THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 463
Chapter 68: Skillful Means (4)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, the Tathāgata often speaks of the profound Prajñāpāramitā. For what reason is the profound Prajñāpāramitā called Prajñāpāramitā?”
The Buddha said:
“Subhūti, because the profound Prajñāpāramitā reaches the ultimate farther shore of all dharmas, it is called Prajñāpāramitā.
Furthermore, Subhūti, through Prajñāpāramitā, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas are able to reach the farther shore; therefore it is called Prajñāpāramitā.
Furthermore, Subhūti, the profound Prajñāpāramitā analyzes all dharmas into particles finer than the smallest atom, yet it sees absolutely nothing truly existent that can be grasped; therefore it is called Prajñāpāramitā.
Furthermore, Subhūti, Prajñāpāramitā encompasses suchness, the dharma realm, the nature of dharmas, and, in full, even the inconceivable realm; therefore it is called Prajñāpāramitā.
Furthermore, Subhūti, within Prajñāpāramitā there is no smallest dharma that is either combined or dispersed, either with form or without form, either visible or invisible, either opposed or unopposed; therefore it is called Prajñāpāramitā. Why is this? Because the profound Prajñāpāramitā is neither combined nor dispersed, is formless, invisible, unobstructed, and of one characteristic, which is called signlessness.
Furthermore, Subhūti, Prajñāpāramitā is able to give rise to all subtle wholesome dharmas, generate all wisdom and eloquence, bring about all worldly and supramundane happiness, and thoroughly comprehend the profound meaning of all dharmas. Therefore it is called Prajñāpāramitā.
Furthermore, Subhūti, the profound Prajñāpāramitā possesses a true and unshakable principle that cannot be destroyed. If a great Bodhisattva practices Prajñāpāramitā, then all Māras and their retinues, Śrāvakas, Pratyekabuddhas, followers of non-Buddhist paths, Brahmins, evil companions, and enemies cannot destroy or undermine that Bodhisattva. Why is this? Because the profound Prajñāpāramitā teaches that the intrinsic nature of all dharmas is emptiness, and therefore all evil Māras and the like cannot grasp them. Hence it is called Prajñāpāramitā.
Subhūti, great Bodhisattvas should truly practice according to this profound meaning of Prajñāpāramitā. That is, by contemplating that the intrinsic nature of all dharmas is empty, no adverse condition can shake or destroy them. Furthermore, Subhūti, any great Bodhisattva who wishes to practice according to the profound meaning of Prajñāpāramitā should practice the meaning of impermanence, suffering, emptiness, non-self, tranquility, and detachment. They should practice the wisdom concerning suffering, its origin, its cessation, and the path; practice the knowledge of suffering, its origin, its cessation, and the path; practice Dharma-knowledge, Comparative Knowledge, and Knowledge of Others’ Minds; practice Conventional Wisdom and Ultimate Wisdom; practice Exhaustive Knowledge, Knowledge of Non-Arising, Knowledge of All That Is Exhausted, and Knowledge of Things As They Truly Are.
Subhūti, in order to practice the profound meaning of Prajñāpāramitā, great Bodhisattvas must practice Prajñāpāramitā.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, within this profound and wondrous meaning of Prajñāpāramitā, neither meaning nor non-meaning can be grasped. Why then must great Bodhisattvas practice Prajñāpāramitā in order to practice its profound meaning?”
The Buddha said:
“Subhūti, to practice the profound meaning of Prajñāpāramitā, great Bodhisattvas should think: ‘I should not practice either the meaning or the non-meaning of greed. I should not practice either the meaning or the non-meaning of anger. I should not practice either the meaning or the non-meaning of delusion. I should not practice either the meaning or the non-meaning of wrong views. I should not practice either the meaning or the non-meaning of wrong concentration. I should not practice either the meaning or the non-meaning of all forms of attachment to views.’ Why? Because the suchness and ultimate reality of desire, hatred, delusion, wrong views, wrong concentration, and even all attachments to views are neither meaning nor non-meaning with respect to dharmas.
Furthermore, Subhūti, in order to practice according to the profound meaning of Prajñāpāramitā, great Bodhisattvas should think: ‘I should not practice either the meaning or the non-meaning of form. I should not practice either the meaning or the non-meaning of feeling, perception, volitional formations, and consciousness. I should not practice either the meaning or the non-meaning of the sense bases from the eye-base through the mind-base. I should not practice either the meaning or the non-meaning of the sense objects from visible forms through mental objects. I should not practice either the meaning or the non-meaning of the elements from the eye element through the mind element. I should not practice either the meaning or the non-meaning of the elements of visible forms through mental objects. I should not practice either the meaning or the non-meaning of the consciousness elements from eye consciousness through mind consciousness. I should not practice either the meaning or the non-meaning of eye contact through mind contact. I should not practice either the meaning or the non-meaning of the feelings arising from eye contact through those arising from mind contact. I should not practice either the meaning or the non-meaning of the earth element through the consciousness element. I should not practice either the meaning or the non-meaning of causes and conditions through predominant conditions. I should not practice either the meaning or the non-meaning of ignorance through old age and death. I should not practice either the meaning or the non-meaning of the Perfection of Giving through the Perfection of Wisdom. I should not practice either the meaning or the non-meaning of inner emptiness through the emptiness of the intrinsic nature of emptiness. I should not practice either the meaning or the non-meaning of suchness through the inconceivable realm. I should not practice either the meaning or the non-meaning of the Noble Truths of suffering, origin, cessation, and the path. I should not practice either the meaning or the non-meaning of the Four Foundations of Mindfulness through the Noble Eightfold Path. I should not practice either the meaning or the non-meaning of the Four Dhyānas, the Four Immeasurables, and the Four Formless Concentrations. I should not practice either the meaning or the non-meaning of the Eight Liberations through the Ten Totality Meditations. I should not practice either the meaning or the non-meaning of the Three Gates of Liberation: Emptiness, Signlessness, and Wishlessness. I should not practice either the meaning or the non-meaning of the stages from Pure Contemplation through the stage of the Tathāgata. I should not practice either the meaning or the non-meaning of the Bodhisattva stages from Great Joy through Dharma Cloud. I should not practice either the meaning or the non-meaning of all dhāraṇī gateways and all samādhi gateways. I should not practice either the meaning or the non-meaning of the five kinds of eyes and the six supernatural powers. I should not practice either the meaning or the non-meaning of the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha. I should not practice either the meaning or the non-meaning of the thirty-two major marks and the eighty minor marks of a Great Being. I should not practice either the meaning or the non-meaning of unfailing mindfulness and the constant nature of equanimity. I should not practice either the meaning or the non-meaning of the Wisdom of All, the Wisdom of the Path, and the Wisdom of All Aspects. I should not practice either the meaning or the non-meaning of the fruit of Stream-Entry through the enlightenment of a Pratyekabuddha. I should not practice either the meaning or the non-meaning of all the practices of great Bodhisattvas. I should not practice either the meaning or the non-meaning of the supreme enlightenment of all Buddhas. I should not practice either the meaning or the non-meaning of Omniscient Wisdom.’ Why? Because, Subhūti, when the Tathāgata attained unsurpassed enlightenment, he could not find either meaning or non-meaning in any dharma. You should know, Subhūti, that whether or not a Tathāgata appears in the world, the nature of dharmas, the abiding of dharmas, the certainty of dharmas, and the thusness of dharmas always remain. No dharma is either meaning or non-meaning in relation to dharmas. Therefore, Subhūti, great Bodhisattvas should abandon all attachment to meaning and non-meaning in order to practice the profound meaning of Prajñāpāramitā.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, why is Prajñāpāramitā neither meaning nor non-meaning with respect to dharmas?”
The Buddha said:
“Subhūti, because it aims at realizing the unconditioned dharma, Prajñāpāramitā is neither meaning nor non-meaning with respect to dharmas.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, do not all noble sages take the unconditioned dharma as the supreme meaning?”
The Buddha said:
“Subhūti, yes, indeed, just as you have said. All noble sages take the unconditioned dharma as the supreme meaning. Yet the unconditioned dharma neither increases nor diminishes any dharma.
Subhūti, just as space, suchness, and the dharma realm neither increase nor diminish any dharma, so too the Prajñāpāramitā practiced by great Bodhisattvas neither increases nor diminishes any dharma. Therefore Prajñāpāramitā is neither meaning nor non-meaning with respect to dharmas.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, must great Bodhisattvas study the unconditioned Prajñāpāramitā in order to attain Omniscient Wisdom?”
The Buddha said:
“Subhūti, yes, indeed, just as you have said. Great Bodhisattvas must study the profound Prajñāpāramitā in order to attain Omniscient Wisdom, using the nondual dharma as the skillful means.”
Subhūti again asked:
“World-Honored One, is the nondual dharma used to realize the nondual dharma?”
The Buddha replied:
“No.”
Subhūti again asked:
“World-Honored One, is a dualistic dharma used to realize the nondual dharma?”
The Buddha replied:
“No.”
Subhūti said:
“World-Honored One, if neither dualistic dharmas nor nondual dharmas can be used to realize the nondual dharma, then how should great Bodhisattvas attain Omniscient Wisdom?”
The Buddha said:
“Subhūti, both dualistic and nondual dharmas are ungraspable. Therefore Omniscient Wisdom cannot be attained by means of either dualistic or nondual dharmas. However, non-attainment can realize non-attainment. Why is this? Because the profound Prajñāpāramitā and Omniscient Wisdom are both ungraspable.”
Chapter 69: The Simile of the Tree
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, Prajñāpāramitā is so profoundly deep. The great Bodhisattvas are able to do what is difficult: they do not grasp sentient beings, nor do they grasp the actions of sentient beings, yet for the sake of sentient beings they aspire to swiftly attain the wisdom of Omniscience.
World-Honored One, it is like someone wishing to plant a tree in empty space—where there is no form, nothing visible, no object, and no support. That would be extremely difficult. Likewise, for the great Bodhisattvas not to grasp sentient beings or their actions, yet for the sake of sentient beings aspire to attain the wisdom of Omniscience, is something very difficult.”
The Buddha said:
“Subhūti, so it is, so it is, just as you have said! Prajñāpāramitā is profoundly deep. The great Bodhisattvas are able to do what is difficult: they do not grasp sentient beings or their actions, yet for the sake of sentient beings they seek to quickly attain the wisdom of Omniscience.
Subhūti, you should know that although the great Bodhisattvas do not see any truly existing sentient beings, nor do they see their actions, sentient beings, through ignorance and delusion, cling to them as truly existing. They sink into saṃsāra and endlessly undergo suffering. Therefore, the Bodhisattvas seek to swiftly attain the wisdom of Omniscience in order to rescue them, employing skillful means to liberate them.
It is like someone planting a tree in fertile soil. Although that person does not know who will eventually enjoy the roots, trunk, branches, leaves, flowers, and fruits of the tree, after planting it they water and diligently care for it at the proper times. Gradually the tree grows large, with flourishing roots, trunk, branches, leaves, flowers, and fruits, and many people benefit from its produce, recovering from illness and living in peace and happiness.
Likewise, although they see no karmic result and no sentient beings, the great Bodhisattvas, for the sake of sentient beings, seek to swiftly attain the wisdom of Omniscience. They successively cultivate generosity, ethical discipline, patience, diligence, meditation, Prajñāpāramitā, and countless other factors of enlightenment. After perfecting these practices, they attain the wisdom of Omniscience, enabling sentient beings to enjoy the karmic fruits, branches, leaves, flowers, and fruits, all receiving benefit.
Subhūti, you should know that the benefit of the branches and leaves is that sentient beings relying upon this Bodhisattva are freed from the evil destinies. The benefit of the flowers is that, relying upon this Bodhisattva, sentient beings are reborn into great Kṣatriya families, great Brāhmaṇa families, great householder families, great lay families, or are reborn in the Heaven of the Four Great Kings, and even up to the Heaven of Neither Perception nor Non-Perception.
The benefit of the fruit is that this great Bodhisattva personally realizes the unsurpassed enlightenment, enabling sentient beings to abide in the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood, or unsurpassed enlightenment. These sentient beings diligently cultivate wholesome dharmas and, following the paths of the three vehicles, successively attain the Nirvāṇa of the three vehicles. This is called the benefit of the fruit.
Subhūti, although they perform such immense beneficial deeds, the great Bodhisattvas do not at all see any real sentient being attaining Nirvāṇa. They only see deluded imaginings and sufferings coming to cessation. Thus, Subhūti, when the great Bodhisattvas practice the profound Prajñāpāramitā, they do not grasp sentient beings or their actions, yet because they wish to eliminate the deluded attachment to self held by sentient beings, they seek to swiftly attain the wisdom of Omniscience. Therefore, this is indeed something difficult.”
Venerable Subhūti said:
“World-Honored One, it should be known that the great Bodhisattvas are just like the Buddha. Why is that? Because by relying upon the great Bodhisattvas, we are able to forever eliminate all hells, the animal realm, the realm of hungry ghosts, and also permanently eliminate all calamities, poverty, lowly conditions, and the sufferings of the three realms.”
The Buddha said:
“Subhūti, so it is, so it is, just as you have said! You should know that the great Bodhisattvas are indeed like the Buddha. If there were no Bodhisattvas in the world, then there would be no Tathāgatas of the three times, nor any Pratyekabuddhas or Śrāvakas. Nor would it be possible to forever eliminate all hells, the animal realm, the realm of hungry ghosts, calamities, poverty, lowly conditions, and the sufferings within the three realms. Therefore, Subhūti, what you have said—that the great Bodhisattvas are like the Buddha—is entirely correct.
Furthermore, Subhūti, you should know that the great Bodhisattvas are precisely the Tathāgata. Why? Because if it is through suchness (tathatā) that the Tathāgata is brought forth, then it is also through this same suchness that the Pratyekabuddha is brought forth; through this same suchness that the Śrāvaka is brought forth; through this same suchness that the noble sages are brought forth; through this same suchness that form, feeling, perception, formations, and consciousness are brought forth; through this same suchness that the eye-base through the mind-base are brought forth; through this same suchness that visible forms through mental objects are brought forth; through this same suchness that the eye-consciousness through mind-consciousness are brought forth; through this same suchness that eye-contact through mind-contact are brought forth; through this same suchness that feelings conditioned by eye-contact through feelings conditioned by mind-contact are brought forth; through this same suchness that the earth element through the consciousness element are brought forth; through this same suchness that causes and conditions up to dominant conditions are brought forth; through this same suchness that ignorance through old age and death are brought forth; through this same suchness that the perfection of generosity through the perfection of wisdom are brought forth; through this same suchness that the internal emptiness through the emptiness of the intrinsic nature of emptiness are brought forth; through this same suchness that the noble truths of suffering, origin, cessation, and path are brought forth; through this same suchness that the four foundations of mindfulness through the Noble Eightfold Path are brought forth; through this same suchness that the four meditative absorptions, the four immeasurables, and the four formless absorptions are brought forth; through this same suchness that the eight liberations through the ten totalities are brought forth; through this same suchness that the three gateways to liberation—emptiness, signlessness, and wishlessness—are brought forth; through this same suchness that the stage of Pure Contemplation up to the stage of the Tathāgata are brought forth; through this same suchness that the stage of Great Joy through the stage of Dharma Cloud are brought forth; through this same suchness that all dhāraṇī gateways and all samādhi gateways are brought forth; through this same suchness that the five kinds of divine eye and the six supernatural powers are brought forth; through this same suchness that the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha are brought forth; through this same suchness that the thirty-two major marks and the eighty minor characteristics of a Buddha are brought forth; through this same suchness that non-forgetfulness and constant equanimity are brought forth; through this same suchness that the wisdom of omniscience, the wisdom of the path, and the wisdom of all aspects are brought forth; through this same suchness that all the practices of the great Bodhisattvas are brought forth; through this same suchness that the unsurpassed enlightenment of the Buddhas is brought forth; through this same suchness that the wisdom of Omniscience is brought forth; through this same suchness that the conditioned realm is brought forth; through this same suchness that the unconditioned realm is brought forth; through this same suchness that all dharmas are brought forth; through this same suchness that all sentient beings are brought forth; through this same suchness that all great Bodhisattvas are brought forth.
Thus, Subhūti, whether it is the suchness of the Tathāgata, the suchness of the Pratyekabuddha, the suchness of the Śrāvaka, the suchness of all noble sages, the suchness of all dharmas such as form, the suchness of all sentient beings, or the suchness of all great Bodhisattvas—all these suchnesses are in reality no different from one another. Because they are not different, they are called suchness.
When the great Bodhisattvas completely perfect their training in this suchness, they are able to attain the wisdom of Omniscience. Having attained the wisdom of Omniscience, they are called Tathāgatas. Therefore, you should know that the great Bodhisattvas are the Tathāgata, because all dharmas and all sentient beings take suchness as their standard.
Thus, Subhūti, the great Bodhisattvas should study the profound Prajñāpāramitā. Whoever studies the profound Prajñāpāramitā studies the suchness of all dharmas. Whoever studies the suchness of all dharmas gains mastery over the suchness of all dharmas. If one gains mastery over the suchness of all dharmas, one gains the wisdom that discerns the differing capacities of all sentient beings. If one gains such wisdom, one can know all the diverse understandings of all sentient beings. If one knows all their diverse understandings, one knows the karma and karmic results of all sentient beings. If one knows their karma and karmic results, one’s vows and wisdom become complete. If one’s vows and wisdom become complete, one can perfectly cultivate the sublime wisdom of the three times. If one can perfectly cultivate the sublime wisdom of the three times, one can perfect the wisdom of Omniscience. If one can perfect the wisdom of Omniscience, one can truly carry out the Bodhisattva conduct. If one can truly carry out the Bodhisattva conduct, one can constantly benefit sentient beings through material giving and Dharma giving. If one can benefit sentient beings through these gifts, one can truly bring them to accomplishment. If one can truly bring sentient beings to accomplishment, one can truly adorn and purify the Buddha-land. If one can truly adorn and purify the Buddha-land, one can attain the wisdom of Omniscience. If one can attain the wisdom of Omniscience, one can truly turn the wondrous Wheel of Dharma. If one can truly turn the wondrous Wheel of Dharma, one can establish sentient beings firmly upon the path of the three vehicles. If one can establish sentient beings firmly upon the path of the three vehicles, one can help them enter the realm of Nirvāṇa without remainder.
Thus, Subhūti, seeing these immeasurable virtues that benefit both oneself and others, the great Bodhisattvas, wishing to make the mind of great Bodhi that they have generated firm and irreversible, should diligently cultivate the skillful means of the profound Prajñāpāramitā.”
At that time Venerable Subhūti again addressed the Buddha:
“World-Honored One, whichever great Bodhisattva is able to generate the aspiration for unsurpassed enlightenment and correctly practice the profound Prajñāpāramitā should be honored and worshiped by gods, humans, asuras, and all beings of the world.”
The Buddha said:
“Subhūti, so it is, so it is, just as you have said! Any great Bodhisattva who generates the aspiration for unsurpassed enlightenment and correctly practices the profound Prajñāpāramitā should indeed be honored and worshiped by gods, humans, asuras, and all beings.”
Venerable Subhūti again asked the Buddha:
“World-Honored One, if, for the benefit of all sentient beings, a great Bodhisattva has just generated the aspiration for unsurpassed enlightenment, how much merit is obtained?”
The Buddha said:
“Subhūti, suppose that all sentient beings throughout a minor chiliocosm attained the level of Śrāvakas or Pratyekabuddhas. What do you think? Would the merit obtained by these sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be exceedingly great. The merit they would obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the merit obtained by all those sentient beings would not equal even one hundredth, one thousandth, or even one hundred-thousandth, one hundred-millionth, or ten-thousand-millionth of the merit obtained by a single great Bodhisattva who has just generated the aspiration for unsurpassed enlightenment for the benefit of all sentient beings. Why? Because Śrāvakas and Pratyekabuddhas all arise in dependence upon the great Bodhisattvas, not the other way around.
Furthermore, Subhūti, leaving aside the merit obtained by all sentient beings throughout a minor or middle chiliocosm who attain the level of Śrāvakas or Pratyekabuddhas, suppose all sentient beings throughout a great trichiliocosm attained those levels. What do you think? Would their merit be great?”
Subhūti replied:
“Very great, World-Honored One! Their merit would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the merit obtained by those sentient beings would still not equal even one hundredth, one thousandth, or even one hundred-thousandth, one hundred-millionth, or ten-thousand-millionth of the merit obtained by a single great Bodhisattva who has just generated the aspiration for unsurpassed enlightenment for the benefit of all sentient beings. Why? Because Śrāvakas and Pratyekabuddhas all arise in dependence upon the great Bodhisattvas, not the other way around.
Furthermore, Subhūti, leaving aside the merit obtained by all sentient beings throughout the great trichiliocosm who attain the level of Śrāvakas or Pratyekabuddhas, suppose all sentient beings throughout the great trichiliocosm attained the stage of Pure Contemplation. What do you think? Would their merit be great?”
Subhūti replied:
“Very great, World-Honored One! The merit they would obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the merit obtained by those sentient beings would still not equal even one hundredth, one thousandth, or even one hundred-thousandth, one hundred-millionth, or ten-thousand-millionth of the merit obtained by a single great Bodhisattva who has just generated the aspiration for unsurpassed enlightenment for the benefit of all sentient beings. Why? Because Śrāvakas and Pratyekabuddhas all arise in dependence upon the great Bodhisattvas, not the other way around.
Furthermore, Subhūti, leaving aside the merit obtained by all sentient beings throughout the great trichiliocosm who abide in the stage of Pure Contemplation, suppose all sentient beings throughout the great trichiliocosm abide in the stages of Lineage, the Eighth Stage, Complete Vision, Attenuation, Freedom from Desire, Final Completion, and suppose all sentient beings throughout the great trichiliocosm abide in the level of Pratyekabuddha. What do you think? Would their merit be great?”
Subhūti replied:
“Very great, World-Honored One! Their merit would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the merit obtained by those sentient beings would still not equal even one hundredth, one thousandth, or even one hundred-thousandth, one hundred-millionth, or ten-thousand-millionth of the merit obtained by a single great Bodhisattva who has just generated the aspiration for unsurpassed enlightenment for the benefit of all sentient beings. Why? Because Śrāvakas and Pratyekabuddhas all arise in dependence upon the great Bodhisattvas, not the other way around.
Furthermore, Subhūti, suppose all sentient beings throughout the great trichiliocosm had just generated the aspiration to benefit all sentient beings. The merit obtained by all these great Bodhisattvas would not equal even one hundredth, one thousandth, or even one hundred-thousandth, one hundred-millionth, or ten-thousand-millionth of the merit obtained by a single great Bodhisattva who has entered the Bodhisattva stage of Right Nature Beyond Birth.
Furthermore, Subhūti, suppose all sentient beings throughout the great trichiliocosm had entered the Bodhisattva stage of Right Nature Beyond Birth. The merit obtained by all these great Bodhisattvas would not equal even one hundredth, one thousandth, or even one hundred-thousandth, one hundred-millionth, or ten-thousand-millionth of the merit obtained by a single great Bodhisattva practicing the path toward Bodhi.
Furthermore, Subhūti, suppose all sentient beings throughout the great trichiliocosm were practicing the path toward Bodhi. The merit obtained by all these great Bodhisattvas would not equal even one hundredth, one thousandth, or even one hundred-thousandth, one hundred-millionth, or ten-thousand-millionth of the merit possessed by a single Tathāgata, Worthy One, Perfectly Enlightened One.”
Then Venerable Subhūti again addressed the Buddha:
“World-Honored One, what does a great Bodhisattva who has just generated the aspiration for unsurpassed enlightenment contemplate?”
The Buddha replied:
“Subhūti, such a great Bodhisattva constantly contemplates only the wisdom of Omniscience.”
Venerable Subhūti again addressed the Buddha:
“Does the wisdom of all-knowing knowledge take what as its nature, what as its objective support, what as its enhancement, what as its mode of activity, and what as its characteristic?”
The Buddha said:
“Subhūti, the wisdom of all-knowing knowledge takes emptiness as its nature because it is without characteristics, without causes, without an object of awareness, without arising and without manifestation. As for what you asked: ‘What does the wisdom of all-knowing knowledge take as its objective support, what as its enhancement, what as its mode of activity, and what as its characteristic?’ The answer is: The wisdom of all-knowing knowledge takes emptiness as its objective support, right mindfulness as its enhancement, tranquility as its mode of activity, and the realm of phenomena as its characteristic.”
Venerable Subhūti again addressed the Buddha:
“Is it only the wisdom of all-knowing knowledge that takes emptiness as its nature, or do form, feeling, perception, formations, and consciousness also take emptiness as their nature? Do the eye faculty up to the mind faculty also take emptiness as their nature; the form realm up to the phenomenon realm also take emptiness as their nature; the eye element up to the mind element also take emptiness as their nature; the form element up to the phenomenon element also take emptiness as their nature; the eye consciousness element up to the mind consciousness element also take emptiness as their nature; eye-contact up to mind-contact also take emptiness as their nature; the feelings arisen conditioned by eye-contact up to the feelings arisen conditioned by mind-contact also take emptiness as their nature; the earth element up to the consciousness element also take emptiness as their nature; causes and conditions up to dominant conditions also take emptiness as their nature; ignorance up to aging-and-death also take emptiness as their nature; the perfection of generosity up to the perfection of wisdom also take emptiness as their nature; internal emptiness up to the emptiness of the intrinsic nature of emptiness also take emptiness as their nature; suchness up to the inconceivable realm also take emptiness as their nature; the noble truths of suffering, origination, cessation, and path also take emptiness as their nature; the four applications of mindfulness up to the eightfold noble path also take emptiness as their nature; the four meditative absorptions, the four immeasurables, and the four formless concentrations also take emptiness as their nature; the eight liberations up to the ten totalities also take emptiness as their nature; the three liberation doors of emptiness, signlessness, and wishlessness also take emptiness as their nature; the stage of pure contemplation up to the stage of the Tathāgata also take emptiness as their nature; the stage of Joy up to the stage of Dharma Cloud also take emptiness as their nature; all dhāraṇī teachings and all samādhi teachings also take emptiness as their nature; the five kinds of eyes and the six supernormal powers also take emptiness as their nature; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha also take emptiness as their nature; the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being also take emptiness as their nature; the quality of not forgetting and the nature of constant equanimity also take emptiness as their nature; the wisdom of all aspects, the wisdom of the paths, and the wisdom of all characteristics also take emptiness as their nature; the fruit of stream-entry up to the enlightenment of the solitary buddha also take emptiness as their nature; all the practices of great bodhisattvas also take emptiness as their nature; the unsurpassed perfect enlightenment of the Buddha also takes emptiness as its nature; the conditioned realm also takes emptiness as its nature; and the unconditioned realm also takes emptiness as its nature?”
The Buddha said:
“Subhūti, it is not only the wisdom of all-knowing knowledge that takes emptiness as its nature. Form, feeling, perception, formations, and consciousness also take emptiness as their nature, and likewise all the way up to the conditioned realm and the unconditioned realm also take emptiness as their nature.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, why does the wisdom of all-knowing knowledge take emptiness as its nature, and why do form, feeling, perception, formations, and consciousness take emptiness as their nature, and likewise all the way up to the conditioned realm and the unconditioned realm?”
The Buddha said:
“Subhūti, the intrinsic nature of the wisdom of all-knowing knowledge is emptiness. Any phenomenon whose intrinsic nature is emptiness takes emptiness as its nature. The intrinsic nature of form, feeling, perception, formations, and consciousness is also emptiness. Any phenomenon whose intrinsic nature is emptiness takes emptiness as its nature. Likewise, the intrinsic nature of the conditioned realm and the unconditioned realm is also emptiness. Any phenomenon whose intrinsic nature is emptiness takes emptiness as its nature.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, why is the intrinsic nature of the wisdom of all-knowing knowledge empty, why are the intrinsic natures of form, feeling, perception, formations, and consciousness empty, and likewise why are the intrinsic natures of the conditioned realm and the unconditioned realm empty?”
The Buddha said:
“Subhūti, the wisdom of all-knowing knowledge has no inherent nature of combination. Any phenomenon that has no inherent nature of combination takes emptiness as its nature. Form, feeling, perception, formations, and consciousness also have no inherent nature of combination. Any phenomenon that has no inherent nature of combination takes emptiness as its nature. Likewise, the conditioned realm and the unconditioned realm also have no inherent nature of combination. Any phenomenon that has no inherent nature of combination takes emptiness as its nature. Subhūti, for this reason, great bodhisattvas should know that all phenomena take emptiness as their nature.
Furthermore, Subhūti, all phenomena take emptiness, signlessness, and wishlessness as their intrinsic nature. Therefore, great bodhisattvas should know that all phenomena take emptiness as their nature.
Furthermore, Subhūti, all phenomena take suchness, ultimate reality, and the realm of phenomena as their intrinsic nature. Therefore, great bodhisattvas should know that all phenomena take emptiness as their nature.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, if all phenomena are empty in nature, what skillful means must great bodhisattvas who have newly generated the aspiration for unsurpassed perfect enlightenment accomplish in order to practice the perfection of generosity up to the perfection of wisdom, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to abide in internal emptiness up to the emptiness of the intrinsic nature of emptiness, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to abide in suchness up to the inconceivable realm, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to abide in the noble truths of suffering, origination, cessation, and path, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice the four applications of mindfulness up to the eightfold noble path, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice the four meditative absorptions, the four immeasurables, and the four formless concentrations, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice the eight liberations up to the ten totalities, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice the three liberation doors of emptiness, signlessness, and wishlessness, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice the stages of great bodhisattvas, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice all dhāraṇī teachings and all samādhi teachings, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice the five kinds of eyes and the six supernormal powers, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice the quality of not forgetting and the nature of constant equanimity, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to attain the wisdom of all aspects, the wisdom of the paths, and the wisdom of all characteristics, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice all the practices of great bodhisattvas, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice the unsurpassed perfect enlightenment of the Buddha, bring about the maturation of sentient beings, and adorn and purify Buddha-fields? What skillful means must they accomplish in order to practice the wisdom of all-knowing knowledge, bring about the maturation of sentient beings, and adorn and purify Buddha-fields?”
The Buddha said:
“Subhūti, this great bodhisattva accomplishes supreme skillful means. Although knowing that all phenomena take emptiness as their nature, they constantly diligently bring about the maturation of sentient beings and adorn and purify Buddha-fields. Although constantly diligently bringing about the maturation of sentient beings and adorning and purifying Buddha-fields, they constantly clearly understand that all sentient beings and all Buddha-fields take emptiness as their nature.
Subhūti, although practicing the perfection of generosity up to the perfection of wisdom and training in the path of enlightenment, this great bodhisattva knows that the perfection of generosity up to the perfection of wisdom and the path of enlightenment all take emptiness as their nature. Likewise, although practicing the wisdom of all-knowing knowledge and training in the path of enlightenment, they know that the wisdom of all-knowing knowledge and the path of enlightenment take emptiness as their nature.
Subhūti, when this great bodhisattva practices the perfection of generosity up to the perfection of wisdom and trains in the path of enlightenment in this way, and extensively speaking, practices the wisdom of all-knowing knowledge and trains in the path of enlightenment in this way, if they have not yet accomplished the ten powers of the Tathāgata, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of a Buddha, the quality of not forgetting, the nature of constant equanimity, the wisdom of all aspects, the wisdom of the paths, the wisdom of all characteristics, and the immeasurable and boundless other Buddha qualities, then this is called training in the path of enlightenment that has not yet been perfected. If this training in the path has become perfected, then by being united with wisdom in a single moment, they can realize the wisdom of all-knowing knowledge. At that time, the continuum of subtle latent afflictive tendencies will never arise again, meaning they are completely eliminated, and this is called becoming a Buddha. They then use the unobstructed and radiant Buddha eye to observe all phenomena throughout the ten directions and the three times, and they cannot grasp even emptiness—how much less can they grasp existence.
Thus, Subhūti, great bodhisattvas should practice the perfection of wisdom and understand that all phenomena take emptiness as their nature.
Subhūti, this is called a great bodhisattva accomplishing supreme skillful means, namely practicing the perfection of wisdom and observing that all phenomena cannot be grasped as empty, much less grasped as existent.
Subhūti, when practicing the perfection of generosity, regarding the act of giving, the giver, the recipient, the object given, the result of generosity, and the mind of enlightenment, this great bodhisattva does not see emptiness, much less does one see existence. Likewise, when attaining the wisdom of all-knowing knowledge, regarding the wisdom of all-knowing knowledge, the one who realizes it, the phenomenon realized, the reason for realization, the time of realization, and the place of realization, that person does not see emptiness, much less does one see existence.
Why is this so?
Subhūti, this great bodhisattva constantly thinks: ‘All phenomena take emptiness as their nature.’ Thus, this emptiness is not made by the Buddha, not made by bodhisattvas, not made by solitary buddhas, not made by śrāvakas, and not made by anyone whatsoever, because all phenomena have no creator, being separated from a creator.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, are not phenomena and the nature of phenomena separated?”
The Buddha said:
“Subhūti, indeed, phenomena and the nature of phenomena are separate.”
Subhūti again asked:
“World-Honored One, if all phenomena are separated from the nature of phenomena, then how can phenomena that are separated know whether separation is existent or nonexistent? World-Honored One, existent phenomena cannot know nonexistent phenomena; nonexistent phenomena cannot know existent phenomena; existent phenomena cannot know existent phenomena; nonexistent phenomena cannot know nonexistent phenomena. World-Honored One, since all phenomena thus take non-knowing as their nature, why is it that great bodhisattvas practicing the profound perfection of wisdom manifest various aspects among phenomena, such as form, feeling, perception, formations, and consciousness, as either existent or nonexistent; the eye faculty up to the mind faculty as either existent or nonexistent; the form realm up to the phenomenon realm as either existent or nonexistent; the eye element up to the mind element as either existent or nonexistent; the form element up to the phenomenon element as either existent or nonexistent; the eye consciousness element up to the mind consciousness element as either existent or nonexistent; eye-contact up to mind-contact as either existent or nonexistent; feelings arisen through eye-contact up to feelings arisen through mind-contact as either existent or nonexistent; the earth element up to the consciousness element as either existent or nonexistent; causes and conditions up to dominant conditions as either existent or nonexistent; ignorance up to aging-and-death as either existent or nonexistent; the perfection of generosity up to the perfection of wisdom as either existent or nonexistent; internal emptiness up to the emptiness of the intrinsic nature of emptiness as either existent or nonexistent; suchness up to the inconceivable realm as either existent or nonexistent; the noble truths of suffering, origination, cessation, and path as either existent or nonexistent; the four applications of mindfulness up to the eightfold noble path as either existent or nonexistent; the four meditative absorptions, the four immeasurables, and the four formless concentrations as either existent or nonexistent; the eight liberations up to the ten totalities as either existent or nonexistent; the three liberation doors of emptiness, signlessness, and wishlessness as either existent or nonexistent; the stage of pure contemplation up to the stage of the Tathāgata as either existent or nonexistent; the stage of Joy up to the stage of Dharma Cloud as either existent or nonexistent; all dhāraṇī teachings and all samādhi teachings as either existent or nonexistent; the five kinds of eyes and the six supernormal powers as either existent or nonexistent; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha as either existent or nonexistent; the thirty-two marks of excellence and the eighty beautiful characteristics of a Buddha as either existent or nonexistent; the quality of not forgetting and the nature of constant equanimity as either existent or nonexistent; the wisdom of all aspects, the wisdom of the paths, and the wisdom of all characteristics as either existent or nonexistent; the fruit of stream-entry up to solitary buddha enlightenment as either existent or nonexistent; all the practices of great bodhisattvas as either existent or nonexistent; the unsurpassed perfect enlightenment of the Buddha as either existent or nonexistent; the wisdom of all-knowing knowledge as either existent or nonexistent; and the conditioned realm and unconditioned realm as either existent or nonexistent?”
The Buddha said:
“Subhūti, great bodhisattvas practicing the profound perfection of wisdom display phenomena as either existent or nonexistent according to conventional truth, not according to ultimate truth.”
Subhūti again asked:
“World-Honored One, are conventional truth and ultimate truth different?”
The Buddha said:
“Subhūti, they are not different. There is no ultimate truth apart from conventional truth. Why is this so? The suchness of conventional truth itself is ultimate truth. Sentient beings, deluded by inverted views and falsely grasping, do not see or know this suchness. To benefit them, great bodhisattvas display phenomena as existent or nonexistent according to conventional characteristics, not according to ultimate truth.
Furthermore, Subhūti, countless sentient beings give rise to the idea that phenomena such as the aggregates truly exist or truly do not exist. Not understanding that phenomena are neither existent nor nonexistent, great bodhisattvas display the aggregates and so forth as existent or nonexistent to help sentient beings thereby understand that phenomena such as the aggregates are neither existent nor nonexistent, rather than intending to cause them to grasp at the characteristics of true existence or nonexistence. Thus, Subhūti, great bodhisattvas should diligently abandon attachment to existence and nonexistence in order to practice the profound perfection of wisdom.”