THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 363
Chapter 61: NON-DUALITY OF MUCH HEARING (13)
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, is it by abiding in the ultimate truth that one realizes the unsurpassed enlightenment?”
“No, Subhūti!”
“World-Honored One, is it by abiding in inversion that one realizes the unsurpassed enlightenment?”
“No, Subhūti!”
“World-Honored One, if one does not abide in the ultimate truth and realize the unsurpassed enlightenment, and also does not abide in inversion and realize the unsurpassed enlightenment, then would there be no World-Honored One who realizes the unsurpassed enlightenment?”
“No, Subhūti! Although I have realized the unsurpassed enlightenment, I do not abide in the conditioned realm, nor do I abide in the unconditioned realm.
Subhūti, just as the beings transformed by the Tathāgata, although they do not abide in the conditioned realm and also do not abide in the unconditioned realm, are still able to carry out activities of going, coming, sitting, standing, and so forth.
Subhūti, if that transformed being practices the perfection of giving, and also practices the perfections of pure morality, patience, diligence, meditative absorption, and wisdom; if that transformed being abides in the emptiness of the internal, also abides in the emptiness of the external, the emptiness of both the internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate truth, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of immutability, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-emptiness; if that transformed being abides in suchness, also abides in the dharma realm, the nature of phenomena, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm; if that transformed being cultivates the four foundations of mindfulness, also cultivates the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path; if that transformed being abides in the noble truth of suffering, also abides in the noble truths of origination, cessation, and the path; if that transformed being cultivates the four meditations, also cultivates the four immeasurables and the four formless absorptions; if that transformed being cultivates the eight liberations, also cultivates the eight spheres of mastery, the nine successive concentrations, and the ten all-encompassing bases; if that transformed being cultivates all samādhi methods, also cultivates all dhāraṇī methods; if that transformed being cultivates the liberation through emptiness, also cultivates the liberation through signlessness and wishlessness; if that transformed being cultivates the five types of eyes, also cultivates the six supernatural powers; if that transformed being cultivates the Buddha’s ten powers, also cultivates the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha; if that transformed being cultivates the quality of never forgetting, also cultivates the nature of always maintaining equanimity; if that transformed being cultivates omniscient wisdom, also cultivates path-knowing wisdom and all-aspects-knowing wisdom; if that transformed being realizes the unsurpassed enlightenment, turns the wondrous Dharma wheel, and performs Buddha activities; if that transformed being again transforms into countless sentient beings and, among those sentient beings, establishes the three distinct categories, such as the category of those with determined true nature—then, Subhūti, what do you think? Are those beings transformed by the Tathāgata truly existent as going, coming, and so forth, as practicing, abiding, realizing the unsurpassed enlightenment, turning the wondrous Dharma wheel, performing Buddha activities, and establishing the three distinct categories?”
Subhūti replied to the Buddha:
“World-Honored One, no! Well-Gone One, no!”
The Buddha said:
“Subhūti, the Tathāgata is likewise. Knowing that all phenomena are like transformations, I explain all phenomena as being like transformations. Although there are actions, they are not real; although sentient beings are liberated, there is no object of liberation, just as the transformed being liberates sentient beings.
Therefore, Subhūti, great bodhisattvas who practice the perfection of wisdom should be like the beings transformed by the Buddha: although they perform activities, they should not cling.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, if all phenomena are like transformations, then the Tathāgata is also like this. In that case, what difference is there between the Buddha and the transformed being?”
The Buddha said:
“Subhūti, the Buddha regards the transformed being and all phenomena as equal, without distinction. Why? Subhūti, because whatever deeds are performed by the Buddha can also be performed by the Buddha’s transformed being.”
Subhūti asked the Buddha:
“If there were no Buddha, could the Buddha’s transformed being perform Buddha activities?”
The Buddha said:
“It could.”
Subhūti asked:
“How is this possible?”
The Buddha said:
“Subhūti, in the past there was a Tathāgata, an Arhat, a Perfectly Enlightened One named Good Silent Wisdom. When the matters of self-liberation and liberating those worthy of liberation had both been completed, yet there was no bodhisattva to receive a prediction of future Buddhahood, he transformed a Buddha to remain in the world and then himself entered the realm of absolute nirvāṇa. At that time, the transformed Buddha performed Buddha activities for half a kalpa. After half a kalpa, he gave a prediction to a great bodhisattva and then manifested entering nirvāṇa. At that time, the gods, humans, asuras, and others all believed that this Buddha had entered nirvāṇa, but the body of the transformed Buddha truly neither arose nor ceased.
Thus, Subhūti, great bodhisattvas practicing the perfection of wisdom should believe that all phenomena are like transformations.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, if the body of the Tathāgata and the transformed body are not different, how can it serve as a truly pure field of merit? If sentient beings, seeking liberation, respectfully honor and make offerings to the Tathāgata, their merit is inexhaustible until they finally enter the realm of absolute nirvāṇa. Likewise, if sentient beings, seeking liberation, make offerings to the transformed Buddha, the merit they obtain should also be inexhaustible until they finally enter the realm of absolute nirvāṇa?”
The Buddha said:
“Subhūti, just as the body of the Tathāgata, arising from the nature of Dharma, can serve as a pure field of merit for gods, humans, asuras, and others, so too does the transformed Buddha. Because it arises from the nature of Dharma, it can serve as a pure field of merit for gods, humans, asuras, and others.
Just as the Tathāgata’s receiving offerings from others causes those donors to completely end all paths of birth and death, and that merit is inexhaustible, so too does the transformed Buddha. Receiving offerings from others also causes those donors to completely end all paths of birth and death, and that merit is inexhaustible.
Subhūti, apart from the immeasurable merit obtained through making offerings to the Tathāgata and the transformed Buddha, if any virtuous man or virtuous woman, toward the Tathāgata, gives rise to a mind of loving respect, reflects upon and remembers him, the roots of virtue of that virtuous man or woman are inexhaustible, until finally they transcend the cycle of suffering.
Subhūti, apart from the immeasurable merit obtained through remembering the Tathāgata with a mind of loving respect, if any virtuous man or virtuous woman makes an offering to the Buddha, even if only by tossing a single flower into the sky, the roots of virtue of that virtuous man or woman are inexhaustible, until finally they escape the cycle of suffering.
Subhūti, apart from the immeasurable merit obtained by making an offering to the Buddha, even by tossing only a single flower into the sky, if any virtuous man or virtuous woman merely once recites ‘Namo Buddhaya,’ the roots of virtue of that virtuous man or virtuous woman are inexhaustible, until finally they escape the cycle of suffering.
Thus, Subhūti, respectfully honoring and making offerings to the Tathāgata brings such vast merit and benefit that its measure is difficult to calculate. Therefore, Subhūti, you should know that the Tathāgata and the body of the transformed Buddha are not different, because they are measured by all phenomena and the nature of Dharma.
Likewise, Subhūti, great bodhisattvas should use all phenomena and the nature of Dharma as their measure when practicing the perfection of wisdom. Having entered into all phenomena and the nature of Dharma through skillful means, they should not destroy the nature of Dharma of those phenomena; that is, they should not discriminate:
‘This is the perfection of wisdom; this is the nature of Dharma of the perfection of wisdom. This is meditation, diligence, patience, pure morality, and the perfection of giving; this is the nature of Dharma of meditation up to the perfection of giving.
This is the emptiness of the internal; this is the nature of Dharma of the emptiness of the internal. This is the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate truth, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of immutability, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, the emptiness of the self-nature of non-emptiness; this is the nature of Dharma of the emptiness of the external up to the emptiness of the self-nature of non-emptiness.
This is suchness; this is the nature of Dharma of suchness. This is the dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, the inconceivable realm; this is the nature of Dharma of the dharma realm up to the inconceivable realm.
This is the four foundations of mindfulness; this is the nature of Dharma of the four foundations of mindfulness. This is the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path; this is the nature of Dharma of the four right efforts up to the noble eightfold path.
This is the noble truth of suffering; this is the nature of Dharma of the noble truth of suffering. This is the noble truth of origination, cessation, and path; this is the nature of Dharma of the noble truths of origination, cessation, and path.
This is the four meditations; this is the nature of Dharma of the four meditations. This is the four immeasurables and the four formless absorptions; this is the nature of Dharma of the four immeasurables and the four formless absorptions.
This is the eight liberations; this is the nature of Dharma of the eight liberations. This is the eight spheres of mastery, the nine successive concentrations, the ten all-encompassing bases; this is the nature of Dharma of the eight spheres of mastery, the nine successive concentrations, and the ten all-encompassing bases.
This is all samādhi methods; this is the nature of Dharma of all samādhi methods. This is all dhāraṇī methods; this is the nature of Dharma of all dhāraṇī methods.
This is the liberation through emptiness; this is the nature of Dharma of the liberation through emptiness. This is the liberation through signlessness and wishlessness; this is the nature of Dharma of the liberation through signlessness and wishlessness.
This is the five types of eyes; this is the nature of Dharma of the five types of eyes. This is the six supernatural powers; this is the nature of Dharma of the six supernatural powers.
This is the ten powers of the Buddha; this is the nature of Dharma of the ten powers of the Buddha. This is the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha; this is the nature of Dharma of the four fearlessnesses up to the eighteen unique qualities of the Buddha.
This is the quality of never forgetting; this is the nature of Dharma of the quality of never forgetting. This is the nature of always maintaining equanimity; this is the nature of Dharma of the nature of always maintaining equanimity.
This is omniscient wisdom; this is the nature of Dharma of omniscient wisdom. This is path-knowing wisdom and all-aspects-knowing wisdom; this is the nature of Dharma of path-knowing wisdom and all-aspects-knowing wisdom.
This is the fruit of stream-entry; this is the nature of Dharma of the fruit of stream-entry. This is the fruits of once-returning, non-returning, and arhatship; this is the nature of Dharma of the fruits of once-returning, non-returning, and arhatship.
This is the state of a solitary awakened one; this is the nature of Dharma of the state of a solitary awakened one.
This is all the practices of great bodhisattvas; this is the nature of Dharma of all the practices of great bodhisattvas.
This is the unsurpassed enlightenment of all Buddhas; this is the nature of Dharma of the unsurpassed enlightenment of all Buddhas.’”
“Subhūti, great bodhisattvas practicing the perfection of wisdom should not discriminate such differences between phenomena and the nature of Dharma in a way that destroys the nature of Dharma.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, if great bodhisattvas should not themselves destroy phenomena and the nature of Dharma, then why does the Tathāgata Himself destroy phenomena and the nature of Dharma? That is, You often teach:
‘This is form; this is feeling, perception, formations, and consciousness. This is the eye faculty; this is the ear, nose, tongue, body, and mind faculties. This is the form sphere; this is the sound, smell, taste, touch, and dharma spheres. This is the eye element; this is the ear, nose, tongue, body, and mind elements. This is the form element; this is the sound, smell, taste, touch, and dharma elements. This is the eye consciousness element; this is the ear, nose, tongue, body, and mind consciousness elements. This is eye contact; this is ear, nose, tongue, body, and mind contact. These are feelings arising dependent upon eye contact; these are feelings arising dependent upon ear, nose, tongue, body, and mind contact. This is the earth element; this is the water, fire, wind, space, and consciousness elements. This is ignorance; this is formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress.
This is internal phenomena; this is external phenomena. This is wholesome phenomena; this is unwholesome phenomena. This is contaminated phenomena; this is uncontaminated phenomena. This is worldly phenomena; this is supramundane phenomena. This is shared phenomena; this is uncommon phenomena. This is disputable phenomena; this is non-disputable phenomena. This is conditioned phenomena; this is unconditioned phenomena.’
The Buddha has spoken of phenomena in this way. Is this not self-destroying of phenomena and the nature of Dharma?”
The Buddha said:
“Subhūti, I do not destroy phenomena or the nature of Dharma. I merely use names, characteristics, and skillful means to explain phenomena and the nature of Dharma, enabling sentient beings to realize the principle of non-differentiation of phenomena and the nature of Dharma.
Subhūti, therefore I have never destroyed phenomena or the nature of Dharma.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, if the Buddha merely uses names and characteristics to proclaim phenomena and the nature of Dharma, enabling sentient beings to realize them, then how can the Buddha use names and characteristics to explain that which has neither name nor characteristic and enable them to realize it?”
The Buddha said:
“Subhūti, I follow worldly conventions and provisionally establish names and characteristics, using skillful means to explain phenomena and the nature of Dharma, but without attachment.
Subhūti, just as ignorant people, upon hearing explanations of suffering and so forth, cling to names and characteristics, not knowing that they are merely conventional expressions; the Tathāgatas and disciples of the Buddha, however, upon hearing explanations of suffering and so forth, do not cling to names and characteristics, but truly understand that these are taught according to worldly convention and that the phenomena do not possess real names and characteristics.
Subhūti, if noble beings were to cling to names as names, and cling to characteristics as characteristics, then they would likewise cling to emptiness as emptiness, cling to signlessness as signlessness, cling to wishlessness as wishlessness, cling to suchness as suchness, cling to ultimate reality as ultimate reality, cling to the dharma realm as the dharma realm, and cling to the unconditioned as the unconditioned.
However, Subhūti, all those phenomena possess only provisional names and only provisional characteristics, and are not real. Noble beings likewise do not abide in attachment to those provisional names and provisional characteristics.
Thus, Subhūti, great bodhisattvas abide in all phenomena as merely provisional names and provisional characteristics. Therefore, when practicing the perfection of wisdom, they should not cling to those phenomena.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, if all dharmas are merely names and characteristics, for what purpose does a Great Bodhisattva arouse the mind of Bodhi? Having already aroused that mind, why would one endure all hardships and exert oneself in practicing the Bodhisattva conduct, cultivate the perfection of giving, cultivate pure discipline, patience, diligence, meditative concentration, and the perfection of wisdom; abide in emptiness of the internal, abide in emptiness of the external, emptiness of both the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of what cannot be apprehended, emptiness of no nature, emptiness of self-nature, and emptiness of the emptiness of self-nature; abide in suchness, abide in the Dharma realm, Dharma-nature, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; abide in the four foundations of mindfulness, cultivate the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; cultivate the noble truth of suffering, abide in the noble truths of origin, cessation, and path; cultivate the four meditative absorptions, cultivate the four immeasurables, and the four formless concentrations; cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; cultivate all samadhi methods, cultivate all dharani methods; cultivate the liberation through emptiness, cultivate the liberation through signlessness and wishlessness; cultivate the five kinds of eyes, cultivate the six supernatural powers; cultivate the ten powers of the Buddha, the four fearlessnesses, the four forms of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen uncommon qualities of the Buddha; cultivate the non-forgetting dharma, cultivate the constant nature of relinquishment; cultivate all-knowledge, cultivate knowledge of the modes of the path, cultivate knowledge of all aspects, causing all these to become completely perfected?”
The Buddha taught:
“Subhūti, as you have said, if all dharmas are merely names and characteristics, then for what purpose would a Great Bodhisattva arouse the mind of Bodhi and practice the Bodhisattva path? However, Subhūti, because all dharmas are merely names and characteristics, and those names and characteristics are only falsely established, the nature of names and characteristics is empty. Sentient beings, because of inverted views and attachments, continue to wander endlessly in birth and death and cannot attain liberation. Therefore, Great Bodhisattvas arouse the mind of Bodhi, practice the Bodhisattva conduct, gradually attain all-knowledge, turn the wheel of the true Dharma, and use the teachings of the three vehicles to liberate sentient beings, enabling them to leave the paths of birth and death and enter the realm of absolute Nirvana. Yet these names and characteristics themselves are neither arising nor ceasing, neither abiding nor different, and can be expressed.”
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, when the Buddha speaks of knowledge of all aspects, is it truly knowledge of all aspects?”
The Buddha taught:
“Subhūti, I say that knowledge of all aspects is knowledge of all aspects.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, the Tathāgata often speaks of all-knowledge, knowledge of the modes of the path, and knowledge of all aspects. What are the characteristics of these three kinds of wisdom, and what are their differences?”
The Buddha taught:
“Subhūti, all-knowledge is the wisdom shared with the Śrāvakas and Pratyekabuddhas; knowledge of the modes of the path is the wisdom shared with Great Bodhisattvas; and knowledge of all aspects is the wondrous wisdom possessed exclusively by the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, for what reason is all-knowledge the wisdom shared with the Śrāvakas and Pratyekabuddhas?”
The Buddha taught:
“Subhūti, because through all-knowledge, the Śrāvakas and Pratyekabuddhas can also clearly know the five aggregates, the twelve sense bases, the eighteen elements, and so forth; however, they cannot know completely the modes of the path and all dharmas together with all their various characteristics.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, for what reason is knowledge of the modes of the path the wisdom shared with Great Bodhisattvas?”
The Buddha taught:
“Subhūti, Great Bodhisattvas should train in knowing completely all modes of the path: the modes of the paths of Śrāvakas and Pratyekabuddhas, the modes of the Bodhisattva path, and the modes of the path of the Tathāgata. Great Bodhisattvas should constantly cultivate these paths, causing them to quickly become perfected; although they cause these paths to function and be practiced appropriately, they do not cause attainment of ultimate reality.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, after a Great Bodhisattva cultivates according to the path of the Tathāgata and becomes perfected, how could they not realize ultimate reality?”
The Buddha taught:
“Subhūti, if Great Bodhisattvas have not yet perfected the work of purifying the Buddha lands, bringing about the complete accomplishment of sentient beings, and cultivating the great vows, then they still do not realize ultimate reality. If they have already completely accomplished the aforementioned deeds, then they should realize ultimate reality.
World-Honored One, do Great Bodhisattvas realize ultimate reality by abiding in the path?”
“No, Subhūti!”
“World-Honored One, do Great Bodhisattvas realize ultimate reality by abiding in what is not the path?”
“No, Subhūti!”
“World-Honored One, do Great Bodhisattvas realize ultimate reality by abiding in both the path and what is not the path?”
“No, Subhūti!”
“World-Honored One, do Great Bodhisattvas realize ultimate reality by abiding in neither the path nor what is not the path?”
“No, Subhūti!”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, if this is so, then in what do Great Bodhisattvas abide in order to realize ultimate reality?”
The Buddha taught:
“Subhūti, what do you think? Did you, by abiding in the path, eliminate all outflows and attain liberation of mind?”
“World-Honored One, no!”
“Subhūti, did you, by abiding in what is not the path, eliminate all outflows and attain liberation of mind?”
“World-Honored One, no!”
“Subhūti, did you, by abiding in both the path and what is not the path, completely eliminate all outflows and attain liberation of mind?”
“World-Honored One, no!”
“Subhūti, did you, by abiding in neither the path nor what is not the path, completely eliminate all outflows and attain liberation of mind?”
“World-Honored One, no! It is not that I eliminated all outflows and attained permanent liberation of mind through abiding in anything. Rather, I attained these because I completely abided in nothing.”
The Buddha taught:
“Subhūti, Great Bodhisattvas are likewise. By practicing the perfection of wisdom, they completely abide in nothing and realize ultimate reality.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, for what reason is knowledge of all aspects called knowledge of all aspects?”
The Buddha taught:
“Subhūti, because it clearly knows that all dharmas share the same characteristic, namely the characteristic of quiescent cessation, that knowing is therefore called knowledge of all aspects.
Furthermore, Subhūti, activities, conditions, and characteristics serve the function of manifesting dharmas. The Tathāgata is able to completely and truly understand them; therefore it is called knowledge of all aspects.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, whether all-knowledge, knowledge of the modes of the path, or knowledge of all aspects, do these three kinds of wisdom differ in their cutting off of afflictions? Is there wisdom that cuts off afflictions incompletely and wisdom that cuts them off completely?”
The Buddha taught:
“Subhūti, it is not that the work of cutting off afflictions differs. However, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones have permanently cut off all continuous residual habits of afflictions. The Śrāvakas and Pratyekabuddhas, on the other hand, have not permanently cut off their continuous residual habits.”
“World-Honored One, when afflictions are cut off, is the result the unconditioned?”
“Subhūti, that is correct!”
Venerable World-Honored One, do the Śrāvakas and Pratyekabuddhas, not having attained the unconditioned, still have afflictions that are cut off?
Good Present, no!
World-Honored One, are there distinctions within the unconditioned dharma?
Good Present, no!
World-Honored One, if the unconditioned dharma has no distinctions, why does the Buddha say that all Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, have permanently severed the continuous residual habits, whereas the Śrāvakas and Pratyekabuddhas have not yet permanently severed the continuous residual habits?
Good Present, the continuous residual habits are truly not afflictions. However, although the Śrāvakas and Pratyekabuddhas have already cut off afflictions, there still remains a small portion resembling greed, anger, and delusion that influences the body, speech, and mind; this is precisely the continuous residual habit. It continues among foolish ordinary beings, capable of leading them into mistaken actions, but it does not continue among Śrāvakas and Pratyekabuddhas in a way that leads them to meaningless activities. All such continuous residual habits are forever absent in the Buddhas. At that time, Venerable Good Present addressed the Buddha:
World-Honored One, the path and Nirvāṇa both lack self-nature, so why does the Buddha say: “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, Worthy of Offerings, Perfectly Enlightened One”?
The Buddha taught:
Good Present, whether Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Great Bodhisattvas, or Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, all such noble beings manifest the unconditioned.
World-Honored One, within the unconditioned dharma, is there truly a difference in meaning between a Stream-enterer and up to a Tathāgata, Worthy of Offerings, Perfectly Enlightened One?
Good Present, no!
World-Honored One, if so, why does the Buddha say that from Stream-enterers up to Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, all manifest the unconditioned?
Good Present, I rely on conventional truth when speaking of manifestation, not on ultimate meaning, because within ultimate meaning there cannot be any manifestation. Why? Good Present, because within ultimate meaning there is no path of language, no discriminating wisdom, nor both of these. Yet, while abandoning cognition according to the conventional way, one must also establish such cognition for future generations.
Venerable Good Present addressed the Buddha:
World-Honored One, the self-nature of all dharmas is empty; if even the former life does not exist, how much less can there be a future life! How then can it be established for future generations?
The Buddha taught:
Good Present, indeed, indeed, just as you have said! The self-nature of all dharmas is empty; the former life does not exist, much less a future life. Therefore, establishing existence for a future life is certainly impossible. However, sentient beings are unable to clearly understand that the self-natures of all presently existing dharmas are empty. For their benefit, one uses skillful means to explain: “This is the former life; this is the future life.” Yet within the self-nature of all dharmas, neither former nor future lives can be apprehended. Thus, Good Present, having realized the emptiness of the self-nature of all dharmas, the Great Bodhisattva should practice the Perfection of Wisdom.
Good Present, if the Great Bodhisattva realizes that the self-natures of all dharmas are empty and practices the Perfection of Wisdom, then regarding all dharmas there is no attachment. This means no attachment to internal dharmas, external dharmas, wholesome dharmas, unwholesome dharmas, worldly dharmas, supramundane dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, unconditioned dharmas, or even Tathāgata dharmas; toward all such dharmas, there is no attachment.
Venerable Good Present addressed the Buddha:
World-Honored One, the Tathāgata often speaks of the Perfection of Wisdom. For what meaning is the Perfection of Wisdom called the Perfection of Wisdom?
The Buddha taught:
Good Present, this Perfection of Wisdom is called the Perfection of Wisdom because of the meaning that it reaches the other shore of all dharmas completely.
Furthermore, Good Present, through this Perfection of Wisdom, all Śrāvakas, Pratyekabuddhas, Bodhisattvas, and all Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, are able to reach the other shore; therefore it is called the Perfection of Wisdom.
Furthermore, Good Present, all Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, and the assemblies of Great Bodhisattvas use this Perfection of Wisdom, relying on the profound reasoning of ultimate meaning, to analyze dharmas—just as they analyze form until reaching the most subtle level, where no tiny point can be found that truly exists and can be apprehended—therefore it is called the Perfection of Wisdom.
Furthermore, Good Present, within this Perfection of Wisdom are included suchness, ultimate reality, and the dharma realm; therefore it is called the Perfection of Wisdom.
Furthermore, Good Present, this Perfection of Wisdom does not contain any small portion of dharma, whether combined or separated, having form or formless, visible or invisible, having resistance or without resistance, contaminated or uncontaminated, conditioned or unconditioned. Why? Good Present, because this Perfection of Wisdom is formless, invisible, without resistance, and has only one characteristic: the characteristic of emptiness. Therefore it is called the Perfection of Wisdom.
Furthermore, Good Present, this Perfection of Wisdom is capable of producing all wholesome dharmas in a supreme way, capable of giving rise to all wisdom and eloquence, capable of bringing about all worldly and supramundane happiness; therefore it is called the Perfection of Wisdom.
Furthermore, Good Present, this Perfection of Wisdom is profound, wondrous, true, firm, and cannot be shaken or destroyed. If a Great Bodhisattva practices this Perfection of Wisdom, then all Māras and their retinues, the Śrāvakas, Pratyekabuddhas, Brahmins, non-Buddhist practitioners, evil companions, and enemies cannot destroy it. Why? Good Present, because this Perfection of Wisdom explains that the self-natures of all dharmas are empty; this is something the Māras and others cannot accomplish. Therefore it is called the Perfection of Wisdom.
Good Present, Great Bodhisattvas should practice according to reality the profound and wondrous meaning of this Perfection of Wisdom.
Furthermore, Good Present, if Great Bodhisattvas wish to practice according to the profound and wondrous meaning of the Perfection of Wisdom, they should practice according to the wondrous meaning of impermanence, suffering, emptiness, and non-self; they should practice according to the wondrous meaning of the wisdom of suffering, the wisdom of accumulation, the wisdom of cessation, and the wisdom of the path; they should practice according to the wondrous meaning of Dharma wisdom, subsequent wisdom, conventional wisdom, and others’ mind wisdom; they should practice according to the wisdom of exhaustion of meaning, the wisdom of non-arising, and the wisdom according to teachings.
Good Present, because Great Bodhisattvas practice according to the profound meaning of the Perfection of Wisdom, they practice the Perfection of Wisdom.
Venerable Good Present addressed the Buddha:
World-Honored One, within this profound Perfection of Wisdom, both meaning and non-meaning cannot be apprehended. Then how can Great Bodhisattvas, because they practice according to the profound meaning of the Perfection of Wisdom, practice the Perfection of Wisdom?
The Buddha taught:
Good Present, because Great Bodhisattvas practice according to the profound intent of the Perfection of Wisdom, they think:
“I should not practice the meaning or non-meaning of desire. I should not practice the meaning or non-meaning of hatred. I should not practice the meaning or non-meaning of ignorance. I should not practice the meaning or non-meaning of wrong views. I should not practice the meaning or non-meaning of wrong concentration. I should not practice the meaning or non-meaning of realms of evil views.
Why? Good Present, because desire, hatred, ignorance, wrong views, wrong concentration, and realms of evil views, as well as suchness and ultimate reality, do not make meaning or non-meaning for dharmas.”
Furthermore, Good Present, because Great Bodhisattvas practice the profound principle of the Perfection of Wisdom, they think:
“I should not practice the meaning or non-meaning of form. I should not practice the meaning or non-meaning of feeling, perception, formations, and consciousness. I should not practice the meaning or non-meaning of the eye faculty. I should not practice the meaning or non-meaning of the ear, nose, tongue, body, and mind faculties. I should not practice the meaning or non-meaning of the form realm. I should not practice the meaning or non-meaning of sound, smell, taste, touch, and dharma realms. I should not practice the meaning or non-meaning of the eye consciousness realm. I should not practice the meaning or non-meaning of the ear, nose, tongue, body, and mind consciousness realms. I should not practice the meaning or non-meaning of eye contact. I should not practice the meaning or non-meaning of ear, nose, tongue, body, and mind contact. I should not practice the meaning or non-meaning of feelings arising conditioned by eye contact. I should not practice the meaning or non-meaning of feelings arising conditioned by ear, nose, tongue, body, and mind contact. I should not practice the meaning or non-meaning of the earth element. I should not practice the meaning or non-meaning of the water, fire, wind, space, and consciousness elements. I should not practice the meaning or non-meaning of ignorance. I should not practice the meaning or non-meaning of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress.
I should not practice the meaning or non-meaning of the Perfection of Giving. I should not practice the meaning or non-meaning of pure discipline, patience, diligence, meditative concentration, and the Perfection of Wisdom.
I should not practice the meaning or non-meaning of internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, intrinsic emptiness, emptiness of self-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness that cannot be apprehended, emptiness of no nature, emptiness of self-nature, emptiness of the emptiness of self-nature.
I should not practice the meaning or non-meaning of suchness. I should not practice the meaning or non-meaning of the dharma realm, dharma nature, non-deceptive nature, unchanging nature, equal nature, nature free from arising, fixed dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm.
I should not practice the meaning or non-meaning of the four foundations of mindfulness. I should not practice the meaning or non-meaning of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.
I should not practice the meaning or non-meaning of the noble truth of suffering. I should not practice the meaning or non-meaning of the noble truths of origin, cessation, and path.
I should not practice the meaning or non-meaning of the four meditative absorptions. I should not practice the meaning or non-meaning of the four immeasurables and the four formless concentrations.
I should not practice the meaning or non-meaning of the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases.
I should not practice the meaning or non-meaning of all samādhi gateways. I should not practice the meaning or non-meaning of all dhāraṇī gateways.
I should not practice the meaning or non-meaning of the emptiness liberation gateway. I should not practice the meaning or non-meaning of the signless and wishless liberation gateways.
I should not practice the meaning or non-meaning of the five kinds of eyes. I should not practice the meaning or non-meaning of the six supernatural powers.
I should not practice the meaning or non-meaning of the ten powers of the Buddha. I should not practice the meaning or non-meaning of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities.
I should not practice the meaning or non-meaning of the dharma of never forgetting. I should not practice the meaning or non-meaning of the nature of always remaining equanimous.
I should not practice the meaning or non-meaning of omniscient wisdom. I should not practice the meaning or non-meaning of path-knowing wisdom and all-aspects-knowing wisdom.
I should not practice the meaning or non-meaning of the fruit of Stream-entry. I should not practice the meaning or non-meaning of the fruits of Once-returning, Non-returning, and Arhatship.
I should not practice the meaning or non-meaning of the fruition of Pratyekabuddhahood.
I should not practice the meaning or non-meaning of all Great Bodhisattva practices.
I should not practice the meaning or non-meaning of the unsurpassed enlightenment of the Buddhas.
Why? Good Present, because when the Tathāgata attained unsurpassed enlightenment, he did not see any dharma that could, together with even the smallest dharma, create the nature of meaning or non-meaning.
Good Present, whether the Tathāgata appears in the world or does not appear in the world, the dharmas, dharma nature, dharma abiding, and fixed nature always remain thus. No dharma has meaning or non-meaning in relation to any other dharma. Thus, Good Present, Great Bodhisattvas should abandon discrimination of meaning and non-meaning and constantly practice according to the profound principle of the Perfection of Wisdom.”
Venerable Good Present addressed the Buddha:
World-Honored One, why does the Perfection of Wisdom not create meaning or non-meaning together with the dharmas?
The Buddha taught:
Good Present, the profound Perfection of Wisdom does not create, with regard to conditioned or unconditioned dharmas, neither favor nor hostility; it neither increases nor decreases. Therefore, the Perfection of Wisdom does not create meaning or non-meaning together with the dharmas.
Venerable Good Present again addressed the Buddha:
World-Honored One, do the Buddhas and disciples, all noble ones, not take the unconditioned as the highest meaning?
The Buddha taught:
Good Present, indeed, indeed, just as you have said! The Buddhas and disciples, all noble ones, use the unconditioned dharma as the highest meaning. However, the unconditioned dharma does not create increase or decrease in the dharmas.
Good Present, just as suchness and space do not cause dharmas to increase or decrease, so too the Perfection of Wisdom of Great Bodhisattvas does not increase or decrease the dharmas. Therefore, the Perfection of Wisdom does not create meaning or non-meaning for the dharmas.
Venerable Good Present addressed the Buddha:
World-Honored One, must Great Bodhisattvas learn the profound unconditioned Perfection of Wisdom in order to attain omniscient wisdom?
The Buddha taught:
Good Present, indeed, indeed, just as you have said! Great Bodhisattvas must learn the profound unconditioned Perfection of Wisdom in order to attain omniscient wisdom, without using dualistic dharmas as means.
World-Honored One, is it by using the non-dual dharma that one attains the non-dual dharma?
No, Good Present!
World-Honored One, is it by using the dual dharma that one attains the non-dual dharma?
No, Good Present!
World-Honored One, if there are no two dharmas, and one does not attain it through the dual or non-dual dharma, how then do Great Bodhisattvas attain omniscient wisdom?
Good Present, the dual and non-dual dharmas cannot both be apprehended. Therefore, the object attained by omniscient wisdom is not attained because it is something obtainable, nor is it attained because it is something unobtainable, because both obtainable dharmas and unobtainable dharmas cannot be apprehended. Only by understanding in this way does one attain omniscient wisdom.
**Chapter 62: EXPOUNDING TRUE TEACHING (1)**
At that time, Venerable Good Present addressed the Buddha:
World-Honored One, such a Perfection of Wisdom is extremely profound.
World-Honored One, Great Bodhisattvas neither unite with sentient beings nor unite with the designation “sentient beings,” yet seeking unsurpassed enlightenment for the sake of sentient beings is an extremely difficult matter.
World-Honored One, it is like a person wishing to plant a tree in a realm of non-form, non-seeing, non-resistance, and without any support of space. That would be exceedingly difficult. Great Bodhisattvas are likewise: they do not unite with sentient beings, nor with the designation “sentient beings,” yet they seek unsurpassed enlightenment for the sake of sentient beings; this is extremely difficult.
The Buddha taught:
Good Present, indeed, indeed, just as you have said! Such a Perfection of Wisdom is extremely profound. Great Bodhisattvas neither unite with sentient beings nor with the designation “sentient beings,” yet seeking unsurpassed enlightenment for the sake of sentient beings is extremely difficult!
Good Present, although Great Bodhisattvas do not see any truly existing sentient beings or their designations, because sentient beings, through ignorance and inversion, grasp them as truly existing, they wander in saṃsāra and undergo limitless suffering. In order to liberate those sentient beings, they seek unsurpassed enlightenment. Having attained enlightenment, they help sentient beings eliminate the grasping of self and become liberated from the sufferings of saṃsāra.
Good Present, it is like a person planting a tree in fertile soil. Although that person does not see the roots, trunk, branches, leaves, flowers, and fruits of the tree, after planting it, they water, nurture, protect, and preserve it according to the proper seasons. Afterwards, the tree gradually grows, its branches, leaves, flowers, and fruits flourish, and people enjoy them and become increasingly secure.
Good Present, Great Bodhisattvas are likewise. Although they do not see sentient beings or Buddhahood, for the sake of sentient beings they diligently seek unsurpassed enlightenment and successively cultivate the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Wisdom. When these are perfected and they attain unsurpassed enlightenment, they enable sentient beings to enjoy the leaves, flowers, and fruits of the Buddha tree, all receiving benefit.
Good Present, you should know that those beneficial leaves are sentient beings who, through this Buddha tree, escape the sufferings of the evil realms. The beneficial flowers are sentient beings who, through this Buddha tree, are either born into great lineages of Kṣatriyas, Brahmins, elders, and householders, or are born among the Four Great Kings, or ascend to the heavens of the Thirty-Three, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, Brahmā’s Retinue, Brahmā’s Ministers, Brahmā’s Assembly, Great Brahmā, Radiance, Lesser Radiance, Infinite Radiance, Pure Radiance, Pure, Lesser Purity, Infinite Purity, Pervasive Purity, Vast, Lesser Vast, Infinite Vast, Vast Fruit, Non-afflicted, Non-heated, Good Appearance, Good Vision, Highest Form, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception. The beneficial fruits are sentient beings who, through this Buddha tree, abide in the fruit of Stream-entry, the fruits of Once-returning, Non-returning, Arhatship, the fruition of Pratyekabuddhahood, or unsurpassed enlightenment. Having become Buddhas, those sentient beings again use the branches, leaves, flowers, and fruits of that Buddha tree to benefit other sentient beings, causing them to escape the sufferings of evil realms, attain the happiness of gods and humans, and gradually establish them, causing them to enter the Nirvāṇa realms of the three vehicles: the Nirvāṇa realm of the Śrāvaka vehicle, the Nirvāṇa realm of the Pratyekabuddha vehicle, or the Nirvāṇa realm of the unsurpassed vehicle.
Good Present, although Great Bodhisattvas create such great benefit, they completely do not see any sentient beings truly attaining Nirvāṇa. They only see suffering and false conceptualizations becoming pacified. Thus, Good Present, Great Bodhisattvas practice the Perfection of Wisdom, do not unite with sentient beings or their designations, yet seek unsurpassed enlightenment in order to eliminate their inverted grasping of self. Because of this cause and condition, it is considered extremely difficult.
At that time, Venerable Good Present addressed the Buddha:
World-Honored One, one should know that a Great Bodhisattva is a Tathāgata, Worthy of Offerings, Perfectly Enlightened One. Why? World-Honored One, because Great Bodhisattvas have the ability to permanently eliminate all realms of hell beings, animals, and hungry ghosts; they also have the ability to permanently eliminate all states of bondage, poverty, and inferior realms; and they can permanently depart from all three realms of desire, form, and formlessness.
The Buddha taught:
Good Present, indeed, indeed, just as you have said!
One should know that a Great Bodhisattva is a Tathāgata, Worthy of Offerings, Perfectly Enlightened One.
Good Present, if there were no Great Bodhisattvas who generated the aspiration toward unsurpassed enlightenment, then the world would not have Buddhas of the past, future, and present who attained unsurpassed enlightenment. Nor would there be Pratyekabuddhas, Arhats, Non-returners, Once-returners, or Stream-enterers appearing in the world. Nor would there be the ability to permanently eliminate all realms of hell beings, animals, and hungry ghosts; nor the ability to permanently eliminate all states of bondage, poverty, and inferior realms; nor the ability to permanently depart from all three realms of desire, form, and formlessness.
Therefore, Good Present, just as you have said, know that a Great Bodhisattva is a Tathāgata, Worthy of Offerings, Perfectly Enlightened One. Indeed! Know that a Great Bodhisattva is a Tathāgata, Worthy of Offerings, Perfectly Enlightened One.
Why? Good Present, because if the Tathāgata is designated through this suchness, then Pratyekabuddhas are designated through this same suchness. If Pratyekabuddhas are designated through this suchness, then Śrāvakas are designated through this same suchness. If Śrāvakas are designated through this suchness, then all noble beings are designated through this same suchness. If all noble beings are designated through this suchness, then form is designated through this same suchness. If form is designated through this suchness, then feeling, perception, formations, and consciousness are designated through this same suchness. If feeling, perception, formations, and consciousness are designated through this suchness, then the eye faculty is designated through this same suchness. If the eye faculty is designated through this suchness, then the ear, nose, tongue, body, and mind faculties are designated through this same suchness. If the ear, nose, tongue, body, and mind faculties are designated through this suchness, then the form realm is designated through this same suchness. If the form realm is designated through this suchness, then sound, smell, taste, touch, and dharma realms are designated through this same suchness. If sound, smell, taste, touch, and dharma realms are designated through this suchness, then the eye consciousness realm is designated through this same suchness. If the eye consciousness realm is designated through this suchness, then the ear, nose, tongue, body, and mind consciousness realms are designated through this same suchness. If the ear, nose, tongue, body, and mind consciousness realms are designated through this suchness, then eye contact is designated through this same suchness. If eye contact is designated through this suchness, then ear, nose, tongue, body, and mind contact are designated through this same suchness. If ear, nose, tongue, body, and mind contact are designated through this suchness, then the feelings arising conditioned by eye contact are designated through this same suchness. If the feelings arising conditioned by eye contact are designated through this suchness, then the feelings arising conditioned by ear, nose, tongue, body, and mind contact are designated through this same suchness. If the feelings arising conditioned by ear, nose, tongue, body, and mind contact are designated through this suchness, then the earth element is designated through this same suchness.