THE GREAT PERFECTION OF WISDOM SUTRA
VOLUME 524
Chapter 26: SKILLFUL MEANS (2)
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, the great Bodhisattvas who have accomplished such skillful means, after having generated the aspiration toward the unsurpassed, perfect enlightenment, how long have they practiced?”
The Buddha told Subhūti:
“Those great Bodhisattvas who have generated the aspiration toward unsurpassed, perfect enlightenment have practiced for countless hundreds of thousands of billions of eons.”
Venerable Subhūti again said:
“World-Honored One, the great Bodhisattvas who have accomplished such skillful means, how many Buddhas have they previously approached and made offerings to?”
The Buddha told Subhūti:
“The great Bodhisattvas have previously approached and made offerings to Buddhas as numerous as the grains of sand in the Ganges River.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what wondrous roots of virtue have the great Bodhisattvas who have accomplished such skillful means planted?”
The Buddha told Subhūti:
“From the time they first generated the aspiration until now, there is no wholesome root arising from the Perfection of Giving through the Perfection of Wisdom that these great Bodhisattvas have not diligently cultivated to complete perfection. Because of this, they have accomplished such skillful means.”
Venerable Subhūti said:
“World-Honored One, the great Bodhisattvas who have accomplished such skillful means are exceedingly rare.”
The Buddha told Subhūti:
“That is correct, that is correct, just as you have said! The great Bodhisattvas who have accomplished such skillful means are exceedingly rare.
Subhūti, you should know that it is like the sun and moon moving through the sky, illuminating the four great continents of the world and carrying out their functions. All sentient and non-sentient beings existing there move and accomplish their activities according to the power of that light. Likewise, the Perfection of Wisdom illuminates the other five perfections and enables them to carry out their functions. The five perfections, namely Giving and so forth, accomplish their activities according to the power of the Perfection of Wisdom.
Subhūti, you should know that the five perfections, namely Giving and so forth, only become known as perfections because they are embraced by the Perfection of Wisdom. It is like a wheel-turning king: if he does not possess the seven treasures, he is not called a wheel-turning king. Only when he possesses the seven treasures completely is he called a wheel-turning king. Likewise, the five perfections, namely Giving and so forth, if separated from the Perfection of Wisdom, cannot be called perfections. Only because they are embraced by the Perfection of Wisdom are they called perfections.
Subhūti, you should know that it is like a beautiful and wealthy woman who, if she does not have a powerful husband to protect her, can easily be humiliated by wicked people. If she has a powerful husband protecting her, she will not be humiliated by wicked people. Likewise, the five perfections, namely Giving and so forth, are the same: if they do not have the power of the Perfection of Wisdom protecting them, they can easily be destroyed and obstructed by Māra and his retinue. If they are protected by the Perfection of Wisdom, then all Māras and their retinues cannot possibly destroy or obstruct them.
Subhūti, you should know that it is like a brave general skilled in military strategy who has carefully prepared all kinds of strong armor, swords, and weapons; enemy forces from neighboring countries cannot invade him. Likewise, the five perfections, namely Giving and so forth, if they are not separated from the Perfection of Wisdom, cannot be destroyed by the retinues of Māra, those with excessive pride, or even Bodhisattvas belonging to the caṇḍāla class.
Subhūti, you should know that it is like the lesser kings in Jambudvīpa who, according to the proper time, come to pay homage to the holy wheel-turning king and follow the wheel-turning king to travel and enjoy beautiful places. Likewise, the five perfections, namely Giving and so forth, relying on and supporting the Perfection of Wisdom, and guided by the power of the Perfection of Wisdom, quickly proceed toward unsurpassed, perfect enlightenment.
Subhūti, you should know that it is like the rivers in the eastern part of Jambudvīpa all flowing into the Ganges River, and from the Ganges River flowing into the great ocean. Likewise, the five perfections, namely Giving and so forth, are guided by the Perfection of Wisdom and can reach unsurpassed, perfect enlightenment.
Subhūti, you should know that it is like a person’s right hand being able to perform all tasks. Likewise, the Perfection of Wisdom can guide all superior wholesome dharmas.
Subhūti, you should know that it is like a person’s left hand being unable to work conveniently. Likewise, the previous five perfections cannot give rise to superior wholesome dharmas.
Subhūti, you should know that it is like all rivers, whether large or small, when they flow into the great ocean, all share the same salty taste. Likewise, the five perfections, namely Giving and so forth, must enter into the Perfection of Wisdom before they can realize the wisdom of omniscience. Because of this realization, they are called reaching the other shore.
Subhūti, you should know that it is like a wheel-turning king who goes anywhere accompanied by the four divisions of his army, with the precious wheel going ahead as the leader. When the king and the four divisions of the army think of eating and drinking, the precious wheel immediately stops. After eating and drinking, when the king wishes to proceed, the precious wheel goes ahead again. Whether the wheel moves or stops, it follows the wishes of the king. Wherever it goes, the wheel does not go ahead independently. Likewise, the five perfections, namely Giving and so forth, and all wholesome dharmas wishing to proceed toward unsurpassed, perfect enlightenment, must fundamentally take the Perfection of Wisdom as their leader going ahead; advancing or stopping, they are never separated from one another. Even upon reaching Buddhahood, it does not arrive first.
Subhūti, you should know that it is like a wheel-turning king possessing the seven treasures completely. Wherever he wishes to go, the four divisions of the army and the seven treasures accompany and protect him before and behind. At that time, although the precious wheel goes first, it does not distinguish the characteristics of before and after. Likewise, the five preceding perfections together with wholesome dharmas wishing to proceed toward unsurpassed, perfect enlightenment must certainly take the Perfection of Wisdom as their leader. However, this Perfection of Wisdom does not think: ‘I lead those five perfections; I go first, and those perfections follow behind me.’ The five perfections also do not think: ‘The profound Perfection of Wisdom is ahead of us, and we follow behind.’
Why is this so? Because the intrinsic nature of the six perfections and all dharmas is emptiness, without creation, without a master, false and unreal, empty, without possession, and without an autonomous characteristic. They are like mirages, reflections, the moon in water, transformations, and dreams. Within these, there is completely no function of discrimination and no truly existent essential nature.”
Venerable Subhūti said:
“World-Honored One, if the intrinsic nature of all dharmas is empty, completely without function and without a truly existent essential nature, then how do the great Bodhisattvas cultivate and learn the six perfections, namely Giving and so forth, in order to realize unsurpassed, perfect enlightenment?”
The Buddha told Subhūti:
“When the great Bodhisattvas diligently cultivate and learn the six perfections, they constantly think:
‘Sentient beings in the world are always afflicted by distorted thoughts, immersed in the suffering of birth and death, and unable to free themselves. If I do not cultivate superior practices through skillful means, I cannot rescue them from the suffering of birth and death. I must, for the sake of those sentient beings, diligently cultivate the skillful means of Giving through the Perfection of Wisdom, quickly proceed toward unsurpassed, perfect enlightenment, and rescue sentient beings from the great suffering of birth and death.’
After thinking in this way, the great Bodhisattva, for the sake of sentient beings, gives away all internal and external possessions. After giving them away, he again thinks:
‘Regarding these things, I truly have nothing to give away. Why? Because the intrinsic nature of these internal and external possessions is empty; there is nothing to give away, and they are not mine alone.’
Through this contemplation, that great Bodhisattva cultivates the Perfection of Giving, quickly perfects it, and swiftly realizes unsurpassed, perfect enlightenment.
That great Bodhisattva, for the sake of sentient beings, throughout his entire life does not violate the precepts. Why? Because that great Bodhisattva always thinks:
‘For the sake of sentient beings, I seek to attain unsurpassed, perfect enlightenment. I definitely should not kill living beings, up to holding wrong views. I also definitely should not seek the objects of wonderful sensual pleasures and the enjoyments of the gods, nor should I seek the fruits of the two vehicles that only liberate oneself.’
Through this contemplation, that great Bodhisattva practices the Perfection of Pure Morality, quickly perfects it, and swiftly realizes unsurpassed, perfect enlightenment.
That great Bodhisattva, for the sake of sentient beings, does not become angry. Even if he is constantly slandered, insulted, his body cut into pieces, and he undergoes many kinds of suffering, he does not give rise to even a single evil thought. Why? Because that great Bodhisattva contemplates sounds as echoes in a valley and forms as heaps of foam, and therefore does not become angry toward them. Through this contemplation, the great Bodhisattva practices the Perfection of Patience, quickly perfects it, and swiftly realizes unsurpassed, perfect enlightenment.”
That Great Bodhisattva, for the sake of sentient beings, diligently seeks wholesome Dharma until attaining the highest state of Enlightenment. During that time, he never becomes lazy. Why? Because that Great Bodhisattva constantly thinks: If I become lazy, I cannot save all sentient beings from the great suffering of birth and death, nor can I attain the wisdom of omniscience. Through such contemplation, that Great Bodhisattva practices the Perfection of Vigor and quickly brings it to complete fulfillment, swiftly realizing the highest state of Enlightenment.
That Great Bodhisattva, for the sake of sentient beings, diligently and vigorously cultivates superior concentration until attaining the highest state of Enlightenment, never giving rise to a disturbed mind such as greed, hatred, or delusion. Why? Because that Great Bodhisattva constantly thinks: If I give rise to a disturbed mind through greed, hatred, or delusion, I cannot accomplish works that benefit everyone, nor can I attain the desired result, the state of Buddhahood. Through such contemplation, this Great Bodhisattva practices the Perfection of Meditative Concentration and quickly brings it to complete fulfillment, swiftly realizing the highest state of Enlightenment.
That Great Bodhisattva, for the sake of sentient beings, does not separate from the Perfection of Wisdom until attaining the highest state of Enlightenment, always diligently and vigorously cultivating marvelous and supreme wisdom. Why? Because the Great Bodhisattva constantly thinks: If I separate from the Perfection of Wisdom, I cannot bring about the accomplishment of sentient beings, nor can I attain the highest state of Enlightenment. Through such contemplation, that Great Bodhisattva practices the Perfection of Wisdom and quickly brings it to complete fulfillment, swiftly realizing the highest state of Enlightenment.
For this reason, although the intrinsic nature of all phenomena is empty, completely without efficacy, and without any true characteristic of existence, nevertheless the Great Bodhisattvas who diligently practice the six Perfections can also attain the highest state of Enlightenment.
The Venerable Subhūti said to the Buddha:
“World-Honored One, if these six Perfections, whose natures are not different from one another, are all embraced by the Perfection of Wisdom, then why is it said that the Perfection of Wisdom is supreme, honored, wondrous, and unsurpassed among the five other Perfections?”
The Buddha said to Subhūti:
“Indeed, indeed, it is just as you have said! The six Perfections, namely Giving and so forth, have no difference in nature. All are embraced by the Perfection of Wisdom. If they are not embraced by the Perfection of Wisdom, then the five Perfections, namely Giving and so forth, cannot be called Perfections. They must rely upon the Perfection of Wisdom before the five Perfections, namely Giving and so forth, can be called Perfections.
Subhūti, you should know that there are beings who, although their bodies have different colors and forms, when they come close to the great Mount Sumeru, all become the same color. Likewise, although the five preceding Perfections have different categories, when they are embraced by the Perfection of Wisdom, through the Perfection of Wisdom they are cultivated to complete fulfillment. All enter into the Perfection of Wisdom, and one should not establish different names for them.
Furthermore, the five preceding Perfections rely upon the Perfection of Wisdom in order to attain the wisdom of omniscience and to be called having reached the other shore. Therefore, the six Perfections are all of one taste, their natures are not different, and one should not establish names such as Giving up to the Perfection of Wisdom. Why? Because all six Perfections can attain the wisdom of omniscience and all reach the other shore; their natures are not different. Therefore, the six Perfections, namely Giving and so forth, should not be assigned different names.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, according to ultimate truth, the Perfections and all phenomena do not have any distinction between this and that, nor superiority or inferiority. Then why is it said that the Perfection of Wisdom is supreme, honored, wondrous, and unsurpassed among the five other Perfections?”
The Buddha said:
“Indeed, indeed, it is just as you have said! According to ultimate truth, the Perfections and all phenomena do not differ as this and that, superior or inferior. It is only based on the functions of conventional speech that distinctions of this and that, superior and inferior, are spoken of, and names such as Giving through the Perfection of Wisdom are established, in order to liberate all kinds of sentient beings. The conventional functions are birth, aging, illness, and death, but the birth, aging, illness, and death of sentient beings do not truly exist; they are merely falsely established. Why? Because sentient beings are empty, one should know that all phenomena are without anything to possess. The profound Perfection of Wisdom realizes that all phenomena are completely without anything to possess, and therefore it can rescue sentient beings from the conventional functions of birth, aging, illness, and death. Therefore, it is said that among the five Perfections, the Perfection of Wisdom is most supreme, honored, wondrous, and unsurpassed.
Subhūti, you should know that it is like a universal monarch who possesses a precious queen. Among human beings, that precious queen is most supreme, honored, wondrous, and unsurpassed. Likewise, among the five Perfections, the Perfection of Wisdom is most supreme, honored, wondrous, and unsurpassed.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, why does the Tathāgata always praise only the profound Perfection of Wisdom as supreme, honored, wondrous, and unsurpassed among the other Perfections such as Giving?”
The Buddha said to Subhūti:
“Because this Perfection of Wisdom encompasses all phenomena, harmonizes them, enters into the wisdom of omniscience, remains unmoving, and uses non-attainment as its skillful means.”
The Venerable Subhūti said:
“World-Honored One, does such a Perfection of Wisdom grasp or abandon wholesome phenomena?”
The Buddha said:
“No. Regarding all phenomena, such a Perfection of Wisdom neither grasps nor abandons them. Why? Because the intrinsic nature of all phenomena is empty, and they completely cannot be grasped or abandoned.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, such a Perfection of Wisdom neither grasps nor abandons which phenomena?”
The Buddha said to Subhūti:
“Such a Perfection of Wisdom neither grasps nor abandons form, up to and including the wisdom of omniscience.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, why does such a Perfection of Wisdom not grasp or abandon form, up to and including the wisdom of omniscience?”
The Buddha said:
“Because such a Perfection of Wisdom does not conceptualize form, and broadly speaking, does not conceptualize the wisdom of omniscience. Therefore, it does not grasp or abandon form, and broadly speaking, the wisdom of omniscience.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, why does the Perfection of Wisdom not conceptualize form, and broadly speaking, the wisdom of omniscience?”
The Buddha said to Subhūti:
“Because this Perfection of Wisdom does not conceptualize any characteristics of form, and broadly speaking, the wisdom of omniscience, nor does it conceptualize any objects of cognition. Therefore, it does not conceptualize all forms, and broadly speaking, the wisdom of omniscience.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, if a Great Bodhisattva does not conceptualize form, and broadly speaking, the wisdom of omniscience, then how can the growth of the planting of wholesome roots increase? If the Perfections are not perfected, how can the wisdom of omniscience be attained?”
The Buddha said to Subhūti:
“If that Great Bodhisattva can cause the wholesome roots that have been planted to increase and flourish, then he can perfect the Perfections. Because the Perfections are perfected, he immediately attains the wisdom of omniscience. Why? Because Great Bodhisattvas who do not conceptualize forms, and broadly speaking, the wisdom of omniscience, are then able to fully cultivate all the practices of Great Bodhisattvas and attain the highest state of Enlightenment.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, for what reason is it that Great Bodhisattvas who do not conceptualize forms, and broadly speaking, the wisdom of omniscience, are then able to fully cultivate all the practices of Great Bodhisattvas and attain the highest state of Enlightenment?”
The Buddha said to Subhūti:
“If Great Bodhisattvas conceptualize form, and broadly speaking, the wisdom of omniscience, then they have something to attain. Because they have something to attain, they become attached to the three realms. If they are attached to the three realms, they cannot fully cultivate the practices of Great Bodhisattvas or attain the highest state of Enlightenment. If Great Bodhisattvas do not conceptualize form, and broadly speaking, the wisdom of omniscience, then they have nothing to attain. Because they have nothing to attain, they are not attached to the three realms. Because they are not attached to the three realms, they can fully cultivate the practices of Great Bodhisattvas and attain the highest state of Enlightenment.
Therefore, Subhūti, if a Great Bodhisattva wishes to fully cultivate all the practices of a Great Bodhisattva and quickly attain the highest state of Enlightenment, he should diligently and vigorously study and practice the profound Perfection of Wisdom and should not conceptualize and become attached to phenomena.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, if a Great Bodhisattva wishes to diligently and vigorously study and practice the profound Perfection of Wisdom, where should he abide?”
The Buddha said to Subhūti:
“If a Great Bodhisattva wishes to diligently and vigorously study and practice the profound Perfection of Wisdom, he should not abide in form, up to and including the wisdom of omniscience.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, for what reason should a Great Bodhisattva who wishes to diligently and vigorously study and practice the profound Perfection of Wisdom not abide in form, up to and including the wisdom of omniscience?”
The Buddha taught Subhūti:
If a Great Bodhisattva diligently and vigorously practices the profound Prajñāpāramitā, he should not cling to any and all phenomena, and should not abide in form up to the knowledge of all aspects. Why? Because that Great Bodhisattva does not see any phenomenon that can be clung to or in which one can abide.
Thus, Subhūti, those Great Bodhisattvas use non-clinging and non-abiding as skillful means, and therefore they are able to diligently and vigorously practice the profound Prajñāpāramitā.
Subhūti, you should know that if a Great Bodhisattva thinks: “Without clinging and without abiding in this way, I diligently and vigorously practice the profound Prajñāpāramitā; this is cultivating Prajñāpāramitā, this is practicing Prajñāpāramitā. If I do not cling and do not abide in this way, and diligently and vigorously practice the profound Prajñāpāramitā, then this is cultivating Prajñāpāramitā, this is practicing Prajñāpāramitā,” that Great Bodhisattva, because of conceiving such a notion of attachment to characteristics, has departed from Prajñāpāramitā. If one departs from Prajñāpāramitā, one departs from the Dāna-pāramitā, and so forth up to the knowledge of all aspects. Why? Because the profound Prajñāpāramitā does not cling to all phenomena; it is not that the profound Prajñāpāramitā has clinging and the nature of clinging. Why? Because Prajñāpāramitā completely has no inherent nature by which one could cling to phenomena.
Therefore, Subhūti, those Great Bodhisattvas who practice the profound Prajñāpāramitā do not cling either to all phenomena or to Prajñāpāramitā itself.
Subhūti, you should know that when a Great Bodhisattva practices the profound Prajñāpāramitā and thinks: “This is Prajñāpāramitā. I practice Prajñāpāramitā, which means I practice the true nature of all phenomena,” because of such a thought, that Great Bodhisattva immediately retreats from Prajñāpāramitā. If one retreats from Prajñāpāramitā, one retreats from the Dāna-pāramitā up to the knowledge of all aspects. Why? Because the profound Prajñāpāramitā is the foundation of all wholesome dharmas. If one retreats from Prajñāpāramitā, one retreats from all wholesome dharmas.
Subhūti, you should know that if a Great Bodhisattva thinks: “This Prajñāpāramitā includes the Dāna-pāramitā, and so forth up to the knowledge of all aspects,” that Great Bodhisattva has retreated from Prajñāpāramitā. If one retreats from Prajñāpāramitā, one cannot gather the Dāna-pāramitā, and so forth up to the knowledge of all aspects. Why? Because without being separated from Prajñāpāramitā, one can preserve all the factors of enlightenment and can attain the knowledge of all aspects.
Subhūti, you should know that if a Great Bodhisattva thinks: “By abiding in Prajñāpāramitā, I will certainly receive the prediction of attaining supreme enlightenment,” because of such thinking, that Great Bodhisattva has retreated from Prajñāpāramitā. If one retreats from Prajñāpāramitā, one does not receive the prediction of supreme enlightenment. Why? Because without departing from Prajñāpāramitā, one receives the prediction of supreme enlightenment.
Subhūti, you should know that if a Great Bodhisattva thinks: “By abiding in Prajñāpāramitā, I can bring forth the Dāna-pāramitā, and so forth up to great loving-kindness, great compassion, great sympathetic joy, and great equanimity,” because of such thinking, that Great Bodhisattva has retreated from Prajñāpāramitā. If one retreats from Prajñāpāramitā, one cannot bring forth the Dāna-pāramitā up to great loving-kindness, great compassion, great sympathetic joy, and great equanimity. Why? Because only without departing from Prajñāpāramitā can one bring forth and abide in supreme dharmas.
Subhūti, you should know that if a Great Bodhisattva thinks: “The Buddha knows all phenomena, without the characteristic of appropriation, and directly realizes the fruit of supreme enlightenment. Having attained Bodhi, he explains and reveals the true nature of phenomena to sentient beings,” because of such thinking, that Great Bodhisattva retreats from the profound Prajñāpāramitā. Why? Because regarding phenomena, the Tathāgata does not know, does not understand, does not speak, and does not teach. Why? Because the true nature of phenomena cannot be known, cannot be understood, and cannot be expressed; then how could there be someone who knows, understands, speaks, and teaches all phenomena? If one says that there truly exists someone who knows, understands, speaks, and teaches all phenomena, such a thing does not exist.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, how should Great Bodhisattvas practicing the profound Prajñāpāramitā avoid these errors?”
The Buddha said to Subhūti:
“Great Bodhisattvas, when practicing the profound Prajñāpāramitā, should think in this way: All phenomena are nonexistent and therefore cannot be grasped. If all phenomena are nonexistent and cannot be grasped, then there is also no one attaining perfect enlightenment, and there is no act of teaching or explaining. This is practicing the profound Prajñāpāramitā and abandoning all faults. If Great Bodhisattvas cling to the idea that phenomena are nonexistent and cannot be grasped, that is departing from Prajñāpāramitā. Why? Because the profound Prajñāpāramitā neither clings to nor preserves all phenomena. If there is clinging to or preservation of phenomena, that is departing from Prajñāpāramitā.”
Venerable Subhūti said to the Buddha:
“World-Honored One, with regard to Prajñāpāramitā itself, is it separated from Prajñāpāramitā or not separated from Prajñāpāramitā? Likewise, with regard to the Dāna-pāramitā itself, is it separated from the Dāna-pāramitā or not separated from it? And so forth up to the knowledge of all aspects itself: is it separated from the knowledge of all aspects or not separated from it?
World-Honored One, if Prajñāpāramitā is either separated from or not separated from Prajñāpāramitā, how can a Great Bodhisattva avoid clinging to the activity that gives rise to Prajñāpāramitā? Likewise, if the Dāna-pāramitā is either separated from or not separated from itself, how can a Great Bodhisattva avoid clinging to the activity that gives rise to the Dāna-pāramitā? And so forth up to the knowledge of all aspects itself: if it is either separated from or not separated from itself, how can a Great Bodhisattva avoid clinging to the activity that gives rise to the knowledge of all aspects?”
The Buddha said to Subhūti:
“Prajñāpāramitā is neither separated from Prajñāpāramitā nor not separated from Prajñāpāramitā; therefore a Great Bodhisattva does not cling to the activity that gives rise to Prajñāpāramitā. Likewise, the Dāna-pāramitā is neither separated from nor not separated from the Dāna-pāramitā itself; therefore a Great Bodhisattva does not cling to the activity that gives rise to the Dāna-pāramitā. And so forth up to the knowledge of all aspects: it is neither separated from nor not separated from itself; therefore a Great Bodhisattva does not cling to the activity that gives rise to the knowledge of all aspects. Why? Because neither being inherent nature nor being apart from inherent nature can produce the activity of abiding in inherent nature.”
Furthermore, Subhūti, Great Bodhisattvas practicing the profound Prajñāpāramitā do not cling to form, saying: “This is form; form belongs to that.” And so forth up to not clinging to the knowledge of all aspects, saying: “This is the knowledge of all aspects; this knowledge of all aspects belongs to that.” Because such Great Bodhisattvas do not cling to all phenomena in this way, they can bring forth Prajñāpāramitā, and up to bringing forth the knowledge of all aspects. Why? Because if Great Bodhisattvas practicing the profound Prajñāpāramitā cling to phenomena, saying: “This is a phenomenon; this phenomenon belongs to that,” then they cannot freely bring forth abiding in supreme merits.
Furthermore, Subhūti, Bodhisattvas practicing Prajñāpāramitā do not contemplate form as permanent or impermanent, as pleasant or suffering, as self or non-self, as pure or impure, as empty or non-empty, as separated or not separated; and so forth, they do not contemplate the knowledge of all aspects as permanent or impermanent, as pleasant or suffering, as self or non-self, as pure or impure, as empty or non-empty, as separated or not separated. Because Great Bodhisattvas do not contemplate all phenomena in this way, they can bring forth Prajñāpāramitā up to the knowledge of all aspects. Why? Because if Great Bodhisattvas practicing Prajñāpāramitā contemplate phenomena as permanent or impermanent, as pleasant or suffering, as self or non-self, as pure or impure, as empty or non-empty, as separated or not separated, they cannot freely bring forth abiding in supreme merits.
Furthermore, Subhūti, if Great Bodhisattvas practice Prajñāpāramitā, then they are practicing the Dāna-pāramitā, and so forth up to practicing the knowledge of all aspects.
Furthermore, Subhūti, wherever the profound Prajñāpāramitā goes, all the pāramitās and all factors of enlightenment follow. Wherever the profound Prajñāpāramitā arrives, all other pāramitās and all factors of enlightenment arrive there as well. It is like a universal monarch: wherever he goes, the four divisions of his mighty army accompany him. Wherever the universal monarch arrives, the four divisions of the army arrive there too. The profound Prajñāpāramitā is likewise: wherever it goes and wherever it arrives, the five pāramitās beginning with generosity and all other factors of enlightenment follow completely until the attainment of the knowledge of all aspects. It is like a skilled charioteer who controls a four-horse chariot, avoiding dangerous paths and traveling on the proper road according to his wishes until reaching his destination. Likewise, this profound Prajñāpāramitā skillfully guides all pāramitās and all other factors of enlightenment, avoids the dangerous road from samsara to Nirvana, and travels the correct path of benefiting oneself and others until attaining the desired goal, the knowledge of all aspects.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, for Great Bodhisattvas, what is the path? What is not the path?”
The Buddha said:
“The paths of Śrāvakas, Pratyekabuddhas, and ordinary beings are not the path of Bodhisattvas. Relying on these cannot lead to the knowledge of all aspects. The profound Prajñāpāramitā gives rise to all factors of enlightenment. The path of Great Bodhisattvas relies upon this and will certainly lead to the knowledge of all aspects.”
Venerable Subhūti said to the Buddha:
“World-Honored One, the appearance of the profound Prajñāpāramitā in the world is a great matter, namely, it manifests the characteristics of the path and non-path for the assembly of Great Bodhisattvas, so that those Great Bodhisattvas may know the path and non-path and quickly attain the knowledge of all aspects.”
The Buddha said to Subhūti:
“Indeed, indeed, just as you have said! The appearance of the profound Prajñāpāramitā in the world is a great matter, namely, it manifests the characteristics of the path and non-path so that those Great Bodhisattvas may know the path and non-path and quickly attain the knowledge of all aspects.
Furthermore, Subhūti, the appearance of the profound Prajñāpāramitā in the world is a great matter, namely, it liberates countless, innumerable, and boundless sentient beings so that they may attain supreme benefit and happiness.
Subhūti, you should know that although the profound Prajñāpāramitā performs immeasurable beneficial works for beings, it does not cling to them.
Subhūti, you should know that although the profound Prajñāpāramitā manifests accomplished activities, it does not grasp form, feeling, perception, formations, or consciousness; up to not grasping the knowledge of all aspects; nor does it grasp the activities performed by Śrāvakas and Pratyekabuddhas.
Subhūti, you should know that although the profound Prajñāpāramitā leads all assemblies of Great Bodhisattvas toward supreme enlightenment and away from the fruits of Śrāvakas and Pratyekabuddhas, it does not arise and does not cease regarding phenomena, because it takes the abiding nature of phenomena as its measure.”
Subhūti said to the Buddha:
“World-Honored One, if the profound Prajñāpāramitā does not arise and does not cease with regard to all phenomena, then why, when Great Bodhisattvas practice the profound Prajñāpāramitā for the sake of sentient beings, must they practice generosity, maintain pure morality, endure patience, diligently cultivate vigor, enter meditative absorption, and cultivate Prajñā?”
The Buddha said to Subhūti:
“When Great Bodhisattvas practice the profound Prajñāpāramitā with the knowledge of all aspects for the sake of sentient beings, they practice generosity, maintain pure morality, endure patience, diligently cultivate vigor, enter meditative absorption, and cultivate Prajñā. Those Great Bodhisattvas equally share these roots of virtue with sentient beings and dedicate them toward supreme enlightenment. When Great Bodhisattvas dedicate these roots of virtue toward supreme enlightenment, they quickly perfect the six pāramitās; they also quickly perfect the Bodhisattva’s loving-kindness, compassion, sympathetic joy, and equanimity. Through this, they quickly attain the knowledge of all aspects, and until sitting upon the Bodhi seat, they never become separated from such six pāramitās. If Great Bodhisattvas are always inseparable from such six pāramitās, then they are not separated from the knowledge of all aspects.
Therefore, Subhūti, if Great Bodhisattvas wish to quickly attain the knowledge of all aspects, they must diligently and vigorously study the six pāramitās; they must always diligently and vigorously study the six pāramitās. If Great Bodhisattvas always diligently and vigorously study the six pāramitās in this way, all roots of virtue will quickly become perfected, and they will swiftly attain supreme enlightenment.
Therefore, Subhūti, Great Bodhisattvas should always be in harmony with the six pāramitās and should never be negligent.”
Subhūti said to the Buddha:
“World-Honored One, how can Great Bodhisattvas always be in harmony with the six pāramitās and never be negligent?”
The Buddha said to Subhūti:
“If Great Bodhisattvas truly contemplate that form is neither in harmony nor not in harmony; truly contemplate that feeling, perception, formations, and consciousness are neither in harmony nor not in harmony. And so forth up to truly contemplating the knowledge of all aspects as neither in harmony nor not in harmony, those Great Bodhisattvas are always in harmony with the six pāramitās and never negligent.
Furthermore, Subhūti, if Great Bodhisattvas always think: ‘I should not abide in form, nor should I abide in what is not form. And so forth, I should not abide in the knowledge of all aspects, nor should I abide in what is not the knowledge of all aspects.’ Why? Because form is neither the abiding subject nor the object of abiding. And so forth up to the knowledge of all aspects: it is neither the abiding subject nor the object of abiding. Those Great Bodhisattvas are always in harmony with the six pāramitās and never negligent.
Subhūti, you should know that if Great Bodhisattvas use such skillful means of non-abiding to practice the six pāramitās, those Great Bodhisattvas will quickly attain supreme enlightenment.
Subhūti, you should know that just as a person who wishes to eat the fruit of an amla fruit tree or the fruit of a banana-like tree must first plant its seed in good soil, then over time fertilize, care for, and cultivate it; gradually it develops sprouts, trunk, branches, and leaves. When favorable conditions come together, it blossoms and bears fruit, and when the fruit ripens, it is picked and eaten.
Likewise, Subhūti, Great Bodhisattvas who wish to attain supreme enlightenment must first study the six pāramitās. Furthermore, toward sentient beings, they use generosity, loving speech, beneficial action, or cooperation to transform them. Having transformed them, they teach and guide them to abide in generosity, pure morality, patience, vigor, meditative absorption, and Prajñāpāramitā, causing them to abide in factors of enlightenment such as the four foundations of mindfulness. After abiding therein, they become liberated from all great suffering of samsara and realize the eternally abiding, peaceful, and tranquil bliss. Such Bodhisattvas will attain supreme enlightenment and, throughout future ages, will always benefit all beings.
Therefore, Subhūti, if Great Bodhisattvas do not wish to rely on other conditions for understanding phenomena but wish to awaken themselves; if they wish to bring about the accomplishment of sentient beings, to adorn and purify Buddha realms, to quickly and peacefully sit upon the wondrous Bodhi seat, to subdue evil Māras, to quickly attain the knowledge of all aspects, and to turn the Dharma wheel to liberate sentient beings, then they should study the six pāramitās and use the four methods of gathering beings as skillful means to transform sentient beings and liberate them from the sufferings of samsara. When Bodhisattvas diligently practice in this way, they should always cultivate Prajñāpāramitā.”
Venerable Subhūti addressed the Buddha:
“World-Honored One, does the Buddha say that a Bodhisattva should diligently cultivate and learn Prajñāpāramitā?”
The Buddha taught:
“That is correct, that is correct! I say that a Bodhisattva should diligently cultivate and learn Prajñāpāramitā. Subhūti, you should know that if the great Bodhisattvas wish to attain mastery over all phenomena, they should learn Prajñāpāramitā. Why? Because profound Prajñāpāramitā possesses great majestic power and can enable great Bodhisattvas to attain freedom and mastery over all phenomena.
Subhūti, you should know that profound Prajñāpāramitā is the gateway toward which all wholesome dharmas proceed. It is like the great ocean being the gateway into which all rivers flow. Therefore, Subhūti, whether one is a wholesome man of the Śrāvaka vehicle, a wholesome man of the Pratyekabuddha vehicle, or a wholesome man of the Bodhisattva vehicle, one should diligently cultivate and learn this profound Prajñāpāramitā.
Subhūti, you should know that it is like a skilled archer wearing strong armor and holding a fine bow and arrows, having no fear of enemies. Likewise, the great Bodhisattvas who uphold skillful means through Prajñāpāramitā, extending broadly up to the wisdom of Omniscience, cause the armies of Māra, external paths, and other schools of doctrine to be unable to overcome them. Therefore, Subhūti, if a great Bodhisattva wishes to attain the supreme enlightenment and turn the wondrous Dharma wheel to liberate sentient beings, they should diligently and energetically cultivate and learn Prajñāpāramitā. If a great Bodhisattva diligently and energetically cultivates and learns Prajñāpāramitā, they will always be protected and remembered by the World-Honored Buddhas of the past, future, and present.
Venerable Subhūti asked:
“World-Honored One, why is it that great Bodhisattvas who always diligently and energetically cultivate and learn Prajñāpāramitā are jointly protected and remembered by the Buddhas of the past, future, and present?”
The Buddha taught Subhūti:
“If a great Bodhisattva constantly diligently cultivates and learns profound Prajñāpāramitā, then they are cultivating the Perfection of Giving, the Perfection of Pure Discipline, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditative Absorption, and the Perfection of Prajñā, extending broadly up to the wisdom of Omniscience; therefore, they are jointly protected and remembered by the World-Honored Buddhas of the past, future, and present.”
Venerable Subhūti asked:
“World-Honored One, how do those great Bodhisattvas cultivate the Perfection of Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā, extending broadly up to the wisdom of Omniscience, so that they are jointly protected and remembered by the World-Honored Buddhas of the past, future, and present?”
The Buddha taught Subhūti:
“When that great Bodhisattva cultivates the Perfection of Giving, extending broadly up to the wisdom of Omniscience, they contemplate that the Perfection of Giving, extending broadly up to the wisdom of Omniscience, cannot be apprehended; therefore, the World-Honored Buddhas of the past, future, and present jointly protect and remember them.
Furthermore, Subhūti, although the Buddhas of the past, future, and present constantly protect and remember that great Bodhisattva, they do not use form, feeling, perception, formations, consciousness, extending broadly up to the wisdom of Omniscience, to bring about such protection and remembrance, because form extending up to the wisdom of Omniscience cannot be apprehended.”
Venerable Subhūti said to the Buddha:
“World-Honored One, although great Bodhisattvas have many teachings to learn, there is no teaching to be learned!”
The Buddha taught Subhūti:
“That is correct, that is correct! Although great Bodhisattvas have many teachings to learn, there is no teaching to be learned. Why? Because in reality there is no phenomenon for great Bodhisattvas to cultivate and learn.”
At that time, Subhūti said to the Buddha:
“The Buddha teaches the great Bodhisattvas Dharma that accords with the six Perfections, either briefly or extensively. If a great Bodhisattva wishes to attain supreme enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings, then regarding this Dharma that accords with the six Perfections, whether brief or extensive, they should listen, receive and uphold, recite, and become thoroughly familiar with it. After becoming thoroughly familiar with it, they should contemplate it according to reason. After contemplating it, they should observe it clearly and correctly. After observing it, they should cause the mind and mental factors regarding their objects of apprehension not to be disturbed?”
The Buddha taught Subhūti:
“That is correct, that is correct, exactly as you have said! Furthermore, Subhūti, regarding the teachings that accord with the six Perfections spoken by the World-Honored Buddha, whether brief or extensive, great Bodhisattvas should diligently and energetically cultivate them and should truly understand the broad and narrow characteristics of all phenomena.”
Subhūti said to the Buddha:
“World-Honored One, how does a great Bodhisattva truly understand the broad and narrow characteristics of all phenomena?”
The Buddha taught Subhūti:
“If a great Bodhisattva truly understands the characteristic of suchness of form, truly understands the characteristic of suchness of feeling, perception, formations, and consciousness, extending broadly up to truly understanding the characteristic of suchness of the wisdom of Omniscience, then that great Bodhisattva truly understands the broad and narrow characteristics of all phenomena.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what is the characteristic of suchness of form? What is the characteristic of suchness of feeling, perception, formations, and consciousness? Extending broadly, what is the characteristic of suchness of the wisdom of Omniscience, so that great Bodhisattvas may truly understand and learn it, and truly understand the broad and narrow characteristics of all phenomena?”
The Buddha taught Subhūti:
“The suchness of form neither arises nor ceases, neither remains nor changes, yet it can be provisionally designated. This is called the characteristic of suchness of form. The suchness of feeling, perception, formations, and consciousness likewise neither arises nor ceases, neither remains nor changes, yet it can be provisionally designated. This is called the characteristic of suchness of feeling, perception, formations, and consciousness. Extending broadly, the suchness of the wisdom of Omniscience neither arises nor ceases, neither remains nor changes, yet it can be provisionally designated. This is called the characteristic of suchness of the wisdom of Omniscience.
Great Bodhisattvas should truly understand this in order to learn it, and should truly understand the broad and narrow characteristics of all phenomena.
Furthermore, Subhūti, if a great Bodhisattva truly understands the characteristic of ultimate reality of form, truly understands the characteristic of ultimate reality of feeling, perception, formations, and consciousness, extending broadly up to truly understanding the characteristic of ultimate reality of the wisdom of Omniscience, then that great Bodhisattva truly understands the broad and narrow characteristics of all phenomena.”
Subhūti again said to the Buddha:
“World-Honored One, what is the characteristic of ultimate reality of form? What is the characteristic of ultimate reality of feeling, perception, formations, and consciousness? Extending broadly, what is the characteristic of ultimate reality of the wisdom of Omniscience, so that great Bodhisattvas may truly understand and cultivate it, and truly understand the broad and narrow characteristics of all phenomena?”
The Buddha taught Subhūti:
“There is no boundary of form; this is called the characteristic of ultimate reality of form. There is no boundary of feeling, perception, formations, and consciousness; this is called the characteristic of ultimate reality of feeling, perception, formations, and consciousness. Extending broadly, there is no boundary of the wisdom of Omniscience; this is called the characteristic of ultimate reality of the wisdom of Omniscience. Great Bodhisattvas should truly understand this in order to learn it, and truly understand the broad and narrow characteristics of all phenomena.
Furthermore, Subhūti, great Bodhisattvas who truly understand the characteristic of the Dharma realm of form; truly understand the characteristic of the Dharma realm of feeling, perception, formations, and consciousness; extending broadly up to truly understanding the characteristic of the Dharma realm of the wisdom of Omniscience, are great Bodhisattvas who truly understand the broad and narrow characteristics of all phenomena.”
Subhūti again said to the Buddha:
“World-Honored One, what is the characteristic of the Dharma realm of form? What is the characteristic of the Dharma realm of feeling, perception, formations, and consciousness? Extending broadly, what is the characteristic of the Dharma realm of the wisdom of Omniscience, so that great Bodhisattvas may truly understand and learn it, and truly understand the broad and narrow characteristics of all phenomena?”
The Buddha taught:
“Form is like empty space, without obstruction or impediment, without arising or ceasing, without interruption or continuity, yet without even provisional designation; this is called the characteristic of the Dharma realm of form. Feeling, perception, formations, and consciousness are like empty space, without obstruction, without arising or ceasing, without interruption or continuity, yet without even provisional designation; this is called the characteristic of the Dharma realm of feeling, perception, formations, and consciousness. Extending broadly, the wisdom of Omniscience is like empty space, without obstruction or impediment, without arising or ceasing, without interruption or continuity, yet without even provisional designation; this is called the characteristic of the Dharma realm of the wisdom of Omniscience. Great Bodhisattvas should truly understand this in order to learn it, and truly understand the broad and narrow characteristics of all phenomena.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, how do great Bodhisattvas know the broad and narrow characteristics of all phenomena?”
The Buddha taught Subhūti:
“When great Bodhisattvas truly understand that all phenomena neither unite nor separate, then those great Bodhisattvas will know the broad and narrow characteristics of all phenomena.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what phenomena are those that neither unite nor separate?”
The Buddha taught Subhūti:
“Form neither unites nor separates. Feeling, perception, formations, and consciousness neither unite nor separate, extending broadly up to the wisdom of Omniscience, which neither unites nor separates. Desire, anger, and ignorance neither unite nor separate. The Desire Realm, the Form Realm, and the Formless Realm neither unite nor separate. The realm of conditioned phenomena and the realm of unconditioned phenomena neither unite nor separate. Why? Because these phenomena have no inherent nature. If they have no inherent nature, then there is nothing to possess. If there is nothing to possess, then one cannot say there is union or separation. When great Bodhisattvas understand all phenomena in this way, they understand the broad and narrow characteristics of all phenomena.”