THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 526
Chapter 26: SKILLFUL MEANS (4)
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, You often speak of the profound Prajñāpāramitā. On what meaning does this profound Prajñāpāramitā rely so that it is called Prajñāpāramitā?”
The Buddha said:
“Subhūti, because this Prajñāpāramitā reaches the shore of enlightenment and is the ultimate of all dharmas, relying on this meaning it is called Prajñāpāramitā.
Furthermore, Subhūti, because the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas all rely on this Prajñāpāramitā to reach the shore of enlightenment, relying on this meaning it is called Prajñāpāramitā.
Furthermore, Subhūti, because this Prajñāpāramitā relies upon supreme principles and analyzes all dharmas until not even the smallest portion can be grasped, relying on this meaning it is called Prajñāpāramitā.
Furthermore, Subhūti, because this Prajñāpāramitā encompasses suchness, the Dharma realm, the nature of dharma, and, broadly speaking, even the inconceivable realm, relying on this meaning it is called Prajñāpāramitā.
Furthermore, Subhūti, because in this Prajñāpāramitā there is no single dharma that is either in accordance with it or not in accordance with it, whether having form or without form, visible or invisible, with obstruction or without obstruction, relying on this meaning it is called Prajñāpāramitā.
Why? Because this profound Prajñāpāramitā is neither in accordance nor not in accordance, formless, unseen, unobstructed, and its single characteristic is called the characteristic of emptiness.
Furthermore, Subhūti, because this Prajñāpāramitā is capable of producing all supreme wholesome dharmas, generating all wisdom and eloquence, giving rise to all worldly and transcendent joys, and illuminating all profound meanings and principles, relying on this meaning it is called Prajñāpāramitā.
Furthermore, Subhūti, because the meaning and principles of this Prajñāpāramitā are firm and true, unmoving and indestructible, relying on this meaning it is called Prajñāpāramitā.
Subhūti, you should know that if a Great Bodhisattva practices this profound Prajñāpāramitā, all evil Māras and their retinues, Śrāvakas, Pratyekabuddhas, Brahmins, external-path practitioners, evil friends, and enemies will be unable to destroy it. Why? Because this profound Prajñāpāramitā Sūtra teaches that the self-characteristic of all dharmas is emptiness; therefore, evil Māras are unable to do anything.
Subhūti, you should know that Great Bodhisattvas should practice this profound Prajñāpāramitā according to this true meaning, namely that the self-characteristics of all dharmas are empty. Then all harmful conditions cannot cause them to be shaken or destroyed.
Furthermore, Subhūti, if they wish to practice the profound meaning and principles of this Prajñāpāramitā, Great Bodhisattvas should use non-attainment as a skillful means to practice the meanings of impermanence, suffering, emptiness, and non-self. They should also practice the meanings of the Wisdom of Suffering, the Wisdom of Accumulation, the Wisdom of Cessation, the Wisdom of the Path, Dharma Wisdom, Classifying Wisdom, Conventional Wisdom, Others’ Mind Wisdom, Exhaustion Wisdom, Non-arising Wisdom, and Wisdom According to Reality.
Thus, Subhūti, because they practice the meaning and principles of the profound Prajñāpāramitā, Great Bodhisattvas practice Prajñāpāramitā.”
Venerable Subhūti said to the Buddha:
“World-Honored One, this profound Prajñāpāramitā, its meaning and non-meaning are both impossible to grasp. How then should Great Bodhisattvas, while practicing the profound meaning and principles of Prajñāpāramitā, practice Prajñāpāramitā?”
The Buddha said:
“Subhūti, when practicing the profound meaning and principles of Prajñāpāramitā, Great Bodhisattvas should reflect:
‘I should not practice non-meaningful desire. I should not practice non-meaningful anger. I should not practice non-meaningful ignorance. I should not practice non-meaningful arrogance. I should not practice non-meaningful wrong views. I should not practice any non-meaningful views and attachments.’
They should also not practice desire, anger, ignorance, arrogance, wrong views, views and attachments, or other non-meaningful dharmas. Why? Because the suchness and ultimate reality of desire, anger, ignorance, and so forth do not correspond with either meaning or non-meaning.
Furthermore, Subhūti, when practicing the profound meaning and principles of Prajñāpāramitā, Great Bodhisattvas should reflect:
‘I should not practice the meaning or non-meaning of form; I should not practice the meaning or non-meaning of feeling, perception, formations, or consciousness.’
Broadly speaking, they should not practice the meaning or non-meaning of the unsurpassed perfect enlightenment of all Buddhas; they should not practice the meaning or non-meaning of omniscient wisdom.
Why? Because when I attain unsurpassed perfect enlightenment, searching for the meaning and non-meaning of all dharmas, none can be grasped.
Subhūti, you should know that whether Buddhas appear in the world or do not appear in the world, dharmas, the Dharma realm, the abiding nature of dharmas, the fixed nature of dharmas, and the naturalness of dharmas always remain. There is no dharma that, in relation to another dharma, is meaning or non-meaning.
Thus, Subhūti, Great Bodhisattvas should abandon attachment to meaning and non-meaning and practice the profound meaning and principles of Prajñāpāramitā.”
Venerable Subhūti said to the Buddha:
“World-Honored One, why does this profound Prajñāpāramitā not correspond with the dharmas as either meaning or non-meaning?”
The Buddha said:
“Subhūti, this profound Prajñāpāramitā has no object of creation with regard to conditioned or unconditioned dharmas; it is neither affectionate nor hostile, neither beneficial nor harmful. For this reason, it does not correspond with dharmas as either meaning or non-meaning.”
Venerable Subhūti said to the Buddha:
“World-Honored One, do all Buddhas, disciples, and all noble sages take the unconditioned as the true place toward which they aspire?”
The Buddha said:
“Subhūti, yes, yes, it is exactly as you say. All noble sages take the unconditioned as their goal of aspiration. However, the unconditioned does not benefit or harm other dharmas. Just as space, suchness, and ultimate reality do not benefit or harm the profound Prajñāpāramitā practiced by Great Bodhisattvas, so too it neither benefits nor harms dharmas. Therefore, Prajñāpāramitā does not correspond with dharmas as meaning or non-meaning.”
Venerable Subhūti said to the Buddha:
“World-Honored One, must Great Bodhisattvas learn the unconditioned Prajñāpāramitā in order to realize omniscient wisdom?”
The Buddha said:
“Subhūti, yes, yes, it is exactly as you say. Great Bodhisattvas must learn the profound unconditioned Prajñāpāramitā in order to realize omniscient wisdom, using the non-dual dharma as a skillful means.”
Subhūti said:
“World-Honored One, is the non-dual dharma attained by using the non-dual dharma?”
The Buddha said:
“No.”
Subhūti said:
“Then is the non-dual dharma attained by using the dual dharma?”
The Buddha said:
“No.”
Subhūti said:
“If there are no two dharmas, and one does not use the dual dharma to attain the non-dual dharma, then how do Great Bodhisattvas attain omniscient wisdom?”
The Buddha said:
“Subhūti, neither dual dharma nor non-dual dharma can be grasped. Therefore, the object of realizing omniscient wisdom is not attained through dual dharma or non-dual dharma. Rather, the dharma without an object of attainment is capable of attaining the dharma without an object of attainment.
Why? Because profound Prajñāpāramitā and omniscient wisdom are both impossible to grasp. Therefore, attaining without attainment is called true attainment.”
At that time, Subhūti said to the Buddha:
“World-Honored One, this Prajñāpāramitā is exceedingly profound. Great Bodhisattvas are able to accomplish the difficult task: beings that cannot be attained and the activities of beings that cannot be attained, yet for the sake of beings they seek to attain unsurpassed perfect enlightenment.
It is like a person planting a tree in the middle of empty space, which is an extremely difficult thing. Great Bodhisattvas are likewise: beings cannot be attained and their activities cannot be attained, yet solely for the sake of beings they seek to attain unsurpassed perfect enlightenment. This is an extremely difficult task.”
The Buddha taught:
“Subhūti, yes, indeed, yes, indeed, just as you have said! This Prajñāpāramitā is extremely profound. The great Bodhisattvas are able to accomplish what is difficult to accomplish: although sentient beings and the activities of sentient beings are without any attainable essence, they seek to attain the unsurpassed perfect enlightenment for the sake of sentient beings.
Subhūti, you should know that although the great Bodhisattvas do not perceive sentient beings or their activities as truly existing, foolish and deluded sentient beings cling to them as real and therefore wander in birth and death, undergoing immeasurable suffering. To save them, the Bodhisattvas seek to attain the unsurpassed perfect enlightenment. After attaining Bodhi, they use skillful means to liberate them.
It is like a person planting a tree in fertile soil. Although that person does not know who will enjoy the roots, trunk, branches, leaves, flowers, and fruits of that tree, after planting it, according to the seasons, the person diligently waters, fertilizes, tends, and protects it. Later, the tree gradually grows, with its roots, trunk, branches, leaves, flowers, and fruits flourishing abundantly, and many people use it, have illnesses cured, and gain happiness.
The great Bodhisattvas are likewise. Although they do not perceive that there is truly a Buddha-fruit or sentient beings, because of sentient beings they seek the unsurpassed perfect enlightenment. They successively cultivate the six perfections that lead to the other shore of enlightenment and the immeasurable factors of Bodhi. Once these are perfected, they realize the unsurpassed perfect enlightenment, causing sentient beings to make use of the branches, leaves, flowers, and fruits of the Buddha-tree and all receive benefit.
Subhūti, you should know that the benefit of the branches and leaves means that sentient beings, relying on this Buddha-tree, are able to escape the suffering of the evil realms.
The benefit of the flowers means that sentient beings, relying on this Buddha-tree, are born into great lineages, from the great Kṣatriya lineage up to the great householder lineage, or are born in the heaven of the Four Heavenly Kings, up to the heaven of Neither Perception nor Non-Perception.
The benefit of the fruit means that sentient beings, relying on this Buddha-tree, attain the fruit of Stream-entry up to the Bodhi of the Solitary Realizer, or attain the unsurpassed perfect enlightenment.
After these sentient beings attain Bodhi, they again use the branches, leaves, flowers, and fruits of the Buddha-tree to benefit other sentient beings, enabling them also to escape the suffering of evil realms, obtain happiness in the realms of gods and humans, and gradually be established in entering the Nirvana realms of the Three Vehicles.
Subhūti, you should know that although the great Bodhisattvas perform such great beneficial deeds, they do not perceive any truly existing sentient being attaining Nirvana; they only perceive the cessation of false conceptualization.
Thus, Subhūti, the great Bodhisattvas practice this profound Prajñāpāramitā: sentient beings and their activities are without attainment, yet in order to eliminate their inverted false conceptualizations, they seek the unsurpassed perfect enlightenment. Because of this cause and condition, it is said to be an exceedingly difficult task.”
Venerable Subhūti said to the Buddha:
“World-Honored One, the great Bodhisattvas should be known as being like the Buddha. Why? Because sentient beings, relying upon these great Bodhisattvas, are able to eliminate the sufferings of hell beings, hungry ghosts, and animals, and are also able to eliminate the sufferings of insecurity, poverty, and lowliness within the three realms.”
The Buddha said:
“Subhūti, yes, indeed, yes, indeed, just as you have said! The great Bodhisattvas should be known as being like the Buddha. If in this world there were no assemblies of Bodhisattvas who aroused the aspiration to attain unsurpassed perfect enlightenment, then there would be no Buddhas of the three times and ten directions, no Solitary Realizers, and no Hearers. The sufferings of hell beings, hungry ghosts, and animals could not be eliminated, nor could the sufferings of insecurity, poverty, and lowliness within the three realms be eliminated.
Therefore, Subhūti, just as you have said, the great Bodhisattvas should be known as being like the Buddha.
Furthermore, Subhūti, you should know that the great Bodhisattvas are themselves the Tathāgata, Worthy One, Perfectly Enlightened One. Why? Because if the Tathāgata, Worthy One, Perfectly Enlightened One is designated based on suchness, then the Solitary Realizer is also designated based on suchness. If the Solitary Realizer is designated based on suchness, then the Hearer is also designated based on suchness. If the Hearer is designated based on suchness, then all noble beings are also designated based on suchness. If all noble beings are designated based on suchness, then the form aggregate is also designated based on suchness. If the form aggregate is designated based on suchness, then the aggregates of feeling, perception, formations, and consciousness are also designated based on suchness. If the aggregates of feeling, perception, formations, and consciousness are designated based on suchness, then the eye sense-base is also designated based on suchness. If the eye sense-base is designated based on suchness, then the ear, nose, tongue, body, and mind sense-bases are also designated based on suchness.
Expanding in this way, until: if the unsurpassed perfect enlightenment of all Buddhas is designated based on suchness, then the wisdom of omniscience is also designated based on suchness. If the wisdom of omniscience is designated based on suchness, then the conditioned realm is also designated based on suchness. If the conditioned realm is designated based on suchness, then the unconditioned realm is also designated based on suchness. If the unconditioned realm is designated based on suchness, then all dharmas are also designated based on suchness. If all dharmas are designated based on suchness, then all sentient beings are also designated based on suchness. If all sentient beings are designated based on suchness, then all great Bodhisattvas are also designated based on suchness.
Thus, Subhūti, whether it is the suchness of the Tathāgata, the suchness of Solitary Realizers, the suchness of Hearers, the suchness of all noble beings, the suchness of all forms, the suchness of all dharmas, the suchness of sentient beings, or the suchness of all great Bodhisattvas, that suchness is truly so, without distinction or difference. Because it is without difference, it is called suchness.
Regarding this suchness, the great Bodhisattvas complete their learning and practice, realize unsurpassed perfect enlightenment, and are therefore called Tathāgata, Worthy One, Perfectly Enlightened One.
Therefore, Subhūti, you should know that the assembly of great Bodhisattvas is itself the Tathāgata, Worthy One, Perfectly Enlightened One, because all dharmas and all sentient beings take suchness as their measure.
Therefore, Subhūti, the great Bodhisattvas should learn this profound Prajñāpāramitā of suchness. If they learn the profound Prajñāpāramitā of suchness, then they can learn the suchness of all dharmas. If they can learn the suchness of all dharmas, then they can perfect the suchness of all dharmas. If they can perfect the suchness of all dharmas, then regarding the suchness of all dharmas they attain mastery. If they attain mastery regarding the suchness of all dharmas, then they can skillfully know the superior and inferior faculties of all sentient beings. If they can skillfully know the superior and inferior faculties of all sentient beings, then they can correctly discern and understand the differences among sentient beings. If they can correctly discern and understand the differences among sentient beings, then they know the creation of karma and the receiving of karmic results by sentient beings. If they know all the creation of karma and receiving of karmic results by sentient beings, then their vows and wisdom become complete. If their vows and wisdom become complete, then they can purify and cultivate the wondrous wisdom of the three times. If they can purify and cultivate the wondrous wisdom of the three times, then they can perfect the wisdom of omniscience. If they can perfect the wisdom of omniscience, then they can practice the non-inverted Bodhisattva conduct. If they can practice the non-inverted Bodhisattva conduct, then they can bring about the accomplishment of sentient beings. If they can bring about the accomplishment of sentient beings, then they can adorn and purify Buddha-fields. If they can adorn and purify Buddha-fields, then they can realize the sought-after unsurpassed perfect enlightenment. If they can realize the sought-after unsurpassed perfect enlightenment, then they can turn the true and wondrous Dharma wheel. If they can turn the true and wondrous Dharma wheel, then they can guide and establish sentient beings in the path of the Three Vehicles according to their capacities. If they can guide and establish sentient beings in the path of the Three Vehicles, then they can lead sentient beings into the realm of Nirvana without remainder.
Thus, Subhūti, because they see such virtues of benefiting themselves and benefiting others, the great Bodhisattvas arouse the aspiration to seek unsurpassed perfect enlightenment and vigorously practice this profound Prajñāpāramitā with firm, unwavering determination.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if a great Bodhisattva wishes to benefit sentient beings, can arouse the aspiration to seek unsurpassed perfect enlightenment, and practices this profound Prajñāpāramitā according to the Dharma, then gods, humans, asuras, and others in the world will all respectfully honor and make offerings.”
The Buddha said:
“Subhūti, yes, indeed, yes, indeed, just as you have said! If great Bodhisattvas, wishing to benefit sentient beings, can arouse the aspiration to seek unsurpassed perfect enlightenment and practice this profound Prajñāpāramitā as taught, then gods, humans, asuras, and others in the world will all respectfully honor and make offerings.”
At that time, Subhūti said to the Buddha:
“World-Honored One, if great Bodhisattvas universally perform beneficial deeds for all sentient beings and can arouse the aspiration to seek unsurpassed perfect enlightenment, how much merit do they obtain?”
The Buddha said:
“Subhūti, these great Bodhisattvas obtain immeasurable merit, which cannot be calculated or compared.
Subhūti, you should know that if all sentient beings filling the Buddha-worlds throughout the three-thousand-great-thousand world systems all aspired toward the stage of Hearers and Solitary Realizers, what do you think? Would the merit of these sentient beings be great?”
Subhūti replied:
“World-Honored One, extremely great! The merit they attain is immeasurable and boundless.”
The Buddha said:
“Subhūti, compared with the merit attained by a single Bodhisattva who, in order to benefit sentient beings, arouses the aspiration to seek unsurpassed perfect enlightenment, the merit of those sentient beings is not equal to one hundredth, one thousandth, or even one hundred-thousandth, hundred-millionth, trillionth part. Why? Because Hearers and Pratyekabuddhas all depend upon great Bodhisattvas for their existence; great Bodhisattvas do not depend upon Hearers or Pratyekabuddhas.
Furthermore, Subhūti, setting aside the amount of merit attained by all sentient beings in the three-thousand-great-thousand world systems who aspire toward the stages of Hearers and Pratyekabuddhas, suppose all sentient beings filling the three-thousand-great-thousand world systems abide in the stage of Pure Insight. What do you think? Would the merit of these sentient beings be great?”
Subhūti replied:
“World-Honored One, extremely great! The merit they attain is immeasurable and boundless.”
The Buddha said:
“Subhūti, compared with the merit attained by a single Bodhisattva who, in order to benefit sentient beings, arouses the aspiration to seek unsurpassed perfect enlightenment, the merit attained by those sentient beings is not equal to one hundredth, one thousandth, or even one hundred-thousandth, hundred-millionth, trillionth part. Why? Because Hearers and Solitary Realizers all depend upon great Bodhisattvas for their existence; great Bodhisattvas do not depend upon Hearers or Solitary Realizers.
Furthermore, Subhūti, setting aside the merit of all sentient beings in the three-thousand-great-thousand world systems abiding in the stage of Pure Insight, suppose all sentient beings filling the three-thousand-great-thousand world systems abide in the stages of lineage, the eighth stage, possessing vision, thin desires, freedom from desire, having accomplished practice, or Solitary Realizers. What do you think? Would the merit of these sentient beings be great?”
Subhūti replied:
“World-Honored One, extremely great! The merit they attain is immeasurable and boundless.”
The Buddha said:
“Subhūti, compared with the merit attained by a single Bodhisattva who, in order to benefit sentient beings, arouses the aspiration to seek unsurpassed perfect enlightenment, the merit attained by those sentient beings is not equal to one hundredth, one thousandth, or even one hundred-thousandth, hundred-millionth, trillionth part. Why? Because Hearers and Solitary Realizers all depend upon great Bodhisattvas for their existence. Great Bodhisattvas do not depend upon Hearers or Solitary Realizers.
Furthermore, Subhūti, suppose all sentient beings filling the Buddha-worlds of the three-thousand-great-thousand world systems all arouse the aspiration to seek unsurpassed perfect enlightenment in order to benefit sentient beings. The merit attained by these great Bodhisattvas compared with the merit attained by a single great Bodhisattva who enters the correct nature of non-arising for Bodhisattvas is not equal to one hundredth, one thousandth, or even one hundred-thousandth, hundred-millionth, trillionth part.
Furthermore, Subhūti, suppose all sentient beings filling the Buddha-worlds of the three-thousand-great-thousand world systems all enter the correct nature of non-arising for Bodhisattvas. The merit attained by these great Bodhisattvas compared with the merit attained by a single great Bodhisattva progressing toward Bodhi is not equal to one hundredth, one thousandth, or even one hundred-thousandth, hundred-millionth, trillionth part.
Furthermore, Subhūti, suppose all sentient beings filling the Buddha-worlds of the three-thousand-great-thousand world systems all progress toward Bodhi. The merit attained by these great Bodhisattvas compared with the merit attained by a single Tathāgata, Worthy One, Perfectly Enlightened One is not equal to one hundredth, one thousandth, or even one hundred-thousandth, hundred-millionth, trillionth part.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what Dharma should newly aroused great Bodhisattvas contemplate?”
The Buddha said:
“Subhūti, these great Bodhisattvas should constantly correctly contemplate the wisdom of all aspects.”
Venerable Subhūti again asked:
“World-Honored One, what is the nature of the wisdom of all aspects? What does it depend upon? What is its dominant condition? What is its mode of activity? What characteristics does it possess?”
The Buddha taught:
“Subhūti, the wisdom of all aspects takes emptiness as its nature, without characteristics, without cause, without a place of awareness, without arising, and without appearing.
Furthermore, you also asked: What does the wisdom of all aspects condition itself upon, what is its superior basis, what is its mode of practice, and what characteristics does it have? Subhūti, you should know that the wisdom of all aspects takes emptiness as its object of condition, takes right mindfulness as its superior basis, takes quiescence as its mode of practice, and takes signlessness as its characteristic.”
The venerable Subhūti said to the Buddha:
“World-Honored One, is it only the wisdom of all aspects that takes emptiness as its nature, or do form, feeling, perception, formations, and consciousness also take emptiness as their nature?
Broadly speaking, is even the unsurpassed perfect enlightenment of all Buddhas characterized by emptiness as its nature, or do the conditioned realm and the unconditioned realm also take emptiness as their nature?”
The Buddha taught:
“Subhūti, it is not only the wisdom of all aspects that takes emptiness as its nature; form, feeling, perception, formations, and consciousness also take emptiness as their nature. Even the conditioned realm and the unconditioned realm also take emptiness as their nature.”
The venerable Subhūti said to the Buddha:
“World-Honored One, for what reason does the wisdom of all aspects take emptiness as its nature? Why do form, feeling, perception, formations, and consciousness also take emptiness as their nature, and why do the conditioned realm and the unconditioned realm also take emptiness as their nature?”
The Buddha taught:
“Subhūti, because the own-nature of the wisdom of all aspects is empty. If the own-nature of a phenomenon is empty, then that phenomenon takes emptiness as its nature. The own-natures of form, feeling, perception, formations, and consciousness, extending up to the conditioned realm and the unconditioned realm, are also empty. If the own-nature of a phenomenon is empty, then that phenomenon takes emptiness as its nature.”
The venerable Subhūti said to the Buddha:
“World-Honored One, for what reason is the own-nature of the wisdom of all aspects empty, and why are the own-natures of form, feeling, perception, formations, and consciousness, extending up to the conditioned realm and the unconditioned realm, also without any own-nature?”
The Buddha taught:
“Subhūti, the wisdom of all aspects does not possess an own-nature that is combined.
If a phenomenon does not possess an own-nature that is combined, then that phenomenon takes emptiness as its nature. Form, feeling, perception, formations, and consciousness, extending up to the conditioned realm and the unconditioned realm, also do not possess an own-nature that is combined. If a phenomenon does not possess an own-nature that is combined, then that phenomenon takes emptiness as its nature. For this reason, all great bodhisattvas should know that all phenomena take emptiness as their own nature.
Furthermore, Subhūti, all phenomena take Emptiness, Signlessness, and Wishlessness as their own nature. For this reason, all great bodhisattvas should know that all phenomena take emptiness as their own nature.
Furthermore, Subhūti, all phenomena take suchness as their own nature. Broadly speaking, they take the inconceivable realm as their own nature. For this reason, great bodhisattvas know that all phenomena take emptiness as their nature.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if all phenomena are empty in nature, then what skillful means do great bodhisattvas who have newly generated the aspiration for unsurpassed perfect enlightenment accomplish in order to practice generosity up to the perfection of wisdom, bringing about the fulfillment of sentient beings, and even purifying the Buddha-fields? Broadly speaking, what skillful means do they accomplish so that they can practice the wisdom of omniscience, bring about the fulfillment of sentient beings, and purify the Buddha-fields?”
The Buddha taught:
“Subhūti, such bodhisattvas have accomplished marvelous skillful means. Although they know that all phenomena take emptiness as their nature, they still diligently bring about the fulfillment of sentient beings and purify the Buddha-fields. Although they diligently bring about the fulfillment of sentient beings and purify the Buddha-fields, they fully understand that all sentient beings and all Buddha-fields equally take emptiness as their own nature.
Subhūti, you should know that although such bodhisattvas practice generosity up to the perfection of wisdom and study the path of enlightenment, they know that generosity up to the perfection of wisdom and this path of enlightenment all take emptiness as their own nature. Broadly speaking, although they practice the wisdom of omniscience and study the path of enlightenment, they know that the wisdom of omniscience and the path of enlightenment both take emptiness as their own nature.
Subhūti, you should know that such bodhisattvas cultivate the six perfections reaching the other shore of awakening and study the path of enlightenment in this way; broadly speaking, even when they cultivate the wisdom of omniscience and study the path of enlightenment in this way, if they have not yet accomplished the ten powers of the Tathāgata, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of the Buddha, the quality of never forgetting, the nature of always relinquishing, the wisdom of omniscience, the wisdom of paths, the wisdom of all aspects, and the immeasurable, boundless other Buddha qualities, then all of these are called the study of the path of enlightenment that has not yet been perfected.
If a great bodhisattva has perfected this study of the path, then all the perfections are also perfected. Because the perfections are perfected, in a single moment of wisdom corresponding with prajñā, they can immediately realize the wisdom of all aspects.
At that time, all subtle remaining habitual tendencies of afflictions will never arise again. Therefore, this is called complete severance with nothing remaining, and one is named the Tathāgata, Arhat, Perfectly Enlightened One. Then, using the pure, unobstructed Buddha-eye, one observes all phenomena throughout the ten directions and three times, yet does not attain emptiness, much less attain existence.
Thus, Subhūti, when great bodhisattvas practice the perfection of wisdom, they should contemplate that all phenomena take emptiness as their own nature.
Subhūti, this is called great bodhisattvas accomplishing marvelous skillful means; namely, bodhisattvas practicing the perfection of wisdom contemplate that all phenomena cannot even be attained as ‘empty,’ much less as ‘existent.’
Subhūti, you should know that such great bodhisattvas practice profound perfection of wisdom. When cultivating generosity, regarding generosity, the giver, the receiver, the thing given, and the mind of enlightenment, they do not even see them as empty, much less see them as existent. When cultivating pure discipline, regarding this pure discipline, the place where pure discipline is maintained, the person who maintains pure discipline, and the mind that maintains pure discipline, they do not even see them as empty, much less see them as existent. When cultivating patience, regarding this patience, the place where patience is cultivated, the person who cultivates patience, and the mind that cultivates patience, they do not even see them as empty, much less see them as existent. When cultivating diligence, regarding this diligence, the place where diligence is cultivated, the person practicing diligence, and the mind cultivating diligence, they do not even see them as empty, much less see them as existent. When cultivating meditative absorption, regarding this meditative absorption, the place where it is cultivated, the person practicing it, and the mind cultivating it, they do not even see them as empty, much less see them as existent. When cultivating prajñā, regarding this prajñā, the place where prajñā is cultivated, the person practicing prajñā, and the mind cultivating prajñā, they do not even see them as empty, much less see them as existent.
Broadly speaking, even when realizing the wisdom of omniscience, regarding this wisdom of omniscience, the person who attains it, the causes and conditions for attaining it, and the place and time of attaining it, they do not even see them as empty, much less see them as existent. Why? Because such great bodhisattvas constantly think:
‘All phenomena take emptiness as their own nature. This emptiness is naturally so from the beginning; it is not created by Buddhas, śrāvakas, or pratyekabuddhas. Nor is it created by anyone, because all phenomena are without a creator and are separated from the creator.’
At that time, Subhūti said to the Buddha:
“World-Honored One, are phenomena not separate from the nature of phenomena?”
The Buddha taught:
“Subhūti, that is so, that is so!”
Subhūti said:
“World-Honored One, if all phenomena are separated from the nature of phenomena, then how can that which is separate from phenomena know whether phenomena exist or not?
Why? Because the nonexistent cannot know the nonexistent; the existent cannot know the existent; the nonexistent cannot know the existent; and the existent cannot know the nonexistent. Thus, if all phenomena take the unconditioned as their nature, how can great bodhisattvas, while practicing profound perfection of wisdom, explain whether phenomena exist or do not exist?”
The Buddha taught:
“Subhūti, when practicing profound perfection of wisdom, great bodhisattvas explain whether phenomena exist or do not exist according to conventional truth, but they do not rely upon ultimate truth.”
Subhūti said to the Buddha:
“World-Honored One, are conventional truth and ultimate truth different?”
The Buddha taught:
“Subhūti, apart from conventional truth there is no ultimate truth. Why? Because the suchness of conventional truth itself is ultimate truth. Because sentient beings are deluded and falsely grasp, they do not know or see this suchness. Great bodhisattvas, for the benefit of sentient beings, explain phenomena as existing or nonexistent according to conventional appearances, not according to ultimate truth.
Furthermore, Subhūti, regarding the five aggregates, sentient beings falsely imagine them to truly exist and do not know that they are not truly existent. Great bodhisattvas, for the benefit of sentient beings, explain the aggregates as existing or nonexistent so that sentient beings may thereby understand that the aggregates and all phenomena are neither existent nor nonexistent, and so that they do not cling to the idea of true existence or to signlessness.
Thus, Subhūti, great bodhisattvas should diligently and vigorously abandon all attachments to existence and nonexistence, practice the profound perfection of wisdom, and perform great beneficial deeds for sentient beings.”
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, the Tathāgata often speaks of the practices of the Bodhisattvas. What are those practices?”
The Buddha said:
“Subhūti, the practice of the Bodhisattva is Anuttara-samyak-saṃbodhi, and therefore it is called practice; or because one performs deeds that benefit sentient beings, it is called the practice of the Bodhisattva.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how do the Great Bodhisattvas practice the practices of the Bodhisattva?”
The Buddha said:
“Subhūti, the Great Bodhisattvas should practice the practices of the Bodhisattva with regard to the emptiness of form; with regard to the emptiness of feeling, perception, formations, and consciousness, they should practice the practices of the Bodhisattva. Broadly speaking, with regard to the emptiness of the wisdom that knows all modes, they should practice the practices of the Bodhisattva; with regard to the emptiness of the wisdom of the path-aspect and the wisdom of all aspects, they should practice the practices of the Bodhisattva; with regard to the emptiness of the adornment and purification of Buddha-fields, they should practice the practices of the Bodhisattva; with regard to the emptiness of bringing sentient beings to accomplishment, they should practice the practices of the Bodhisattva; with regard to the emptiness of dhāraṇīs that give rise to eloquence, they should practice the practices of the Bodhisattva; with regard to the emptiness of dhāraṇīs that give rise to written expressions, they should practice the practices of the Bodhisattva; with regard to the emptiness of dhāraṇīs that realize written expressions, they should practice the practices of the Bodhisattva; with regard to the emptiness of dhāraṇīs that realize the absence of written expressions, they should practice the practices of the Bodhisattva; with regard to the emptiness of conditioned realms, they should practice the practices of the Bodhisattva; with regard to the emptiness of unconditioned realms, they should practice the practices of the Bodhisattva.
Subhūti, you should know that when the Great Bodhisattvas cultivate the practices of the Bodhisattva in this way, just as in the unsurpassed state of awakening of the Buddha, they do not give rise to dualistic aspects regarding all dharmas.
Subhūti, you should know that the Great Bodhisattvas who cultivate such profound Prajñāpāramitā are called those who attain the unsurpassed state of awakening and who practice the practices of the Bodhisattva for the sake of sentient beings.”
At that time, Subhūti said to the Buddha:
“World-Honored One, the Tathāgata often speaks of Buddha. Upon what meaning does this name ‘Buddha’ depend?”
The Buddha said:
“Subhūti, one who has awakened to the meaning of reality is called a Buddha; one who has awakened to true dharma is called a Buddha. One who can thoroughly understand the meaning of reality is called a Buddha. Regarding all dharmas, one who fully awakens to their true nature and reaches the ultimate of their true nature is called a Buddha. One who truly causes all sentient beings to awaken and be free from all distortions is called a Buddha.”
At that time, Subhūti said to the Buddha:
“World-Honored One, the Tathāgata often speaks of Bodhi. Upon what meaning does this name ‘Bodhi’ depend?”
The Buddha said:
“Subhūti, Bodhi means emptiness, thusness, ultimate reality, the realm of dharma, and the nature of dharma.
Furthermore, Subhūti, when names and characteristics are provisionally established and verbal expressions are set forth in order to cause awakening to the supreme and most wondrous true reality, this is called Bodhi.
Furthermore, Subhūti, Bodhi is truth, reality; it is not false and does not change.
Furthermore, Subhūti, Bodhi cannot be destroyed and cannot be conceptualized.
Furthermore, Subhūti, the pure true awakening of the Buddhas is called Bodhi.
Furthermore, Subhūti, because the Buddhas manifest perfect and complete awakening regarding all dharmas and all types of characteristics, this is called Bodhi.
Furthermore, Subhūti, because it is merely a conventional designation through worldly names and expressions, without true existence and impossible to grasp, this is called Bodhi.”
At that time, Subhūti said to the Buddha:
“World-Honored One, the Great Bodhisattvas cultivate the six pāramitās for the sake of Bodhi, and broadly speaking cultivate the wisdom of omniscience. When gathering roots of virtue, what dharmas bring benefit or harm, increase or decrease, arise or cease, become defiled or purified?”
The Buddha said:
“Subhūti, the Great Bodhisattvas cultivate the six pāramitās for the sake of Bodhi, and broadly speaking cultivate the wisdom of omniscience. When gathering roots of virtue, regarding all dharmas there is no benefit or harm, no increase or decrease, no arising or ceasing, no defilement or purification. Why is this? Because these Great Bodhisattvas cultivate profound Prajñāpāramitā for the sake of Bodhi, and regarding all dharmas they use non-reliance on any object as a means; therefore there is no benefit or harm, no increase or decrease, no arising or ceasing, no defilement or purification, and yet these qualities manifest before them.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if the Great Bodhisattvas practice profound Prajñāpāramitā for the sake of Bodhi, using non-reliance on anything as a means with regard to all dharmas, and do not bring benefit or harm, do not increase or decrease, do not arise or cease, and are neither defiled nor purified, then when these Great Bodhisattvas practice profound Prajñāpāramitā, how do they encompass all pāramitās such as generosity, pure morality, patience, diligence, meditative concentration, and wisdom? How do they encompass the wisdom of all aspects? How do they surpass the levels of Śrāvakas, Pratyekabuddhas, and ordinary beings, directly entering the Bodhisattvas’ right nature free from birth, cultivating the stages of the Great Bodhisattvas in sequence, and attaining the wisdom of omniscience?”
The Buddha said:
“Subhūti, when the Great Bodhisattvas practice profound Prajñāpāramitā, they do not rely on duality; therefore they encompass generosity through wisdom pāramitā. Broadly speaking, because they do not rely on duality, they gradually attain the wisdom of omniscience.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if when practicing profound Prajñāpāramitā the Great Bodhisattvas do not rely on duality and therefore encompass generosity through wisdom pāramitā, and because they do not rely on duality they gradually attain the wisdom of omniscience, then how do these Great Bodhisattvas, from the moment they first generate the mind of awakening until their final thought-moment, continuously increase supreme wholesome dharmas?”
The Buddha said:
“Subhūti, if the Great Bodhisattvas rely on duality in their practice, then wholesome dharmas do not increase. Why? Because ignorant ordinary beings all rely on duality, so the wholesome dharmas that have arisen do not increase. But the Great Bodhisattvas do not rely on duality; therefore, from the time they generate the mind of awakening until their final thought-moment, they constantly increase supreme wholesome dharmas.
Therefore, Subhūti, the roots of virtue of the Great Bodhisattvas are firm and cannot be overcome. The gods, humans, asuras, and others in the world cannot destroy them; they cannot cause them to fall into the states of Śrāvakas or Pratyekabuddhas; they are not led or controlled by the evil unwholesome dharmas of the world. They practice the six pāramitās, up to the wisdom of omniscience, and the wholesome dharmas they possess do not fail to increase.
Thus, Subhūti, the Great Bodhisattvas should practice profound Prajñāpāramitā that is non-dual and free from duality.”
Venerable Subhūti said to the Buddha:
“World-Honored One, do the Great Bodhisattvas practice profound Prajñāpāramitā because of roots of virtue?”
The Buddha said:
“Subhūti, it is not so. You should know that the Great Bodhisattvas do not practice profound Prajñāpāramitā because of roots of virtue, nor do they practice profound Prajñāpāramitā because of roots lacking virtue. Why? Because the dharma of the Great Bodhisattvas is such. If they have not yet drawn near to, made offerings to, and respectfully honored the Buddhas and World-Honored Ones; if their roots of virtue have not yet been completely perfected; and if they have not yet devoted themselves fully to serving pure spiritual friends, then they certainly cannot attain the wisdom of omniscience.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how do the Great Bodhisattvas draw near to, make offerings to, and honor the Buddhas and World-Honored Ones, perfect their roots of virtue, devote themselves fully to serving pure spiritual friends, and quickly attain the wisdom of omniscience?”
The Buddha said:
“Subhūti, when the Great Bodhisattvas first generate the mind of awakening, they draw near to and make offerings to the Buddhas and World-Honored Ones. From the Buddha they hear the Buddha’s teachings of sūtras, up to treatises explaining their meanings. After hearing them, they retain them, recite them, and repeatedly practice them until they completely understand them. Having completely understood them, they contemplate them correctly. Having contemplated them, they clearly see their profound meanings. Having clearly seen their profound meanings, they are able to fully penetrate them. Having fully penetrated them, they attain dhāraṇīs and give rise to unobstructed understanding. Until they attain the unsurpassed state of awakening, wherever they are born they do not forget the teachings of the true Dharma they have heard and retained, and they plant many roots of virtue in the presence of the Buddhas.
Through the power of maintaining these roots of virtue, they do not fall into evil destinies but are born in places of happiness. Again, through maintaining these roots of virtue, their minds become peaceful and pure. Through the power of maintaining peaceful and pure minds, they are never deluded, bring sentient beings to accomplishment, and purify Buddha-fields. Again, through maintaining roots of virtue, they never become separated from pure spiritual friends. These include the Tathāgatas, Bodhisattvas, Pratyekabuddhas, Śrāvakas, and those who praise the Buddha, Dharma, and Saṅgha.
Subhūti, this is called the Great Bodhisattvas drawing near to, making offerings to, and honoring the Buddhas and World-Honored Ones, perfecting roots of virtue, devoting themselves fully to serving pure spiritual friends, and quickly attaining the wisdom of omniscience. Therefore, Subhūti, Great Bodhisattvas practicing profound Prajñāpāramitā who wish to quickly attain the wisdom of omniscience should diligently and energetically draw near to and make offerings to the Buddhas and World-Honored Ones, fully gather supreme roots of virtue, and serve pure spiritual friends without ever becoming weary or discouraged.”
At that time, Subhūti said to the Buddha:
“World-Honored One, if Great Bodhisattvas do not draw near to and make offerings to the Buddhas, do not accomplish supreme roots of virtue, and do not devote themselves fully to serving pure spiritual friends, could they still attain the wisdom of omniscience?”
The Buddha said:
“Subhūti, if Great Bodhisattvas do not draw near to and make offerings to the Buddhas, do not accomplish supreme roots of virtue, and do not devote themselves fully to serving pure spiritual friends, they are not worthy of being called Great Bodhisattvas, much less could they attain the wisdom of omniscience. Why? Because there are Great Bodhisattvas who draw near to and make offerings to the Buddhas and World-Honored Ones, plant many roots of virtue, and devote themselves fully to serving pure spiritual friends, yet still cannot attain the wisdom of omniscience. How much less could those who do not draw near to and make offerings to the Buddhas, do not plant roots of virtue, and do not devote themselves fully to serving pure spiritual friends attain the wisdom of omniscience? If such beings could attain the wisdom of omniscience, such a thing would certainly never occur.
Therefore, Subhūti, if Great Bodhisattvas wish to be called Great Bodhisattvas and wish to quickly attain the wisdom of omniscience, they should always draw near to and make offerings to the Buddhas, ultimately cultivate many excellent roots of virtue, and devote themselves fully to serving pure spiritual friends without becoming weary or discouraged.”
Venerable Subhūti said to the Buddha:
“World-Honored One, for what reason are there Great Bodhisattvas who also draw near to and make offerings to the Buddhas, plant many roots of virtue, and devote themselves fully to serving pure spiritual friends, yet do not attain the wisdom of omniscience?”
The Buddha said:
“Subhūti, it is because those Great Bodhisattvas are separated from the skillful means of Prajñāpāramitā. Although they draw near to and make offerings to the Buddhas, plant many roots of virtue, and devote themselves fully to serving pure spiritual friends, they cannot attain the wisdom of omniscience.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what is called skillful means? What must Great Bodhisattvas who possess skillful means do in order to attain the wisdom of omniscience?”
The Buddha said:
“Subhūti, if from the time they generate the mind of awakening, while cultivating the generosity pāramitā, Great Bodhisattvas use an intention corresponding with the wisdom of omniscience—whether making offerings to Buddhas, Bodhisattvas, Pratyekabuddhas, Śrāvakas, or giving to others or non-human beings—then these Great Bodhisattvas accomplish intentions corresponding with the wisdom of omniscience.
In this way, these Great Bodhisattvas practice generosity without thinking ‘I am giving,’ without thinking there is someone who receives, and without thinking of ‘self’ or ‘what belongs to me.’ Why? Because these Great Bodhisattvas contemplate that the nature and characteristics of all dharmas are empty, do not arise, are not accomplished, do not transform, and do not cease; they enter into the characteristics of all dharmas, know that all dharmas are without creation and without movement, and enter into the aspects of activities. These Great Bodhisattvas accomplish such skillful means and constantly increase excellent roots of virtue. Through the increase of these roots of virtue, they are able to practice the generosity pāramitā, bring sentient beings to accomplishment, and purify Buddha-fields.
Although practicing generosity, the Bodhisattvas do not seek the results of generosity; that is, they do not cling to excellent karmic results within saṃsāra. They only practice generosity pāramitā diligently in order to save those who have not yet been saved and liberate those who have not yet been liberated.
Furthermore, Subhūti, if Great Bodhisattvas, from the time they generate the mind of awakening, cultivate the pure morality pāramitā using intentions corresponding with the wisdom of omniscience, maintain pure precepts, and their minds do not give rise to greed, anger, or delusion; they are not bound by afflictions; they do not give rise to unwholesome dharmas that obstruct Bodhi, such as stinginess, misconduct, anger, laziness, inferior mentality, distraction, wrong wisdom, and other arrogant minds; nor do they give rise to intentions corresponding with Śrāvakas or Pratyekabuddhas.
Why? Because these Great Bodhisattvas contemplate that the nature and characteristics of all dharmas are empty, do not arise, are not accomplished, do not transform, and do not cease; they enter into the characteristics of all dharmas, know that all dharmas are without creation and without movement, and enter into the aspects of activities. Such Great Bodhisattvas accomplish skillful means in this way and constantly increase excellent roots of virtue. Through these ever-growing roots of virtue, they are able to practice the pure morality pāramitā, bring sentient beings to accomplishment, and purify Buddha-fields.
Although practicing pure morality, they do not seek the results of morality; that is, they do not cling to excellent karmic results within saṃsāra. They only diligently cultivate pure morality pāramitā, up to wisdom pāramitā, in order to save those who have not yet been saved and liberate those who have not yet been liberated. (Each is explained in detail above.)
Furthermore, Subhūti, if Great Bodhisattvas, from the very beginning of generating the mind of awakening, use skillful means and intentions corresponding with the wisdom of omniscience to enter the four meditative absorptions, the four immeasurables, and the four formless concentrations, then although these Great Bodhisattvas enter and emerge freely from meditative absorptions, immeasurables, and formless states, they do not accept those resultant karmic fruits. Why? Because these Great Bodhisattvas have accomplished supreme skillful means and contemplate that the nature and characteristics of meditative absorptions, immeasurables, and formless states are all empty, without arising, without accomplishment, without transformation, and without cessation; they enter into the characteristics of dharmas, know that all dharmas are without creation and without movement, and enter into the characteristics of activities. When these Great Bodhisattvas accomplish such skillful means, they constantly increase excellent roots of virtue. Through these increasing roots of virtue, Great Bodhisattvas are able to practice meditative absorptions, immeasurables, and formless states. Through practicing these, they can freely bring sentient beings to accomplishment and purify Buddha-fields.
Furthermore, Subhūti, if Bodhisattvas from the beginning of generating the mind of awakening use skillful means and intentions corresponding with the wisdom of omniscience, although they cultivate what is abandoned in the path of seeing and cultivate what is abandoned in the path of cultivation, they do not attain the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha Bodhi. Why? Because these Great Bodhisattvas contemplate that the nature and characteristics of all dharmas are empty, do not arise, are not accomplished, do not transform, and do not cease; they enter into the characteristics of dharmas, know that all dharmas are without creation and without movement, and enter into the characteristics of activities. These Great Bodhisattvas accomplish supreme skillful means and constantly increase excellent roots of virtue. Through these increasing roots of virtue, Great Bodhisattvas can practice all factors of Bodhi, surpass the levels of Śrāvakas and Pratyekabuddhas, and enter the Bodhisattva’s right nature free from birth.
This is called the Bodhisattva’s patience with the non-arising of dharmas. Because of this patience with dharmas, Great Bodhisattvas can always freely bring sentient beings to accomplishment and purify Buddha-fields.
Furthermore, Subhūti, if Great Bodhisattvas practice profound Prajñāpāramitā with skillful means, using intentions corresponding with the wisdom of omniscience, although they freely enter and emerge in forward and reverse order from the eight liberations and the nine successive concentrations, they always do not attain the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha Bodhi. Why? Because these Great Bodhisattvas contemplate that the nature and characteristics of all dharmas are empty, do not arise, are not accomplished, do not transform, and do not cease; they enter into the characteristics of dharmas, know that all dharmas are without creation and without movement, and enter into the characteristics of activities. These Great Bodhisattvas accomplish supreme skillful means and constantly increase excellent roots of virtue. Through these excellent roots of virtue continually increasing, Great Bodhisattvas can freely bring sentient beings to accomplishment, purify Buddha-fields, enter the irreversible stage of Bodhisattvas, and attain the patience of prediction.
Furthermore, Subhūti, if Great Bodhisattvas practice profound Prajñāpāramitā with skillful means, using intentions corresponding with the wisdom of omniscience, diligently cultivate the ten powers of the Tathāgata and the countless, boundless other Buddha-dharmas, but have not yet brought sentient beings to accomplishment and have not yet purified Buddha-fields, then they still have not attained the wisdom of omniscience. Why? Because these Great Bodhisattvas contemplate that the nature and characteristics of all dharmas are empty, do not arise, are not accomplished, do not transform, and do not cease; they enter into the characteristics of dharmas, know that all dharmas are without creation and without movement, and enter into the characteristics of activities. These Great Bodhisattvas possess supreme skillful means and constantly increase excellent roots of virtue. Through these increasing roots of virtue, Great Bodhisattvas can freely bring sentient beings to accomplishment, purify Buddha-fields, and gradually attain the wisdom of omniscience.
This is called skillful means. If Great Bodhisattvas accomplish skillful means in this way, then whatever they undertake will certainly lead them to attain the wisdom of omniscience. Such supreme skillful means are all accomplished through practicing Prajñāpāramitā. Therefore, Subhūti, Great Bodhisattvas should diligently cultivate and learn this profound Prajñāpāramitā.”