THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 16
Chapter 70: EXPEDIENT SKILLFUL MEANS
At that time, Subhūti said:
“World-Honored One! From the time of generating the aspiration, how long did the Great Bodhisattva take before attaining such skillful expedient means?”
The Buddha said:
“Subhūti, from the time of generating such an aspiration until now has been countless, innumerable kalpas.”
Subhūti said:
“World-Honored One! In order to accomplish skillful expedient means, how many Buddhas must a Great Bodhisattva make offerings to?”
The Buddha said:
“Subhūti, until now the Bodhisattva has made offerings to Buddhas as numerous as the sands of the Ganges before attaining such skillful expedient means.”
Subhūti said:
“World-Honored One! The Bodhisattva must perfect the merits of the six pāramitās: Giving, Precepts, Patience, Diligence, Meditation, and Prajñā-pāramitā. Only after fully practicing these six pāramitās can one accomplish skillful expedient means.”
Subhūti again said:
“World-Honored One! It is truly wondrous! Truly extraordinary! The Bodhisattva must have cultivated immeasurable merits before being able to attain such skillful expedient means, is that so?”
The Buddha said:
“It is through this wondrous and extraordinary quality that the Bodhisattva accomplishes skillful expedient means. It is like the light of the sun and moon moving throughout the four continents and bringing many benefits.
Likewise, Prajñā-pāramitā encompasses the other five pāramitās and brings them many benefits. Therefore, the five pāramitās receive the name Prajñā-pāramitā; if separated from Prajñā-pāramitā, the five pāramitās would not receive that name. It is like a Wheel-Turning Sage King who, without the seven treasures, cannot be called a Wheel-Turning Sage King.
Likewise, if separated from Prajñā-pāramitā, the five pāramitās would not have their name. It is like a woman without a husband, who is easily violated. If the five pāramitās are separated from Prajñā-pāramitā, they will be destroyed by evil māras and heavenly māras; conversely, the māras cannot arbitrarily destroy them. It is like a country that has a brave general who understands the five kinds of weapons and always remains there; enemies from neighboring countries cannot invade.
Likewise, because the five pāramitās do not depart from Prajñā-pāramitā, all evil māras, heavenly māras, and caṇḍālas cannot destroy them. (Caṇḍālas, explained in the Jin dynasty translation: They are greedy and stubborn beings of hell who disguise themselves and falsely claim to be Bodhisattvas.) It is like a Wheel-Turning Sage King ruling the world, where all lesser kings must follow the king’s commands and dare not oppose or violate them.
Likewise, by following Prajñā-pāramitā, the five pāramitās will attain All-Knowing Wisdom. It is like hundreds of thousands of rivers all flowing into the great ocean; likewise, the five pāramitās are protected by Prajñā-pāramitā. Prajñā-pāramitā is like the right arm of a person—there is nothing it cannot accomplish—while the five pāramitās are like the left arm assisting the right arm, just as all great and small rivers flow into the ocean and become one taste.
Likewise, the five pāramitās together with Prajñā-pāramitā transform into one Dharma. It is like when a Wheel-Turning Sage King leads the four types of armies forth: the golden wheel goes ahead to lead the way. If the Sage King wishes to obtain jewels, the wheel stops so that the king may take the treasures and distribute them to everyone. After the giving is completed, the wheel begins moving again; if everyone has not yet been satisfied, the wheel does not move.
Likewise, because Prajñā-pāramitā leads the way, the five pāramitās attain All-Knowing Wisdom and remain unmoved. It is like the seven kinds of treasures of a Wheel-Turning Sage King; the three treasures that always lead the way are: the golden vehicle, the commander of the army, and the keeper of the treasure store.
Likewise, because Prajñā-pāramitā leads the way, the five pāramitās proceed toward All-Knowing Wisdom. If one practices Prajñā-pāramitā without thinking that the five pāramitās—Giving, Precepts, Patience, Diligence, Meditation, and Wisdom pāramitā—must always follow me; and one also does not think that one must follow Prajñā-pāramitā. Why? Because their nature is emptiness; therefore, there is no place of creation and no place of action, like a mirage appearing under the heat of the sun.
Subhūti said:
“World-Honored One! What is the Dharma of Emptiness? Since it has been said that all dharmas are empty, how can a Bodhisattva practice Prajñā-pāramitā to realize Perfect Enlightenment?”
The Buddha said:
“Subhūti, when practicing Prajñā-pāramitā, the Bodhisattva thinks: Because sentient beings in the three realms cling to the four inverted views, I will use skillful expedient means to save them and liberate them from birth and death. While practicing Prajñā-pāramitā, I completely relinquish the thought of giving, both internally and externally. While giving, the Bodhisattva thinks: I have not given anything, because all possessions, wealth, and the body, when combined, will eventually separate. By contemplating in this way, the Bodhisattva accomplishes Giving pāramitā.
For the sake of sentient beings, the Bodhisattva does not hear evil precepts, does not commit the ten unwholesome actions, and does not fall into the two realms. By contemplating in this way, the Bodhisattva accomplishes Precepts pāramitā.
For the sake of sentient beings, the Bodhisattva does not give rise to anger. Through this, the Bodhisattva accomplishes Patience pāramitā.
For the sake of sentient beings, the Bodhisattva seeks the path of Perfect Enlightenment and completely does not give rise to negligence or laziness. Through this, the Bodhisattva accomplishes Diligence pāramitā.
For the sake of sentient beings, until attaining Perfect Enlightenment, the Bodhisattva’s mind is not scattered. Through this, the Bodhisattva accomplishes Meditation pāramitā.
For the sake of sentient beings, from the time of first generating the aspiration until attaining Perfect Enlightenment, the Bodhisattva does not depart from wisdom. Through this, the Bodhisattva accomplishes Prajñā-pāramitā. Why? Because apart from Prajñā-pāramitā, there is no other Dharma that can save and liberate sentient beings. Therefore, the Bodhisattva must cultivate Prajñā-pāramitā.”
Subhūti said:
“World-Honored One! If all dharmas have no different characteristics, how can Prajñā-pāramitā stand foremost among the five pāramitās?”
The Buddha said:
“That is correct! Although the perfection practices have no different characteristics, the five pāramitās must follow Prajñā-pāramitā in order to receive their names, and because of Prajñā-pāramitā, the five pāramitās can have their individual names.
Subhūti, it is like having many different colors; when brought to Mount Sumeru, they all become the same color without difference.
Likewise, through Prajñā-pāramitā, the five pāramitās receive the name of All-Knowing Wisdom, and the two become one without distinction. There is also no longer any differentiation among the names of Giving, Precepts, Patience, Diligence, Meditation, and Wisdom pāramitā. Why? Because the pāramitās have no form or characteristics, therefore there is no difference.”
Subhūti said:
“World-Honored One! If the destination attained has no difference, why is Prajñā-pāramitā foremost among the five pāramitās?”
The Buddha said:
“Although the destination attained has no distinction, because worldly beings remain within birth and death, know that the six pāramitās are established only for their sake. But sentient beings do not know that these dharmas are unborn, undying, and beyond birth and death.
Sentient beings and all dharmas have neither boundaries nor limits. Therefore, Prajñā-pāramitā is foremost among the five pāramitās. Just as among women in the land of Jambudvīpa, the Jewel Maiden is foremost. Likewise, among the pāramitās, Prajñā-pāramitā is foremost.”
Subhūti said:
“World-Honored One! Through what majestic power does Prajñā-pāramitā become foremost among the five pāramitās?”
The Buddha said:
“Because Prajñā-pāramitā encompasses the merits of all wholesome dharmas and dwells in the place of no dwelling within All-Knowing Wisdom.”
Subhūti said:
“World-Honored One! Does Prajñā-pāramitā have something to take and something to abandon?”
The Buddha said:
“Prajñā-pāramitā has neither anything to take nor anything to abandon among all dharmas. Why? Because all dharmas have neither a place of holding nor a place of abandoning.”
Subhūti said:
“World-Honored One! What dharmas does Prajñā-pāramitā neither hold nor abandon?”
The Buddha said:
“Prajñā-pāramitā neither takes nor abandons the five aggregates, and even the path is neither taken nor abandoned.”
Subhūti said:
“World-Honored One! Why does it not take the five aggregates nor the path?”
The Buddha said:
“Because it does not conceptualize the five aggregates and does not conceptualize the path, therefore there is no place of taking.”
Subhūti said:
“World-Honored One! How is this so? If the five aggregates up to the path are not conceptualized, how can merit increase? If the pāramitās are not accomplished, how can one attain All-Knowing Wisdom?”
The Buddha said:
“Subhūti, because one does not conceptualize the five aggregates and All-Knowing Wisdom, merit increases and one reaches All-Knowing Wisdom; because one does not conceptualize the five aggregates and does not conceptualize the path, one attains the path.”
Subhūti said:
“World-Honored One! Why does one not conceptualize the five aggregates and not conceptualize the path?”
The Buddha said:
“Because conceptualization causes attachment within the Desire Realm, Form Realm, and Formless Realm. If there is no conceptualization, there is no attachment.”
Subhūti said:
“World-Honored One! When a Bodhisattva practices Prajñā-pāramitā in this way, there is no place of abiding, is that correct?”
The Buddha said:
“That is correct! When a Bodhisattva practices in this way, they do not abide in the five aggregates nor in All-Knowing Wisdom.”
Subhūti said:
“World-Honored One! Why is there no abiding?”
The Buddha said:
“Because there is no place to enter, therefore there is no abiding. Why? Because one does not see any dharma as having a place of abiding, nor a place of entering. A Bodhisattva practicing Prajñā-pāramitā in this way has no place of entering, therefore there is no place of abiding. A Bodhisattva who abides and practices in this way has practiced Prajñā-pāramitā and has settled within Prajñā-pāramitā.
If one says, ‘I have practiced Prajñā-pāramitā, I have contemplated Prajñā-pāramitā,’ then one will depart from Prajñā-pāramitā. If one has departed from Prajñā-pāramitā, one will depart from the five pāramitās. Having departed from the five pāramitās, one will depart from All-Knowing Wisdom. Why? Prajñā-pāramitā has no place of entering, and there is no person who can enter Prajñā-pāramitā, because there are no characteristics into which one can enter. If a Bodhisattva, within Prajñā-pāramitā, still has knowledge of this, they will fall into attachment to self; when Prajñā-pāramitā is grasped by self-attachment, all dharmas will also be grasped by self-attachment.
If one thinks of abiding in Prajñā-pāramitā in order to uphold the five pāramitās and uphold All-Knowing Wisdom, one will also fall into attachment to self; because one does not practice Prajñā-pāramitā, one will not accomplish Perfect Enlightenment.
If one thinks that within Prajñā-pāramitā one seeks Perfect Enlightenment, one will also fall into attachment to self; when Prajñā-pāramitā is grasped by self-attachment, one cannot attain Perfect Enlightenment.
If one thinks, ‘I should rely on Prajñā-pāramitā to practice the five pāramitās and practice great loving-kindness,’ one will regress; having regressed, one cannot accomplish the five pāramitās and great loving-kindness.
If one thinks that regarding all dharmas, the Buddhas have nothing to receive and nothing to practice, and naturally realize enlightenment, and I will use that teaching to teach sentient beings, one will also regress. The Tathāgata has no attainment of Enlightenment regarding all dharmas; therefore there is no realm of Dharma, much less any Dharma by which Enlightenment can be attained. Such a thing cannot exist.”
Subhūti said:
Venerable World-Honored One! How should a Bodhisattva practice Prajñā-pāramitā so as not to fall into errors?
The Buddha taught:
Subhūti, when a Bodhisattva practices Prajñā-pāramitā, he should think: All dharmas have no ownership; within dharma itself there is no ownership, therefore there is no place to grasp and no place to attain. One who practices in this way is truly practicing Prajñā-pāramitā. Whoever wishes to enter the dharma of non-ownership will be far removed from Prajñā-pāramitā, because Prajñā-pāramitā has no place of entry and no one who enters.
Subhūti asked:
Thus, Prajñā-pāramitā does not depart from Prajñā-pāramitā; Dāna-pāramitā does not depart from Dāna-pāramitā; and up to All-knowing Wisdom, it also does not depart from All-knowing Wisdom. If there is no separation, then how can one enter Prajñā-pāramitā? Even All-knowing Wisdom itself has no way to have a place of entry.
The Buddha taught:
When a Bodhisattva practices Prajñā-pāramitā, he does not enter the five aggregates, does not cling to the five aggregates, and does not grasp at the existence of the five aggregates; up to All-knowing Wisdom, it is the same. Nor does he think that the five aggregates are permanent or impermanent, suffering or happiness, self or non-self, empty or tranquil; up to All-knowing Wisdom, it is likewise. Permanence or impermanence, suffering or happiness, self or what belongs to self are all quiescent. Because these dharmas cannot enter into the formed, nor can they enter into the formless.
Subhūti! When a Bodhisattva practices the six pāramitās, he is practicing All-knowing Wisdom. Just as when a wheel-turning noble king travels somewhere, the four divisions of his army must follow him. Likewise, the five pāramitās must accord with Prajñā-pāramitā in order to abide in All-knowing Wisdom. It is like a skilled charioteer who, from the very beginning, does not go astray from the road. In the same way, Prajñā-pāramitā guides the five pāramitās to follow All-knowing Wisdom.
Subhūti asked:
Venerable World-Honored One! What are the path and the non-path of a Bodhisattva?
The Buddha taught:
Śrāvakas and Pratyekabuddhas are the non-path of a Bodhisattva; All-knowing Wisdom is the path of a Bodhisattva.
Subhūti asked:
Venerable World-Honored One! Prajñā-pāramitā enables Bodhisattvas to practice great deeds so that they can distinguish the path from the non-path.
The Buddha taught:
As you have said, Prajñā-pāramitā is practiced for the sake of countless asaṃkhyeya beings. Even if it is praised, such practice does not take hold of the five aggregates or the two stages.
Prajñā-pāramitā is the great guide for beings, leading beings toward All-knowing Wisdom without bringing them along the two stages. Therefore, Prajñā-pāramitā, regarding all dharmas, has neither arising nor ceasing, because the nature of dharma is equal and impartial.
Subhūti asked:
Venerable World-Honored One! If Prajñā-pāramitā has neither arising nor ceasing with regard to all dharmas, then why does a Bodhisattva practice the six pāramitās?
The Buddha taught:
Because Prajñā-pāramitā acknowledges the six pāramitās and dedicates their merits toward beings together seeking Perfect Complete Enlightenment; this is the practice of the great compassion of a Bodhisattva. If a Bodhisattva separates from the six pāramitās, he must accomplish the merits of wholesome dharmas in order to attain All-knowing Wisdom. Therefore, a Bodhisattva must practice the six pāramitās.
Subhūti asked:
Venerable World-Honored One! How does a Bodhisattva cultivate the six pāramitās?
The Buddha taught:
A Bodhisattva should contemplate emptiness; cultivate the five aggregates while also not cultivating the five aggregates; up to All-knowing Wisdom, it is likewise. A Bodhisattva should cultivate the six pāramitās in this way.
Furthermore, Subhūti! A Bodhisattva does not cultivate the five aggregates, and does not cultivate All-knowing Wisdom. Why? Because the five aggregates and All-knowing Wisdom are neither cultivated nor do they have a place of abiding.
Subhūti, it is like a person who wishes to have sweet fruit: he must plant a tree, bury its roots deeply, and water it regularly so that the tree becomes flourishing; then sprouts, branches, leaves, flowers, and fruit appear, and only then can he eat the fruit. Likewise, a Bodhisattva who wishes to seek Perfect Complete Enlightenment must learn the six pāramitās and use these six pāramitās to protect and liberate beings. Therefore, Subhūti, if one wishes to attain freedom in the three realms, purify the Buddha-land, sit at the place of enlightenment, and turn the Dharma wheel, a Bodhisattva must learn the six pāramitās.
Subhūti asked:
Venerable World-Honored One! How should one learn Prajñā-pāramitā?
The Buddha taught:
One must learn in this way.
Subhūti! If one wishes to be free in all dharmas, one must learn Prajñā-pāramitā. Because Prajñā-pāramitā is foremost among all dharmas; Prajñā-pāramitā encompasses all dharmas. Just as the ocean encompasses the four great rivers.
Whoever wishes to learn All-knowing Wisdom must learn Prajñā-pāramitā. Therefore, a Bodhisattva must learn Prajñā-pāramitā and learn All-knowing Wisdom. It is like a skilled archer who holds a bow and arrows and does not fear enemies. Likewise, a Bodhisattva practicing Prajñā-pāramitā will no longer fear Māra or heavenly Māra.
Therefore, a Bodhisattva who wishes to realize Perfect Complete Enlightenment must practice Prajñā-pāramitā and will receive the protection and mindfulness of Buddhas of the past, present, and future.
Subhūti asked:
Venerable World-Honored One! How must a Bodhisattva practice the six pāramitās in order to be protected and remembered by the Buddhas?
The Buddha taught:
Mindfulness means not seeing the six pāramitās as something to be remembered, nor seeing All-knowing Wisdom as something to be remembered. A Bodhisattva who rests the mind in this way will receive the protection and mindfulness of the Buddhas.
Furthermore, Subhūti! I do not bring the five aggregates forth as an object of mindfulness, and up to All-knowing Wisdom I do not bring it forth as an object of mindfulness.
Subhūti asked:
Venerable World-Honored One! The learning of a Bodhisattva is so extensive, yet is there truly no learning at all?
The Buddha taught:
There is such extensive learning, yet one does not see the learning. Why? Because a Bodhisattva no longer sees any dharma to be learned.
Subhūti asked:
Venerable World-Honored One! Of all the teachings spoken by the Buddha, must Bodhisattvas uphold and practice all of them?
The Buddha taught:
A Bodhisattva who wishes to realize Perfect Complete Enlightenment must practice the six pāramitās, must constantly and firmly observe, remember, and maintain them without wavering. Regarding the six pāramitās, a Bodhisattva must learn them thoroughly; regarding all dharmas, one must also learn and understand them thoroughly.
Subhūti asked:
Venerable World-Honored One! How can one understand the five aggregates thoroughly?
The Buddha taught:
One must clearly understand the five aggregates and All-knowing Wisdom, because after understanding the five aggregates and All-knowing Wisdom as they truly are, one will understand all dharmas.
Subhūti asked:
Venerable World-Honored One! How can one understand the five aggregates and All-knowing Wisdom as they truly are, without knowing arising and ceasing, without knowing encompassing, permanence, abiding, or transformation?
The Buddha taught:
By observing truly, one will understand all dharmas.
Subhūti asked:
Venerable World-Honored One! What is true observation?
The Buddha taught:
True observation means that it is not truly real. A Bodhisattva must learn the non-real in order to understand all dharmas. By understanding the nature of dharmas, one understands all dharmas; by understanding the nature of form and the nature of dharma, without interruption, one understands all dharmas.
Subhūti asked:
Venerable World-Honored One! How can one understand all dharmas?
The Buddha taught:
All dharmas neither unite nor separate.
Subhūti asked:
Venerable World-Honored One! How are all dharmas neither united nor separated?
The Buddha taught:
The five aggregates are neither united nor separated; even the nature of conditioned and unconditioned dharmas is neither united nor separated. Why? Because these dharmas have no form or appearance, so how could there be union or separation? Because all ownership has no ownership; therefore there is neither union nor separation. A Bodhisattva should understand all dharmas in this way.
Subhūti asked:
Venerable World-Honored One! From the time a Bodhisattva first arouses the aspiration until reaching the Ten Stages, must one learn in this way, and only later understand the dharmas?
The Buddha taught:
Subhūti! Only Bodhisattvas of sharp faculties can understand this Dharma gate. Those of dull faculties, those with partial understanding, or those with shallow understanding cannot enter. Moreover, those who wish to learn and enter this Dharma, the lazy and those who have desires and expectations, cannot enter. Only diligent ones with right concentration and irreversible beings who have attained All-knowing Wisdom can enter. If one practices the six pāramitās according to the Buddha’s teachings, one will attain All-knowing Wisdom.
When a Bodhisattva practices Prajñā-pāramitā, if demonic obstacles arise, he recognizes them clearly and immediately eliminates them. Therefore, to attain skillful means, one must learn Prajñā-pāramitā.
A Bodhisattva who practices mindfulness and enters into Prajñā-pāramitā will receive the protection and mindfulness of present Buddhas in the ten directions. All Buddhas and Bodhisattvas of the three realms arise from Prajñā-pāramitā. In practicing Prajñā-pāramitā, a Bodhisattva should think: The Dharma realized by the Buddhas of the three times is also what I can realize. When practicing Prajñā-pāramitā, a Bodhisattva should cultivate in this way; cultivating in this way will quickly realize Perfect Complete Enlightenment. Therefore, a Bodhisattva should not separate from mindfulness of All-knowing Wisdom.
Suppose all beings in the great thousand worlds practiced the six pāramitās exactly as described above and attained the fruits from Stream-enterer, Arhat, up to Pratyekabuddha; this would still not equal a Bodhisattva practicing Prajñā-pāramitā for even a very short time. Why? Because the five pāramitās, Stream-enterers, Arhats, and Pratyekabuddhas all arise from Prajñā-pāramitā; the Buddhas of the three times also arise from Prajñā-pāramitā.
Suppose one taught countless beings as numerous as the sands of the Ganges to practice giving and attain the levels of Śrāvaka and Pratyekabuddha; this would not equal a Bodhisattva who is mindful of Prajñā-pāramitā united with All-knowing Wisdom. Being mindful of Prajñā-pāramitā united with All-knowing Wisdom for one day, one hundred days, or even one hundred kalpas—why? Because the Tathāgatas arise from Prajñā-pāramitā. They practice generosity to teach and transform beings, and also to teach Arhats and Pratyekabuddhas. If there is a Bodhisattva abiding in teachings that accord with Prajñā-pāramitā, one should know that this is an irreversible Bodhisattva who will receive the protection of the Tathāgata. One should know that this Bodhisattva has practiced the six pāramitās, attained skillful means, made offerings to countless Buddhas, drawn near virtuous companions, attained the eighteen aspects of emptiness, accomplished the four unobstructed wisdoms, the six supernatural powers, fully abided in vows, perfected the pure conduct of a youth, never separated from the merits of wholesome dharmas, never lost eloquence, attained all dhāraṇī teachings, possesses complete faculties, and will receive a prediction of Buddhahood; regarding realms such as the three realms and the eight difficulties, they are forever eliminated.
One should know that this Bodhisattva is skilled in accomplishing deeds, enters the meaning of the non-lettered, speaks skillfully and remains silent skillfully, speaks much and speaks little, teaches men and women, the five aggregates, Nirvāṇa, characteristics of dharmas, the nature of conditioned and unconditioned, this and that, union and separation, neither union nor separation, suchness of dharma, purity of dharma, dharmas with conditions, dharmas without conditions, the five aggregates, six sense objects, eighteen elements, four truths, twelve links of dependent origination, the meditations: the four dhyānas and four formless meditations; the six pāramitās, thirty-seven aids to enlightenment, All-knowing Wisdom, the nature of conditioned and unconditioned, self and non-self, the five aggregates up to All-knowing Wisdom; and also clearly understands mindfulness, the five aggregates up to the self-nature of the path as empty. The emptiness of the path, faith in the emptiness of the path, lack of faith in the emptiness of the path, arising, ceasing, permanence, abiding, transformation, greed, anger, ignorance, right view, non-right view, wrong view, non-wrong view, actions, worship, characteristics, Suffering, Origin, Cessation, Path, hell, hungry ghosts, animals, the three evil destinies, humans, the human realm, heavenly realms, the fruits of Śrāvakas, Pratyekabuddhas, All-knowing Wisdom, and the path of All-knowing Wisdom; the ten powers and the completeness of the Buddha’s ten powers; knowing quickly, knowing subtly, knowing with weariness, Great Wisdom, Endless Wisdom, wisdom of the three times, skillful means, the faculties of beings, meaning, explanation, and liberation from the three evil destinies.
Subhūti! These are the merits of a Great Bodhisattva who practices Prajñā-pāramitā, mindfulness, and entry into Prajñā-pāramitā.
Subhūti asked:
Venerable World-Honored One! How should a Bodhisattva practice mindfulness and enter into Prajñā-pāramitā?
The Buddha taught:
One should know whether the five aggregates are permanent or impermanent, firm or not firm, real or not real. Knowing clearly in this way is practicing Prajñā-pāramitā; entering into Prajñā-pāramitā is like contemplating emptiness. Since all ownership has no ownership, one should also maintain mindfulness in this way.
Subhūti asked:
Venerable World-Honored One! How long must a Bodhisattva study Prajñā-pāramitā before attaining this?
The Buddha taught:
From the time a Bodhisattva first arouses the aspiration and practices Prajñā-pāramitā until sitting at the place of enlightenment, he must practice, be mindful, and enter in this way.
Subhūti asked:
Venerable World-Honored One! When a Bodhisattva is mindful of Prajñā-pāramitā, must he maintain single-pointed mindfulness?
The Buddha taught:
A bodhisattva must always maintain single-mindedness and should not allow any other thought to enter the mind.
Practicing mindfulness that enters and merges with Prajñā-pāramitā in this way will not be separated from the thought of All-Knowledge. Mindfulness of Prajñā-pāramitā must be practiced according to the meaning of the Dharma without departing from that meaning.
Subhūti asked:
“World-Honored One! Does practicing, contemplating, and entering into Prajñā-pāramitā attain All-Knowledge?”
The Buddha said:
“No.”
Subhūti asked:
“World-Honored One! Does practicing without contemplation attain All-Knowledge?”
The Buddha said:
“No.”
Subhūti asked:
“World-Honored One! After maintaining mindfulness, if one does not contemplate, does one attain All-Knowledge?”
The Buddha said:
“No.”
Subhūti asked:
“World-Honored One! If one neither contemplates nor does not contemplate, does one attain All-Knowledge?”
The Buddha said:
“No.”
Subhūti asked:
“World-Honored One! How should one contemplate in order to attain All-Knowledge?”
The Buddha said:
“One must contemplate in suchness.”
Subhūti asked:
“World-Honored One! What is suchness?”
The Buddha said:
“It is true reality.”
“World-Honored One! What is true reality?”
The Buddha said:
“It is the nature of Dharma, the nature of sentient beings, the nature of receiving life, and the nature of life itself.”
Subhūti asked:
“World-Honored One! What is the nature of Dharma, sentient beings, lifespan, and life?”
The Buddha said:
“What do you think? Can the self, lifespan, and sentient beings be grasped?”
Subhūti replied:
“World-Honored One! Since the self, lifespan, and sentient beings cannot be grasped, how can there be sentient beings to be called sentient beings?”
The Buddha said:
“A bodhisattva who clearly understands this will no longer have the designation of attachment to Prajñā-pāramitā, nor the designation of attachment to any dharmas in order to attain All-Knowledge.”
Subhūti asked:
“World-Honored One! Do these six pāramitās no longer use names?”
The Buddha said:
“The six pāramitās and all conditioned dharmas do not rely on conditioned dharmas, unconditioned dharmas, or the three vehicles.”
Subhūti asked:
“World-Honored One! If all dharmas have no names and cannot be named, then how can there be birth and death in the five destinies, or the attainments of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and Perfectly Enlightened One?”
The Buddha said:
“What do you think? Can the names of sentient beings be seen?”
Subhūti replied:
“World-Honored One! They cannot be seen.”
The Buddha said:
“If even sentient beings do not exist, how much less do the five destinies and the three-vehicle teachings exist. Therefore, a bodhisattva practicing Prajñā-pāramitā should learn that there are no names and no dharmas.”
Subhūti asked:
“World-Honored One! According to what the World-Honored One has said, does this mean one should no longer learn the five aggregates and All-Knowledge?”
The Buddha said:
“One should learn the five aggregates and All-Knowledge. Although one learns, there is no learning.”
Subhūti asked:
“World-Honored One! Why is it said that there is learning but no learning?”
The Buddha said:
“Because learning the five aggregates and All-Knowledge means learning that there is no place of arising and no place of ceasing.”
Again he asked:
“World-Honored One! What does it mean to learn that there is no place of arising and no place of ceasing?”
The Buddha said:
“Learning that which has a place of creation is without true existence.”
Subhūti asked:
“World-Honored One! How is learning that which has a place of creation without true existence?”
The Buddha said:
“Contemplating the true self-nature of all dharmas as they really are is without true existence. This is learning that which has a place of creation as without true existence.”
Subhūti asked:
“World-Honored One! What is contemplating the self-nature as without true existence?”
The Buddha said:
“It is like contemplating the five aggregates as empty, contemplating the six sense faculties as empty, contemplating inner and outer emptiness, contemplating existence and nonexistence as empty; contemplating meditation as empty, contemplating liberation through cessation meditation as empty, contemplating the thirty-seven factors of enlightenment as empty, and contemplating the path as empty.
Subhūti, a bodhisattva practicing Prajñā-pāramitā should contemplate in this way and should contemplate the self-nature of all dharmas as empty.”
Subhūti asked:
“World-Honored One! If the five aggregates and even the Path are empty, how should a bodhisattva practice Prajñā-pāramitā?”
The Buddha said:
“A bodhisattva practicing Prajñā-pāramitā practices without attaining anything.”
Subhūti asked:
“World-Honored One! Why does one practice without attaining anything?”
The Buddha said:
“Because Prajñā-pāramitā cannot be attained, the bodhisattva cannot be attained, the practice cannot be attained, and the practitioner cannot be attained. A bodhisattva practices Prajñā-pāramitā without attainment. Why? Because all conceptual fabrications cannot be seen.”
Subhūti asked:
“World-Honored One! When a bodhisattva practices without seeing such attainment, how should one who has just generated the aspiration practice Prajñā-pāramitā?”
The Buddha said:
“When first generating the aspiration, a bodhisattva does not rely on any dharma. Learning and practicing the six pāramitās are all without a place of reliance. Even up to All-Knowledge, one should contemplate without a place of reliance.”
“World-Honored One! What are reliance and non-reliance?”
The Buddha said:
“The two dharmas are without reliance; the one dharma is without reliance.”
Subhūti asked:
“World-Honored One! What are the two and the one?”
The Buddha said:
“Eye and form, mindfulness-entry and dharma, path and Buddha are the two.”
Subhūti asked:
“World-Honored One! What is the place of reliance that is without reliance? Or can there be reliance arising from a place of non-reliance?”
The Buddha taught:
Not from a place of reliance, nor from a place of non-reliance, does reliance arise.
Subhūti! Because reliance is equal, it is called non-reliance. One should learn in this way. When a Bodhisattva learns Prajñāpāramitā in this way, there is no reliance.
Subhūti said:
“World-Honored One! If a Bodhisattva practices Prajñāpāramitā without practicing reliance, and also does not practice non-reliance, then how does the Bodhisattva practice Prajñāpāramitā in order to accomplish the various stages and attain the wisdom of Omniscience?”
The Buddha taught:
“If a Bodhisattva does not abide in reliance, then the Bodhisattva will accomplish the various stages. Why? Because Prajñāpāramitā has no place of reliance, the path has no place of reliance, and the practitioner of Prajñāpāramitā cannot be seen either. Therefore, the Bodhisattva should practice in this way.”
Subhūti said:
“World-Honored One! Prajñāpāramitā cannot be seen, the path cannot be seen, and the person who practices the path cannot be seen. Then how does a Bodhisattva practice Prajñāpāramitā and distinguish phenomena as the five aggregates or as the path?”
The Buddha taught:
“A Bodhisattva practicing Prajñāpāramitā does not rely on the five aggregates or on the path.”
He asked again:
“World-Honored One! If a Bodhisattva does not rely on the five aggregates and the path, then how can the Bodhisattva accomplish the six perfections to transcend the Bodhisattva stages, purify the Buddha realms to teach and transform beings, attain the wisdom of Omniscience to turn the Dharma wheel; and how can the Bodhisattva perform the work of a Buddha to liberate beings from birth and death?”
The Buddha taught:
“A Bodhisattva does not practice Prajñāpāramitā because of the five aggregates, nor because of the path.”
He asked again:
“World-Honored One! For what reason does a Bodhisattva practice Prajñāpāramitā?”
The Buddha taught:
“Precisely because there is no place of action, the Bodhisattva practices Prajñāpāramitā. Why? Because all phenomena have no place of action; Prajñāpāramitā and the path also have no place of action and no place of accomplishment. The Bodhisattva should practice in this way, because Prajñāpāramitā has no place of action and also no place of accomplishment.”
Subhūti said:
“World-Honored One! If all phenomena have no place of action and no place of accomplishment, then are there also no realms of the three vehicles?”
The Buddha taught:
“Because the realms of phenomena have no place of action and no accomplishment, they cannot be obtained. Why? Because ignorant ordinary beings cling to the five aggregates, rely upon the five aggregates, and then become arrogant, thinking: ‘I will attain the path and save sentient beings from birth and death.’
Subhūti! The Tathāgata, with the five kinds of eyes, does not even see the five aggregates or the path; how much less can ignorant ordinary beings who lack the eyes of wisdom, cling to the five aggregates, and wish to save sentient beings?”
Subhūti said:
“World-Honored One! If you, using the five kinds of eyes, do not see sentient beings, and do not see sentient beings who are liberated, then how did the World-Honored One accomplish Perfect Enlightenment and save sentient beings throughout the three times?”
The Buddha taught:
“I do not see the attainment of Buddha-wisdom, I do not see sentient beings being liberated, and I do not see the three times. Because sentient beings are without a self-nature but imagine that they possess a body, therefore these precepts exist and the Dharma is taught and beings are guided. This is only for conventional truth, not for ultimate truth, because the teaching itself is without words.”
Subhūti said:
“World-Honored One! Without abiding in ultimate truth, can one attain Buddha-wisdom?”
The Buddha taught:
“No.”
Subhūti said:
“World-Honored One! According to the four inversions, can one attain Buddha-wisdom?”
The Buddha taught:
“No.”
Subhūti said:
“World-Honored One! If one does not follow ultimate truth and does not follow the four inversions, and therefore does not attain Perfect Enlightenment, does this mean that the World-Honored One did not attain Perfect Enlightenment?”
The Buddha taught:
“Subhūti! The Tathāgata has attained Perfect Enlightenment, but does not abide in the nature of conditioned or unconditioned phenomena. It is like the Tathāgata creating a transformation body of the Tathāgata. Although that body does not abide in existence or non-existence, it has no place where it abides; therefore it can come, go, sit, and stand. It also practices the six perfections, practices the four meditations, the four immeasurables, the four formless meditations, the five supernatural powers, the thirty-seven factors of enlightenment, the three liberation gates, inner and outer emptiness, emptiness of existence and non-existence, the eight liberations, the nine successive concentrations, the ten powers of the Buddha, the four fearlessnesses, the eighteen unique qualities of a Buddha, and turns the Dharma wheel.
This Transformation Buddha manifests countless, innumerable beings and says to them: There is liberation, there are sentient beings, and there are the three times.”
The Buddha asked:
“Subhūti! Does this Transformation Buddha manifest sentient beings of the three times?”
Subhūti said:
“No, World-Honored One.”
The Buddha taught:
“The Tathāgata has no attachment to Perfect Enlightenment because I clearly know that all phenomena are like transformations, and therefore there is no liberation. Thus, regarding Prajñāpāramitā, a Bodhisattva should practice and understand in this way.”
Subhūti said:
“As the World-Honored One has said, if all phenomena are like transformations, then is there any difference or distinction between the transformation body of the Tathāgata and the body of the Tathāgata?”
The Buddha taught:
“There is no difference and no distinction. Why? Because both the Tathāgata and the transformation body of the Tathāgata have functions to perform.”
He asked again:
“World-Honored One! If there were no Tathāgata, could the transformation body of the Tathāgata alone perform actions?”
The Buddha taught:
“It could.”
Subhūti said:
“World-Honored One! Why is this so?”
The Buddha taught:
“Subhūti! In the past there was a Tathāgata named Sūpatiṣṭha (Sūpatiṣṭha, called the Extremely Pure Tathāgata in the Song dynasty). When that Buddha appeared in the world, there were no people practicing the Bodhisattva path. Therefore, that Buddha manifested entering Nirvāṇa and then caused a transformation Buddha to remain for one kalpa. After that, the Transformation Buddha gave predictions of Buddhahood to those practicing the Bodhisattva path and then entered extinction. Everyone thought that the Transformation Buddha had entered Nirvāṇa but did not know that it was a Transformation Buddha.”
The Buddha taught:
“A Transformation Buddha is neither born nor destroyed. Subhūti, a Bodhisattva practicing Prajñāpāramitā must understand that all phenomena are like the Transformation Buddha.”
Subhūti said:
“World-Honored One! If the Transformation Buddha performs actions, and the Tathāgata also performs actions, with no difference between them, then what is the result of the merit from giving? If one makes offerings to the Transformation Buddha as one would to the Tathāgata, does the merit of that person end when the Buddha enters Nirvāṇa?”
The Buddha taught:
“The Tathāgata is the field of merit for all beings; therefore the transformation body of the Tathāgata is also so.”
The Buddha continued:
“Subhūti! Leave aside the matter of the merit of making offerings to the Tathāgata and the transformation body of the Tathāgata. If there is someone who, with loving-kindness, constantly remembers the Buddha, that merit will lead to the end of suffering.”
The Buddha taught:
“Leave aside the merit of loving-kindness. If someone merely takes a single flower, scatters it into empty space, and remembers the Buddha for a moment, that merit will also lead to the end of suffering.”
The Buddha taught:
“Leave aside the merit of offering flowers. If someone recites ‘Namo Buddha,’ that merit will also lead to the end of suffering.
Subhūti! The merit of making offerings to the Tathāgata is extremely vast. You should understand this clearly. Because all phenomena are equal, the Transformation Buddhas and the Buddha have no difference. A Bodhisattva practicing Prajñāpāramitā in this way will understand clearly that the nature of phenomena does not perish and is not abandoned. This Prajñāpāramitā also has no discrimination, and all phenomena should likewise be understood in this way.”
Subhūti said:
“World-Honored One! If all phenomena have no discrimination, why does the Tathāgata say that there are form, feeling, perception, formations, consciousness, inner and outer phenomena, wholesome and unwholesome, conditioned and unconditioned, the path, worldly matters, birth and death, and conditioned and unconditioned dharmas?
World-Honored One! Do phenomena have no discrimination?”
The Buddha taught:
“No. They are only taught through names and numbers in order to help sentient beings understand. There is no actual discrimination.”
Subhūti said:
“World-Honored One! If these phenomena have no names, then why use names and characteristics to teach sentient beings and help them understand?”
The Buddha taught:
The formations are nameless, formless, and have no place of entering into. Furthermore, formations have no abiding place, no characteristics, and no place where they can be entered. The Buddhas and their disciples also do not enter into characteristics.
If name were to enter into name, and characteristics were to enter into characteristics; emptiness, signlessness, and wishlessness were to enter into emptiness, signlessness, and wishlessness; true reality were to enter into true reality; the nature of phenomena were to enter into the nature of phenomena; unconditioned dharmas were to enter into unconditioned dharmas.
Subhuti! These dharmas only use names, but do not enter into names. The Bodhisattva dwells in names and characteristics while practicing Prajna-paramita, but does not cling to those names and characteristics.
Subhuti said:
World-Honored One! If conditioned dharmas exist based on names and characteristics, then for whom does the Bodhisattva arouse the mind of enlightenment, endure many hardships, and practice the six Paramitas, the four meditations, the four formless absorptions, the four immeasurables, the thirty-seven aids to enlightenment, the three liberation doors, perfect great compassion, and practice Prajna-paramita?
The Buddha taught:
It is for names and characteristics, numerical characteristics, and conditioned dharmas that are without names and characteristics, which are emptiness. Therefore, the Bodhisattva practices the path of the Bodhisattva, attains All-Knowledge, turns the Dharma wheel, and uses the teachings of the three vehicles to liberate sentient beings. Furthermore, those names and characteristics neither arise nor cease; they abide in suchness without change.
Subhuti said:
World-Honored One! You speak of All-Knowledge, do you not?
The Buddha taught:
That is correct! I speak of All-Knowledge, the work of All-Knowledge, and the work of the path and wisdom.
Subhuti said:
World-Honored One! Are these things different from one another?
The Buddha taught:
All-Knowledge is the work of the Hearers and Pratyekabuddhas; the work of the path and wisdom is the work of the great Bodhisattvas; the work of All-Knowledge is the work of the Buddhas, the Tathagatas.
He further asked:
World-Honored One! Why is All-Knowledge said to be the work of Hearers and Pratyekabuddhas?
The Buddha taught:
Because all internal and external dharmas, as well as those of Arhats and Pratyekabuddhas, must be clearly known. Although they know them, they do not abide in the works of the path.
Subhuti said:
World-Honored One! What is the path-wisdom of the Bodhisattva?
The Buddha taught:
The Bodhisattva must explain and understand all paths, know clearly the paths of the three vehicles, and accomplish the three works of the path without clinging to the realization of true reality.
He further asked:
World-Honored One! Why, when the Bodhisattva has fulfilled the Buddha’s work, does he not cling to that realization of true reality?
The Buddha taught:
Because, before accomplishing the Buddha’s work and before teaching and transforming sentient beings, the Bodhisattva does not yet receive that realization of true reality.
He further asked:
World-Honored One! Must the Bodhisattva abide in the path before receiving that realization of true reality?
The Buddha taught:
No.
Subhuti said:
World-Honored One! Then can one not follow the path?
The Buddha taught:
No.
Subhuti said:
World-Honored One! One does not follow the path and also does not follow the non-path, is that so?
The Buddha taught:
No.
Subhuti said:
Then what should one do?
The Buddha asked in return:
What do you understand? If you follow the path, will the outflows be completely ended?
Subhuti said:
World-Honored One! No.
The Buddha asked:
If you follow the non-path, will the outflows be completely ended?
Subhuti said:
World-Honored One! No.
The Buddha asked:
If you follow either the path or the non-path, will the outflows be completely ended?
Subhuti said:
World-Honored One! No.
The Buddha asked:
If you use the path, the non-path, or even neither the path nor the non-path, will the outflows be completely destroyed?
Subhuti said:
World-Honored One! No. I have no place of abiding, yet I will end the outflows. Although the outflows are ended, there is no place of abiding.
The Buddha taught:
Subhuti! The Bodhisattva is also like this. Although realizing true reality, there is no place of abiding; although speaking of All-Knowledge and the work of All-Knowledge, they are only one.
World-Honored One! How is it that they are one work?
The Buddha taught:
It is quiescence.
Subhuti! The words spoken, appearances, arising and ceasing—these are all clearly known by the Buddhas. Therefore it is called All-Knowledge.
Subhuti said:
World-Honored One! All-Knowledge, the work of All-Knowledge, and the work of the path and wisdom—do these three works have differences in their order?
The Buddha taught:
The beginning and the ending have no difference. This is because the Buddhas have ended all beginnings, whereas Hearers have not yet ended all beginnings.
Subhuti said:
World-Honored One! If they have not yet ended all beginnings, do they attain Nirvana?
The Buddha taught:
No.
Subhuti said:
World-Honored One! Does Nirvana have any difference?
The Buddha taught:
No.
Subhuti said:
World-Honored One! If there is no difference, why is it said that they have not yet ended all beginnings?
The Buddha taught:
Because those beginnings are not truly beginnings. Due to lust, anger, and delusion, ordinary beings create beginnings. The Tathagata has no more beginnings.
Subhuti said:
If the path and Nirvana have no possession, how can it be said that there are Stream-enterers, Arhats, Pratyekabuddhas, and Perfectly Enlightened Ones?
The Buddha taught:
Because through the unconditioned, they are given the names Stream-enterer, Arhat, Pratyekabuddha, and Perfectly Enlightened One.
Subhūti said:
World-Honored One! Is it that names arise from the unconditioned?
The Buddha said:
No! It is only because of verbal expressions that this speaking exists; it does not come from the ultimate meaning. Why? Because in the ultimate meaning there are no formations, and there is also no creation or making. Therefore, for the sake of those who cut off craving, a later stage is established.
Subhūti said:
World-Honored One! The characteristics of all dharmas are like emptiness; even the present reality cannot be known, so how can one know the later stage?
The Buddha said:
That is correct! The characteristics of all dharmas are empty; even the present reality cannot be known, how much less the later stage. Because those who do not know that the characteristics of all dharmas are empty are taught that there are former and later stages. The characteristics of all dharmas themselves have neither former nor later stages.
Subhūti, if a Bodhisattva practices Prajñāpāramitā, they must clearly know that the characteristics of all dharmas are empty. Thus, the practices of dharmas in relation to dharmas are empty, so there is no entering, and there is also no entering into internal or external dharmas, conditioned or unconditioned dharmas, or the dharmas of the three vehicles.
Subhūti said:
World-Honored One! Why is it called Prajñāpāramitā?
The Buddha said:
It is called Prajñāpāramitā because it transcends all dharmas; it is the supreme crossing over among the three vehicles. All Tathāgatas who have realized Perfect Complete Enlightenment relied on Prajñāpāramitā to reach the other shore. Therefore it is called Prajñāpāramitā.
Furthermore, it is the crossing beyond all dharmas like dust particles, with no dharma able to obstruct it. Therefore it is called Prajñāpāramitā.
Furthermore, the ultimate reality, the nature of dharma, and Suchness all enter into Prajñāpāramitā; therefore it is called Prajñāpāramitā.
Subhūti! Therefore, Prajñāpāramitā neither unites with nor separates from all dharmas. Whether seen or unseen, obstructed or unobstructed, with regard to this dharma there is neither union nor separation. Because Prajñāpāramitā has no form or characteristic, it cannot be seen and has no opposition or comparison; one characteristic is itself no characteristic. Why? Because it can give rise to all dharmas and all eloquence, therefore gods, humans, māras, enemies, non-Buddhist paths, Śrāvakas, and Pratyekabuddhas cannot destroy a Bodhisattva practicing Prajñāpāramitā. This is because all evil māras, enemies, and the two stages cannot compare with it.
Subhūti! In this meaning, the Bodhisattva must understand clearly and must practice in this way.
Furthermore, Subhūti! Regarding the meaning of Prajñāpāramitā, the Bodhisattva who practices impermanence, suffering, and non-self must clearly understand the meaning of Suffering, Origin, Cessation, and Path; must understand cessation, non-arising, non-ceasing, and all dharmas; must clearly see and know all things; must clearly know oneself and the minds of others. One must practice correctly according to what has been spoken above.
Subhūti! The Bodhisattva must understand this meaning of Prajñāpāramitā and must practice exactly in this way.
Subhūti said:
World-Honored One! This meaning of Prajñāpāramitā is extremely profound. Even if one speaks of meanings that are not meanings, it still cannot be grasped. How then can a Bodhisattva cultivate the meanings of Prajñāpāramitā?
The Buddha said:
A Bodhisattva who understands this profound meaning practices Prajñāpāramitā in this way. Regarding lust, anger, and delusion, the Bodhisattva no longer has them, and therefore does not practice the meaning of wrong views; knowing clearly that they are not the meaning, one does not practice them. Why? Because the true nature of lust, anger, and delusion, in relation to all dharmas, neither increases nor decreases. Furthermore, the meaning of wrong views is suchness; it neither increases nor decreases.
If one considers the five aggregates to be beneficial or not beneficial, one should not practice according to such thoughts. Why? Because when attaining Perfect Complete Enlightenment, the Tathāgata does not see increase or decrease. Therefore, whether there is a Buddha or there is no Buddha, the dharmas are still the same; they neither increase nor decrease.
The Buddha said:
Because conditioned dharmas are always unobstructed and there is also no place of creation or action. Therefore, Prajñāpāramitā also neither increases nor decreases.
Subhūti said:
World-Honored One! Does the meaning of conditioned dharmas not belong to the Buddhas and disciples?
The Buddha said:
All conditioned dharmas are the Buddhas and disciples. But because of this, there is still no increase or decrease. Just as space is suchness and does not arise because of creation, nor does it arise because of the absence of creation. Prajñāpāramitā is also like this; it does not arise because there is increase or decrease.
Subhūti said:
World-Honored One! If a Bodhisattva does not follow and has no place of action, by learning Prajñāpāramitā can they attain Perfect Complete Enlightenment?
The Buddha said:
The Bodhisattva follows but has no place of action; by deeply learning Prajñāpāramitā, they will attain Perfect Complete Enlightenment, because it does not unite with the two.
Subhūti said:
World-Honored One! By following one dharma in order to realize one dharma, is there attainment?
The Buddha said:
No.
Subhūti said:
World-Honored One! If one follows neither one nor two dharmas, is there attainment?
The Buddha said:
No.
Subhūti said:
World-Honored One! If one does not conform to either one or two dharmas, is there attainment?
The Buddha said:
No.
Subhūti said:
World-Honored One! If one follows neither one nor two, how can there be realization?
The Buddha said:
Reaching the place of realization where there is no place of attainment is called having realization and attainment.
Chapter 71: PLANTING TREES
At that time Subhūti said:
World-Honored One! Prajñāpāramitā is extremely profound. There are no sentient beings, yet the Bodhisattva, because of sentient beings suffering, seeks Perfect Complete Enlightenment. It is like someone who wants to plant a tree in the middle of empty space; the Bodhisattva, because of wanting sentient beings to benefit, wishes to seek the wisdom of All-Knowing.
The Buddha said:
Indeed! Subhūti, for the sake of sentient beings, the Bodhisattva seeks the wisdom of Omniscience, merely conceiving that there are sentient beings in order to liberate them.
Subhūti! It is like someone who wishes to plant a tree but does not know about the roots of the tree, nor does he know about the trunk, branches, leaves, flowers, or fruits; he only takes the seed and plants it, watering and caring for it regularly. Gradually, the trunk, branches, leaves, flowers, and fruits all become complete. As for the branches, leaves, and trunk, whatever part one wishes to use, one takes and uses it; as for the fruit, it is used for eating.
Subhūti! The Bodhisattva, for the sake of all sentient beings, seeks Perfect and Equal Enlightenment, then practices the six pāramitās in order to attain the wisdom of Omniscience. Using the trunk, branches, leaves, flowers, and fruits, he benefits sentient beings; using the leaves, he liberates sentient beings from the three evil paths; using the flowers, he helps them attain the four noble classes and the Heaven of the Four Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception; and using the fruit, he attains Perfect and Equal Enlightenment and the wisdom of Omniscience, causing sentient beings to attain the fruits of the paths of Stream-enterer, Once-returner, Non-returner, and Arhat.
If a Bodhisattva seeking Perfect and Equal Enlightenment brings the results of benefit to sentient beings, that is the fruit among sentient beings. Although within the three vehicles he becomes the Buddha of wisdom and there is no realm of sentient beings, he conceives of liberating sentient beings, yet he does not see any sentient beings who are liberated, nor does he see any place where Buddha wisdom is attained.
Subhūti! Therefore, the Bodhisattva should learn, contemplate, and practice Prajñāpāramitā in this way.
Subhūti said:
World-Honored One! It should be known that this Bodhisattva is also like the Buddha. Wherever this Bodhisattva goes, he eliminates the three evil paths, eliminates the eight difficulties, eliminates the states of poverty and lowly conditions, and eliminates the three realms.
The Buddha said:
Indeed! Subhūti, you should know that this Bodhisattva is like the Tathāgata. If a Bodhisattva is lazy and discouraged, he will never be able to walk the path of the Buddhas of the three times. The world will also have no Śrāvakas or Pratyekabuddhas. The three evil realms and the three realms will never come to an end.
The Buddha said:
You should know that this Bodhisattva is like the Buddha, just as you have said. Because of true suchness, one knows that there are Tathāgatas, Pratyekabuddhas, and the noble sages; because of true suchness, one knows the five aggregates, conditioned nature, and unconditioned nature; because suchness is truly as it is, it is called Tathā. If a Bodhisattva learns this true suchness, then he will attain the wisdom of Omniscience; because he comes from within that, he is called Tathā; because of Tathā, one should know that this Bodhisattva is a Buddha.
Subhūti! A Bodhisattva should learn the true nature of Prajñāpāramitā.
After learning the true nature of Prajñāpāramitā, one then learns all dharmas as they truly are; after learning all dharmas as they truly are, when all dharmas as they truly are are perfected, one attains true freedom; having attained freedom yet knowing true and false, one understands the origin of all dharmas; having understood the origin of all dharmas, one sees that sentient beings go according to their own karmic actions; having known where they go, one perfects wisdom and vows; having perfected wisdom and vows, one attains pure wisdom of the three times; having attained pure wisdom of the three times, one practices the Bodhisattva path; having practiced the Bodhisattva path, one benefits sentient beings; having benefited sentient beings, one attains the wisdom of Omniscience; having attained the wisdom of Omniscience, one turns the Dharma wheel; having turned the Dharma wheel, one guides sentient beings into the Dharma of the three vehicles; having guided sentient beings, one enters Nirvāṇa.
Subhūti! The Bodhisattva observes his own merits of wholesome dharmas and the merits of others, and seeks Perfect and Equal Enlightenment.
Subhūti said:
World-Honored One! Must the gods, asuras, and humans in the world all pay homage to a Bodhisattva who practices Prajñāpāramitā?
The Buddha said:
Indeed! The gods and humans in the world must all pay homage to that Bodhisattva.
Subhūti said:
World-Honored One! How much merit does a great Bodhisattva who has just generated the aspiration, seeking Perfect and Equal Enlightenment for the sake of sentient beings, obtain?
The Buddha said:
If there is a virtuous man or woman who teaches and transforms the sentient beings of a three-thousand-great-thousand world system, causing them all to abide at the stage of Arhat or Pratyekabuddha, what do you think? Is that merit great?
Subhūti said:
World-Honored One! It is extremely great.
The Buddha said:
It does not equal the merit of a Bodhisattva who generates the aspiration for Perfect and Equal Enlightenment for the sake of sentient beings; that merit is hundreds of thousands of millions of billions of times greater.
Set aside that three-thousand-great-thousand world system. If there is someone who teaches and transforms all sentient beings in a three-thousand-great-thousand world system, causing them all to abide in the stages of Wisdom-ground, Faith-ground, Eighth-ground, Seeing-ground, Batal-ground, Pure-ground, Accomplished-ground, and Pratyekabuddha-ground, it still does not equal the merit of a Bodhisattva who generates the aspiration for Perfect and Equal Enlightenment for the sake of sentient beings; that merit is hundreds of thousands of millions of billions of times greater.
Subhūti! If all sentient beings in a three-thousand-great-thousand world system have newly generated the aspiration, that merit is hundreds of thousands of millions of billions of times greater than the previous one. Even if the entire three-thousand-great-thousand world system were filled with Bodhisattvas who had all accomplished the Bodhisattva path, it would not equal even one hundredth, one thousandth, ten-thousandth, or billionth part of the merit of the Tathāgata.
Subhūti said:
What should a Bodhisattva who has just generated the aspiration contemplate?
The Buddha said:
He should contemplate the wisdom of Omniscience.
Subhūti said:
World-Honored One! What activities are involved in contemplating the wisdom of Omniscience, and what is its appearance?
The Buddha said:
The wisdom of all dharmas has no possession, no form, and neither arises nor ceases.
Subhūti said:
World-Honored One! The wisdom of Omniscience has no possession; the five aggregates, inner and outer emptiness, existence and non-existence emptiness; the four meditations, four immeasurables, and four formless absorptions; the thirty-seven aids to enlightenment, the three samādhis, the eight liberations, the nine successive concentrations, the ten powers of the Buddha, the four fearlessnesses, great loving-kindness, great compassion, the four unobstructed wisdoms, the eighteen unique qualities, the six supernatural powers, and all conditioned and unconditioned natures—all have no possession, is that so?
The Buddha said:
Subhūti! The self-nature of the wisdom of Omniscience has no possession, because what has no possession is emptiness.
Subhūti said:
World-Honored One! What does it mean that there is no possession?
The Buddha said:
The absence of a place of action is what is called having no possession. Therefore, all dharmas, whether they have possession or do not have possession, are all empty.
Furthermore, Subhūti! All dharmas are Empty, Signless, and Wishless; all dharmas are suchness; all dharmas are the true nature of Thusness; all dharmas are the Dharma-nature of Thusness. Therefore, whether dharmas have possession or do not have possession, they are all empty.
Subhūti said:
World-Honored One! If all dharmas that have possession ultimately have no possession, then how can a Bodhisattva who has just generated the aspiration practice skillful means, the six pāramitās, the four meditations, the four immeasurable states, the four formless absorptions, the thirty-seven aids to enlightenment, practice inner and outer emptiness, existence and non-existence emptiness, the eighteen unique qualities, the wisdom of Omniscience, purify the Buddha-fields, and teach and transform sentient beings?
The Buddha said:
Within the Dharma of emptiness itself, when there is action, that is skillful means. It has the ability to purify Buddha-fields, teach and transform sentient beings, and know that Buddha-fields, because sentient beings have possession, ultimately have no possession.
The Bodhisattva practices the six pāramitās because of the causes and conditions for attaining Buddhahood; even the wisdom of Omniscience is for the causes and conditions of attaining Buddhahood, knowing that the activities of the path that have possession ultimately have no possession.
The Bodhisattva practices the six pāramitās entirely because of the causes and conditions for the place of enlightenment, up to the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, the four immeasurables, the eighteen unique qualities, and so forth. Through the completion of the practices of the path and the wisdom of Omniscience, concentration and wisdom unite, and thus the wisdom of Omniscience is attained. At that very moment, all habitual tendencies from every source are completely extinguished, with no place left for them to arise.
Subhūti! I use the Buddha-eye to observe the three-thousand-great-thousand world system and still do not see what has no possession, let alone what has possession.
Subhūti! A Bodhisattva who practices Prajñāpāramitā in this way does not see possession or non-possession among all dharmas.
Furthermore, Subhūti! The Bodhisattva who practices the perfection of Giving gives without possessing anything and without needing to know it; the recipient possesses nothing and does not need to know it; the mind of the Way possesses nothing and does not need to know it; even up to the knowledge of all things, there is nothing possessed and nothing that needs to be known. That which has been, is being, and will be attained as enlightenment is without possession and also does not need to be known. Why? Because all phenomena are without possession, not created by the Buddha, by disciples, or by Pratyekabuddhas. Because phenomena have no act of creation, they are apart from all acts of creation.
Subhūti said:
World-Honored One! Will there be no phenomenon that is separate from another phenomenon?
The Buddha taught:
Although one speaks of phenomena, they are precisely separate from phenomena.
Subhūti said:
World-Honored One! If phenomena and the characteristics of phenomena are separate, then how can one know that a phenomenon is a phenomenon? For example, phenomena that possess something and do not possess something; phenomena without possession are not known as without possession; phenomena that possess something do not know the phenomena of possessing something; phenomena that possess something do not know the phenomena of not possessing something. If a Bodhisattva does not clearly understand phenomena, how can they know phenomena that possess something and do not possess something?
The Buddha taught:
Because of the cultivation of worldly beings, I point out possession and non-possession; these are not the Ultimate Meaning.
Subhūti said:
World-Honored One! Do the Conventional Truth and the Ultimate Truth differ?
The Buddha taught:
They do not differ! Conventional Truth is the same as Ultimate Truth. Because sentient beings do not understand this, I explain Conventional Truth as having possession and non-possession.
Furthermore, Subhūti! Because sentient beings cling to the five aggregates as having form and characteristics, but do not know that they are without possession, therefore I teach and analyze the Dharma. The Bodhisattva who wishes sentient beings to clearly understand non-possession must study and practice the Perfection of Wisdom in this way.
Chapter 72: THE PRACTICE OF THE BODHISATTVA
At that time, Subhūti said:
World-Honored One! What does a Bodhisattva do when practicing the conduct of a Bodhisattva?
The Buddha taught:
The conduct of a Bodhisattva is practicing the path, therefore it is called Bodhisattva conduct. Subhuti asked:
“World-Honored One! Practicing Bodhisattva conduct means practicing in what place?” The Buddha taught:
A Bodhisattva regards the five aggregates as empty, and regarding inner and outer dharmas, practices the six pāramitās; inner and outer emptiness, the emptiness of existence and nonexistence, and practices the four dhyānas, the four formless meditations, the four immeasurables, the thirty-seven factors of enlightenment, the three samādhis, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, the eighteen uncommon dharmas, purifies the Buddha-land and teaches sentient beings, enters into letters and words, does not enter into letters and words, and enters the various dhāraṇī gates; the nature of conditioned and unconditioned phenomena. Performing all such practices without practicing a path of duality—this is called practicing the Dharma of emptiness.
Subhuti asked:
“Why is one called a Buddha?” The Buddha taught:
“Because one awakens to the path, one is called a Buddha. Subhuti, because one correctly understands all dharmas and awakens to all dharmas, one is called a Buddha.”
Subhuti asked:
“World-Honored One! Why is it called awakening?” The Buddha taught:
“Because one understands that all dharmas are empty, that the Dharma of Suchness and the Dharma of True Nature are only names used for designation. Subhuti, the meaning of awakening cannot be cut off; it abides in such a state, without change, therefore it is called awakening.
Furthermore, Subhuti! It is only through names and appearances that one is called a Buddha; the path of all Buddhas is called awakening; all Buddhas, the World-Honored Ones, awaken together, therefore it is called awakening.”
Subhuti asked:
“World-Honored One! Is the Bodhisattva practicing the path practicing the six pāramitās and the wisdom of omniscience? And what wholesome dharmas are accomplished? What merits and virtues are increased that have arising, ceasing, attachment, and relinquishment?”
The Buddha taught:
“A Bodhisattva practicing the path practices the six pāramitās up to the wisdom of omniscience. Regarding all dharmas, there is no accomplishment, no destruction, no increase, no decrease, and there is no place for attachment or relinquishment.
Subhuti! When a Bodhisattva practices Prajñāpāramitā, regarding all dharmas there is no falling back; regarding all dharmas there is no success or failure, increase or decrease; there is neither arising nor ceasing, nor attachment to permanence or annihilation.”
Subhuti asked:
“World-Honored One! If regarding all dharmas a Bodhisattva does not fall back and has no object of contemplation, then how does one receive the six pāramitās? With the characteristic of emptiness, how does one practice the four dhyānas, the four immeasurables, the four formless concentrations, the thirty-seven factors of enlightenment, the three liberation doors, the ten powers of the Buddha, the eighteen uncommon dharmas, great loving-kindness, great compassion, the ten stages of the Bodhisattva, surpass the two grounds, and surpass the stages of the Bodhisattva?”
The Buddha taught:
“A Bodhisattva does not use duality to practice the six pāramitās, nor does one use duality to practice the wisdom of omniscience.”
Subhuti asked:
“World-Honored One! If a Bodhisattva does not use duality to practice the six pāramitās and does not use duality to practice the wisdom of omniscience, then how, from the moment of first generating the mind of enlightenment until after generating that mind, can the merits and virtues increase?”
The Buddha taught:
“Those who practice using the two things mentioned above do not develop merits and virtues. Why? Because by practicing those two things, foolish ordinary beings cannot develop merits and virtues. A Bodhisattva, from the moment of generating the mind of enlightenment until the end, does not take those two things as such, and therefore develops merits and virtues. Thus, gods and humans cannot destroy the Bodhisattva, cause the Bodhisattva to fall into the two grounds or other evil states, nor can they obstruct the Bodhisattva’s practice of the six pāramitās and the wisdom of omniscience.”
Subhuti asked:
“World-Honored One! Is it because of merits and virtues that a Bodhisattva practices Prajñāpāramitā?”
The Buddha taught:
“It is not because of merits and virtues that one practices, nor is it because there are no merits and virtues that one practices Prajñāpāramitā. Rather, because a Bodhisattva must make offerings to all Buddhas, must accomplish the merits and virtues of wholesome dharmas, and must draw near to good spiritual friends, only then can one accomplish Perfect and Complete Enlightenment.”
Subhuti asked:
“World-Honored One! How does a Bodhisattva make offerings to all Buddhas? How does one accomplish all merits and virtues and draw near to good spiritual friends in order to attain the wisdom of omniscience?”
The Buddha taught:
“From the moment of first generating the mind of enlightenment, a Bodhisattva must constantly make offerings to all Buddhas, must constantly uphold the twelve divisions of the scriptures taught by the Buddhas, and with firm resolve maintain mindfulness, thereby attaining the dhāraṇī teachings. After unobstructed wisdom arises, wherever one is born one obtains the wisdom of omniscience, does not forget what one has known or what one has retained regarding the merits and virtues of making offerings to Buddhas, never again takes birth in evil destinies or the eight difficulties, and after the mind becomes purified, purifies the Buddha-land and teaches sentient beings. Because of these merits and virtues, one never completely separates from good spiritual friends, Buddhas, Bodhisattvas, true practitioners, and those who praise the Buddhas.
Thus, Subhuti, if a Great Bodhisattva wishes to practice Prajñāpāramitā, one must make offerings to all Buddhas, must accomplish the merits and virtues of wholesome dharmas, and must draw near to good spiritual friends.”
Chapter 73: DRAWING NEAR TO GOOD SPIRITUAL FRIENDS
At that time, Subhuti asked:
“World-Honored One! If there is a Great Bodhisattva who does not make offerings to Buddhas, does not accomplish the various merits and virtues, and cannot draw near to good spiritual friends, can such a one attain the wisdom of omniscience?”
The Buddha taught:
O Subhuti! A great Bodhisattva cannot fail to make offerings to the Buddhas, cannot fail to accomplish all merits, and cannot fail to draw near to virtuous friends. Even if one makes offerings to the Buddhas, performs meritorious deeds, and encounters virtuous friends, one still has not yet attained the wisdom of All-Knowing; how much less could one who does not make offerings, does not perform meritorious deeds, and does not meet virtuous friends wish to attain the wisdom of All-Knowing? Such a thing is impossible.
Therefore, O Subhuti! If a great Bodhisattva wishes to learn the Perfection of Wisdom, they must make offerings to the Buddhas, must perform meritorious deeds, and must draw near to virtuous friends.
Subhuti said:
“World-Honored One! Why must a Bodhisattva make offerings to the Buddhas, perform meritorious deeds, and draw near to virtuous friends in order to attain the wisdom of All-Knowing?”
The Buddha taught:
“Because they lack skillful means, have not learned skillful means from the Buddhas, have not yet perfected their merits, and have not drawn near to virtuous friends.”
Subhuti said:
“World-Honored One! What kinds of skillful means must a Bodhisattva fully possess in order to attain the wisdom of All-Knowing?”
The Buddha taught:
“From the moment they first arouse the mind of enlightenment onward, a Bodhisattva must use the mind of All-Knowing Wisdom to practice the Perfection of Giving, making offerings to the three vehicles, giving to both humans and non-humans, causing them to be endowed with the mindfulness of All-Knowing Wisdom, yet without conceiving of the object given, without knowing the recipient, and without conceiving that they themselves are practicing the Perfection of Giving. Why? Because the concepts of phenomena also have no possession, are neither produced nor destroyed. By contemplating, one sees that the characteristics of all phenomena neither move nor completely cease, and in order to transcend the characteristics of all phenomena, one does not see phenomena as having any creation or activity. Therefore, by accomplishing skillful means, one increases all merits; after merits have increased, one practices the Perfection of Giving, teaches and transforms sentient beings, and purifies the Buddha realms, while personally not accepting those results. One practices only because one wishes to benefit sentient beings, and does not wish to obtain personal results from the practice of the Perfection of Giving. The practice of the Perfection of Giving is solely for the purpose of rescuing sentient beings and freeing them from birth and death.”