THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 473
Chapter 77: Skillful Attainment (3)
“That is so, Subhūti. When practicing the profound Prajñāpāramitā, although the great Bodhisattvas do not see the Dharma Realm as existing apart from phenomena, nor do they see phenomena as existing apart from the Dharma Realm, and they do not see sentient beings or the conceptual designations applied to them as truly graspable, they are nevertheless able to give rise to skillful means.
They themselves practice the six Pāramitās, encourage others to practice the six Pāramitās, do not oppose them, and instead praise those who practice the six Pāramitās. They themselves uphold the ten wholesome deeds, encourage others to uphold the ten wholesome deeds, do not oppose them, but praise the observance of the ten wholesome deeds and rejoice in and commend those who uphold them.
They themselves uphold the five precepts and encourage others to uphold the five precepts, do not oppose them, but praise the observance of the five precepts and rejoice in those who uphold them. They themselves uphold the eight precepts and encourage others to uphold the eight precepts, do not oppose them, but praise the observance of the eight precepts and rejoice in those who uphold them.
They themselves undertake the monastic life and encourage others to uphold the monastic precepts, do not oppose them, but praise the observance of the monastic precepts and rejoice in those who uphold them.
They themselves practice the four meditative absorptions (dhyānas) and encourage others to practice the four meditative absorptions, do not oppose them, but praise the practice of the four meditative absorptions and rejoice in those who practice them. They themselves practice the four immeasurables and encourage others to practice the four immeasurables, do not oppose them, but praise the practice of the four immeasurables and rejoice in those who practice them. They themselves practice the four formless absorptions and encourage others to practice the four formless absorptions, do not oppose them, but praise the practice of the four formless absorptions and rejoice in those who practice them.
They themselves practice the four foundations of mindfulness up to the Noble Eightfold Path, encourage others to practice the four foundations of mindfulness up to the Noble Eightfold Path, do not oppose them, but praise the practice of the four foundations of mindfulness up to the Noble Eightfold Path and rejoice in those who practice them.
They themselves practice the liberating gateways of Emptiness, Signlessness, and Wishlessness, encourage others to practice these liberating gateways, do not oppose them, but praise them and rejoice in those who practice the liberating gateways of Emptiness, Signlessness, and Wishlessness.
They themselves abide in the emptiness of internal phenomena up to the emptiness of the intrinsic nature of emptiness itself, encourage others to abide in these forms of emptiness, do not oppose them, but praise such abiding and rejoice in those who abide in the emptiness of internal phenomena up to the emptiness of the intrinsic nature of emptiness itself.
They themselves abide in Suchness up to the inconceivable realm, encourage others to abide likewise, do not oppose them, but praise Suchness up to the inconceivable realm and rejoice in those who abide therein.
They themselves abide in the Noble Truths of suffering, origin, cessation, and the path, encourage others to abide in these Noble Truths, do not oppose them, but praise such abiding and rejoice in those who abide in the Noble Truths of suffering, origin, cessation, and the path.
They themselves practice the eight liberations, encourage others to practice the eight liberations, do not oppose them, but praise the practice of the eight liberations and rejoice in those who practice them. They themselves practice the eight spheres of mastery, encourage others to practice the eight spheres of mastery, do not oppose them, but praise their practice and rejoice in those who practice them. They themselves practice the nine successive meditative attainments, encourage others to practice them, do not oppose them, but praise their practice and rejoice in those who practice them. They themselves practice the ten total pervasions, encourage others to practice them, do not oppose them, but praise their practice and rejoice in those who practice them.
They themselves practice the ten Bodhisattva stages, encourage others to practice the ten Bodhisattva stages, do not oppose them, but praise their practice and rejoice in those who practice them.
They themselves practice all dhāraṇī gateways, encourage others to practice all dhāraṇī gateways, do not oppose them, but praise their practice and rejoice in those who practice them. They themselves practice all samādhi gateways, encourage others to practice all samādhi gateways, do not oppose them, but praise all samādhi gateways and rejoice in those who practice them. They themselves perfect the five kinds of spiritual vision, encourage others to perfect the five kinds of spiritual vision, do not oppose them, but praise their perfection and rejoice in those who perfect them. They themselves perfect the six supernatural powers, encourage others to perfect the six supernatural powers, do not oppose them, but praise their perfection and rejoice in those who perfect them.
They themselves perfect the ten powers of the Tathāgata, encourage others to perfect the ten powers of the Tathāgata, do not oppose them, but praise their perfection and rejoice in those who perfect them. They themselves perfect the four fearlessnesses, encourage others to perfect the four fearlessnesses, do not oppose them, but praise their perfection and rejoice in those who perfect them. They themselves perfect the four unhindered knowledges, encourage others to perfect the four unhindered knowledges, do not oppose them, but praise their perfection and rejoice in those who perfect them.
They themselves perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity, encourage others to perfect them, do not oppose them, but praise these qualities and rejoice in those who perfect them. They themselves perfect the eighteen unique qualities of a Buddha, encourage others to perfect the eighteen unique qualities of a Buddha, do not oppose them, but praise their perfection and rejoice in those who perfect them.
They themselves perfect the faculty of never forgetting, encourage others to perfect it, do not oppose them, but praise it and rejoice in those who perfect it. They themselves perfect the constant disposition of relinquishment, encourage others to perfect it, do not oppose them, but praise it and rejoice in those who perfect it.
They themselves perfect omniscient knowledge, encourage others to perfect omniscient knowledge, do not oppose them, but praise its perfection and rejoice in those who perfect it.
They themselves perfect the knowledge of the path, encourage others to perfect the knowledge of the path, do not oppose them, but praise its perfection and rejoice in those who perfect it.
They themselves perfect the knowledge of all aspects, encourage others to perfect the knowledge of all aspects, do not oppose them, but praise its perfection and rejoice in those who perfect it.
They themselves perfect the thirty-two major marks and the eighty minor characteristics of a Great Being, encourage others to perfect these marks and characteristics, do not oppose them, but praise their perfection and rejoice in those who perfect the thirty-two major marks and the eighty minor characteristics of a Great Being.
Subhūti, if there were any difference in the true Dharma Realm during the past, present, or future, then the great Bodhisattvas, while practicing the profound Prajñāpāramitā, could not accomplish skillful means by teaching the true Dharma Realm to sentient beings, adorning Buddha-fields, guiding sentient beings to cultivate the practices of the great Bodhisattvas, attain unsurpassed perfect enlightenment, and benefit all sentient beings.
Because there is no difference throughout the past, present, and future, the great Bodhisattvas, while practicing the profound Prajñāpāramitā, skillfully employ expedient means to teach the true Dharma Realm to sentient beings, cultivate the practices of the great Bodhisattvas, attain unsurpassed perfect enlightenment, and also enable all sentient beings to enjoy peace and happiness until the end of future time.
Chapter 78: Ultimate Reality (1)
At that time, the Venerable Subhūti addressed the Buddha, saying:
Venerable World-Honored One, if sentient beings and the activities of sentient beings are entirely impossible to apprehend, then for whom do the Great Bodhisattvas practice the profound Prajñāpāramitā?
The Buddha said:
Subhūti, the Great Bodhisattvas take only ultimate reality as the measure, therefore they practice the profound Prajñāpāramitā.
Subhūti, you should know that if there were a sentient-being limit different from this ultimate reality, then the Great Bodhisattvas should not practice the profound Prajñāpāramitā. Because the limit of sentient beings is not different from ultimate reality, therefore the Great Bodhisattvas practice the profound Prajñāpāramitā for the sake of sentient beings.
Furthermore, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattvas use the non-destructive Dharma of ultimate reality to establish sentient beings and help them abide in ultimate reality.
The venerable Subhūti said to the Buddha:
World-Honored One, if the limit of sentient beings is itself ultimate reality, why, when practicing the profound Prajñāpāramitā, do the Great Bodhisattvas use the non-destructive Dharma of ultimate reality to establish sentient beings and help them abide in ultimate reality?
World-Honored One, to establish sentient beings for sentient beings and help them abide in ultimate reality is itself to establish ultimate reality and cause them to abide in ultimate reality.
World-Honored One, when practicing the profound Prajñāpāramitā, which Great Bodhisattva establishes ultimate reality, helping beings abide in ultimate reality, establishes self-nature and helps them abide in self-nature? But in truth, one should not establish self-nature or abide in self-nature. Why is this said? Because when practicing the profound Prajñāpāramitā, the Great Bodhisattvas use the non-destructive Dharma of ultimate reality to establish sentient beings and help them abide in ultimate reality.
The Buddha said:
Subhūti, ultimate reality cannot be established, nor can beings be helped to abide in ultimate reality; self-nature cannot be established, nor can beings be made to abide in self-nature. The Great Bodhisattvas who practice the profound Prajñāpāramitā, through skillful means, are able to establish sentient beings so that they abide in ultimate reality. However, the limit of sentient beings is not different from ultimate reality; the limit of sentient beings and ultimate reality are neither two nor different.
The venerable Subhūti said to the Buddha:
World-Honored One, what are called the skillful means of the Great Bodhisattvas? For when the Great Bodhisattvas practice the profound Prajñāpāramitā, by the power of these skillful means they establish sentient beings to abide in ultimate reality while the characteristics of ultimate reality cannot be destroyed.
The Buddha said:
Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas accomplish such skillful means. Through the power of these skillful means, they establish sentient beings to abide in the practice of giving. After establishing them, they teach them the Dharma of giving, without distinctions in the beginning, middle, or end. Giving in this way means: in the beginning, middle, and end, all are empty; the giver, the recipient, and the result of giving are also all empty. Within ultimate reality, everything is neither possessed nor apprehensible. You should not cling to giving, the giver, the recipient, or the result of giving as being different. If you can avoid clinging to giving, the giver, the recipient, and the result of giving as each separately different, then the merit cultivated through giving will reach ambrosia, attain the fruit of ambrosia, and definitely take the fruit of ambrosia as its final end.
Furthermore, he says this: You should maintain this practice of giving and do not cling to form up to consciousness; do not cling to the eye-field up to the mind-field; do not cling to the form-field up to the dharma-field; do not cling to the eye-element up to the mind-element; do not cling to the form-element up to the dharma-element; do not cling to the eye-consciousness element up to the mind-consciousness element; do not cling to eye-contact up to mind-contact; do not cling to the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact; do not cling to the earth-element up to the consciousness-element; do not cling to causes and conditions up to dominant conditions; do not cling to dharmas arising from conditions; do not cling to ignorance up to aging-and-death; do not cling to the Perfection of Giving up to the Perfection of Prajñā; do not cling to the four meditations, the four immeasurable minds, and the four formless concentrations; do not cling to the four foundations of mindfulness up to the eightfold noble path; do not cling to the liberation doors of emptiness, signlessness, and wishlessness; do not cling to inner emptiness up to emptiness of the emptiness of self-nature; do not cling to suchness up to the inconceivable realm; do not cling to the four noble truths of suffering, origin, cessation, and path; do not cling to the eight liberations up to the ten universal bases; do not cling to the stage of pure contemplation up to the stage of Thus Come One; do not cling to the stage of Joyful Abode up to the stage of Dharma Cloud; do not cling to all dhāraṇī gateways and all samādhi gateways; do not cling to the five kinds of eyes and the six supernatural powers; do not cling to the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha; do not cling to the thirty-two marks of excellence and the eighty minor characteristics of a Great Being; do not cling to the quality of not forgetting and the constant quality of equanimity; do not cling to the wisdom of omniscience, the wisdom of the path-aspect, and the wisdom of all aspects; do not cling to all Bodhisattva practices; do not cling to the unsurpassed perfect enlightenment of all Buddhas; do not cling to wholesome dharmas or unwholesome dharmas; do not cling to determined dharmas or undetermined dharmas; do not cling to contaminated dharmas or uncontaminated dharmas; do not cling to worldly dharmas or supramundane dharmas; do not cling to conditioned dharmas or unconditioned dharmas.
Why is this so? Because all giving is empty; all givers and the nature of givers are empty; all recipients and the nature of recipients are empty; all results of giving and the nature of results of giving are empty. Within the emptiness of dharmas, giving, the giver, the recipient, and the result of giving cannot be apprehended. Why? Because the differentiated self-natures of these dharmas are entirely empty; within ultimate emptiness, such dharmas cannot be apprehended. Because these dharmas cannot be apprehended, the things that are grasped also cannot be apprehended.
Furthermore, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas accomplish such skillful means. Through the power of skillful means, they establish sentient beings and help them abide in pure precepts. After establishing them, they say: Today, you should have great compassion for all living beings. All sentient beings should abandon the killing of life; broadly speaking, they should abandon wrong views and cultivate right views.
Why is this so? Because such dharmas all lack self-nature. You should not discriminate or cling; instead, you should observe them as they truly are. What dharma is called the dharma that gives rise to the intention to take life? Through what causes and conditions does the intention to take life arise? Broadly speaking, what dharma is called wrong view? What gives rise to wrong view? And through what causes and conditions does wrong view arise?
Thus, the self-nature of all is empty. Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas accomplish such skillful means and are able to skillfully mature various kinds of beings. Through countless Dharma teachings, they explain to sentient beings that the results of giving and pure precepts are without anything attainable, causing them to know that the fruits of practicing giving and pure precepts have the self-nature of emptiness. Having clearly understood that the fruits of cultivating giving and pure precepts are empty in self-nature, they can avoid attachment to the results of giving and pure precepts. Because they do not cling, their minds are not scattered; because their minds are not scattered, subtle wisdom arises. Because of subtle wisdom, they permanently cut off latent tendencies and subsequent bonds, and then enter the realm of Nirvāṇa without remainder.
Thus, Subhūti, this is spoken according to conventional truth, not according to ultimate truth. Why? Because within the emptiness of dharmas, there is not even the slightest dharma that can be attained: whether one has attained Nirvāṇa, is attaining Nirvāṇa, will attain Nirvāṇa, the person who attains Nirvāṇa, or the reason for attaining Nirvāṇa—all these are nonexistent, completely empty. Ultimate emptiness itself is Nirvāṇa. Apart from this Nirvāṇa, there is no different dharma.
Furthermore, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas accomplish such skillful means. Through the power of skillful means, seeing that sentient beings have much anger, they give rise to compassion and use skillful means to teach them: Today, you should cultivate patience, delight in patience, tame the mind of anger, and constantly practice patience. The dharma that makes you angry has the nature of emptiness; why then does anger arise within it? You should observe as it truly is: Through what dharma do I become angry? Who becomes angry? And toward whom is anger directed? Such dharmas all have the nature of emptiness. A dharma whose nature is empty has never been otherwise than empty. This emptiness is not the work of Buddhas, not the work of Pratyekabuddhas, not the work of Śrāvakas, not the work of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, or non-humans; nor is it created by the assembly of the Four Great Heavenly Kings up to the Paranirmita-vaśavartin Heaven; nor by the Brahmā hosts up to the Akaniṣṭha Heaven; nor by the gods of the Infinite Space realm up to the Neither Perception nor Non-Perception realm. You should truly examine: from what does such anger arise, from whom, toward whom, what result will be experienced, and what present benefit is obtained? All dharmas have the nature of emptiness. Within the nature of emptiness there is no place for anger; therefore practice patience in order to obtain benefit.
Thus, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas accomplish skillful means, mature and establish sentient beings in the truth of emptiness, in the emptiness of cause and effect. Gradually, they reveal, encourage, teach, praise, and rejoice in the unsurpassed enlightenment path, helping them abide well and quickly realize it. Thus, Subhūti, this is spoken according to conventional truth, not according to ultimate truth. Why? Because within the ultimate nature of emptiness, the subject of attainment, the object attained, the place of attainment, and the time of attainment all do not exist.
Subhūti, you should know: this is called the principle of the emptiness of the nature of ultimate reality. In order to benefit sentient beings, the Great Bodhisattvas rely on this principle of the emptiness of the nature of ultimate reality to practice the profound Prajñāpāramitā, without apprehending sentient beings or their activities. Why? Subhūti, because all dharmas are free from sentient beings; due to sentient beings, dharmas cannot be attained. Dharmas and sentient beings exist only in mutual dependence.
Furthermore, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas accomplish such skillful means. Through the power of skillful means, seeing sentient beings whose minds are deeply lazy and who have abandoned diligence, the Great Bodhisattvas use skillful means to encourage and teach them to arouse diligence and cultivate wholesome dharmas, saying:
Good sons, you should have deep faith and uphold the Dharma of non-laziness within the emptiness of the nature of emptiness. The lazy person is empty, the place of laziness is empty, the time of laziness is empty, and there is no dharma that gives rise to laziness. All have the nature of emptiness and do not transcend the principle of emptiness. You should arouse diligent effort, abandon laziness, and diligently cultivate wholesome dharmas.
This means cultivating the Perfection of Giving up to the Perfection of Prajñā; or cultivating the four meditations, the four immeasurable minds, and the four formless concentrations; or cultivating the four foundations of mindfulness up to the eightfold noble path; or cultivating the liberation doors of emptiness, signlessness, and wishlessness; or abiding in inner emptiness up to emptiness of the emptiness of self-nature; or cultivating suchness up to the inconceivable realm; or abiding in the noble truths of suffering, origin, cessation, and path; or cultivating the eight liberations up to the ten universal bases; or cultivating the stage of pure contemplation up to the stage of Thus Come One; or cultivating the stage of Joyful Abode up to the stage of Dharma Cloud; or cultivating all dhāraṇī gateways and all samādhi gateways; or cultivating the five kinds of eyes and six supernatural powers; or cultivating the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha; or cultivating the thirty-two marks of excellence and eighty minor characteristics of a Great Being; or cultivating the quality of not forgetting and the constant quality of equanimity; or cultivating the wisdom of omniscience, the wisdom of the path-aspect, and the wisdom of all aspects; or cultivating the fruit of Stream-entry up to Pratyekabuddha enlightenment; or cultivating all Great Bodhisattva practices; or cultivating the unsurpassed perfect enlightenment of all Buddhas; or cultivating all other immeasurable Buddha-dharmas. Therefore, one should diligently practice and not become lazy. If one becomes lazy, one will suffer endless hardship.
Good sons, all these dharmas have the nature of emptiness and no obstruction. You should contemplate the truth of the emptiness of nature: within the emptiness of dharmas there is no obstruction, there is no lazy person, there is no dharma of laziness, and the place, time, and reason for laziness cannot be apprehended.
Thus, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas accomplish supreme skillful means, establishing all sentient beings and helping them abide in the truth of the emptiness of the nature of all dharmas. Although they help them abide there, they do not give rise to discriminating thoughts. Why? Because the truth of emptiness is non-dual and without discrimination; there is no non-dual dharma within it in which discriminating thoughts can arise.
Furthermore, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas rely on the emptiness of nature to teach and encourage sentient beings to diligently cultivate, saying:
Good sons, you should diligently strive in wholesome dharmas. When cultivating the Perfection of Giving up to the Perfection of Prajñā, you should not think of the characteristic of two or not-two regarding these dharmas. When cultivating the four meditations, the four immeasurable minds, and the four formless concentrations, you should not think of the characteristic of two or not-two regarding these dharmas. When cultivating the four foundations of mindfulness up to the eightfold noble path, you should not think of the characteristic of two or not-two regarding these dharmas. When cultivating the liberation doors of emptiness, signlessness, and wishlessness, you should not think of the characteristic of two or not-two regarding these dharmas. If abiding in inner emptiness up to emptiness of the emptiness of self-nature, you should not think of the characteristic of two or not-two regarding these dharmas. If abiding in suchness up to the inconceivable realm, you should not think of the characteristic of two or not-two regarding these dharmas. If abiding in the noble truths of suffering, origin, cessation, and path, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating the eight liberations up to the ten universal bases, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating the stage of pure contemplation up to the stage of Thus Come One, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating the stage of Joyful Abode up to the stage of Dharma Cloud, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating all dhāraṇī gateways and all samādhi gateways, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating the five kinds of eyes and six supernatural powers, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating the thirty-two marks of excellence and eighty minor characteristics of a Great Being, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating the quality of not forgetting and the constant quality of equanimity, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating the wisdom of omniscience, the wisdom of the path-aspect, and the wisdom of all aspects, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating the fruit of Stream-entry up to Pratyekabuddha enlightenment, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating all Great Bodhisattva practices and the unsurpassed perfect enlightenment of all Buddhas, you should not think of the characteristic of two or not-two regarding these dharmas. If cultivating other immeasurable Buddha-dharmas, you should not think of the characteristic of two or not-two regarding these dharmas.
Why? Good sons, such dharmas all have the nature of emptiness. Because the truth is empty, one should not think of them as two or not-two.
Thus, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas accomplish supreme skillful means, practice the Bodhisattva conduct of teaching sentient beings, and after teaching sentient beings, establish sentient beings according to their capacities. They help them abide in the fruit of Stream-entry, or help them abide in the fruit of Once-returning, or help them abide in the fruit of Non-returning, or help them abide in the fruit of Arhatship, or help them abide in Pratyekabuddha enlightenment, or help them abide in the supreme stage of Bodhisattvas, or help them abide in unsurpassed perfect enlightenment.
Furthermore, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas accomplish such skillful means. Through the power of such skillful means, seeing sentient beings whose minds are greatly scattered and who, lacking control of their faculties, generate unpeaceful activities toward objects of desire, they use skillful means to help them enter superior concentration and say:
Come here, good sons. You should cultivate samādhi; do not give rise to a scattered mind or thoughts of superior concentration. Why? Because all dharmas have the nature of emptiness. Within the emptiness of nature, no dharma can be attained; therefore it cannot be called scatteredness or one-pointedness. If you constantly abide in this superior concentration, wholesome activities will quickly be accomplished, and according to your aspirations you will abide in the emptiness of nature.
What are the wholesome activities that are done? They are the arising of pure and excellent bodily, verbal, and mental actions. Or the Perfection of Giving up to the Perfection of Prajñā; or cultivating the liberation doors of emptiness, signlessness, and wishlessness; or cultivating inner emptiness up to emptiness of the emptiness of self-nature; or abiding in suchness up to the inconceivable realm; or abiding in the noble truths of suffering, origin, cessation, and path; or cultivating the four foundations of mindfulness up to the eightfold noble path; or cultivating the four meditations, the four immeasurable minds, and the four formless concentrations; or cultivating the eight liberations up to the ten universal bases; or cultivating the stage of pure contemplation up to the stage of Thus Come One; or cultivating the Bodhisattva’s right nature of being free from birth; or cultivating the stage of Joyful Abode up to the stage of Dharma Cloud; or cultivating all dhāraṇī gateways and all samādhi gateways; or cultivating the five kinds of eyes and six supernatural powers; or cultivating the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha; or cultivating the thirty-two marks of excellence and eighty minor characteristics of a Great Being; or cultivating the quality of not forgetting and the constant quality of equanimity; or cultivating the wisdom of omniscience, the wisdom of the path-aspect, and the wisdom of all aspects; or cultivating the paths of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Thus Come Ones; or cultivating the fruit of Stream-entry up to Pratyekabuddha enlightenment; or cultivating the practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of Buddhas; or bringing sentient beings to accomplishment and purifying Buddha lands.
Through the power of such superior concentration, all wholesome and excellent pure dharmas of concentration are quickly accomplished, abiding in the emptiness of nature according to aspiration. Thus, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas, through skillful means, from the time they first arouse the mind until they reach the ultimate end, never cease doing wholesome deeds. In order to bring happiness to all sentient beings, Bodhisattvas travel from this Buddha land to that Buddha land, always approaching and making offerings to Buddhas, the World-Honored Ones. In the presence of Buddhas, Bodhisattvas listen to and uphold the true Dharma. Even if they abandon their bodies and receive bodies again throughout countless eons, they never forget it along the way until attaining unsurpassed perfect enlightenment.
This Great Bodhisattva possesses undiminished dhāraṇī faculties. Why? Because this Great Bodhisattva has skillfully cultivated complete omniscient wisdom and constantly skillfully contemplates the activities of realms. Because of cultivating complete omniscient wisdom, the Bodhisattva is able to cultivate the paths of Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas, superior gods, superior humans, and superior Bodhisattva supernatural powers. Because of abiding in the path of supernatural powers, the Great Bodhisattva constantly brings happiness to sentient beings. Even while undergoing the cycle of birth and death, the Bodhisattva’s supreme supernatural powers do not diminish. Because supernatural powers do not diminish, Bodhisattvas constantly perform beneficial activities for themselves and others through various supernatural powers.
Thus, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas abide in skillful means whose nature is emptiness, benefit sentient beings, and cause them to quickly attain unsurpassed perfect enlightenment.
Furthermore, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas accomplish such skillful means. Through the power of such skillful means, abiding in the emptiness of nature, they see sentient beings with shallow wisdom, ignorance, and delusion creating evil actions. Therefore, the Great Bodhisattvas use skillful means to guide them into Prajñāpāramitā, saying:
Come here, good sons. You should cultivate the profound Prajñāpāramitā and contemplate the peaceful emptiness of the nature of all dharmas. If you diligently cultivate this Prajñāpāramitā and contemplate the emptiness of nature, you will attain the fruits of all ambrosia, with ambrosial concentration as the final end.
Good sons, all these dharmas have the nature of emptiness. Although sentient beings and dharmas within the emptiness of nature cannot be apprehended, the practices cultivated do not regress. Why? Good sons, the principle of emptiness of nature neither increases nor decreases; within the emptiness of nature, there is no dharma of increase or decrease. Why? Because the principle of emptiness of nature takes emptiness itself as its nature, is free from all discriminations, and cuts off all conceptual elaborations. Within this there is no dharma of increase or decrease; therefore the activity does not regress. Thus, you should cultivate Prajñāpāramitā, contemplate the emptiness of nature, and accomplish what should be accomplished.
Thus, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas use skillful means to teach sentient beings and help them enter Prajñāpāramitā, abide in the emptiness of nature, and diligently cultivate wholesome activities.
Subhūti, Great Bodhisattvas constantly and diligently do not abandon such instruction of sentient beings. That is, they themselves diligently practice the ten wholesome actions and also encourage others to constantly practice the ten wholesome actions. They themselves constantly uphold the five precepts of lay Buddhist disciples and also encourage others to constantly uphold the five precepts of lay Buddhist disciples. They themselves constantly uphold the eight precepts of lay Buddhist disciples and also encourage others to constantly uphold the eight precepts of lay Buddhist disciples. They themselves constantly uphold monastic precepts and also encourage others to constantly uphold monastic precepts. They themselves constantly cultivate the four meditations, the four immeasurable minds, and the four formless concentrations, and also encourage others to constantly cultivate the four meditations, the four immeasurable minds, and the four formless concentrations. They themselves constantly cultivate the four foundations of mindfulness up to the eightfold noble path, and also encourage others to constantly cultivate the four foundations of mindfulness up to the eightfold noble path. They themselves constantly cultivate the liberation doors of emptiness, signlessness, and wishlessness, and also encourage others to constantly cultivate the liberation doors of emptiness, signlessness, and wishlessness. They themselves constantly cultivate the Perfection of Giving up to the Perfection of Prajñā, and also encourage others to constantly cultivate the Perfection of Giving up to the Perfection of Prajñā. They themselves constantly abide in inner emptiness up to emptiness of the emptiness of self-nature, and also encourage others to constantly abide in inner emptiness up to emptiness of the emptiness of self-nature. They themselves abide in suchness up to the inconceivable realm, and also encourage others to abide in suchness up to the inconceivable realm. They themselves cultivate the noble truths of suffering, origin, cessation, and path, and also encourage others to cultivate the noble truths of suffering, origin, cessation, and path. They themselves constantly cultivate the eight liberations up to the ten universal bases, and also encourage others to constantly cultivate the eight liberations up to the ten universal bases. They themselves constantly cultivate the Bodhisattva stages, and also encourage others to constantly cultivate the Bodhisattva stages. They themselves constantly cultivate all dhāraṇī gateways and all samādhi gateways, and also encourage others to constantly cultivate all dhāraṇī gateways and all samādhi gateways. They themselves constantly cultivate the five kinds of eyes and six supernatural powers, and also encourage others to constantly cultivate the five kinds of eyes and six supernatural powers. They themselves constantly cultivate the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha, and also encourage others to constantly cultivate the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha. They themselves constantly cultivate the thirty-two marks of excellence and eighty minor characteristics of a Great Being, and also encourage others to constantly cultivate the thirty-two marks of excellence and eighty minor characteristics of a Great Being. They themselves constantly cultivate the quality of not forgetting and the constant quality of equanimity, and also encourage others to constantly cultivate the quality of not forgetting and the constant quality of equanimity. They themselves constantly cultivate the wisdom of omniscience, the wisdom of the path-aspect, and the wisdom of all aspects, and also encourage others to constantly cultivate the wisdom of omniscience, the wisdom of the path-aspect, and the wisdom of all aspects. They themselves constantly generate the fruit of Stream-entry up to Pratyekabuddha wisdom but do not abide in the fruit of Stream-entry up to Pratyekabuddha wisdom; they also encourage others to generate the fruit of Stream-entry up to Pratyekabuddha wisdom and cause them to abide in the fruit of Stream-entry up to Pratyekabuddha wisdom. They themselves constantly arouse all Great Bodhisattva practices and also encourage others to constantly arouse all Great Bodhisattva practices. They themselves constantly arouse unsurpassed perfect enlightenment and also encourage others to constantly arouse unsurpassed perfect enlightenment.
Thus, Subhūti, when practicing the profound Prajñāpāramitā, the Great Bodhisattvas use skillful means to diligently cultivate the ten wholesome actions themselves, never becoming lazy, and encourage and teach sentient beings to diligently cultivate the ten wholesome actions.
Now, Subhūti, this is called the great bodhisattvas, when practicing the profound Prajñāpāramitā, employing skillful means. Through the power of these skillful means, they cause sentient beings to abide in true reality without destroying the characteristics of true reality.
At that time, the Venerable Subhūti again addressed the Buddha:
“World-Honored One, if all dharmas are empty in their own nature, and sentient beings and all dharmas within this emptiness of inherent nature cannot be apprehended, then within it there is nothing that is not dharma. In what way do great bodhisattvas, for the sake of sentient beings, seek to attain the unsurpassed perfect enlightenment, wishing to always benefit sentient beings until the end of future time?”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! The inherent nature of all dharmas is empty; sentient beings and dharmas within the emptiness of inherent nature cannot be apprehended. Therefore, within it there is also nothing that is not dharma. Subhūti, you should know that if all dharmas did not have the inherent nature of emptiness, then when practicing the profound Prajñāpāramitā, great bodhisattvas should not abide in the truth of the emptiness of inherent nature in order to seek the attainment of unsurpassed perfect enlightenment, and great bodhisattvas would not teach the dharma of emptiness of inherent nature for the benefit of sentient beings. Because the inherent nature of all dharmas is empty, when great bodhisattvas practice the profound Prajñāpāramitā, they abide in the truth of the emptiness of inherent nature of all dharmas and do not seek to attain unsurpassed perfect enlightenment; therefore great bodhisattvas teach the dharma of emptiness of inherent nature to benefit sentient beings.
Subhūti, the inherent nature of whatever dharmas are dharmas, when practicing the profound Prajñāpāramitā, great bodhisattvas have truly understood as it really is that their inherent nature is empty, and abiding in emptiness of inherent nature, they teach the dharma for others.
Subhūti, form up to consciousness have the inherent nature of emptiness; the eye faculty up to the mind faculty have the inherent nature of emptiness; the forms perceived by the eye up to dharmas perceived by the mind have the inherent nature of emptiness; the eye element up to the mind element have the inherent nature of emptiness; the form element up to the dharma element have the inherent nature of emptiness; the eye-consciousness element up to the mind-consciousness element have the inherent nature of emptiness; eye-contact up to mind-contact have the inherent nature of emptiness; the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact have the inherent nature of emptiness; the earth element up to the consciousness element have the inherent nature of emptiness; causes and conditions up to dominant conditions have the inherent nature of emptiness; all dharmas arising from causes and conditions have the inherent nature of emptiness; ignorance up to aging and death have the inherent nature of emptiness; the perfection of giving up to the perfection of wisdom have the inherent nature of emptiness; the four meditations, the four immeasurables, and the four formless absorptions have the inherent nature of emptiness; the four foundations of mindfulness up to the eightfold noble path have the inherent nature of emptiness; the liberation teachings of emptiness, signlessness, and wishlessness have the inherent nature of emptiness; internal emptiness up to emptiness of the emptiness of self-nature have the inherent nature of emptiness; suchness up to the inconceivable realm have the inherent nature of emptiness; the noble truths of suffering, origin, cessation, and path have the inherent nature of emptiness; the eight liberations up to the stage of Tathāgata have the inherent nature of emptiness; the stage of Joy up to the stage of Dharma Cloud have the inherent nature of emptiness; all dhāraṇī teachings and all samādhi teachings have the inherent nature of emptiness; the five kinds of eyes and the six supernormal powers have the inherent nature of emptiness; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha have the inherent nature of emptiness; the thirty-two marks of excellence and the eighty minor characteristics of a great being have the inherent nature of emptiness; the dharma of not forgetting and the nature of constant equanimity have the inherent nature of emptiness; all-knowledge, knowledge of the modes of the path, and knowledge of all aspects have the inherent nature of emptiness; the fruit of stream-entry up to the enlightenment of a solitary buddha have the inherent nature of emptiness; all practices of great bodhisattvas have the inherent nature of emptiness; the unsurpassed perfect enlightenment of all Buddhas has the inherent nature of emptiness; the permanent cessation of the continuity of afflictive habitual tendencies that continue one after another has the inherent nature of emptiness.
When practicing the profound Prajñāpāramitā, great bodhisattvas truly know that the aggregates, from form up to the permanent cessation of the continuity of afflictive habitual tendencies, all have the inherent nature of emptiness. After abiding in the emptiness of inherent nature, they proclaim such teachings of the emptiness of inherent nature for sentient beings.
Furthermore, Subhūti, if the nature of internal emptiness were inherently not empty; if the nature of external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness that is undispersed and unchanging, emptiness of inherent nature, emptiness of own characteristics and common characteristics, emptiness in all dharmas, emptiness of the unapprehendable, emptiness of no-nature, emptiness of self-nature, and emptiness of the emptiness of self-nature also had an inherently non-empty nature, then with that inherently non-empty nature, when practicing the profound Prajñāpāramitā, great bodhisattvas should not teach sentient beings that all dharmas have the inherent nature of emptiness. If one spoke such words in order to destroy the emptiness of inherent nature, the principle of emptiness of inherent nature still cannot be destroyed; it is neither eternal nor annihilated. Why is this so? Because the truth of emptiness of inherent nature originally has no direction, no place of abiding, no place of coming, and no place of going. Such a truth of emptiness is called the abiding of dharma. Within this dharma there is no joining, no separation, no increase, no decrease, no arising, no cessation, no defilement, and no purity. This is the nature in which all dharmas originally abide. Great bodhisattvas abiding within it, seeking unsurpassed perfect enlightenment, do not see any dharma that has a place to be sought, nor do they see any dharma that has no place to be sought. Because all dharmas originally have no place of abiding, it is called the abiding of dharma. Great bodhisattvas abide there and practice the profound Prajñāpāramitā. Because they see that all dharmas have the inherent nature of emptiness, they are certain not to regress from unsurpassed perfect enlightenment. Why? Because these great bodhisattvas do not see any dharma that creates an obstacle. Seeing that all dharmas are unobstructed, they do not give rise to doubt regarding unsurpassed perfect enlightenment and do not regress.
Furthermore, Subhūti, great bodhisattvas abiding in the emptiness of inherent nature within all dharmas contemplate that the emptiness of inherent nature is without anything to be attained. This means that self, sentient being, life continuum, arising, nurturing, growth, the one who undergoes transmigration, mind-born being, childlike being, doer, experiencer, knower, and seer cannot be apprehended; form up to consciousness cannot be apprehended either. The eye faculty up to the mind faculty cannot be apprehended. The forms perceived by the eye up to dharmas perceived by the mind cannot be apprehended. The eye element up to the mind-consciousness element cannot be apprehended. The form element up to the dharma element cannot be apprehended. Eye-consciousness up to mind-consciousness cannot be apprehended. Eye-contact up to mind-contact cannot be apprehended. The feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact cannot be apprehended. The earth element up to the consciousness element cannot be apprehended. Causes and conditions up to dominant conditions cannot be apprehended. Dharmas arising according to conditions cannot be apprehended. Ignorance up to aging and death cannot be apprehended. The perfection of giving up to the perfection of wisdom cannot be apprehended. Internal emptiness up to emptiness of the emptiness of self-nature cannot be apprehended. Suchness up to the inconceivable realm cannot be apprehended. The noble truths of suffering, origin, cessation, and path cannot be apprehended. The four foundations of mindfulness up to the eightfold noble path cannot be apprehended. The four meditations, four immeasurables, and four formless absorptions cannot be apprehended. The eight liberations up to the ten total spheres cannot be apprehended. The liberation teachings of emptiness, signlessness, and wishlessness cannot be apprehended. The stage of Pure Observation up to the stage of Tathāgata cannot be apprehended. The stage of Joy up to the stage of Dharma Cloud cannot be apprehended. All dhāraṇī teachings and all samādhi teachings cannot be apprehended. The five kinds of eyes and the six supernormal powers cannot be apprehended. The ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha cannot be apprehended. The dharma of not forgetting and the nature of constant equanimity cannot be apprehended. All-knowledge, knowledge of the modes of the path, and knowledge of all aspects cannot be apprehended. The fruit of stream-entry up to the enlightenment of a solitary buddha cannot be apprehended. All practices of great bodhisattvas cannot be apprehended. The unsurpassed perfect enlightenment of all Buddhas cannot be apprehended. Wholesome dharmas and unwholesome dharmas cannot be apprehended. Definite dharmas and indefinite dharmas cannot be apprehended. Defiled dharmas and undefiled dharmas cannot be apprehended. Worldly dharmas and supramundane dharmas cannot be apprehended. Conditioned dharmas and unconditioned dharmas cannot be apprehended. The thirty-two marks of excellence and the eighty minor characteristics of a great being cannot be apprehended.