THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 329
Chapter 50: SKILLFUL MEANS (2)
Furthermore, Subhūti, regarding such profound points, the Great Bodhisattvas should rely upon the profound meaning corresponding to Prajñāpāramitā, examine, contemplate, consider, and observe, and should think thus: “Now I should abide in accordance with what the profound Prajñāpāramitā has taught. Now I should learn in accordance with what the profound Prajñāpāramitā has taught.”
Subhūti, if a Great Bodhisattva, regarding such profound points, constantly relies upon the profound meaning corresponding to Prajñāpāramitā to examine, contemplate, consider, observe, and abide as the profound Prajñāpāramitā has taught, and learns as the profound Prajñāpāramitā has taught, then that Great Bodhisattva, through constantly and diligently cultivating and learning in this way, by relying on Prajñāpāramitā and arising even a single thought-moment, is still able to gather countless, immeasurable, boundless merits, transcend immeasurable kalpas of wandering in birth and death, and quickly attain the unsurpassed perfect enlightenment—how much more so if one constantly cultivates Prajñāpāramitā without interruption and constantly abides in mental activity corresponding to unsurpassed perfect enlightenment!
Subhūti, it is like a person infatuated with sensual desire and a beautiful woman. The two love each other and make an appointment with one another. That woman encounters an obstacle and cannot come to the appointed place. The person’s desire burns fiercely and continuously flows onward. Now, Subhūti, what do you think? Where does that person’s thought of desire turn?
Subhūti replied:
World-Honored One, that person’s thought of desire turns toward the woman. The person thinks: “When will she come here so that we may enjoy ourselves together?”
Subhūti, what do you think? If throughout the entire day and night, how many thoughts of desire would arise in that person?
Subhūti replied:
World-Honored One, throughout the day and night, that person’s thoughts of desire would arise very many times.
The Buddha said:
Subhūti, if a Great Bodhisattva, relying upon profound Prajñāpāramitā, gives rise to a single thought-moment of cultivation and learning in accordance with what the profound Prajñāpāramitā has taught, then the number of kalpas by which they transcend the cycle of birth and death is equal to the number of thoughts of desire that a person attached to sensual pleasure gives rise to over one day and one night.
Subhūti, that Great Bodhisattva, relying upon the meanings taught by Prajñāpāramitā, contemplating and cultivating accordingly, is able to eliminate the faults that obstruct unsurpassed perfect enlightenment. Therefore, that Great Bodhisattva relies upon profound Prajñāpāramitā and diligently cultivates and learns in order to attain unsurpassed perfect enlightenment.
Subhūti, if a Great Bodhisattva abides as the profound Prajñāpāramitā has taught for one day and one night, then the amount of merit attained—even if all of it were material and tangible—could not be contained even by the billionfold great thousand worlds of all Buddhas as numerous as the sands of the Ganges. Even if other merits filled all the billionfold great thousand worlds of Buddhas as numerous as the sands of the Ganges, compared with this merit they would not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one thousand-millionth part, one hundred-thousand-millionth part, one hundred-million-millionth part, one thousand-million-millionth part, one hundred-thousand-million-millionth part; through the divisions of fractions, calculations, measures, and analogies, broadly stated, they would not equal even one part of the ultimate number.
Furthermore, Subhūti, if a Great Bodhisattva, apart from Prajñāpāramitā, were to spend as many great kalpas as there are sands of the Ganges giving alms and making offerings to the Three Jewels—the Buddha, Dharma, and Saṅgha—what do you think, Subhūti? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
World-Honored One, very much! Well-Gone One, very much! That merit would be countless, immeasurable, and boundless.
The Buddha said:
Subhūti, if a Great Bodhisattva relies upon profound Prajñāpāramitā and, over one day and one night, cultivates and learns according to its teachings, then the merit attained is even greater than that merit. Why? Subhūti, because profound Prajñāpāramitā is the vehicle of those Great Bodhisattvas. When Great Bodhisattvas ride upon this vehicle, they quickly reach unsurpassed perfect enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva, apart from Prajñāpāramitā, were to spend as many great kalpas as there are sands of the Ganges respectfully making offerings to Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, what do you think, Subhūti? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
World-Honored One, very much! Well-Gone One, very much! That merit would be countless, immeasurable, and boundless.
The Buddha said:
Subhūti, if a Great Bodhisattva relies upon profound Prajñāpāramitā and, over one day and one night, cultivates and learns according to its teachings, then the merit attained is greatly more than that merit. Why? Subhūti, because the Great Bodhisattvas who cultivate profound Prajñāpāramitā surpass the Śrāvakas and Pratyekabuddhas, quickly enter the Bodhisattva path of rightness that is free from birth, and are also able to cultivate the practices of Bodhisattvas and quickly attain unsurpassed perfect enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva, apart from Prajñāpāramitā, were to spend as many great kalpas as there are sands of the Ganges diligently cultivating the practices of Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, what do you think, Subhūti? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
World-Honored One, very much! Well-Gone One, very much! That merit would be countless, immeasurable, and boundless.
The Buddha said:
Subhūti, if that Great Bodhisattva relies upon profound Prajñāpāramitā and, over one day and one night, diligently cultivates the practices of Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, then the merit attained is greatly more than that merit. Why? Subhūti, because profound Prajñāpāramitā is the mother of those Great Bodhisattvas. Why? Because profound Prajñāpāramitā is able to give birth to the assembly of Great Bodhisattvas. All Great Bodhisattvas rely upon Prajñāpāramitā and quickly bring all Buddha qualities to perfection.
Furthermore, Subhūti, if a Great Bodhisattva, apart from Prajñāpāramitā, were to spend as many great kalpas as there are sands of the Ganges giving according to the Dharma to all sentient beings, what do you think, Subhūti? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
World-Honored One, very much! Well-Gone One, very much! That merit would be countless, immeasurable, and boundless.
The Buddha said:
Subhūti, if that Great Bodhisattva abides according to the teachings of profound Prajñāpāramitā and, over one day and one night, gives according to the Dharma to all sentient beings, then the merit attained is greatly more than that merit. Why? Subhūti, because if a Great Bodhisattva is apart from Prajñāpāramitā, then they are apart from the wisdom of omniscience; if a Great Bodhisattva is not apart from Prajñāpāramitā, then they are not apart from the wisdom of omniscience. Therefore, Subhūti, if a Great Bodhisattva wishes to attain unsurpassed perfect enlightenment, they should not be separated from profound Prajñāpāramitā.
Furthermore, Subhūti, if a Great Bodhisattva, apart from Prajñāpāramitā, were to spend as many great kalpas as there are sands of the Ganges cultivating the Perfection of Giving, cultivating Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, what do you think, Subhūti? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
World-Honored One, very much! Well-Gone One, very much! That merit would be countless, immeasurable, and boundless.
The Buddha said:
Subhūti, if that Great Bodhisattva relies upon the teachings of profound Prajñāpāramitā and abides in them, and over one day and one night cultivates the Perfection of Giving, cultivates Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, then the merit attained is greatly more than that merit. Why? Subhūti, because if a Great Bodhisattva does not depart from Prajñāpāramitā, there is no such thing as that Bodhisattva regressing from the unsurpassed perfect enlightenment of the Buddha. If a Great Bodhisattva departs from Prajñāpāramitā, then it is true that such regression from unsurpassed perfect enlightenment of the Buddha can occur. Therefore, Subhūti, if a Great Bodhisattva wishes to attain unsurpassed perfect enlightenment, they should not depart from profound Prajñāpāramitā.
Furthermore, Subhūti, if a Great Bodhisattva, apart from Prajñāpāramitā, were to spend as many great kalpas as there are sands of the Ganges abiding in inner emptiness, abiding in outer emptiness, abiding in inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundary, dispersed emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of naturelessness, emptiness of self-nature, emptiness of the self-nature of naturelessness, what do you think, Subhūti? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
World-Honored One, very much! Well-Gone One, very much! That merit would be countless, immeasurable, and boundless.
The Buddha taught:
“Now, Subhūti, if that great Bodhisattva relies upon the teachings of the profound Perfection of Wisdom and abides therein, passing through one day and one night, abiding in the emptiness of inner phenomena, abiding in the emptiness of outer phenomena, up to the emptiness of the nonexistence of intrinsic nature, then the merit obtained is far greater than that merit. Why is this, Subhūti? Because if a great Bodhisattva does not depart from the Perfection of Wisdom and yet were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a great Bodhisattva departs from the Perfection of Wisdom and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally be the case. Therefore, Subhūti, if a great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they should not depart from the profound Perfection of Wisdom.
“Furthermore, Subhūti, if a great Bodhisattva were to depart from the Perfection of Wisdom and, even if for countless great eons equal in number to the sands of the Ganges, abide in suchness, abide in the Dharma realm, the nature of Dharma, the non-delusive nature, the unchanging nature, the equality nature, the nature free from arising, the state of Dharma, the abiding of Dharma, ultimate reality, the realm of space, and the inconceivable realm, then, Subhūti, what do you think? Would that great Bodhisattva, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much! That merit is countless, immeasurable, and boundless.”
The Buddha taught:
“Subhūti, if that great Bodhisattva relies upon the teachings of the profound Perfection of Wisdom and abides therein, passing through one day and one night, abiding in suchness, abiding in the Dharma realm, up to the inconceivable realm, then the merit obtained is far greater than that merit. Why is this, Subhūti? Because if a great Bodhisattva does not depart from the Perfection of Wisdom and yet were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a great Bodhisattva departs from the Perfection of Wisdom and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally be the case. Therefore, Subhūti, if a great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they should not depart from the profound Perfection of Wisdom.
“Furthermore, Subhūti, if a great Bodhisattva were to depart from the Perfection of Wisdom and, even if for countless great eons equal in number to the sands of the Ganges, cultivate the four applications of mindfulness, cultivate 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, then, Subhūti, what do you think? Would that great Bodhisattva, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much! That merit is countless, immeasurable, and boundless.”
The Buddha taught:
“Subhūti, if that great Bodhisattva relies upon the teachings of the profound Perfection of Wisdom and abides therein, passing through one day and one night, cultivating the four applications of mindfulness, cultivating the four right efforts, up to the eightfold noble path, then the merit obtained is far greater than that merit. Why is this, Subhūti? Because if a great Bodhisattva does not depart from the Perfection of Wisdom and yet were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a great Bodhisattva departs from the Perfection of Wisdom and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally be the case. Therefore, Subhūti, if a great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they should not depart from the profound Perfection of Wisdom.
“Furthermore, Subhūti, if a great Bodhisattva were to depart from the Perfection of Wisdom and, even if for countless great eons equal in number to the sands of the Ganges, abide in the Noble Truth of suffering, abide in the Noble Truth of origin, cessation, and the path, then, Subhūti, what do you think? Would that great Bodhisattva, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much! That merit is countless, immeasurable, and boundless.”
The Buddha taught:
“Subhūti, if that great Bodhisattva relies upon the teachings of the profound Perfection of Wisdom and abides therein, passing through one day and one night, abiding in the Noble Truth of suffering, abiding in the Noble Truths of origin, cessation, and the path, then the merit obtained is far greater than that merit. Why is this, Subhūti? Because if a great Bodhisattva does not depart from the Perfection of Wisdom and yet were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a great Bodhisattva departs from the Perfection of Wisdom and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally be the case. Therefore, Subhūti, if a great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they should not depart from the profound Perfection of Wisdom.
“Furthermore, Subhūti, if a great Bodhisattva were to depart from the Perfection of Wisdom and, even if for countless great eons equal in number to the sands of the Ganges, cultivate the four meditative absorptions, cultivate the four immeasurables, and the four formless concentrations, then, Subhūti, what do you think? Would that great Bodhisattva, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much! That merit is countless, immeasurable, and boundless.”
The Buddha taught:
“Subhūti, if that great Bodhisattva relies upon the teachings of the profound Perfection of Wisdom and abides therein, passing through one day and one night, cultivating the four meditative absorptions, the four immeasurables, and the four formless concentrations, then the merit obtained is far greater than that merit. Why is this, Subhūti? Because if a great Bodhisattva does not depart from the Perfection of Wisdom and yet were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a great Bodhisattva departs from the Perfection of Wisdom and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally be the case. Therefore, Subhūti, if a great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they should not depart from the profound Perfection of Wisdom.
“Furthermore, Subhūti, if a great Bodhisattva were to depart from the Perfection of Wisdom and, even if for countless great eons equal in number to the sands of the Ganges, cultivate the eight liberations, the eight spheres of mastery, the nine sequential concentrations, and the ten total spheres, then, Subhūti, what do you think? Would that great Bodhisattva, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much! That merit is countless, immeasurable, and boundless.”
The Buddha taught:
“Subhūti, if that great Bodhisattva relies upon the teachings of the profound Perfection of Wisdom and abides therein, passing through one day and one night, cultivating the eight liberations, the eight spheres of mastery, the nine sequential concentrations, and the ten total spheres, then the merit obtained is far greater than that merit. Why is this, Subhūti? Because if a great Bodhisattva does not depart from the Perfection of Wisdom and yet were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a great Bodhisattva departs from the Perfection of Wisdom and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally be the case. Therefore, Subhūti, if a great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they should not depart from the profound Perfection of Wisdom.
“Furthermore, Subhūti, if a great Bodhisattva were to depart from the Perfection of Wisdom and, even if for countless great eons equal in number to the sands of the Ganges, cultivate the liberation door of emptiness, cultivate the liberation door of signlessness and wishlessness, then, Subhūti, what do you think? Would that great Bodhisattva, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much! That merit is countless, immeasurable, and boundless.”
The Buddha taught:
“Subhūti, if that great Bodhisattva relies upon the teachings of the profound Perfection of Wisdom and abides therein, passing through one day and one night, cultivating the liberation door of emptiness, cultivating the liberation doors of signlessness and wishlessness, then the merit obtained is far greater than that merit. Why is this, Subhūti? Because if a great Bodhisattva does not depart from the Perfection of Wisdom and yet were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a great Bodhisattva departs from the Perfection of Wisdom and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally be the case. Therefore, Subhūti, if a great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they should not depart from the profound Perfection of Wisdom.
“Furthermore, Subhūti, if a great Bodhisattva were to depart from the Perfection of Wisdom and, even if for countless great eons equal in number to the sands of the Ganges, cultivate the first stage of Great Joy, the stage of Freedom from Defilement, the stage of Radiance, the stage of Flaming Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud, then, Subhūti, what do you think? Would that great Bodhisattva, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much! That merit is countless, immeasurable, and boundless.”
The Buddha taught:
“Subhūti, if that great Bodhisattva relies upon the teachings of the profound Perfection of Wisdom and abides therein, passing through one day and one night, cultivating the first stage of Great Joy, the stage of Freedom from Defilement, the stage of Radiance, the stage of Flaming Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud, then the merit obtained is far greater than that merit. Why is this, Subhūti? Because if a great Bodhisattva does not depart from the Perfection of Wisdom and yet were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a great Bodhisattva departs from the Perfection of Wisdom and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally be the case. Therefore, Subhūti, if a great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they should not depart from the profound Perfection of Wisdom.
“Furthermore, Subhūti, if a great Bodhisattva were to depart from the Perfection of Wisdom and, even if for countless great eons equal in number to the sands of the Ganges, cultivate the five types of eyes and cultivate the six supernatural powers, then, Subhūti, what do you think? Would that great Bodhisattva, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much! That merit is countless, immeasurable, and boundless.”
The Buddha taught:
“Subhūti, if that great Bodhisattva relies upon the teachings of the profound Perfection of Wisdom and abides therein, passing through one day and one night, cultivating the five types of eyes and the six supernatural powers, then the merit obtained is far greater than that merit. Why is this, Subhūti? Because if a great Bodhisattva does not depart from the Perfection of Wisdom and yet were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a great Bodhisattva departs from the Perfection of Wisdom and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally be the case. Therefore, Subhūti, if a great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they should not depart from the profound Perfection of Wisdom.
“Furthermore, Subhūti, if a great Bodhisattva were to depart from the Perfection of Wisdom and, even if for countless great eons equal in number to the sands of the Ganges, cultivate all methods of Samādhi and cultivate all methods of Dhāraṇī, then, Subhūti, what do you think? Would that great Bodhisattva, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much! That merit is countless, immeasurable, and boundless.”
The Buddha taught:
“Subhūti, if that great Bodhisattva relies upon the teachings of the profound Perfection of Wisdom and abides therein, passing through one day and one night, cultivating all methods of Samādhi and cultivating all methods of Dhāraṇī, then the merit obtained is far greater than that merit. Why is this, Subhūti? Because if a great Bodhisattva does not depart from the Perfection of Wisdom and yet were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a great Bodhisattva departs from the Perfection of Wisdom and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally be the case. Therefore, Subhūti, if a great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they should not depart from the profound Perfection of Wisdom.”
Again, Subhūti, if a Great Bodhisattva, being far removed from Prajñāpāramitā, were to spend as many great kalpas as the sands of the Ganges and cultivate the ten powers of the Buddha, cultivate the four fearlessnesses, the four kinds of unhindered understanding, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of the Buddha, then, Subhūti, what do you think? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, extremely great! Well-Gone One, extremely great! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if that Great Bodhisattva relies upon and abides in the teachings of profound Prajñāpāramitā, and for the duration of one day and one night cultivates the ten powers of the Buddha, cultivates the four fearlessnesses, up to the eighteen unique qualities of the Buddha, then the merit attained is far greater than that merit. Why? Subhūti, because if a Great Bodhisattva does not depart from Prajñāpāramitā and were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a Great Bodhisattva departs from Prajñāpāramitā and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally occur. Therefore, Subhūti, if a Great Bodhisattva wishes to realize the unsurpassed perfect enlightenment, he should not depart from profound Prajñāpāramitā.
“Again, Subhūti, if a Great Bodhisattva, being far removed from Prajñāpāramitā, were to spend as many great kalpas as the sands of the Ganges and cultivate the dharma of not forgetting, cultivate the nature of always relinquishing, then, Subhūti, what do you think? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, extremely great! Well-Gone One, extremely great! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if that Great Bodhisattva relies upon and abides in the teachings of profound Prajñāpāramitā, and for the duration of one day and one night cultivates the dharma of not forgetting and cultivates the nature of always relinquishing, then the merit attained is far greater than that merit. Why? Subhūti, because if a Great Bodhisattva does not depart from Prajñāpāramitā and were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a Great Bodhisattva departs from Prajñāpāramitā and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally occur. Therefore, Subhūti, if a Great Bodhisattva wishes to realize the unsurpassed perfect enlightenment, he should not depart from profound Prajñāpāramitā.
“Again, Subhūti, if a Great Bodhisattva, being far removed from Prajñāpāramitā, were to spend as many great kalpas as the sands of the Ganges and cultivate all-wisdom, cultivate path-aspect wisdom, and cultivate all-aspect wisdom, then, Subhūti, what do you think? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, extremely great! Well-Gone One, extremely great! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if that Great Bodhisattva relies upon and abides in the teachings of profound Prajñāpāramitā, and for the duration of one day and one night cultivates all-wisdom, path-aspect wisdom, and all-aspect wisdom, then the merit attained is far greater than that merit. Why? Subhūti, because if a Great Bodhisattva does not depart from Prajñāpāramitā and were to regress from the unsurpassed perfect enlightenment of the Buddha, such a thing would never occur. If a Great Bodhisattva departs from Prajñāpāramitā and regresses from the unsurpassed perfect enlightenment of the Buddha, that would naturally occur. Therefore, Subhūti, if a Great Bodhisattva wishes to realize the unsurpassed perfect enlightenment, he should not depart from profound Prajñāpāramitā.
“Again, Subhūti, if a Great Bodhisattva, being far removed from Prajñāpāramitā, were to spend as many great kalpas as the sands of the Ganges practicing the forms of giving wealth and giving Dharma, dwelling in a secluded place with unwavering contemplation of the practice being cultivated, and universally dedicate the unsurpassed perfect enlightenment to all sentient beings, then, Subhūti, what do you think? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, extremely great! Well-Gone One, extremely great! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if that Great Bodhisattva relies upon and abides in the teachings of profound Prajñāpāramitā, and for the duration of one day and one night practices the forms of giving wealth and giving Dharma, dwells in a secluded place with unwavering contemplation of the practice being cultivated, and universally dedicates the unsurpassed perfect enlightenment to all sentient beings, then the merit attained is far greater than that merit. Why? Subhūti, because relying on profound Prajñāpāramitā to give rise to dedication, one should know that this is supreme dedication. But dedication arising while separated from Prajñāpāramitā should be known as not being called supreme dedication. Therefore, Subhūti, if a Great Bodhisattva wishes to realize the unsurpassed perfect enlightenment, he should not depart from profound Prajñāpāramitā in cultivation and in dedicating the unsurpassed perfect enlightenment to all sentient beings.
“Again, Subhūti, if a Great Bodhisattva, being far removed from Prajñāpāramitā, were to spend as many great kalpas as the sands of the Ganges, contemplate all roots of virtue within the merits of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones and their disciples of the past, future, and present, harmonize and rejoice in them, and dedicate them universally to the unsurpassed perfect enlightenment for all sentient beings, then, Subhūti, what do you think? Would that Great Bodhisattva, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, extremely great! Well-Gone One, extremely great! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if that Great Bodhisattva relies upon and abides in the teachings of profound Prajñāpāramitā, and for the duration of one day and one night contemplates all roots of virtue within the merits of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones and their disciples of the past, future, and present, harmonizes and rejoices in them, and dedicates them universally to the unsurpassed perfect enlightenment for all sentient beings, then the merit attained is far greater than that merit. Why? Subhūti, because all roots of virtue within the merits that are rejoiced in and dedicated all take profound Prajñāpāramitā as their foundation. Therefore, Subhūti, if a Great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, he should not depart from profound Prajñāpāramitā when harmonizing with and rejoicing in these roots of virtue and dedicating them universally to all sentient beings toward the unsurpassed perfect enlightenment.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, as the Buddha has taught, discriminations concerning actions are not truly existent. Then, through what causes and conditions do those Great Bodhisattvas obtain merit that is innumerable, immeasurable, and boundless?
“World-Honored One, discriminations concerning actions cannot give rise to true right view, cannot enter the path of the Correct Nature of Separation from Birth, cannot attain the fruit of Stream-Enterer, Once-Returner, Non-Returner, Arhat, or the state of Pratyekabuddha; nor can they attain the unsurpassed perfect enlightenment of the Buddhas.”
The Buddha said:
“Subhūti, it is so, it is so, exactly as you have said! Discriminations concerning actions cannot give rise to true right view, cannot enter the path of the Correct Nature of Separation from Birth, cannot attain the fruit of Stream-Enterer, Once-Returner, Non-Returner, Arhat, or the state of Pratyekabuddha; nor can they attain the unsurpassed perfect enlightenment of the Buddhas.
“Subhūti, Great Bodhisattvas who practice profound Prajñāpāramitā clearly know that all kinds of discriminations concerning actions are empty, without anything to possess, and falsely unreal. Why? Subhūti, because Great Bodhisattvas skillfully learn internal emptiness, skillfully learn external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness.
“Subhūti, after abiding in the Dharma of emptiness, that Great Bodhisattva observes correctly according to reality that discriminations concerning actions are empty, without anything to possess, and falsely unreal. In this way, that is precisely not departing from profound Prajñāpāramitā.
“Subhūti, that Great Bodhisattva, truly not departing from profound Prajñāpāramitā in this way, therefore attains merit that is innumerable, immeasurable, and boundless.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, what difference is there among innumerable, immeasurable, and boundless?”
The Buddha said:
“Subhūti, ‘innumerable’ means a number that cannot be grasped, cannot be counted within the world of conditioned phenomena, and cannot be counted within the world of unconditioned phenomena. ‘Immeasurable’ means a measure that cannot be grasped, cannot be measured within past phenomena, cannot be measured within future phenomena, and cannot be measured within present phenomena. ‘Boundless’ means a boundary that cannot be grasped, whose limit cannot be measured.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, is there a cause and condition by which form is also innumerable, immeasurable, and boundless; and feeling, perception, formations, and consciousness are also innumerable, immeasurable, and boundless?”
The Buddha said:
“Subhūti, there is a cause and condition by which form is also innumerable, immeasurable, and boundless; and feeling, perception, formations, and consciousness are also innumerable, immeasurable, and boundless.”
“World-Honored One, through what cause and condition are form also innumerable, immeasurable, and boundless; and feeling, perception, formations, and consciousness also innumerable, immeasurable, and boundless?”
The Buddha said:
“Subhūti, because form is empty, it is innumerable, immeasurable, and boundless; because feeling, perception, formations, and consciousness are empty, they too are innumerable, immeasurable, and boundless.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, is it only form that is empty; are feeling, perception, formations, and consciousness empty; or are all phenomena empty together?”
The Buddha said:
“Subhūti, have I not previously said that all phenomena are empty?”
Subhūti replied:
“Although the Buddha has said that all phenomena are empty, sentient beings do not know, do not see, and do not understand this. Therefore, I now ask again in this way.”
O World-Honored One, the Tathāgata often says that form is empty; feeling, perception, formations, and consciousness are also empty. The Tathāgata often says that the eye sense-base is empty; the ear, nose, tongue, body, and mind sense-bases are also empty. The Tathāgata often says that the form sense-object is empty; sound, smell, taste, touch, and dharma sense-objects are also empty. The Tathāgata often says that the eye realm is empty; the ear, nose, tongue, body, and mind realms are also empty. The Tathāgata often says that the form realm is empty; the sound, smell, taste, touch, and dharma realms are also empty. The Tathāgata often says that the eye-consciousness realm is empty; the ear, nose, tongue, body, and mind-consciousness realms are also empty. The Tathāgata often says that eye contact is empty; ear, nose, tongue, body, and mind contact are also empty. The Tathāgata often says that feelings arising dependent upon eye contact as a condition are empty; feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions are also empty. The Tathāgata often says that the earth element is empty; the water, fire, wind, space, and consciousness elements are also empty. The Tathāgata often says that the nature of causal conditions is empty; the nature of immediate successive conditions, objective conditions, and dominant conditions is also empty. The Tathāgata often says that ignorance is empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are also empty. The Tathāgata often says that self is empty; sentient beings, the stream of life, the capacity for arising, nourishment, growth, the subject of transmigration, mind-born, childlike, the capacity for creating, the capacity for receiving, understanding, and cognition are also empty. The Tathāgata often says that the perfection of generosity is empty; morality, patience, diligence, meditative concentration, and the perfection of wisdom are also empty. The Tathāgata often says that inner emptiness is empty; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, inherent-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, emptiness of the unattainable, emptiness of no nature, emptiness of intrinsic nature, and emptiness of the intrinsic nature of emptiness are also empty. The Tathāgata often says that suchness is empty; the dharma realm, dharma nature, non-deceptive nature, unchanging nature, equal nature, nature free from arising, dharma certainty, dharma abiding, ultimate reality, the realm of space, and the inconceivable realm are also empty. The Tathāgata often says that the four foundations of mindfulness are empty; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are also empty. The Tathāgata often says that the noble truth of suffering is empty; the noble truths of origination, cessation, and path are also empty. The Tathāgata often says that the four meditative absorptions are empty; the four immeasurables and the four formless concentrations are also empty. The Tathāgata often says that the liberation-door of emptiness is empty; the liberation-doors of signlessness and wishlessness are also empty. The Tathāgata often says that the Stage of Joy is empty; the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage of Difficult to Conquer, the Stage of Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud are also empty. The Tathāgata often says that the five kinds of eyes are empty; the six supernormal powers are also empty. The Tathāgata often says that the samādhi dharma-gate is empty; the dhāraṇī dharma-gate is also empty. The Tathāgata often says that the ten powers of the Buddha are empty; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are also empty. The Tathāgata often says that the continuation of defilement habits is empty; the dharma of not forgetting is also empty. The Tathāgata often says that the nature of always abiding in equanimity is empty. The Tathāgata often says that omniscient wisdom is empty; wisdom of the paths and wisdom of all aspects are also empty. The Tathāgata often says that the fruit of Stream-entry is empty; the fruits of Once-returning, Non-returning, and Arhatship are also empty. The Tathāgata often says that the state of a Solitary Buddha is empty. The Tathāgata often says that all practices of great Bodhisattvas are empty. The Tathāgata often says that the unsurpassed perfect enlightenment of all Buddhas is empty. The Tathāgata often says that ordinary beings are empty; Hearers, Solitary Buddhas, Bodhisattvas, and Tathāgatas are also empty. The Tathāgata often says that form-containing phenomena and formless phenomena are empty; visible and invisible phenomena, obstructed and unobstructed phenomena, contaminated and uncontaminated phenomena, conditioned and unconditioned phenomena are also empty. The Tathāgata often says that past, future, and present phenomena are empty; wholesome, unwholesome, and indeterminate phenomena, phenomena associated with the Desire Realm, Form Realm, and Formless Realm; learning, non-learning, and neither-learning-nor-non-learning phenomena; phenomena cut off by insight, phenomena cut off by cultivation, and phenomena that are not to be cut off are also empty.
The Buddha taught:
“Subhūti, it is so, it is so! I have always taught that all these phenomena are empty.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, the emptiness of all phenomena is precisely endlessness, and is also innumerability, immeasurability, and boundlessness.
World-Honored One, within the emptiness of phenomena, the end cannot be apprehended, number cannot be apprehended, measure cannot be apprehended, and boundary cannot be apprehended. Therefore, the meanings of endlessness, innumerability, immeasurability, and boundlessness are without distinction.”
The Buddha taught:
“Subhūti, it is so, it is so, exactly as you have said! The meanings of endlessness, innumerability, immeasurability, and boundlessness without distinction all together illuminate the emptiness of phenomena.
Subhūti, all empty phenomena cannot be expressed or explained. The Tathāgata, through skillful means, speaks of them as endlessness, or as innumerability, immeasurability, and boundlessness; or as emptiness, signlessness, and non-creation; or as non-arising and non-ceasing; or as freedom from defilement, quiescence, and Nirvāṇa; or as suchness, the dharma realm, dharma nature, and ultimate reality. Meanings such as these are all taught and explained by the Tathāgata through skillful means.”
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, the Tathāgata possesses extremely skillful means. The true nature of phenomena cannot be explained, yet the Tathāgata has, for the sake of sentient beings, used skillful means to reveal it.
World-Honored One, according to my understanding of the meaning taught by the Buddha, the nature of all phenomena cannot be expressed.”
The Buddha taught:
“Subhūti, it is so, it is so! The nature of all phenomena cannot be expressed. Why? Because the nature of all phenomena is ultimately empty, there is no way to explain ultimate emptiness.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, does the meaning of that which cannot be expressed increase or decrease?”
The Buddha taught:
“Subhūti, the meaning of that which cannot be expressed neither increases nor decreases.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then the perfection of generosity must also neither increase nor decrease; morality, patience, diligence, meditative concentration, and the perfection of wisdom must also neither increase nor decrease.
World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then the four foundations of mindfulness must also neither increase nor decrease; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path must also neither increase nor decrease.
World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then the four meditative absorptions must also neither increase nor decrease; the four immeasurables and the four formless concentrations must also neither increase nor decrease.
World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then the eight liberations must also neither increase nor decrease; the eight spheres of mastery, nine successive concentrations, and ten universal bases must also neither increase nor decrease.
World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then the liberation-door of emptiness must also neither increase nor decrease; the liberation-doors of signlessness and wishlessness must also neither increase nor decrease.
World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then the Stage of Joy must also neither increase nor decrease; the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage of Difficult to Conquer, the Stage of Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud must also neither increase nor decrease.
World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then the five kinds of eyes must also neither increase nor decrease; the six supernormal powers must also neither increase nor decrease.
World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then the samādhi dharma-gate must also neither increase nor decrease; the dhāraṇī dharma-gate must also neither increase nor decrease.
World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then the ten powers of the Buddha must also neither increase nor decrease; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha must also neither increase nor decrease.
World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then the dharma of not forgetting must also neither increase nor decrease; the nature of always abiding in equanimity must also neither increase nor decrease.
World-Honored One, if the meaning of that which cannot be expressed neither increases nor decreases, then omniscient wisdom must also neither increase nor decrease; wisdom of the paths and wisdom of all aspects must also neither increase nor decrease.
World-Honored One, if the perfection of generosity does not increase or decrease, and morality, patience, diligence, meditative concentration, and the perfection of wisdom also do not increase or decrease, then how can a great Bodhisattva cultivate the perfection of generosity, cultivate morality, patience, diligence, meditative concentration, and the perfection of wisdom, and attain unsurpassed perfect enlightenment?
World-Honored One, if the four foundations of mindfulness do not increase or decrease, and the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path also do not increase or decrease, then how can a great Bodhisattva cultivate the four foundations of mindfulness, cultivate the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, and attain unsurpassed perfect enlightenment?
World-Honored One, if the four meditative absorptions do not increase or decrease, and the four immeasurables and four formless concentrations also do not increase or decrease, then how can a great Bodhisattva cultivate the four meditative absorptions, cultivate the four immeasurables and four formless concentrations, and attain unsurpassed perfect enlightenment?
World-Honored One, if the eight liberations do not increase or decrease, and the eight spheres of mastery, nine successive concentrations, and ten universal bases also do not increase or decrease, then how can a great Bodhisattva cultivate the eight liberations, cultivate the eight spheres of mastery, nine successive concentrations, and ten universal bases, and attain unsurpassed perfect enlightenment?
World-Honored One, if the liberation-door of emptiness does not increase or decrease, and the liberation-doors of signlessness and wishlessness also do not increase or decrease, then how can a great Bodhisattva cultivate the liberation-door of emptiness, cultivate the liberation-doors of signlessness and wishlessness, and attain unsurpassed perfect enlightenment?
World-Honored One, if the Stage of Joy does not increase or decrease, and the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage of Difficult to Conquer, the Stage of Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud also do not increase or decrease, then how can a great Bodhisattva cultivate the Stage of Joy, cultivate the Stage of Freedom from Defilement, and continue cultivating through the Stage of Dharma Cloud, and attain unsurpassed perfect enlightenment?”
O World-Honored One, if the five kinds of eyes neither increase nor decrease, and the six supernatural powers also neither increase nor decrease, then how can Great Bodhisattvas cultivate the five kinds of eyes and cultivate the six supernatural powers to attain the unsurpassed state of Enlightenment?
O World-Honored One, if the Samadhi Dharma-door of Emptiness neither increases nor decreases, and the Dharani Dharma-door also neither increases nor decreases, then how can Great Bodhisattvas cultivate the Samadhi Dharma-door and cultivate the Dharani Dharma-door to attain the unsurpassed state of Enlightenment?
O World-Honored One, if the ten powers of the Buddha neither increase nor decrease, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unshared Buddha qualities also neither increase nor decrease, then how can Great Bodhisattvas cultivate the ten powers of the Buddha, cultivate the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unshared Buddha qualities to attain the unsurpassed state of Enlightenment?
O World-Honored One, if the Dharma of not forgetting neither increases nor decreases, and the nature of always maintaining equanimity also neither increases nor decreases, then how can Great Bodhisattvas cultivate the Dharma of not forgetting and cultivate the nature of always maintaining equanimity to attain the unsurpassed state of Enlightenment?
O World-Honored One, if All-Knowledge neither increases nor decreases, and Knowledge of the Path-aspects and Knowledge of All-Aspects also neither increase nor decrease, then how can Great Bodhisattvas cultivate All-Knowledge, cultivate Knowledge of the Path-aspects, and cultivate Knowledge of All-Aspects to attain the unsurpassed state of Enlightenment?