-consciousness elements as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to eye-contact as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to ear, nose, tongue, body, or mind-contact as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to feelings arisen dependent upon eye-contact as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to feelings arisen dependent upon ear, nose, tongue, body, or mind-contact as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the earth element as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the water, fire, wind, space, or consciousness elements as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to causal conditions as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the immediately preceding condition, object condition, or dominant condition as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to ignorance as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the realm of conditioned phenomena as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the realm of the unconditioned as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the Desire Realm as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the Form Realm and Formless Realm as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the realm of defilements as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the undefiled realm as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the First Dhyāna as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the Second, Third, or Fourth Dhyānas as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to immeasurable loving-kindness as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to immeasurable compassion, joy, or equanimity as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the concentration of the Infinite Space Realm as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the concentrations of Infinite Consciousness, Nothingness, or Neither Perception nor Non-Perception as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the four foundations of mindfulness as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, or eightfold noble path as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the liberation door of emptiness as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the liberation doors of signlessness and wishlessness as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the Perfection of Giving as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to morality, patience, diligence, meditation, or Prajñāpāramitā as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to inner emptiness as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be apprehended, emptiness of non-nature, emptiness of self-nature, emptiness of the self-nature of emptiness as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to suchness as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the dharma realm, dharma nature, non-deceptive nature, unchanging nature, equal nature, nature free from arising, dharma of certainty, dharma of abiding, ultimate reality, realm of space, or inconceivable realm as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the Noble Truth of suffering as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the Noble Truths of origin, cessation, and path as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the eight liberations as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the eight spheres of mastery, nine sequential concentrations, or ten universal bases as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to all methods of samādhi as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to all methods of dhāraṇī as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the five kinds of eyes as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the six supernatural powers as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the ten powers of the Buddha as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the four fearlessnesses, four unobstructed knowledges, or eighteen unique qualities of a Buddha as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to great loving-kindness as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to great compassion, great joy, or great equanimity as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the quality of not forgetting as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the nature of always maintaining equanimity as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to omniscient wisdom as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to path-knowing wisdom or all-characteristic wisdom as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to the fruit of Stream-enterer as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the fruits of Once-returner, Non-returner, Arhat, or the state of the Pratyekabuddha as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; he never clings to all practices of the Great Bodhisattva as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached; nor does he cling to the supreme perfect enlightenment of all Buddhas as either permanent or impermanent, as either blissful or suffering, as either self or non-self, as either pure or impure, as either peaceful or not peaceful, as either detached or not detached.
That Great Bodhisattva never clings, saying: “This is a Stream-enterer, this is a Once-returner, this is a Non-returner, this is an Arhat, this is a Pratyekabuddha, this is a Bodhisattva, this is a Tathāgata,” nor does he cling to beings, thinking: “Such beings, because they possess complete knowledge and insight, are called Stream-enterers; such beings, because their lower fetters are diminished, are called Once-returners; such beings, because their lower fetters are completely extinguished, are called Non-returners; such beings, because their higher fetters are completely extinguished, are called Arhats; such beings, because they attain the Pratyekabuddha path, are called Pratyekabuddhas; such beings, because they attain path-knowing wisdom, are called Bodhisattvas; such beings, because they attain all-characteristic wisdom, are called Tathāgatas.” Why? Because all those phenomena that are grasped and all sentient beings have no inherent nature that can be grasped. Therefore, that Great Bodhisattva accomplishes vigorous diligence in his courageous mind; although he performs beneficial deeds for sentient beings, he does not begrudge his body or life; with regard to sentient beings, he completely finds nothing to attain; although he can perfect the object of cultivation, the Perfection of Diligence, with regard to the Perfection of Diligence he completely finds nothing to attain; although he can perfect all Buddha-dharmas, with regard to Buddha-dharmas he completely finds nothing to attain; although he can purify and adorn all Buddha lands, with regard to Buddha lands he completely finds nothing to attain.
That Great Bodhisattva, having accomplished such diligence in body and mind, although he can abandon all evil phenomena and can gather and preserve all wholesome phenomena, does not cling to them. Because he does not cling, from one Buddha land to another Buddha land, from one world to another world, in order to bring benefit to sentient beings, whenever he wishes to display supernatural powers, he can display them freely and without obstruction. That is, he may display rain of precious flowers, or scatter fragrant incense, display the performance of wonderful music, display the shaking of the great earth, display the adornment of worlds with seven kinds of priceless treasures, display a body emitting rays of light causing blind beings to see clearly, display a body emitting subtle wonderful fragrances causing foul things to become fragrant and pure, display the establishment of great temples of worship, within which he does not harm sentient beings; through these means he transforms and guides countless sentient beings, causing them to enter the right path, to abandon killing living beings, to abandon taking what is not given, to abandon sexual misconduct and wrongful conduct, to abandon harsh speech, to abandon frivolous and impure speech, to abandon greed, to abandon hatred, and to abandon wrong views; or he uses giving to guide sentient beings, or morality to guide sentient beings, or patience to guide sentient beings, or diligence to guide sentient beings, or meditation to guide sentient beings, or Prajñā to guide sentient beings. In order to create every benefit for sentient beings, he may abandon treasures, or abandon wife and children, or abandon the throne of kingship, or abandon parts of his body, or abandon his life; according to the sentient beings and the means by which they should be benefited, he immediately uses such means to benefit them.
Này Thiện Hiện, thus, when the Great Bodhisattva practices the profound Prajñāpāramitā, through the wondrous power of the undefiled mind free from all characteristics, he dwells in all phenomena that are without characteristics, without conceptualization, without attainment, without image, and without activity; he perfectly accomplishes the Perfection of Diligence and can also perfect the other virtues.
Furthermore, Này Thiện Hiện, how is it that when the Great Bodhisattva practices the profound Prajñāpāramitā, he can dwell in all phenomena that are without characteristics, without conceptualization, without attainment, without image, and without activity, and accomplish and perfect the Perfection of Meditation?
Này Thiện Hiện, when the Great Bodhisattva practices the profound Prajñāpāramitā, he can cultivate meditation with an undefiled mind free from characteristics. That Great Bodhisattva, except for the meditations of the Tathāgata, can accomplish and perfect all other meditations. That Great Bodhisattva can be far removed from desire and evil unwholesome states accompanied by thought and examination; born from seclusion, with joy and happiness, he enters the First Dhyāna and fully abides therein; with the stilling of thought and examination, abiding in a purified, equal, and single-pointed mind, without thought and without examination, with the joy and happiness born from concentration, he enters the Second Dhyāna and fully abides therein; detached from joy, abiding in equanimity, with right mindfulness and right understanding, experiencing bodily happiness, which the Buddha teaches should be abandoned, he enters the Third Dhyāna and fully abides therein; having abandoned pleasure and suffering, with previous happiness and sorrow completely disappearing, neither suffering nor pleasure, with purified equanimous mindfulness, he enters the Fourth Dhyāna and fully abides therein.
That Great Bodhisattva, with a mind united with loving-kindness, pervades one direction up to the ten directions throughout all worlds and fully abides therein; with a mind united with compassion, he pervades one direction up to the ten directions throughout all worlds and fully abides therein; with a mind united with joy, he pervades one direction up to the ten directions throughout all worlds and fully abides therein; with a mind united with equanimity, he pervades one direction up to the ten directions throughout all worlds and fully abides therein.
That Great Bodhisattva transcends all perceptions of form, eliminates perceptions of resistance, does not contemplate various perceptions, enters the Infinite Space Realm and fully abides therein; transcends all Infinite Space Realms, enters the Infinite Consciousness Realm and fully abides therein; transcends all Infinite Consciousness Realms, enters the Nothingness Realm and fully abides therein; transcends all Nothingness Realms, enters the Neither Perception nor Non-Perception Realm and fully abides therein.
That Great Bodhisattva abiding in the Perfection of Meditation can enter the eight liberations in forward and reverse order and fully abide therein; can enter the eight spheres of mastery in forward and reverse order and fully abide therein; can enter the nine sequential concentrations in forward and reverse order and fully abide therein; can enter the ten universal bases in forward and reverse order and fully abide therein.
That Great Bodhisattva can enter the emptiness samādhi and fully abide therein; enter the signless samādhi and fully abide therein; enter the wishless samādhi and fully abide therein; enter the uninterrupted samādhi and fully abide therein; enter the thunderbolt-like samādhi and fully abide therein; enter the noble right samādhi and fully abide therein; enter the vajra-like samādhi and fully abide therein.
That Great Bodhisattva, abiding in the Perfection of Meditation, cultivates the thirty-seven factors of enlightenment and path-knowing wisdom, all of which become perfected. Having used path-knowing wisdom to gather and preserve all samādhis, he successively cultivates and transcends the stages of Purified View, Lineage, the Eighth Stage, Seeing, Thinness, Freedom from Desire, Fulfilled Practice, Pratyekabuddha, and enters the Bodhisattva’s Correct Nature of Separation from Arising. Having entered the Bodhisattva’s Correct Nature of Separation from Arising, he cultivates the practices of the stages and perfectly accomplishes the Buddha stage.
Although that Great Bodhisattva successively cultivates and transcends these stages, within them he does not attain any fruition until he attains all-characteristic wisdom.
That Great Bodhisattva, abiding in the Perfection of Meditation, goes from one Buddha land to another, respectfully making offerings, honoring, and praising the World-Honored Buddhas; at the places of Buddhas he plants wholesome roots, brings about the complete accomplishment of sentient beings, adorns and purifies Buddha lands, goes from one world to another, benefits sentient beings, and his body and mind do not become weary; or he uses Giving to guide sentient beings, Morality to guide sentient beings, Patience to guide sentient beings, Diligence to guide sentient beings, Meditation to guide sentient beings, Prajñā to guide sentient beings, Liberation to guide sentient beings, Liberation and Insight to guide sentient beings; or he teaches sentient beings to abide in the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, the state of Pratyekabuddha, the stage of Great Bodhisattva, or the supreme perfect enlightenment. According to the wondrous power of the wholesome roots and growing wholesome dharmas of sentient beings, he uses various means to cause them to abide accordingly.
That Great Bodhisattva abiding in the Perfection of Meditation can manifest all methods of samādhi, can manifest all methods of dhāraṇī, can attain the four supreme unobstructed knowledges, and can attain superior resultant supernatural powers. That Great Bodhisattva, because he has attained superior supernatural powers resulting from cultivated merit, definitely does not enter a mother’s womb again, definitely does not again experience the pleasures of sexual desire, and definitely is not confined within the realms of birth and death; nor is he stained by faults of worldly life. Why? Because that Great Bodhisattva correctly recognizes and penetrates that the nature of all phenomena is like an illusion. Although he knows that all formations are like illusions, he relies on compassionate vows to benefit sentient beings; although he relies on compassionate vows to benefit sentient beings, he understands that sentient beings and their establishment cannot be apprehended; although he understands that sentient beings and their establishment cannot be apprehended, he can establish all sentient beings, causing them to abide in the Dharma that cannot be apprehended, relying on conventional truth and not relying on ultimate truth.
That Great Bodhisattva, abiding in the Perfection of Meditation, cultivates all meditations, concentrations, attainments, and liberations until he perfectly accomplishes the object he seeks, the supreme perfect enlightenment, and he never abandons the object of cultivation, the Perfection of Meditation. That Great Bodhisattva practices path-knowing wisdom, uses skillful means to guide and reveal all-characteristic wisdom, abides therein, and permanently cuts off all continuous habitual tendencies. Because that Great Bodhisattva can permanently cut off continuous habitual tendencies, he can properly benefit himself and others. Because that Great Bodhisattva can properly benefit himself and others, he becomes a pure field of merit for all gods, humans, asuras, and others in the world, and can receive all respect and offerings from gods, humans, asuras, and others in the world.
Này Thiện Hiện, thus, when the Great Bodhisattva practices the profound Prajñāpāramitā, through the wondrous power of the undefiled mind free from all characteristics, he can dwell in all phenomena that are without characteristics, without conceptualization, without attainment, without image, and without activity; he perfectly accomplishes the Perfection of Meditation and can also perfect the other virtues.
Furthermore, Subhūti, how is it that when a Great Bodhisattva practices the profound Prajñāpāramitā, he can, within all dharmas that are without marks, without awareness, without attainment, without shadow, and without activity, accomplish the perfection of Prajñāpāramitā?
Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, he can cultivate Prajñā with a stainless mind that is free from characteristics. That Great Bodhisattva does not see even the slightest dharma as truly existing or accomplished. That is, he does not see form as truly existing or accomplished; he does not see feeling, perception, formations, or consciousness as truly existing or accomplished. He does not see the arising of form; he does not see the arising of feeling, perception, formations, or consciousness. He does not see the cessation of form; he does not see the cessation of feeling, perception, formations, or consciousness. He does not see form as belonging to the category of increase; he does not see feeling, perception, formations, or consciousness as belonging to the category of increase. He does not see form as belonging to the category of decrease; he does not see feeling, perception, formations, or consciousness as belonging to the category of decrease. He does not see form as having aggregation; he does not see feeling, perception, formations, or consciousness as having aggregation. He does not see form as having dispersal; he does not see feeling, perception, formations, or consciousness as having dispersal. He truly observes form as false, impermanent, and genuinely not autonomous; he truly observes feeling, perception, formations, and consciousness as false, impermanent, and genuinely not autonomous.
He does not see the eye sense-base as truly existing or accomplished; he does not see the ear, nose, tongue, body, and mind sense-bases as truly existing or accomplished. He does not see the arising of the eye sense-base; he does not see the arising of the ear, nose, tongue, body, and mind sense-bases. He does not see the cessation of the eye sense-base; he does not see the cessation of the ear, nose, tongue, body, and mind sense-bases. He does not see the eye sense-base as belonging to the category of increase; he does not see the ear, nose, tongue, body, and mind sense-bases as belonging to the category of increase. He does not see the eye sense-base as belonging to the category of decrease; he does not see the ear, nose, tongue, body, and mind sense-bases as belonging to the category of decrease. He does not see the eye sense-base as having aggregation; he does not see the ear, nose, tongue, body, and mind sense-bases as having aggregation. He does not see the eye sense-base as having dispersal; he does not see the ear, nose, tongue, body, and mind sense-bases as having dispersal. He truly observes the eye sense-base as false, impermanent, and genuinely not autonomous; he truly observes the ear, nose, tongue, body, and mind sense-bases as false, impermanent, and genuinely not autonomous.
He does not see the form sense-object as truly existing or accomplished; he does not see the sound, smell, taste, touch, and dharma sense-objects as truly existing or accomplished. He does not see the arising of the form sense-object; he does not see the arising of the sound, smell, taste, touch, and dharma sense-objects. He does not see the cessation of the form sense-object; he does not see the cessation of the sound, smell, taste, touch, and dharma sense-objects. He does not see the form sense-object as belonging to the category of increase; he does not see the sound, smell, taste, touch, and dharma sense-objects as belonging to the category of increase. He does not see the form sense-object as belonging to the category of decrease; he does not see the sound, smell, taste, touch, and dharma sense-objects as belonging to the category of decrease. He does not see the form sense-object as having aggregation; he does not see the sound, smell, taste, touch, and dharma sense-objects as having aggregation. He does not see the form sense-object as having dispersal; he does not see the sound, smell, taste, touch, and dharma sense-objects as having dispersal. He truly observes the form sense-object as false, impermanent, and genuinely not autonomous; he truly observes the sound, smell, taste, touch, and dharma sense-objects as false, impermanent, and genuinely not autonomous.
He does not see the eye element as truly existing or accomplished; he does not see the ear, nose, tongue, body, and mind elements as truly existing or accomplished. He does not see the arising of the eye element; he does not see the arising of the ear, nose, tongue, body, and mind elements. He does not see the cessation of the eye element; he does not see the cessation of the ear, nose, tongue, body, and mind elements. He does not see the eye element as belonging to the category of increase; he does not see the ear, nose, tongue, body, and mind elements as belonging to the category of increase. He does not see the eye element as belonging to the category of decrease; he does not see the ear, nose, tongue, body, and mind elements as belonging to the category of decrease. He does not see the eye element as having aggregation; he does not see the ear, nose, tongue, body, and mind elements as having aggregation. He does not see the eye element as having dispersal; he does not see the ear, nose, tongue, body, and mind elements as having dispersal. He truly observes the eye element as false, impermanent, and genuinely not autonomous; he truly observes the ear, nose, tongue, body, and mind elements as false, impermanent, and genuinely not autonomous.
He does not see the form element as truly existing or accomplished; he does not see the sound, smell, taste, touch, and dharma elements as truly existing or accomplished. He does not see the arising of the form element; he does not see the arising of the sound, smell, taste, touch, and dharma elements. He does not see the cessation of the form element; he does not see the cessation of the sound, smell, taste, touch, and dharma elements. He does not see the form element as belonging to the category of increase; he does not see the sound, smell, taste, touch, and dharma elements as belonging to the category of increase. He does not see the form element as belonging to the category of decrease; he does not see the sound, smell, taste, touch, and dharma elements as belonging to the category of decrease. He does not see the form element as having aggregation; he does not see the sound, smell, taste, touch, and dharma elements as having aggregation. He does not see the form element as having dispersal; he does not see the sound, smell, taste, touch, and dharma elements as having dispersal. He truly observes the form element as false, impermanent, and genuinely not autonomous; he truly observes the sound, smell, taste, touch, and dharma elements as false, impermanent, and genuinely not autonomous.
He does not see the eye-consciousness element as truly existing or accomplished; he does not see the ear, nose, tongue, body, and mind-consciousness elements as truly existing or accomplished. He does not see the arising of the eye-consciousness element; he does not see the arising of the ear, nose, tongue, body, and mind-consciousness elements. He does not see the cessation of the eye-consciousness element; he does not see the cessation of the ear, nose, tongue, body, and mind-consciousness elements. He does not see the eye-consciousness element as belonging to the category of increase; he does not see the ear, nose, tongue, body, and mind-consciousness elements as belonging to the category of increase. He does not see the eye-consciousness element as belonging to the category of decrease; he does not see the ear, nose, tongue, body, and mind-consciousness elements as belonging to the category of decrease. He does not see the eye-consciousness element as having aggregation; he does not see the ear, nose, tongue, body, and mind-consciousness elements as having aggregation. He does not see the eye-consciousness element as having dispersal; he does not see the ear, nose, tongue, body, and mind-consciousness elements as having dispersal. He truly observes the eye-consciousness element as false, impermanent, and genuinely not autonomous; he truly observes the ear, nose, tongue, body, and mind-consciousness elements as false, impermanent, and genuinely not autonomous.
He does not see eye-contact as truly existing or accomplished; he does not see ear, nose, tongue, body, and mind-contact as truly existing or accomplished. He does not see the arising of eye-contact; he does not see the arising of ear, nose, tongue, body, and mind-contact. He does not see the cessation of eye-contact; he does not see the cessation of ear, nose, tongue, body, and mind-contact. He does not see eye-contact as belonging to the category of increase; he does not see ear, nose, tongue, body, and mind-contact as belonging to the category of increase. He does not see eye-contact as belonging to the category of decrease; he does not see ear, nose, tongue, body, and mind-contact as belonging to the category of decrease. He does not see eye-contact as having aggregation; he does not see ear, nose, tongue, body, and mind-contact as having aggregation. He does not see eye-contact as having dispersal; he does not see ear, nose, tongue, body, and mind-contact as having dispersal. He truly observes eye-contact as false, impermanent, and genuinely not autonomous; he truly observes ear, nose, tongue, body, and mind-contact as false, impermanent, and genuinely not autonomous.
He does not see the feelings arising dependent on eye-contact as truly existing or accomplished; he does not see the feelings arising dependent on ear, nose, tongue, body, and mind-contact as truly existing or accomplished. He does not see the arising of feelings arising dependent on eye-contact; he does not see the arising of feelings arising dependent on ear, nose, tongue, body, and mind-contact. He does not see the cessation of feelings arising dependent on eye-contact; he does not see the cessation of feelings arising dependent on ear, nose, tongue, body, and mind-contact. He does not see feelings arising dependent on eye-contact as belonging to the category of increase; he does not see feelings arising dependent on ear, nose, tongue, body, and mind-contact as belonging to the category of increase. He does not see feelings arising dependent on eye-contact as belonging to the category of decrease; he does not see feelings arising dependent on ear, nose, tongue, body, and mind-contact as belonging to the category of decrease. He does not see feelings arising dependent on eye-contact as having aggregation; he does not see feelings arising dependent on ear, nose, tongue, body, and mind-contact as having aggregation. He does not see feelings arising dependent on eye-contact as having dispersal; he does not see feelings arising dependent on ear, nose, tongue, body, and mind-contact as having dispersal. He truly observes feelings arising dependent on eye-contact as false, impermanent, and genuinely not autonomous; he truly observes feelings arising dependent on ear, nose, tongue, body, and mind-contact as false, impermanent, and genuinely not autonomous.
He does not see all conditioned, contaminated dharmas as truly existing or accomplished; he does not see all unconditioned, uncontaminated dharmas as truly existing or accomplished. He does not see the arising of all conditioned, contaminated dharmas; he does not see the arising of all unconditioned, uncontaminated dharmas. He does not see the cessation of all conditioned, contaminated dharmas; he does not see the cessation of all unconditioned, uncontaminated dharmas. He does not see all conditioned, contaminated dharmas as belonging to the category of increase; he does not see all unconditioned, uncontaminated dharmas as belonging to the category of increase. He does not see all conditioned, contaminated dharmas as belonging to the category of decrease; he does not see all unconditioned, uncontaminated dharmas as belonging to the category of decrease. He does not see all conditioned, contaminated dharmas as having aggregation; he does not see all unconditioned, uncontaminated dharmas as having aggregation. He does not see all conditioned, contaminated dharmas as having dispersal; he does not see all unconditioned, uncontaminated dharmas as having dispersal. He truly observes all conditioned, contaminated dharmas as false, impermanent, and genuinely not autonomous; he truly observes all unconditioned, uncontaminated dharmas as false, impermanent, and genuinely not autonomous.
When that Great Bodhisattva observes in this way, he does not attain the self-nature of form; he does not attain the self-nature of feeling, perception, formations, or consciousness. He does not attain the self-nature of the eye sense-base; he does not attain the self-nature of the ear, nose, tongue, body, and mind sense-bases. He does not attain the self-nature of the form sense-object; he does not attain the self-nature of sound, smell, taste, touch, and dharma sense-objects. He does not attain the self-nature of the eye element; he does not attain the self-nature of the ear, nose, tongue, body, and mind elements. He does not attain the self-nature of the form element; he does not attain the self-nature of sound, smell, taste, touch, and dharma elements. He does not attain the self-nature of the eye-consciousness element; he does not attain the self-nature of the ear, nose, tongue, body, and mind-consciousness elements. He does not attain the self-nature of eye-contact; he does not attain the self-nature of ear, nose, tongue, body, and mind-contact. He does not attain the self-nature of feelings arising dependent on eye-contact; he does not attain the self-nature of feelings arising dependent on ear, nose, tongue, body, and mind-contact. He does not attain the self-nature of all conditioned, contaminated dharmas; he does not attain the self-nature of all unconditioned, uncontaminated dharmas.
That Great Bodhisattva, while cultivating Prajñāpāramitā, regards the emptiness-nature as the self-nature of all dharmas and gives rise to profound faith and understanding. Having generated such profound faith and understanding regarding this matter, that Great Bodhisattva can practice the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness of the boundless, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of the absence of all dharmas, emptiness of the unattainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness.
When that Great Bodhisattva cultivates in this way, he completely does not cling to any dharma. He does not cling to form; he does not cling to feeling, perception, formations, or consciousness. He does not cling to the eye sense-base; he does not cling to the ear, nose, tongue, body, and mind sense-bases. He does not cling to the form sense-object; he does not cling to sound, smell, taste, touch, and dharma sense-objects. He does not cling to the eye element; he does not cling to the ear, nose, tongue, body, and mind elements. He does not cling to the form element; he does not cling to sound, smell, taste, touch, and dharma elements. He does not cling to the eye-consciousness element; he does not cling to the ear, nose, tongue, body, and mind-consciousness elements. He does not cling to eye-contact; he does not cling to ear, nose, tongue, body, and mind-contact. He does not cling to feelings arising dependent on eye-contact; he does not cling to feelings arising dependent on ear, nose, tongue, body, and mind-contact.
He does not cling to the earth element; he does not cling to the water, fire, wind, space, and consciousness elements. He does not cling to the nature of causes and conditions; he does not cling to the nature of the immediately preceding condition, the objective condition, or the dominant condition. He does not cling to ignorance; he does not cling to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress. He does not cling to the perfection of giving; he does not cling to the perfections of moral discipline, patience, vigor, meditation, and Prajñā.
He does not cling to the emptiness of the internal; he does not cling to the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness of the boundless, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of the absence of all dharmas, emptiness of the unattainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness.
He does not cling to suchness; he does not cling to the dharma realm, dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the dharma of determination, the abiding of dharma, ultimate reality, the realm of space, or the inconceivable realm. He does not cling to the four applications of mindfulness; he does not cling to the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path. He does not cling to the noble truth of suffering; he does not cling to the noble truths of origin, cessation, and path. He does not cling to the four meditations; he does not cling to the four immeasurables or the four formless concentrations. He does not cling to the eight liberations; he does not cling to the eight spheres of mastery, the nine successive concentrations, or the ten universal spheres. He does not cling to all methods of samādhi; he does not cling to all methods of dhāraṇī. He does not cling to the emptiness liberation method; he does not cling to the signless and wishless liberation methods. He does not cling to the five kinds of eyes; he does not cling to the six supernatural powers. He does not cling to the ten powers of a Buddha; he does not cling to the four fearlessnesses, the four unobstructed knowledges, or the eighteen unique qualities of a Buddha. He does not cling to great loving-kindness; he does not cling to great compassion, great joy, or great equanimity.