SUTRA OF THE GREAT PRAJÑĀPĀRAMITĀ
VOLUME 365
Chapter 62: EXPOUNDING THE TRUE REALITY (3)
Furthermore, Subhūti, all dharmas take emptiness as their own nature; all dharmas take signlessness as their own nature; all dharmas take wishlessness as their own nature.
Subhūti, for this reason, the Great Bodhisattvas should know that all dharmas take the nature of emptiness as their own nature.
Furthermore, Subhūti, all dharmas take Suchness as their own nature; all dharmas take the Dharma Realm as their own nature; all dharmas take the Dharma-nature as their own nature; all dharmas take the nature of non-falsity as their own nature; all dharmas take the nature of non-change as their own nature; all dharmas take the nature of equality as their own nature; all dharmas take the nature of non-arising as their own nature; all dharmas take the nature of the fixed Dharma as their own nature; all dharmas take the nature of abiding in the Dharma as their own nature; all dharmas take ultimate reality as their own nature; all dharmas take the realm of space as their own nature; all dharmas take the inconceivable realm as their own nature.
Subhūti, for this reason, the Great Bodhisattvas should know that all dharmas take the nature of emptiness as their own nature.
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, if all dharmas take the nature of emptiness as their own nature, then when Great Bodhisattvas first arouse the mind seeking unsurpassed perfect enlightenment, what skillful means do they accomplish that enable them to practice the perfection of giving, bring about the complete fulfillment of sentient beings, and adorn and purify the Buddha realms? What skillful means do they accomplish that enable them to practice the perfection of pure morality, patience, diligence, meditative concentration, and wisdom, bring about the complete fulfillment of sentient beings, and adorn and purify the Buddha realms?
What skillful means do they accomplish that enable them to abide in internal emptiness, bring about the complete fulfillment of sentient beings, and adorn and purify the Buddha realms; to abide in external emptiness, internal-and-external emptiness, 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-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of own-nature, emptiness of the emptiness of own-nature, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to abide in Suchness, bring about the complete fulfillment of sentient beings, and adorn and purify the Buddha realms; to abide in the Dharma Realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, abiding in the Dharma, ultimate reality, the realm of space, and the inconceivable realm, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice the four applications of mindfulness, bring about the complete fulfillment of sentient beings, and adorn and purify the Buddha realms; to practice 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, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to abide in the noble truth of suffering, bring about the complete fulfillment of sentient beings, and adorn and purify the Buddha realms; to abide in the noble truths of origination, cessation, and the path, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice the first dhyāna, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice the second, third, and fourth dhyānas, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice immeasurable loving-kindness, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice immeasurable compassion, joy, and equanimity, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice the concentration of the sphere of infinite space, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice the concentrations of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice the eight liberations, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice the eight bases of mastery, the nine successive concentrations, and the ten universal bases, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice all methods of samādhi, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice all methods of dhāraṇī, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice the liberation-door of emptiness, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice the liberation-doors of signlessness and wishlessness, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice the five kinds of eyes, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice the six supernatural powers, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice the ten powers of the Buddha, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice great loving-kindness, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice great compassion, great joy, and great equanimity, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice the quality of not forgetting, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice the nature of always maintaining equanimity, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?
What skillful means do they accomplish that enable them to practice all-knowledge, bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; to practice knowledge of the aspects of the path and knowledge of all aspects, bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms?”
The Buddha said:
“Subhūti, that Great Bodhisattva accomplishes such skillful means: Although cultivating and learning, knowing that all dharmas take the nature of emptiness as their own nature, they constantly diligently bring about the complete fulfillment of sentient beings and adorn and purify the Buddha realms; although constantly diligently bringing about the complete fulfillment of sentient beings and adorning and purifying the Buddha realms, they diligently cultivate and learn, knowing that sentient beings and Buddha realms alike take the nature of emptiness as their own nature.
Subhūti, although that Great Bodhisattva practices the perfection of giving and learns the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice pure morality, patience, diligence, meditative concentration, and wisdom, and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they abide in internal emptiness and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they abide in external emptiness, internal-and-external emptiness, 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-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of own-nature, emptiness of the emptiness of own-nature, and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they abide in Suchness and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they abide in the Dharma Realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, abiding in the Dharma, ultimate reality, the realm of space, and the inconceivable realm, and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice the four applications of mindfulness and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice 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, and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice abiding in the noble truth of suffering and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they abide in the noble truths of origination, cessation, and the path, and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice the first dhyāna and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice the second, third, and fourth dhyānas and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice immeasurable loving-kindness and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice immeasurable compassion, joy, and equanimity and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice the concentration of the sphere of infinite space and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice the concentrations of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice the eight liberations and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice the eight bases of mastery, the nine successive concentrations, and the ten universal bases and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice all methods of samādhi and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice all methods of dhāraṇī and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice the liberation-door of emptiness and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice the liberation-doors of signlessness and wishlessness and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice the five kinds of eyes and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice the six supernatural powers and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice the ten powers of the Buddha and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice great loving-kindness and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice great compassion, great joy, and great equanimity and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice the quality of not forgetting and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice the nature of always maintaining equanimity and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Although they practice all-knowledge and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature; although they practice knowledge of the aspects of the path and knowledge of all aspects and learn the Bodhi path, they know that the Bodhi path takes the nature of emptiness as its own nature.
Subhūti, although that Great Bodhisattva practices the perfection of giving in this way and learns the Bodhi path in this way, practices pure morality, patience, diligence, meditative concentration, and wisdom in this way and learns the Bodhi path in this way; abides in internal emptiness and learns the Bodhi path in this way; abides in external emptiness, internal-and-external emptiness, 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-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of own-nature, emptiness of the emptiness of own-nature, and learns the Bodhi path in this way; abides in Suchness and learns the Bodhi path in this way; abides in the Dharma Realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, abiding in the Dharma, ultimate reality, the realm of space, and the inconceivable realm, and learns the Bodhi path in this way; practices the four applications of mindfulness and learns the Bodhi path in this way; practices 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, and learns the Bodhi path in this way; practices abiding in the noble truth of suffering and learns the Bodhi path in this way; abides in the noble truths of origination, cessation, and the path, and learns the Bodhi path in this way; practices the first dhyāna and learns the Bodhi path in this way; practices the second, third, and fourth dhyānas and learns the Bodhi path in this way; practices immeasurable loving-kindness and learns the Bodhi path in this way; practices immeasurable compassion, joy, and equanimity and learns the Bodhi path in this way; practices the concentration of the sphere of infinite space and learns the Bodhi path in this way; practices the concentrations of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception and learns the Bodhi path in this way; practices the eight liberations and learns the Bodhi path in this way; practices the eight bases of mastery, the nine successive concentrations, and the ten universal bases and learns the Bodhi path in this way; practices all methods of samādhi and learns the Bodhi path in this way; practices all methods of dhāraṇī and learns the Bodhi path in this way; practices the liberation-door of emptiness and learns the Bodhi path in this way; practices the liberation-doors of signlessness and wishlessness and learns the Bodhi path in this way; practices the five kinds of eyes and learns the Bodhi path in this way; practices the six supernatural powers and learns the Bodhi path in this way; practices the ten powers of the Buddha and learns the Bodhi path in this way; practices the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha and learns the Bodhi path in this way; practices great loving-kindness and learns the Bodhi path in this way; practices great compassion, great joy, and great equanimity and learns the Bodhi path in this way; practices the quality of not forgetting and learns the Bodhi path in this way; practices the nature of always maintaining equanimity and learns the Bodhi path in this way; practices all-knowledge and learns the Bodhi path in this way; practices knowledge of the aspects of the path and knowledge of all aspects and learns the Bodhi path in this way, until before attaining the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, great loving-kindness, great compassion, great joy, great equanimity, the quality of not forgetting, the nature of always maintaining equanimity, all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects—these are all called learning the Bodhi path that has not yet been perfected.
If the Bodhi path has already been perfected, then all perfections are also perfected. Because the perfections have been perfected, in a single moment corresponding with sublime wisdom, they attain the knowledge of all aspects of the Tathāgata. At that time, because all afflictions and subtle continuous habitual tendencies forever cease to arise, it is called complete severance. This is the Tathāgata, Arhat, Perfectly Enlightened One, who, with the pure unobstructed Buddha eye, observes all dharmas throughout the ten directions. Even in the three realms there is nothing that can be attained as nonexistent, much less anything that can be attained as existent!
Thus, World-Honored One, the Great Bodhisattvas should practice the perfection of wisdom, contemplating that all dharmas take the nature of emptiness as their own nature.”
Subhūti, this is called the Great Bodhisattva using supreme skillful means, practicing the perfection of wisdom, contemplating that even all dharmas cannot be attained as nonexistent, much less attained as existent!
Subhūti, when that Great Bodhisattva practices the perfection of giving, regarding this giving, the giver, the receiver, the things given, and the mind of Bodhi, they do not even contemplate them as nonexistent, much less contemplate them as existent; when practicing the perfection of pure morality, regarding this pure morality, the object of protecting pure morality, the person maintaining pure morality, and the mind maintaining pure morality, they do not even contemplate them as nonexistent, much less contemplate them as existent; when practicing the perfection of patience, regarding this patience, the place where patience is cultivated, the person practicing patience, and the mind cultivating patience, they do not even contemplate them as nonexistent, much less contemplate them as existent; when practicing the perfection of diligence, regarding the place of cultivating diligence, the person cultivating diligence, and the mind cultivating diligence, they do not even contemplate them as nonexistent, much less contemplate them as existent; when practicing the perfection of meditative concentration, regarding this concentration, the place where concentration is cultivated, the person cultivating concentration, and the mind cultivating concentration, they do not even contemplate them as nonexistent, much less contemplate them as existent; when practicing the perfection of wisdom, regarding this wisdom, the place where wisdom is cultivated, the person cultivating wisdom, and the mind cultivating wisdom, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva abides in internal emptiness, external emptiness, internal-and-external emptiness, 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-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of own-nature, emptiness of the emptiness of own-nature, regarding internal emptiness up to the emptiness of the emptiness of own-nature, the one abiding, the reason for abiding, and the place of cultivating abiding, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva abides in Suchness, the Dharma Realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, abiding in the Dharma, ultimate reality, the realm of space, and the inconceivable realm, regarding Suchness up to the inconceivable realm, the one abiding, the reason for abiding, and the place of cultivating abiding, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva practices the four applications of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, regarding these—from the four applications of mindfulness up to the eightfold noble path—the practitioner, the reason for practice, and the place of practice, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva abides in the noble truths of suffering, origination, cessation, and the path, regarding these noble truths, the one abiding, the reason for abiding, and the place of cultivating abiding, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva practices the four dhyānas, the four immeasurables, and the four formless concentrations, regarding these four dhyānas, four immeasurables, and four formless concentrations, the practitioner, the reason for practice, and the place of practice, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva practices the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal bases, regarding these practices, the practitioner, the reason for practice, and the place of practice, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva practices all methods of samādhi and all methods of dhāraṇī, regarding these methods, the practitioner, the reason for practice, and the place of practice, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva practices the liberation-door of emptiness and the liberation-doors of signlessness and wishlessness, regarding these liberation-doors, the practitioner, the reason for practice, and the place of practice, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva practices the five kinds of eyes and the six supernatural powers, regarding these five kinds of eyes and six supernatural powers, the practitioner, the reason for practice, and the place of practice, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva practices the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, regarding these—from the ten powers of the Buddha up to the eighteen unique qualities of the Buddha—the practitioner, the reason for practice, and the place of practice, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva practices the quality of not forgetting and the nature of always maintaining equanimity, regarding these qualities, the practitioner, the reason for practice, and the place of practice, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva practices all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects, regarding these knowledges, the practitioner, the reason for practice, and the place of practice, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Subhūti, when that Great Bodhisattva is about to attain all-knowledge, regarding this all-knowledge, the one who is about to attain it, the reason for attaining it, and the place of attaining it, they do not even contemplate them as nonexistent, much less contemplate them as existent!
Why is this, Subhūti? Because that Great Bodhisattva always thinks in this way: All dharmas take emptiness as their nature. This emptiness, by its inherent nature, is just so; it was not created by Buddhas, not created by Pratyekabuddhas, not created by Śrāvakas, nor created by anyone else. This is because all dharmas have no creator and are separate from creation.”
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, are the dharmas not separate from the natures of dharmas?”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said!
All dharmas are separate from the nature of dharmas.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, if all dharmas are separate from the nature of dharmas, then how can that which is separate from dharmas be known as separate from dharmas? Is the separated dharma either existent or nonexistent? Why is this, World-Honored One? Because a nonexistent dharma cannot be known as nonexistent; an existent dharma cannot be known as existent; a nonexistent dharma cannot be known as existent; an existent dharma cannot be known as nonexistent.
World-Honored One, since all dharmas are thus without knowable nature, why do Great Bodhisattvas practicing the perfection of wisdom distinguish and explain dharmas as either existent or nonexistent?”
The Buddha said:
“Subhūti, the Great Bodhisattvas practicing the perfection of wisdom distinguish and explain dharmas as existent or nonexistent according to conventional truth, not according to ultimate meaning.
World-Honored One, are conventional truth and ultimate meaning different?
No, Subhūti! Ultimate meaning does not exist separately apart from conventional truth. Why? Subhūti, because the Suchness of conventional truth itself is ultimate meaning. Sentient beings, due to inverted views and false grasping, do not know or see this Suchness. The Great Bodhisattvas, out of compassion for them, according to the characteristics of conventional truth, distinguish and explain dharmas as existent or nonexistent.
Furthermore, Subhūti, sentient beings give rise to the thought that the aggregates and so forth are truly existent, not knowing that they do not truly exist. The Great Bodhisattvas, out of compassion for them, distinguish dharmas as existent or nonexistent, and likewise teach in such a way that these sentient beings recognize that the aggregates and so forth are not truly existent.
Subhūti, the Great Bodhisattvas should practice the profound perfection of wisdom in this way.”
Chapter 63: PRACTICING SKILLFUL MEANS (1)
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, the Tathāgata often says: ‘The Bodhisattva practices the conduct of a Bodhisattva.’ What is called the conduct of a Bodhisattva?”
The Buddha taught:
“O Subhūti, the practice of the Bodhisattva means practicing for the sake of the unsurpassed, supreme enlightenment; that is called the practice of the Bodhisattva.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, where should a Great Bodhisattva abide in order to practice the conduct of a Bodhisattva?”
The Buddha taught:
“O Subhūti, a Great Bodhisattva should abide in the emptiness of form and practice the conduct of a Bodhisattva; should abide in the emptiness of feeling, perception, formations, and consciousness and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the eye sense-base and practice the conduct of a Bodhisattva; should abide in the emptiness of the ear, nose, tongue, body, and mind sense-bases and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the form sense-object and practice the conduct of a Bodhisattva; should abide in the emptiness of sound, smell, taste, touch, and dharma sense-objects and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the eye realm and practice the conduct of a Bodhisattva; should abide in the emptiness of the ear, nose, tongue, body, and mind realms and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the form realm and practice the conduct of a Bodhisattva; should abide in the emptiness of the sound, smell, taste, touch, and dharma realms and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the eye consciousness realm and practice the conduct of a Bodhisattva; should abide in the emptiness of the ear, nose, tongue, body, and mind consciousness realms and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of eye contact and practice the conduct of a Bodhisattva; should abide in the emptiness of ear, nose, tongue, body, and mind contact and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the feelings arising from eye contact as their condition and practice the conduct of a Bodhisattva; should abide in the emptiness of the feelings arising from ear, nose, tongue, body, and mind contact as their condition and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the earth element and practice the conduct of a Bodhisattva; should abide in the emptiness of the water, fire, wind, space, and consciousness elements and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of ignorance and practice the conduct of a Bodhisattva; should abide in the emptiness 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 and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of internal dharmas and practice the conduct of a Bodhisattva; should abide in the emptiness of external dharmas and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the perfection of generosity and practice the conduct of a Bodhisattva; should abide in the emptiness of the perfections of pure morality, patience, diligence, meditative concentration, and wisdom and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the emptiness of internal dharmas and practice the conduct of a Bodhisattva; should abide in the emptiness of the emptiness of external dharmas, the emptiness of both internal and external dharmas, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of finality, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of that which cannot be apprehended, the emptiness of no inherent nature, the emptiness of self-nature, and the emptiness of the self-nature of no inherent nature, and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the First Dhyāna and practice the conduct of a Bodhisattva; should abide in the emptiness of the Second, Third, and Fourth Dhyānas and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of immeasurable loving-kindness and practice the conduct of a Bodhisattva; should abide in the emptiness of immeasurable compassion, sympathetic joy, and equanimity and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the concentration of the sphere of infinite space and practice the conduct of a Bodhisattva; should abide in the emptiness of the concentrations of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the four foundations of mindfulness and practice the conduct of a Bodhisattva; should abide in the emptiness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of harmony and practice the conduct of a Bodhisattva; should abide in the emptiness of disharmony and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the liberation door of emptiness and practice the conduct of a Bodhisattva; should abide in the emptiness of the liberation doors of signlessness and wishlessness and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the eight liberations and practice the conduct of a Bodhisattva; should abide in the emptiness of the eight stages of mastery, the nine successive concentrations, and the ten universal bases and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the noble truth of suffering and practice the conduct of a Bodhisattva; should abide in the emptiness of the noble truths of origin, cessation, and the path and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the ten powers of the Buddha and practice the conduct of a Bodhisattva; should abide in the emptiness of the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of great loving-kindness and practice the conduct of a Bodhisattva; should abide in the emptiness of great compassion, great sympathetic joy, and great equanimity and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the five kinds of eyes and practice the conduct of a Bodhisattva; should abide in the emptiness of the six supernormal powers and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of all samādhi dharma-gates and practice the conduct of a Bodhisattva; should abide in the emptiness of all dhāraṇī dharma-gates and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the work of adorning and purifying Buddha-fields and practice the conduct of a Bodhisattva; should abide in the emptiness of bringing about the complete accomplishment of sentient beings and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of introducing and developing eloquence dhāraṇī and practice the conduct of a Bodhisattva; should abide in the emptiness of introducing and developing textual dhāraṇī and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of entering into textual dhāraṇī and practice the conduct of a Bodhisattva; should abide in the emptiness of entering into non-textual dhāraṇī and practice the conduct of a Bodhisattva.
A Great Bodhisattva should abide in the emptiness of the realm of conditioned phenomena and practice the conduct of a Bodhisattva; should abide in the emptiness of the realm of unconditioned phenomena and practice the conduct of a Bodhisattva.
When a Great Bodhisattva practices the perfection of wisdom in this way, this is called practicing the conduct of a Bodhisattva for the sake of unsurpassed supreme enlightenment.
The Venerable Subhūti said to the Buddha:
“World-Honored One, the Tathāgata often speaks of Buddha. For what meaning is Buddha called ‘Buddha’?”
The Buddha taught:
“O Subhūti, because of awakening to the meaning of truth, one is called Buddha.
Furthermore, Subhūti, because one directly realizes the true dharmas, one is called Buddha.
Furthermore, Subhūti, because one fully comprehends the true meaning, one is called Buddha.
Furthermore, Subhūti, because one directly and truly realizes all dharmas, one is called Buddha.
Furthermore, Subhūti, because one naturally awakens to the individual characteristics, common characteristics, existent characteristics, and non-existent characteristics of all dharmas, one is called Buddha.
Furthermore, Subhūti, because regarding all characteristics of dharmas of the three times and unconditioned dharmas, one transforms them into unobstructed wisdom, one is called Buddha.
Furthermore, Subhūti, because one truly awakens all sentient beings, enabling them to leave behind various sufferings, afflictions, distortions, and evil karmas, one is called Buddha.
Furthermore, Subhūti, because one is able to truly awaken to the characteristic of all dharmas as being without characteristics, one is called Buddha.”
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, the Tathāgata often speaks of Bodhi. For what meaning is Bodhi called ‘Bodhi’?”
The Buddha taught:
“O Subhūti, realizing the meaning of emptiness of all dharmas is the meaning of Bodhi; realizing the meaning of suchness is the meaning of Bodhi; realizing the meaning of ultimate reality is the meaning of Bodhi; realizing the meaning of dharma-nature is the meaning of Bodhi; realizing the meaning of the dharma-realm is the meaning of Bodhi.
Furthermore, Subhūti, although names and characteristics are provisionally established and expressed through words, the ability to truly awaken to the supreme and wondrous Dharma is called Bodhi.
Furthermore, Subhūti, because it cannot be destroyed and cannot be discriminated, it is called Bodhi.
Furthermore, Subhūti, the true suchness nature, the non-deceptive nature, the unchanging nature, and the non-deluded nature of dharmas are called Bodhi.
Furthermore, Subhūti, it is merely a characteristic designated by a name called Bodhi, and there is no true name or characteristic that can actually be apprehended; therefore it is called Bodhi.
Furthermore, Subhūti, the true wondrous enlightenment and purity of the Buddhas is called Bodhi.
Furthermore, Subhūti, because of this, the Buddhas realize enlightenment regarding all kinds of characteristics and appearances of all dharmas; therefore it is called Bodhi.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices generosity, pure morality, patience, diligence, meditative concentration, and the perfection of wisdom, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva abides in the emptiness of internal dharmas, the emptiness of external dharmas, the emptiness of both internal and external dharmas, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of finality, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of that which cannot be apprehended, the emptiness of no inherent nature, the emptiness of self-nature, and the emptiness of the self-nature of no inherent nature, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva abides in suchness, the dharma-realm, dharma-nature, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the nature of fixed Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva abides in the noble truth of suffering, the noble truths of origin, cessation, and the path, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices the four meditative absorptions, the four immeasurables, and the four formless concentrations, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices the eight liberations, the eight stages of mastery, the nine successive concentrations, and the ten universal bases, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices the samādhi dharma-gates and dhāraṇī dharma-gates, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices the liberation doors of emptiness, signlessness, and wishlessness, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices the five kinds of eyes and the six supernormal powers, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices great loving-kindness, great compassion, great sympathetic joy, and great equanimity, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices the dharma of not forgetting and the nature of always maintaining equanimity, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?
World-Honored One, for the sake of Bodhi, when a Great Bodhisattva practices all-knowing wisdom, path-knowing wisdom, and all-characteristics wisdom, regarding which dharmas are superior or inferior, increasing or decreasing, arising or ceasing, defiled or purified?”
The Buddha taught:
“Subhuti, because of Bodhi, when a Great Bodhisattva practices Giving, Pure Discipline, Forbearance, Diligence, Meditative Absorption, and Prajna-paramita, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva abides in inner emptiness, outer emptiness, emptiness of both inner and outer, 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 throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva abides in suchness, the Dharma realm, Dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, the inconceivable realm, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva cultivates the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva abides in the noble truth of suffering, the noble truth of origination, cessation, and the path, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva cultivates the four meditative absorptions, the four immeasurables, and the four formless concentrations, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva cultivates the eight liberations, the eight fields of mastery, the nine successive concentrations, and the ten totalities, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva cultivates the samadhi gateways and the dharani gateways, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva cultivates the liberation gateway of Emptiness, the liberation gateway of Signlessness, and the liberation gateway of Wishlessness, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva cultivates the five kinds of eyes and the six supernormal powers, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen uncommon qualities of a Buddha, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva cultivates Great Loving-kindness, Great Compassion, Great Joy, and Great Equanimity, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva cultivates the quality of not forgetting and the nature of always maintaining equanimity, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva cultivates all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects, regarding all phenomena there is neither superiority nor inferiority, neither increase nor decrease, neither arising nor ceasing, neither defilement nor purity.
Subhuti, because of Bodhi, when a Great Bodhisattva practices profound Prajna-paramita, regarding all phenomena there is completely no object of cognition serving as an expedient means, and in the present moment they are neither superior nor inferior, neither increasing nor decreasing, neither arising nor ceasing, neither defiled nor pure.”
The Venerable Subhuti said to the Buddha:
“World-Honored One, if a Great Bodhisattva, because of Bodhi, cultivates profound Prajna-paramita, and regarding all phenomena there is completely no object of cognition serving as an expedient means, and in the present moment they are neither superior nor inferior, neither increasing nor decreasing, neither arising nor ceasing, neither defiled nor pure, then why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves the perfection of Giving, and also encompasses and preserves the perfections of Pure Discipline, Forbearance, Diligence, Meditative Absorption, and Prajna-paramita?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves inner emptiness, and also encompasses and preserves outer emptiness, emptiness of both inner and outer, 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 throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves suchness, and also encompasses and preserves the Dharma realm, Dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves the four foundations of mindfulness, and also encompasses and preserves 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?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves the noble truth of suffering, and also encompasses and preserves the noble truths of origination, cessation, and the path?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves the four meditative absorptions, and also encompasses and preserves the four immeasurables and the four formless concentrations?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves the eight liberations, and also encompasses and preserves the eight fields of mastery, the nine successive concentrations, and the ten totalities?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves the samadhi gateways, and also encompasses and preserves the dharani gateways?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves the liberation gateway of Emptiness, and also encompasses and preserves the liberation gateways of Signlessness and Wishlessness?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves the five kinds of eyes, and also encompasses and preserves the six supernormal powers?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves the ten powers of a Buddha, and also encompasses and preserves the four fearlessnesses, the four unobstructed knowledges, and the eighteen uncommon qualities of a Buddha?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves Great Loving-kindness, and also encompasses and preserves Great Compassion, Great Joy, and Great Equanimity?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves the quality of not forgetting, and also encompasses and preserves the nature of always maintaining equanimity?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, it encompasses and preserves all-knowledge, and also encompasses and preserves knowledge of the aspects of the path and knowledge of all aspects?
Why is it that when a Great Bodhisattva practices profound Prajna-paramita, they transcend the stages of the Hearers and Pratyekabuddhas, enter the right nature of non-arising of the Bodhisattvas, cultivate in accordance with the ten stages of the Bodhisattvas, and attain the highest unsurpassed enlightenment?”