MAHĀ PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 21
Chapter 69: GREAT SKILLFUL MEANS
At that time, Subhūti addressed the Buddha:
“World-Honored One! That great Bodhisattva who has accomplished such skillful means, how long has it been since he first aroused the aspiration for enlightenment?”
The Buddha said:
“Subhūti, that great Bodhisattva who has accomplished such skillful means has, since first arousing the aspiration for enlightenment, already passed through immeasurable and countless kalpas.”
“World-Honored One! That great Bodhisattva who has accomplished such skillful means—how many Buddhas has he made offerings to?”
“Subhūti, that great Bodhisattva who has accomplished such skillful means has made offerings to as many Buddhas as there are grains of sand in the Ganges River.”
“World-Honored One! A Bodhisattva who gains such skillful means—what wholesome roots has he planted?”
“Subhūti, a Bodhisattva who accomplishes such skillful means, from the time he first aroused the aspiration for enlightenment until now, has fully perfected the perfection of giving, the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of meditation, and the perfection of wisdom.”
“World-Honored One! A great Bodhisattva who accomplishes such skillful means is truly extremely rare.”
“Subhūti, just as the sun and moon revolve around and illuminate the four continents, bringing many benefits, so too does Prajñāpāramitā illuminate the other five perfections and bring them many benefits.
Subhūti, just as a Wheel-Turning Sage King is called a Wheel-Turning Sage King because he has accomplished the wheel treasure, so too, if the five perfections are separated from Prajñāpāramitā, they cannot be called perfections. If they are not separated from Prajñāpāramitā, then those five perfections are called perfections.
Subhūti, just as a woman without a husband is easily violated, likewise, if the five perfections are far removed from Prajñāpāramitā, evil māras, or heavenly māras, can easily destroy them. If the five perfections possess Prajñāpāramitā, then māras cannot obstruct or destroy them. It is like a woman who has a husband and is difficult to violate.
Subhūti, just as soldiers and generals fully equipped with armor and weapons cannot be invaded by powerful neighboring countries, likewise, if the five perfections are not separated from Prajñāpāramitā, they cannot be destroyed by evil māras, heavenly māras, those with excessive pride, Bodhisattvas, or Caṇḍālas.
Subhūti, just as the various lesser kings, at the proper time, come to pay homage to the Wheel-Turning Sage King, so too the five perfections follow along with Prajñāpāramitā.
Subhūti, just as streams of water flow into the Ganges River and then into the great ocean, so too the five perfections, protected by Prajñāpāramitā, proceed toward all-encompassing wisdom.
Subhūti, just as a person’s right hand is useful for accomplishing tasks, Prajñāpāramitā is likewise. Just as a person’s left hand is less useful for accomplishing tasks, the five perfections are likewise.
Subhūti, just as all streams of water, whether large or small, flow into the great ocean, so too the five perfections, protected by Prajñāpāramitā, follow Prajñāpāramitā and enter into all-encompassing wisdom; thus they are called perfections.
Subhūti, just as the wheel treasure leads the four divisions of the army of a Wheel-Turning King forward, and when the king wishes to stop, the wheel treasure immediately stops, allowing the four divisions of the army to fulfill their wishes while the wheel treasure does not leave its position, so too Prajñāpāramitā guides the five perfections toward all-encompassing wisdom, always abiding there without departing.
Subhūti, just as the wheel treasure guides the four divisions of the Wheel-Turning King’s army, likewise Prajñāpāramitā guides the five perfections toward all-encompassing wisdom.
Abiding in Prajñāpāramitā, one does not discriminate, thinking that the perfection of giving follows along while the other four perfections do not follow along. The perfection of giving also does not discriminate, thinking that it follows Prajñāpāramitā while the other four perfections do not. The other perfections likewise do not make such discriminations. Why? Because the nature of all perfections has no creation or activity; their own nature is empty, false and illusory like a mirage.
At that time, Subhūti addressed the Buddha:
“World-Honored One! If all phenomena are empty in their own nature, why will a great Bodhisattva who practices the six perfections attain Unsurpassed Complete and Perfect Enlightenment?”
“Subhūti, when a great Bodhisattva practices the six perfections, he thinks: ‘The minds of worldly beings are all deluded. If I do not use skillful means, I will be unable to deliver sentient beings from birth and death. For the sake of sentient beings, I practice the perfection of giving, the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of meditation, and the perfection of wisdom.’
For the sake of sentient beings, the Bodhisattva gives away possessions within and outside his body. While giving, he thinks: ‘I have not given away anything.’ Why? Because these things will eventually decay.
Thinking in this way, the Bodhisattva completely fulfills the perfection of giving.
For the sake of sentient beings, the Bodhisattva never breaks the precepts, thinking: ‘I have aroused the aspiration for Unsurpassed Complete and Perfect Enlightenment for the sake of sentient beings. If I kill sentient beings, it would not be right.’ He further thinks: ‘I have aroused the aspiration for Unsurpassed Complete and Perfect Enlightenment for the sake of sentient beings. If I hold wrong views or delight in the paths of the Śrāvakas or Pratyekabuddhas, it would not be right.’
Thinking in this way, the Bodhisattva completely fulfills the perfection of morality.
For the sake of sentient beings, the Bodhisattva does not give rise to anger even for a single thought, thinking: ‘I must benefit sentient beings. Why should I give rise to anger?’
Thinking in this way, the Bodhisattva completely fulfills the perfection of patience.
For the sake of sentient beings, from the time he first arouses the aspiration for enlightenment until attaining Unsurpassed Complete and Perfect Enlightenment, the Bodhisattva never gives rise to laziness.
Diligently practicing in this way, the Bodhisattva completely fulfills the perfection of diligence.
For the sake of sentient beings, from the time he first arouses the aspiration for enlightenment until attaining Unsurpassed Complete and Perfect Enlightenment, the Bodhisattva does not allow his mind to become scattered.
Concentrating the mind in this way, the Bodhisattva completely fulfills the perfection of meditation.
For the sake of sentient beings, from the time he first arouses the aspiration for enlightenment until attaining Unsurpassed Complete and Perfect Enlightenment, the Bodhisattva never departs from wisdom. Because apart from wisdom, there is no other Dharma by which sentient beings can be liberated.
Cultivating wisdom in this way, the Bodhisattva completely fulfills the perfection of wisdom.
World-Honored One! If the perfections do not have different characteristics, why among the five perfections is Prajñāpāramitā the most wondrous and supreme above all?”
Indeed, Subhuti! The Paramitas are not different from one another, but if there were no Prajna Paramita, the other five Paramitas would not be called Paramitas. It is because of Prajna Paramita that the other five Paramitas are called Paramitas.
Subhuti! Just as birds of many different colors, when they come near Mount Sumeru, all become the same color.
The five Paramitas are also like this. Through Prajna, until reaching All-knowing Wisdom, they transform into one thing without distinction. There is no longer any differentiation as giving Paramita, precepts Paramita, patience Paramita, diligence Paramita, meditation Paramita, or Prajna Paramita.
Why? Because the Paramitas have no inherent nature; therefore, the Paramitas are not different.
The World-Honored One, if according to ultimate truth there is no distinction, why is Prajna Paramita among the five Paramitas considered wondrous and supreme?
Indeed, Subhuti! Although in ultimate truth there is no distinction, according to conventional understanding one speaks of giving Paramita up to Prajna Paramita.
It is because one wishes to ferry sentient beings across and free them from birth and death, yet in reality sentient beings neither arise nor perish, neither begin nor decline.
Subhuti! Because sentient beings are without anything that can be possessed, one should know that all phenomena are without anything that can be possessed. Therefore, among the five Paramitas, Prajna Paramita is the most wondrous, most honored, and most supreme.
Subhuti! Just as among women in Jambudvipa, the jewel woman is the foremost, supreme, and most wonderful.
Likewise, among the five Paramitas, Prajna Paramita is foremost, supreme, and most wondrous.
The World-Honored One, why does the Buddha say that Prajna Paramita is supreme and most wondrous?
Subhuti! Because this Prajna Paramita embraces all wholesome phenomena up to All-knowing Wisdom, abiding while not abiding.
The World-Honored One, does Prajna Paramita have any dharma that can be obtained or discarded?
Subhuti, no! Prajna Paramita has no dharma that can be obtained and no dharma that can be discarded. Why? Because all phenomena are neither taken up nor abandoned.
The World-Honored One, regarding which phenomena does Prajna Paramita neither take up nor abandon?
Subhuti! Prajna Paramita neither takes up nor abandons form; it neither takes up nor abandons feeling, perception, formations, and consciousness; and up to Unsurpassed Complete Perfect Enlightenment, it neither takes up nor abandons.
The World-Honored One, why does it not take up form and so on, and why does it not grasp Unsurpassed Complete Perfect Enlightenment?
Subhuti! If a Bodhisattva does not recollect form and up to not recollecting Unsurpassed Complete Perfect Enlightenment, this is called not grasping form and up to not grasping Unsurpassed Complete Perfect Enlightenment.
The World-Honored One, if one does not think of or recollect form and up to not thinking of or recollecting Unsurpassed Complete Perfect Enlightenment, then how can wholesome roots increase? If wholesome roots do not increase, how can the Paramitas be perfected? If the Paramitas are not perfected, how can one attain Unsurpassed Complete Perfect Enlightenment?
Subhuti! If a Bodhisattva does not think of or recollect form and up to not thinking of or recollecting Unsurpassed Complete Perfect Enlightenment, at that very moment wholesome roots increase. Because wholesome roots increase, the Paramitas become perfected. Because the Paramitas become perfected, one attains Unsurpassed Complete Perfect Enlightenment.
Why? Because when one does not think of or recollect form and up to not thinking of or recollecting Unsurpassed Complete Perfect Enlightenment, that very moment is the attainment of Unsurpassed Complete Perfect Enlightenment.
The World-Honored One, why is it that when one does not think of or recollect form and up to not thinking of or recollecting Unsurpassed Complete Perfect Enlightenment, one attains Unsurpassed Complete Perfect Enlightenment?
Subhuti! It is through thinking and recollecting that one becomes attached to the three realms: Desire, Form, and Formlessness. Because one does not think or recollect, one is not attached. Therefore, a Great Bodhisattva practicing Prajna Paramita should not have any place of attachment.
The World-Honored One, when practicing Prajna Paramita in this way, where does the Great Bodhisattva abide?
Subhuti! When practicing in this way, the Great Bodhisattva does not abide in form, and up to does not abide in All-knowing Wisdom.
The World-Honored One, why does the Great Bodhisattva not abide in form and up to not abide in All-knowing Wisdom?
Subhuti! Because there is no attachment, there is no abiding. Why? Because this Bodhisattva does not see any phenomenon that can be clung to or dwelt upon. Thus, the Great Bodhisattva practices Prajna Paramita by not clinging to and not abiding in phenomena.
Subhuti! If a Bodhisattva thinks, “By doing this, by cultivating in this way, this is practicing Prajna Paramita; I am cultivating Prajna Paramita,” and if the Bodhisattva grasps such an appearance, then this is precisely moving away from Prajna Paramita. If one moves away from Prajna Paramita, then one moves away from giving Paramita up to All-knowing Wisdom.
Why? Because Prajna Paramita has no place of attachment; its inherent nature is emptiness.
If a Bodhisattva grasps such an appearance, then they depart from Prajna Paramita. If they depart from Prajna Paramita, they depart from Unsurpassed Complete Perfect Enlightenment and will not receive a prediction of Buddhahood.
If a Bodhisattva thinks, “Abiding in this Prajna Paramita will produce giving Paramita up to great compassion,” then by thinking this way they lose Prajna Paramita. Losing Prajna Paramita, they cannot produce giving Paramita up to great compassion.
If a Bodhisattva thinks, “The Buddhas attained Unsurpassed Complete Perfect Enlightenment because they knew that phenomena have no reception and no conceptualization,” and if the Bodhisattva explains, reveals, teaches, and instructs in this way, then they lose Prajna Paramita.
Why? Because regarding phenomena, the Buddhas have never known, never obtained, and there is no dharma that can be spoken of as obtained, much less is there any place of attainment. Such a thing never exists.
The World-Honored One, how does a Bodhisattva practicing Prajna Paramita avoid these errors?
Subhuti! If a Great Bodhisattva practicing Prajna Paramita thinks that all phenomena are without anything that can be possessed and are not truly existent, then if phenomena are not truly existent and cannot be grasped, there is nothing to seize. Practicing in this way is practicing Prajna Paramita.
If a Bodhisattva becomes attached to the idea that phenomena are without anything that can be possessed, then they depart from Prajna Paramita. Why? Because within Prajna Paramita there is no dharma that can be clung to.
The World-Honored One, can Prajna Paramita move away from Prajna Paramita? Can giving Paramita move away from giving Paramita? And up to can All-knowing Wisdom move away from All-knowing Wisdom?
If this is so, how can a Bodhisattva obtain Prajna Paramita up to All-knowing Wisdom?
Subhuti! When practicing Prajna Paramita, the Great Bodhisattva does not conceive of form: “This is form; what kind of form is it?” And up to does not conceive of All-knowing Wisdom: “This is All-knowing Wisdom; what kind of All-knowing Wisdom is it?” In this way, that Bodhisattva continually gives rise to Prajna Paramita up to continually giving rise to All-knowing Wisdom.
Furthermore, Subhuti! When practicing Prajna Paramita, the Great Bodhisattva does not contemplate whether form is permanent or impermanent, suffering or happiness, self or non-self, empty or not empty, separate or not separate.
Why? Because inherent nature cannot give rise to inherent nature.
The same is true up to All-knowing Wisdom.
If, while practicing the Perfection of Wisdom, one contemplates form up to contemplating All-knowing Wisdom in this way, then the Bodhisattva gives rise to the Perfection of Wisdom up to giving rise to All-knowing Wisdom.
Just as wherever the Wheel-turning Sage King goes, the four divisions of the army all follow.
In the same way, wherever the Perfection of Wisdom goes, the five perfections all follow, until abiding in All-knowing Wisdom.
Just as one skilled at driving a four-horse chariot does not stray from the level road and will reach the desired destination.
In the same way, the Perfection of Wisdom, seated upon the five perfections, does not lose the right path until reaching All-knowing Wisdom.
World-Honored One, what is the path and what is the non-path of a Great Bodhisattva?
Subhuti, the path of the Śrāvakas and the path of the Pratyekabuddhas are not the path of a Bodhisattva. The path of All-knowing Wisdom is the path of a Bodhisattva. This is called the path and non-path of a Great Bodhisattva.
World-Honored One, the Great Bodhisattvas give rise to the Perfection of Wisdom because of the great matter: namely, to reveal what is the path and what is the non-path.
That is right, Subhuti! The Perfection of Wisdom gives rise because of the great matter: namely, to reveal what is the path and what is the non-path.
Subhuti, the Perfection of Wisdom gives rise for the sake of crossing over immeasurable sentient beings, and gives rise for the benefit of countless sentient beings.
Although it performs such benefits, the Perfection of Wisdom does not grasp form, does not grasp feeling, perception, formations, or consciousness, nor does it grasp the Śrāvakas or Pratyekabuddhas.
Subhuti, the Perfection of Wisdom is the guide of the Great Bodhisattvas, revealing Unsurpassed Complete Perfect Enlightenment, enabling them to be far removed from the Śrāvakas and Pratyekabuddhas and to abide in All-knowing Wisdom. Because the Perfection of Wisdom is unborn and undying, all dharmas are permanently abiding.
World-Honored One, if the Perfection of Wisdom is unborn and undying, then while practicing the Perfection of Wisdom, why must the Great Bodhisattvas give, uphold precepts, practice patience, make effort, practice meditation? Why must they cultivate wisdom?
Subhuti, the Great Bodhisattva, keeping All-knowing Wisdom in mind, must practice giving, morality, patience, diligence, meditation, and wisdom. The Great Bodhisattva dedicates those merits together with all sentient beings toward Unsurpassed Complete Perfect Enlightenment. Through such dedication, the six perfections, the mind of compassion, and all merits become complete.
Subhuti, if the Great Bodhisattva does not separate from the six perfections, then they do not separate from All-knowing Wisdom.
Therefore, the Great Bodhisattva who wishes to attain Unsurpassed Complete Perfect Enlightenment must study and practice the six perfections.
The Great Bodhisattva who practices the six perfections fulfills all roots of goodness and will attain Unsurpassed Complete Perfect Enlightenment.
Therefore, the Great Bodhisattva must practice the six perfections.
World-Honored One, how should the Great Bodhisattva practice the six perfections?
Subhuti, the Great Bodhisattva should contemplate in this way:
Form neither unites nor separates. Feeling, perception, formations, and consciousness neither unite nor separate. Even up to All-knowing Wisdom, it neither unites nor separates. This is called the Great Bodhisattva practicing the six perfections.
Furthermore, Subhuti, the Great Bodhisattva should think: “I should not abide in form; I should not abide in feeling, perception, formations, or consciousness. Even up to All-knowing Wisdom, I should not abide in it.” Why? Because form has no place of abiding; because feeling, perception, formations, and consciousness have no place of abiding; even All-knowing Wisdom has no place of abiding.
The Great Bodhisattva, using the Dharma of non-abiding to practice the six perfections, will attain Unsurpassed Complete Perfect Enlightenment.
Subhuti, just as someone who wishes to eat the fruit of the amla tree or the banana tree must plant its seed, then diligently water, nourish, and cultivate it; that tree gradually grows, and when the season and conditions come together, there will be fruit to obtain.
In the same way, the Great Bodhisattva who wishes to attain Unsurpassed Complete Perfect Enlightenment must study the six perfections: using Giving to gather sentient beings, and using Morality, Patience, Diligence, Meditation, and Wisdom to gather sentient beings and liberate them from birth and death. The Great Bodhisattva who practices in this way will attain Unsurpassed Complete Perfect Enlightenment.
Therefore, Subhuti, the Great Bodhisattva who wishes not to follow the words of others must study the Perfection of Wisdom; who wishes to purify Buddha-lands, accomplish sentient beings, sit upon the seat of enlightenment, and turn the Dharma wheel must study the Perfection of Wisdom.
Regarding all dharmas, the Great Bodhisattva who wishes to attain mastery must study the Perfection of Wisdom. By studying this Perfection of Wisdom, one attains mastery over all dharmas.
Furthermore, Subhuti, among all dharmas, the Perfection of Wisdom is the greatest. Just as the ocean is the greatest among all rivers. Therefore, those who wish to seek the paths of the Śrāvakas, Pratyekabuddhas, and Bodhisattvas must study the Perfection of Wisdom up to All-knowing Wisdom.
Subhuti, just as a skilled archer, holding a wish-fulfilling bow and arrow, does not fear enemies.
In the same way, the Great Bodhisattva who practices the Perfection of Wisdom cannot be destroyed by Māra or the heavenly Māras.
Therefore, the Great Bodhisattva who wishes to attain Unsurpassed Complete Perfect Enlightenment must practice the Perfection of Wisdom.
The Bodhisattva who practices this Perfection of Wisdom is protected by the Buddhas of the ten directions.
World-Honored One, how do the Buddhas of the ten directions protect the Great Bodhisattva practicing the Perfection of Wisdom?
Subhuti, when the Great Bodhisattva practices the Perfection of Giving, all the Buddhas of the ten directions protect them; when practicing the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom, the Buddhas of the ten directions all protect them.
How do they protect them?
Giving does not truly exist; morality, up to All-knowing Wisdom, does not truly exist.
If the Great Bodhisattva does not cling to dharmas in this way, then all the Buddhas protect the Great Bodhisattva.
Furthermore, Subhuti, the Buddhas do not remember because of form, nor because of feeling, perception, formations, or consciousness; even up to All-knowing Wisdom, they do not remember because of it.
World-Honored One, what the Great Bodhisattva learns is extremely vast, yet in reality there is nothing to be learned.
Why? Because all the dharmas learned by the Great Bodhisattva do not truly exist.
That is so, Subhūti! The objects of learning of the Great Bodhisattvas are very many; in truth, there is no object of learning.
The World-Honored One! In the Dharma teachings spoken by the Buddha, whether concise or extensive, regarding those Dharmas, the Great Bodhisattvas who seek Anuttara-samyak-saṃbodhi must uphold, read, recite, and then contemplate with right observation the six Pāramitās, whether concise or extensive, because mind and mental factors do not arise in activity.
Subhūti, that is so! When Great Bodhisattvas study the six Pāramitās, whether concise or extensive, they must know the concise and extensive aspects of all Dharmas.
The World-Honored One! How do Great Bodhisattvas know the concise and extensive aspects of all Dharmas?
Subhūti! They know the Suchness aspect of form, know the Suchness aspect of feeling, perception, formations, and consciousness, and know up to the Suchness aspect of All-Knowledge. This is knowing the concise and extensive aspects of all Dharmas.
The World-Honored One! What is the Suchness aspect of form? What is the Suchness aspect of feeling, perception, formations, and consciousness, up to the Suchness aspect of All-Knowledge?
Subhūti! The Suchness of form is: not arising, not ceasing, not abiding, not changing; this is called the Suchness aspect of form. Up to the Suchness of All-Knowledge: not arising, not ceasing, not abiding, not changing; this is called the Suchness aspect of All-Knowledge. Within this, the Great Bodhisattva must study.
Furthermore, Subhūti! When a Great Bodhisattva knows the ultimate reality of all Dharmas, that is knowing the concise and extensive aspects of all Dharmas.
The World-Honored One! What is the ultimate reality of all Dharmas?
Subhūti! The absence of ultimate reality is called ultimate reality. When a Bodhisattva studies this ultimate reality, they know the concise and extensive aspects of all Dharmas.
Subhūti! If a Great Bodhisattva knows the Dharma-nature of all Dharmas, then they know the concise and extensive aspects of all Dharmas.
The World-Honored One! What is the Dharma-nature of all Dharmas?
Subhūti! The nature of form is called Dharma-nature.
This nature is neither a part nor not a part. By knowing Dharma-nature, the Bodhisattva knows the concise and extensive aspects of all Dharmas.
The World-Honored One! How else should one know the concise and extensive aspects of all Dharmas?
Subhūti! If a Great Bodhisattva knows that all Dharmas neither unite nor disperse.
The World-Honored One! Which Dharmas neither unite nor disperse?
Subhūti! Form neither unites nor disperses. Feeling, perception, formations, and consciousness neither unite nor disperse. Up to All-Knowledge neither unites nor disperses. The nature of the conditioned and the nature of the unconditioned neither unite nor disperse.
Why? Because these Dharmas are empty of self-nature; how could there be union or separation? If all Dharmas are empty of self-nature, then they belong to what is non-Dharma. Dharma and non-Dharma neither unite nor disperse. One should know the concise and extensive aspects of all Dharmas in this way.
The World-Honored One! This is called the condensed explanation of the Prajñāpāramitā of the Great Bodhisattva.
The World-Honored One! Within this condensed explanation of the Prajñāpāramitā, Bodhisattvas who have newly aroused the mind must study it, and even Great Bodhisattvas at the tenth stage must also study it.
When Great Bodhisattvas study this condensed explanation of the Prajñāpāramitā, they know the concise and extensive aspects of all Dharmas.
The World-Honored One! This Dharma-door can be entered by Great Bodhisattvas of sharp faculties.
Subhūti! Bodhisattvas of dull faculties can also enter this Dharma-door. Bodhisattvas of intermediate faculties and Bodhisattvas with scattered minds can also enter this Dharma-door.
This Dharma-door is without obstruction.
If a Great Bodhisattva studies it with one-pointed mind, they can all enter this Dharma-door. Those who are lazy, lacking diligence, and whose minds are scattered by distorted thoughts cannot enter. Those who are diligent, not lazy, and who maintain mindfulness and collect their minds can enter.
Those who wish to abide in the stage of non-retrogression, and those who wish to attain All-Knowledge, can enter.
These Bodhisattvas must study exactly according to what has been taught in the Prajñāpāramitā, and must study exactly according to what has been taught in the Dāna Pāramitā.
These Great Bodhisattvas will attain All-Knowledge.
When these Great Bodhisattvas practice the Prajñāpāramitā, whatever demonic activities arise are immediately extinguished.
Therefore, Great Bodhisattvas who wish to possess skillful means must practice the Prajñāpāramitā.
If Great Bodhisattvas practice, cultivate, and train in the Prajñāpāramitā in this way, they will be protected by the present Buddhas in immeasurable and innumerable worlds.
Why? Because within this Prajñāpāramitā arise the Buddhas of the past, the Buddhas of the future, and the Buddhas of the present.
Therefore, Great Bodhisattvas should think: “The Dharma realized by the Buddhas of the three times, I too shall attain in the same way.”
Subhūti! Great Bodhisattvas must cultivate the Prajñāpāramitā. If they cultivate the Prajñāpāramitā in this way, they will quickly attain Anuttara-samyak-saṃbodhi.
Therefore, Bodhisattvas must never be separated from the mind of All-Knowledge.
If Great Bodhisattvas practice the Prajñāpāramitā in this way, even for the duration of a finger snap, they will gain immeasurable merit.
If there is someone who teaches and transforms beings throughout a great trichiliocosm, giving unlimited generosity, teaching them to maintain precepts, meditation, and wisdom, teaching them to attain liberation and the knowledge and vision of liberation, teaching them to attain the fruit of Stream-entry up to the fruit of Pratyekabuddhahood, this still would not equal the Bodhisattva who cultivates the Prajñāpāramitā for only the duration of a finger snap.
Why? Because within this Prajñāpāramitā arise generosity up to wisdom, and the fruits from Stream-entry up to Pratyekabuddhahood.
All present Buddhas throughout the ten directions also arise from the Prajñāpāramitā.
The Buddhas of the past, and the Buddhas of the future, also all arise from Prajñāpāramitā.
Furthermore, Subhūti, a Great Bodhisattva uses the mind of the Omniscient Wisdom to practice Prajñāpāramitā, whether for the length of time it takes to snap one’s fingers, or for half a day, one day, one month, one hundred days, one year, one hundred years, one kalpa, one hundred kalpas, or even immeasurable, boundless, countless kalpas. That Bodhisattva who cultivates this Prajñāpāramitā obtains immeasurably great merit, greater than teaching sentient beings throughout the worlds as numerous as the sands of the Ganges in the ten directions to practice generosity, uphold precepts, cultivate meditation, wisdom, liberation, and the knowledge and vision of liberation, and attain the fruition of Stream-enterer up to the fruition of Pratyekabuddha.
Why? Because the Buddhas arise from Prajñāpāramitā and teach generosity up to the knowledge and vision of liberation; they teach the fruition of Stream-enterer up to the fruition of Pratyekabuddha.
If there is a Great Bodhisattva who abides exactly as Prajñāpāramitā teaches, one should know that this is an irreversible Bodhisattva who is protected and supported by the Buddhas.
Having accomplished such skillful means and powers, one should know that this Bodhisattva has drawn near to and made offerings to countless thousands, myriads, hundreds of millions of Buddhas, planted roots of goodness, followed closely good spiritual friends, and for a long time practiced the six pāramitās; for a long time cultivated the eighteen kinds of emptiness, the four foundations of mindfulness up to the Noble Eightfold Path, the ten powers of wisdom up to Omniscient Wisdom. One should know that this Great Bodhisattva dwells in the position of Dharma Prince, is complete with all practices and vows, constantly does not part from the Buddhas, does not part from roots of goodness, and goes from one Buddha-land to another Buddha-land.
One should know that this Bodhisattva possesses inexhaustible eloquence, is complete with dhāraṇīs, possesses a complete physical form, possesses complete prediction of Buddhahood, and assumes bodies for the sake of sentient beings. One should know that this Bodhisattva is skilled in written words, and skillfully understands what is not written words. Skillfully speaks and skillfully does not speak. Skillfully understands one word, two words, and many words. Skillfully understands female voices and male voices. Skillfully understands form up to consciousness. Skillfully understands the nature of the world and the nature of Nirvāṇa. Skillfully understands the characteristics of all phenomena. Skillfully understands the characteristics of conditioned phenomena and unconditioned phenomena; skillfully understands existent dharmas and nonexistent dharmas. Skillfully understands self-nature and the nature of others. Skillfully understands phenomena that combine and phenomena that disperse. Skillfully understands phenomena that are in accord and phenomena that are not in accord. Skillfully understands Suchness and what is not such. Skillfully understands the nature of Dharma and the flavor of Dharma. Skillfully understands conditions and the absence of conditions. Skillfully understands aggregates, sense bases, and elements. Skillfully understands the four truths; skillfully understands the twelve links of dependent origination. Skillfully understands the four meditations, the four immeasurable minds, and the four formless concentrations. Skillfully understands the six pāramitās, the four foundations of mindfulness up to Omniscient Wisdom. Skillfully understands the nature of conditioned phenomena and the nature of unconditioned phenomena. Skillfully understands the nature of existence and the nature of emptiness. Skillfully understands contemplation of form, contemplation of feeling, perception, formations, consciousness, up to contemplation of Omniscient Wisdom. Skillfully understands the empty characteristic of the characteristics of form, up to the empty characteristic of Bodhi, the characteristics of Bodhi. Skillfully understands the path of relinquishment and the path that is not relinquished. Skillfully understands arising and ceasing. Skillfully understands abiding and change. Skillfully understands desire, anger, and ignorance. Skillfully understands non-desire, non-anger, and non-ignorance. Skillfully understands views and non-views. Skillfully understands wrong views and right views. Skillfully understands all views. Skillfully understands names, skillfully understands forms, skillfully understands name and form, skillfully understands causal conditions, sequential conditions, objective conditions, and dominant conditions. Skillfully understands modes of practice; skillfully understands suffering, skillfully understands accumulation, skillfully understands cessation, skillfully understands the path. Skillfully understands hell and the path leading to hell; skillfully understands hungry ghosts and the path leading to hungry ghosts; skillfully understands animals and the path leading to animals. Skillfully understands humans and the path leading to the human realm; skillfully understands devas and the path leading to the heavenly realms. Skillfully understands Stream-enterers, the fruition of Stream-entry, and the path of Stream-entry. Skillfully understands Once-returners, the fruition of Once-returning, and the path of Once-returning. Skillfully understands Non-returners, the fruition of Non-returning, and the path of Non-returning. Skillfully understands Arhats, the fruition of Arhatship, and the path of Arhatship. Skillfully understands Pratyekabuddhas, skillfully understands Buddhas, Omniscient Wisdom, and the path of Omniscient Wisdom. Skillfully understands the faculties and the perfection of the faculties. Skillfully understands wisdom, swift wisdom, powerful wisdom, sharp wisdom, transcendent wisdom, penetrating wisdom, universal wisdom, profound wisdom, vast wisdom, unsurpassed wisdom, and true wisdom. Skillfully understands past lives, future lives, and present lives. Skillfully understands skillful means; skillfully understands how to accord with sentient beings. Skillfully understands the mind and the profound mind. Skillfully understands meaning, skillfully understands language, and skillfully understands that one should know the Three Vehicles.
Subhūti, a Great Bodhisattva who practices Prajñāpāramitā, gives rise to Prajñāpāramitā, and cultivates Prajñāpāramitā gains such benefits.
Chapter 70: THE THREE WISDOMS
The Venerable Subhūti said to the Buddha:
World-Honored One! How does a Great Bodhisattva practice Prajñāpāramitā? How does one give rise to Prajñāpāramitā? How does one cultivate Prajñāpāramitā?
The Buddha taught:
Subhūti, because form is quiescent, because form is empty, because form is false and illusory, because form is not enduring, one should practice Prajñāpāramitā. Feeling, perception, formations, and consciousness are also the same.
Regarding what you asked: How does one give rise to Prajñāpāramitā? Because it arises like empty space, therefore one gives rise to Prajñāpāramitā.
Regarding what you asked: How does one cultivate Prajñāpāramitā? Because one cultivates all dharmas that are destroyed, therefore one cultivates Prajñāpāramitā.
World-Honored One! Practicing Prajñāpāramitā, giving rise to Prajñāpāramitā, and cultivating Prajñāpāramitā—how long a period of time is required?
Subhūti, from the moment of first generating the mind of enlightenment until the moment of sitting upon the Bodhi seat, one should practice, give rise to, and cultivate Prajñāpāramitā.
World-Honored One! What thought should practice Prajñāpāramitā?
O Subhuti! Constantly not abandoning the mind of All-knowing Wisdom, not allowing other thoughts to intrude upon it—this is practicing the Perfection of Wisdom, giving rise to the Perfection of Wisdom, and cultivating the Perfection of Wisdom. If mind and mental factors do not manifest, that is practicing, giving rise to, and cultivating the Perfection of Wisdom.
The World-Honored One, does a great Bodhisattva who practices the Perfection of Wisdom attain All-knowing Wisdom?
O Subhuti, no!
The World-Honored One, without practicing the Perfection of Wisdom, can one attain All-knowing Wisdom?
O Subhuti, no!
The World-Honored One, can one attain All-knowing Wisdom by both practicing and not practicing?
O Subhuti, no!
The World-Honored One, can one attain All-knowing Wisdom by neither practicing nor not practicing?
O Subhuti, no!
The World-Honored One, if it is not in any of these ways, then how is All-knowing Wisdom attained?
O Subhuti! The great Bodhisattva attains All-knowing Wisdom through the suchness of the mark of suchness.
The World-Honored One, what is the suchness of the mark of suchness?
O Subhuti, it is like true reality.
The World-Honored One, what is like true reality?
O Subhuti, it is like the nature of Dharma.
The World-Honored One, what is like the nature of Dharma?
O Subhuti! It is like the nature of self, the nature of sentient beings, and the nature of life-span.
The World-Honored One, what are the nature of self, the nature of sentient beings, and the nature of life-span?
O Subhuti! What do you think? Do the dharmas of self, sentient beings, and life-span truly exist?
The World-Honored One, they do not truly exist!
O Subhuti! If self, sentient beings, and life-span do not truly exist, then why speak of there being the nature of self, the nature of sentient beings, and the nature of life-span?
If within the Perfection of Wisdom all dharmas are not spoken of, then one will attain All-knowing Wisdom.
The World-Honored One! Is it only the Perfection of Wisdom that cannot be spoken of, while the Perfection of Meditation and up to the Perfection of Giving also cannot be spoken of?
O Subhuti! The Perfection of Wisdom cannot be spoken of. The Perfection of Giving, up to all dharmas—whether conditioned or unconditioned, whether the dharmas of Hearers, the dharmas of Pratyekabuddhas, the dharmas of Bodhisattvas, or the dharmas of Buddhas—also cannot be spoken of.
The World-Honored One! If all dharmas cannot be spoken of, then why speak of hell, hungry ghosts, animals, humans, gods, stream-enterers, once-returners, non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and the various Buddhas?
O Subhuti! What do you think? Do the names of sentient beings truly exist?
The World-Honored One, they do not truly exist!
O Subhuti! If sentient beings do not truly exist, then how can one speak of the existence of hell and up to the Buddhas?
Thus, O Subhuti! When the great Bodhisattva practices the Perfection of Wisdom, they should learn that all dharmas cannot be spoken of.
The World-Honored One! When the great Bodhisattva practices the Perfection of Wisdom, they should learn form, feeling, perception, formations, and consciousness, and up to learning All-knowing Wisdom.
O Subhuti! When practicing the Perfection of Wisdom, the great Bodhisattva should learn form without increase and without decrease, and up to learning All-knowing Wisdom without increase and without decrease.
The World-Honored One! How is learning form without increase and without decrease, and up to how is learning All-knowing Wisdom without increase and without decrease?
O Subhuti! Because of being unborn and undying, one learns.
The World-Honored One! How does one learn being unborn and undying?
O Subhuti! Because one does not arise and does not create any karmic activities, whether existent or nonexistent.
The World-Honored One! How is it that one does not arise and does not create any karmic activities, whether existent or nonexistent?
O Subhuti! Because one observes that all dharmas are empty in their own nature.
The World-Honored One! How should one observe that all dharmas are empty in their own nature?
O Subhuti! One should observe form and the characteristic of form as empty. One should observe feeling, perception, formations, and consciousness, and the characteristics of feeling, perception, formations, and consciousness as empty. One should observe the eye and the characteristic of the eye as empty. Up to observing the mind-consciousness element and the characteristic of the mind-consciousness element as empty. One should observe inner emptiness and the characteristic of inner emptiness as empty. Up to observing the emptiness of what is not a dharma and what is a dharma, and the characteristic of the emptiness of what is not a dharma and what is a dharma as empty. One should observe the four meditations and the characteristics of the four meditations as empty. Up to observing the cessation of perception and feeling and the characteristic of the cessation of perception and feeling as empty. One should observe the four foundations of mindfulness and the characteristics of the four foundations of mindfulness as empty. Up to observing Unsurpassed Perfect Complete Enlightenment and the characteristic of Unsurpassed Perfect Complete Enlightenment as empty.
Thus, O Subhuti! When practicing the Perfection of Wisdom, the Bodhisattva should observe that the own characteristics of all dharmas are empty.
The World-Honored One! If form and the characteristic of form are empty, and up to Unsurpassed Perfect Complete Enlightenment and the characteristic of Unsurpassed Perfect Complete Enlightenment are empty, then why should the great Bodhisattva practice the Perfection of Wisdom?
O Subhuti! Non-practice is called practicing the Perfection of Wisdom.
The World-Honored One! How can non-practice be called practicing the Perfection of Wisdom?
O Subhuti! Because the Perfection of Wisdom does not truly exist, the Bodhisattva does not truly exist, practice does not truly exist, because the practitioner, the practice, and the object of practice all do not truly exist. This is called the great Bodhisattva’s practice—not practicing the Perfection of Wisdom—because all conceptual fabrications do not truly exist.
The World-Honored One! If not practicing is the great Bodhisattva’s practice of the Perfection of Wisdom, then how does a Bodhisattva who has newly generated the mind of enlightenment practice the Perfection of Wisdom?
O Subhuti! From the time of first generating the mind of enlightenment onward, the Bodhisattva should learn the dharma of non-attainment.
Because this Bodhisattva uses the dharma of having nothing to attain to give, observe precepts, practice patience, make effort, meditate, and cultivate wisdom, and up to using the dharma of having nothing to attain to cultivate All-knowing Wisdom.
The World-Honored One! What is called having attainment? What is called having no attainment?
O Subhuti! Dharmas that have two are called having attainment; those without two are called having no attainment.
Venerable World-Honored One! What is meant by “the two” being “having attainment”? What is meant by “the non-dual” being “without attainment”?
Subhūti, the eye and forms are two, the mind and phenomena are two, and even unsurpassed perfect enlightenment and the Buddha are two. These are called the two.
Venerable World-Honored One! Does “without attainment” come from “having attainment,” or does “without attainment” come from “without attainment”?
Subhūti, it does not come from “having attainment” to “without attainment,” nor does it come from “without attainment” to “without attainment.”
Subhūti, “having attainment” and “without attainment” are equal; this is called “without attainment.”
Thus, Subhūti, the great bodhisattva should learn to regard equally the phenomena of having attainment and without attainment.
Subhūti, when the great bodhisattva learns Prajñāpāramitā in this way, this is called being one who has attained, one who is without error.
Venerable World-Honored One! If the great bodhisattva practices Prajñāpāramitā without practicing having attainment and without practicing having no attainment, then how can one proceed from one stage to another and reach all-knowledge?
Subhūti, when practicing Prajñāpāramitā, the great bodhisattva does not proceed from one stage to another through having attainment.
Why? Because through having attainment, one cannot proceed from one stage to another. Why? Subhūti, non-attainment is the characteristic of Prajñāpāramitā; non-attainment is also the characteristic of the practitioner of Prajñāpāramitā.
The great bodhisattva should practice Prajñāpāramitā in this way.
Venerable World-Honored One! If Prajñāpāramitā does not truly exist, unsurpassed perfect enlightenment does not truly exist, and the practitioner of Prajñāpāramitā does not truly exist, then how do the great bodhisattvas distinguish the characteristics of all phenomena: form, feeling, perception, formations, consciousness, and so on up to unsurpassed perfect enlightenment?
Subhūti, while practicing Prajñāpāramitā, the great bodhisattva does not see the existence of form, and so on up to not seeing the existence of unsurpassed perfect enlightenment.
Venerable World-Honored One! If, while practicing Prajñāpāramitā, the great bodhisattva does not see the existence of form, and so on up to not seeing the existence of unsurpassed perfect enlightenment, how can they perfect the six pāramitās and enter the bodhisattva stages? Having entered them, how can they purify the Buddha realms, accomplish the beings, and attain all-knowledge? After attaining all-knowledge, how can they turn the Dharma wheel, perform the Buddha’s work, and deliver sentient beings from birth and death?
Subhūti, the great bodhisattva does not practice Prajñāpāramitā because of form, and does not practice Prajñāpāramitā because of unsurpassed perfect enlightenment.
Venerable World-Honored One! For what purpose does the great bodhisattva practice Prajñāpāramitā?
Subhūti, because there is no object of practice, the great bodhisattva practices Prajñāpāramitā.
Why? Because all phenomena have no object of practice and no object of creation; Prajñāpāramitā also has no object of practice and no object of creation; unsurpassed perfect enlightenment also has no object of practice and no object of creation; and the great bodhisattva also has no object of practice and no object of creation.
Thus, Subhūti, the great bodhisattva should practice Prajñāpāramitā without an object of practice and without an object of creation.
Venerable World-Honored One! If all phenomena have no object of practice and no object of creation, then there should not be distinctions among the three vehicles: the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the Buddha vehicle.
Subhūti, with regard to phenomena that have no object of practice and no object of creation, there is no distinction. With regard to those that have an object of practice and an object of creation, there are distinctions.
Why? Because ordinary foolish people, not having heard the noble Dharma, cling to the five aggregates: form, feeling, perception, formations, and consciousness. They cling to the perfection of generosity and the other pāramitās up to unsurpassed perfect enlightenment. These foolish people think there is form and that they attain that form, and so on up to thinking there is unsurpassed perfect enlightenment and that they attain unsurpassed perfect enlightenment.
The bodhisattva thinks: “I will attain unsurpassed perfect enlightenment; I will deliver sentient beings from birth and death.”
Subhūti, I observe with the five kinds of eyes and still do not see form, and so on up to unsurpassed perfect enlightenment. How much less could a foolish person without eyes wish to attain unsurpassed perfect enlightenment and deliver sentient beings from birth and death?
Venerable World-Honored One! If the Buddha, using the five kinds of eyes, observes and does not see any beings among sentient beings who are delivered from birth and death, why is it that today the World-Honored One has attained unsurpassed perfect enlightenment and distinguishes sentient beings into three groups: those of right determination, wrong determination, and indeterminate determination?
Subhūti, when I attained unsurpassed perfect enlightenment, I originally did not see sentient beings belonging to the three groups: right determination, wrong determination, and indeterminate determination.
Subhūti, because sentient beings imagine that there are phenomena where there are no phenomena, in order to eliminate their false and deluded attachment to worldly phenomena, I speak of attainment; it is not the ultimate truth.
Venerable World-Honored One! Is it not that unsurpassed perfect enlightenment is attained not through the ultimate truth?
Subhūti, no.
Venerable World-Honored One! Is it not that unsurpassed perfect enlightenment is attained through delusions?
Subhūti, no.
Venerable World-Honored One! If unsurpassed perfect enlightenment is not attained through the ultimate truth, and it is also not attained through delusions, then does that mean there is no World-Honored One who attains unsurpassed perfect enlightenment?
Subhūti, that is not so! I truly attained unsurpassed perfect enlightenment without abiding in the characteristics of the conditioned or the unconditioned.
Subhūti, just as a magically created person transformed by the Buddha does not abide in the characteristics of the conditioned or the unconditioned, yet that magically created person can still come, go, sit, and stand.
Subhūti, that magically created person may practice the six pāramitās, practice the four meditations, the four immeasurables, practice the formless concentrations, the five supernatural powers, practice the four foundations of mindfulness up to the noble eightfold path, enter the samādhis of emptiness, signlessness, and wishlessness, practice inner emptiness up to the emptiness of the nonexistence of phenomena and the existence of phenomena, practice the eight liberations, the nine successive concentrations, practice the ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, and great compassion, attain unsurpassed perfect enlightenment, and turn the Dharma wheel. That magically created person transforms countless sentient beings belonging to the three groups.
Subhūti, what do you think? Does that magically created person actually practice the perfection of generosity and the other pāramitās, or actually have the three groups of sentient beings?
Venerable World-Honored One, no.
Hey Subhuti! The Buddha is also like this. The Buddha knows that all dharmas are like illusions. Just as an illusory person transforms and saves sentient beings, there are actually no sentient beings that truly exist to be saved.
Thus, Subhuti, when a great Bodhisattva practices Prajna-paramita, they practice in the same way as an illusory person practices.
The World-Honored One, if all dharmas are like illusions, then what difference is there between the Buddha and an illusory person?
Subhuti, the Buddha and the illusory person are not different. Why? Because the Buddha can accomplish deeds, and the illusory person can also accomplish deeds.
The World-Honored One, if there were no Buddha, but only an illusory person, would that illusory person still be able to accomplish deeds?
Subhuti, even if there were only an illusory person, deeds could still be accomplished.
The World-Honored One, why is it that without a Buddha, an illusory person can still accomplish deeds?
Subhuti, in the past there was a Buddha named Subhūta (Tu-phiến-đa). In order to liberate Bodhisattvas, he manifested an illusory Buddha, and then himself entered parinirvana. That illusory Buddha remained in the world for half a kalpa, carrying out the work of a Buddha and giving predictions of Buddhahood to Bodhisattvas, after which he entered nirvana. All worldly sentient beings believed that the real Buddha had entered nirvana. But, Subhuti, the illusory person truly neither arises nor ceases.
Thus, Subhuti, the Bodhisattva who practices Prajna-paramita should have faith and understand that all dharmas are like magical illusions.
The World-Honored One, if the Buddha and the illusory Buddha manifested by the Buddha are not different, then how can this cause a person who gives offerings to have pure merit?
For example, someone who makes offerings to the Buddha, from that time until entering Nirvana without remainder, receives immeasurable merit.
If someone makes offerings to an illusory Buddha, would they receive immeasurable merit in the same way?
Subhuti, the Buddha uses the true nature of all dharmas as a field of merit for gods, humans, and all sentient beings. The illusory Buddha also uses the true nature of all dharmas as a field of merit for gods, humans, and all sentient beings.
Subhuti, setting aside the matter of the illusory Buddha and the planting of merit in that field of the illusory Buddha, if there is a virtuous man or virtuous woman who sincerely reveres and remembers the Buddha, the wholesome roots created by this cause and condition will continue until liberation, and the merit of that virtuous man or woman will still be inexhaustible.
Setting aside sincere reverence and remembrance of the Buddha, if there is a virtuous man or virtuous woman who scatters a single flower into empty space and remembers the Buddha, until that person attains liberation, that merit will remain inexhaustible.
Setting aside sincere reverence and remembrance of the Buddha and scattering flowers while remembering the Buddha, if there is a person who only once says “Namo Buddha,” until that person attains liberation, that merit will still be inexhaustible.
Thus, Subhuti, planting wholesome roots in the Buddha’s field of merit results in immeasurable merit. Therefore, one should know that the Buddha and the illusory Buddha are not different, because the characteristics of all dharmas are not different.
Subhuti, a great Bodhisattva should practice Prajna-paramita and enter into the true nature of all dharmas in this way. The true nature of all dharmas is indestructible. This is called the characteristic of Prajna-paramita, and it is also the characteristic of unsurpassed perfect enlightenment, which is indestructible.
The World-Honored One, if the true nature of all dharmas is indestructible, why does the Buddha destroy the characteristics of dharmas and teach that this is form, this is feeling, perception, formations, and consciousness; this is internal dharma, this is external dharma; this is wholesome dharma, this is unwholesome dharma; this is conditioned by outflows, this is without outflows; this is worldly, this is supramundane; this is a contentious dharma, this is a non-contentious dharma; this is conditioned, this is unconditioned? Does the World-Honored One not thereby destroy the characteristics of dharmas?
Subhuti, no. Because the Buddha uses the characteristics of names and designations to explain dharmas so that sentient beings can understand, the Buddha does not destroy the true characteristics of dharmas.
The World-Honored One, if the Buddha explains dharmas through names and designations so that sentient beings can understand, if dharmas have neither names nor characteristics, then how can names and characteristics be used to reveal them and cause sentient beings to understand?
Subhuti, according to worldly convention there are names and characteristics, but in reality there is nothing to cling to.
Subhuti, ordinary people, when they hear the word “suffering,” immediately grasp onto its name and characteristic. But Buddhas and noble disciples do not grasp onto names and characteristics.
Subhuti, if names grasped onto names and characteristics grasped onto characteristics, then empty space should also grasp onto empty space, the signless should grasp onto the signless, the unconditioned should grasp onto the unconditioned, ultimate reality should grasp onto ultimate reality, the nature of dharma should grasp onto the nature of dharma, and the nature of the unconditioned should grasp onto the nature of the unconditioned.
Subhuti, all these dharmas merely have names and characteristics; these dharmas do not belong to names and characteristics.
Thus, Subhuti, the great Bodhisattva, while within names and characteristics, should practice Prajna-paramita and should not cling to those names and characteristics.
The World-Honored One, if all conditioned dharmas only have names and characteristics, then for whom does the great Bodhisattva generate the mind of unsurpassed perfect enlightenment and endure so many hardships? When the Bodhisattva practices the path, the Bodhisattva gives, upholds precepts, practices patience, diligently strives, enters meditation, cultivates wisdom, practices the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, up to the eightfold noble path; practices emptiness, signlessness, and wishlessness; practices the ten powers of wisdom, up to great loving-kindness and great compassion.
Subhuti, as you have just said, if all conditioned dharmas only have names and characteristics, then for whom does the great Bodhisattva practice the Bodhisattva path?
Subhuti, if conditioned dharmas only have names and characteristics, then those names and characteristics themselves are also empty. Therefore, the great Bodhisattva practices the Bodhisattva path, attains all-encompassing wisdom, turns the Dharma wheel, and uses the Dharma of the three vehicles to liberate sentient beings.
Those names and characteristics neither arise, nor cease, nor remain, nor change.
The World-Honored One, did the World-Honored One speak of all-encompassing wisdom?
Subhuti, I speak of all-encompassing wisdom.
The World-Honored One, the Buddha speaks of all-wisdom, path-wisdom, and all-encompassing wisdom. How do these three wisdoms differ?
Subhuti, all-wisdom is the wisdom of all Shravakas and Pratyekabuddhas. Path-wisdom is the wisdom of great Bodhisattvas. All-encompassing wisdom is the wisdom of all Buddhas.
The World-Honored One, why is all-wisdom the wisdom of Shravakas and Pratyekabuddhas?
Subhuti, the term “all” refers to internal dharmas and external dharmas, which are dharmas known by Shravakas and Pratyekabuddhas. One cannot use “all” to describe all-encompassing wisdom.
The World-Honored One, why is path-wisdom the wisdom of great Bodhisattvas?
Subhuti, regarding all paths—the path of Shravakas, the path of Pratyekabuddhas, and the Bodhisattva path—the great Bodhisattva must fully know them. They must also use these paths to liberate sentient beings, yet they do not take ultimate reality as something to realize.
The World-Honored One, as the Buddha has taught, the great Bodhisattva must be complete in all paths but should not take these paths as something to realize as ultimate reality. Why?
Subhuti, because this Bodhisattva has not yet purified the Buddha realm and has not yet perfected the liberation of sentient beings, at this time they should not realize ultimate reality.
The World-Honored One, does a Bodhisattva abiding in the path realize ultimate reality?
Subhuti, no.
The World-Honored One, does one abiding in the non-path realize ultimate reality?
Subhuti, no.
The World-Honored One, does one abiding in both the path and the non-path realize ultimate reality?
Subhuti, no.
The World-Honored One, does one abiding in neither path nor non-path realize ultimate reality?
Subhuti, no.
The World-Honored One, where does a great Bodhisattva abide in order to realize ultimate reality?
Subhuti, what do you think? Does a person abiding in the path, because they do not cling to any dharmas, exhaust the outflows and attain liberation of mind?
The World-Honored One, no!
Subhuti, does a person abiding in the non-path, exhausting the outflows, attain liberation of mind?
The World-Honored One, no!
Subhuti, does a person abiding in both the path and the non-path, exhausting the outflows, attain liberation of mind?
Venerable World-Honored One, no!
Subhuti! Does one who abides in neither the path nor the non-path, whose outflows have been exhausted, have the mind liberated?
Venerable World-Honored One, no! I have no place of abiding, do not receive any dharmas, the outflows are exhausted, and the mind is liberated.
Subhuti! The Great Bodhisattva is also like this, without abiding anywhere, realizing the true nature of reality.
Venerable World-Honored One! What are the characteristics of All-Knowledge?
Subhuti! Because of its single characteristic, it is called All-Knowledge; that is, the characteristic of all dharmas being tranquil and empty.
Furthermore, all modes of activity, appearances, and names expressed through speech, the Buddha knows exactly as they truly are; therefore it is called All-Knowledge.
Venerable World-Honored One! Regarding All-Knowledge, Knowledge of the Path, and All-Knowledge of All Aspects, do these three kinds of wisdom differ in terms of cutting off the bonds of defilements? Are some completely exhausted and others not?
Subhuti! The defilements to be eliminated are not different. The habitual tendencies of defilements are completely eliminated by all Buddhas; the Hearers and Pratyekabuddhas do not completely eliminate them.
Venerable World-Honored One! Do those who have not attained the unconditioned dharma have the ability to cut off defilements?
Subhuti, no!
Venerable World-Honored One! Within the unconditioned dharma, are there distinctions?
Subhuti, no!
Venerable World-Honored One! If there are no distinctions within the unconditioned dharma, why is it said that some people completely eliminate the habitual tendencies of defilements while others do not completely eliminate them?
Subhuti! Habitual tendencies are not defilements. The bodies and speech of Hearers and Pratyekabuddhas may have appearances resembling lust, anger, and ignorance, which ordinary beings therefore become attached to and commit offenses because of; these are the habitual tendencies of the three poisons. The Buddhas have none of these.
Venerable World-Honored One! If the path has no dharma and Nirvana also has no dharma, why do people distinguish and say: this is a Stream-enterer, this is a Once-returner, this is a Non-returner, this is an Arhat, this is a Pratyekabuddha, this is a Bodhisattva, this is a Buddha?
Subhuti! These distinctions arise through the unconditioned dharma.
Venerable World-Honored One! Is it truly because of the unconditioned dharma that there are distinctions from Stream-enterer up to Buddha?
Subhuti! These distinctions arise from worldly conventions of speech, not from the ultimate truth. Within the ultimate truth, there are no distinctions of verbal expression. Why? Because within the ultimate truth there is no speech. It is only because the bonds of defilements have been severed that later stages are spoken of.
Venerable World-Honored One! Since the self-nature of all dharmas is empty, even the earlier stage does not truly exist, how much less can one speak of later stages?
Subhuti, it is exactly so! In the emptiness of the self-nature of all dharmas, even the earlier stage does not exist, much less the later stage.
Subhuti! Because sentient beings do not know the emptiness of the self-nature of all dharmas, they speak of an earlier stage and speak of a later stage. Within the emptiness of the self-nature of all dharmas, neither earlier stages nor later stages truly exist.
Thus, Subhuti, the Great Bodhisattva should practice Prajnaparamita while abiding in the emptiness of the self-nature of all dharmas.
If the Great Bodhisattva practices the dharma of the emptiness of self-nature, there is no place for attachment, whether to internal dharmas or external dharmas, conditioned dharmas or unconditioned dharmas, the dharmas of Hearers, the dharmas of Pratyekabuddhas, or the dharmas of Buddhas.
Venerable World-Honored One! You often speak of Prajnaparamita. For what meaning is Prajnaparamita called Prajnaparamita?
Subhuti! Having attained the ultimate meaning, transcending all dharmas and reaching the other shore; because of this meaning, it is called Prajnaparamita.
Furthermore, Subhuti! Buddhas, Bodhisattvas, Pratyekabuddhas, and Arhats use this Prajnaparamita to reach the other shore; because of this meaning, it is called Prajnaparamita.
Furthermore, Subhuti! It distinguishes, measures, and destroys all dharmas down to the smallest dust, and within them there is nothing solid or enduring; because of this meaning, it is called Prajnaparamita.
Furthermore, Subhuti! Suchness of dharmas, the nature of dharmas, and ultimate reality all enter into Prajnaparamita; because of this meaning, it is called Prajnaparamita.
Furthermore, Subhuti! This Prajnaparamita has no dharma that is either joined or separated, either with form or without form, either visible or invisible, either with obstruction or without obstruction, either with outflows or without outflows, either conditioned or unconditioned. Why? Because this Prajnaparamita has no form, no appearance, no obstruction, and has a single characteristic: that is, signlessness.
Furthermore, Subhuti! This Prajnaparamita gives rise to all dharmas, all eloquence, and all clarity.
Subhuti! This Prajnaparamita cannot be destroyed by any mara or heavenly mara, by those seeking the vehicle of Hearers or Pratyekabuddhas, by non-Buddhist practitioners, Brahmins, enemies, or evil people who oppose a Bodhisattva practicing Prajnaparamita.
Why? Because for those types of people, Prajnaparamita itself does not truly exist.
Subhuti! The Great Bodhisattva should practice the true meaning of Prajnaparamita in this way.
Furthermore, Subhuti! The Great Bodhisattva who wishes to practice the meaning of Prajnaparamita must practice the meaning of impermanence, the meaning of suffering, the meaning of emptiness, and the meaning of non-self. They must also practice the meaning of the wisdom of suffering, the wisdom of origination, the wisdom of cessation, the wisdom of the path, the wisdom of dharmas, the wisdom of inference, worldly wisdom, the wisdom of knowing others’ minds, the wisdom of exhaustion, the wisdom of non-arising, and the wisdom of true suchness.
Thus, Subhuti! The Great Bodhisattva, for the sake of the meaning of Prajnaparamita, must practice Prajnaparamita.
Venerable World-Honored One! Regarding this profound Prajnaparamita, neither meaning nor non-meaning can be grasped. Why then does the Great Bodhisattva practice Prajnaparamita for the sake of the meaning of this profound Prajnaparamita?
Subhuti! Because of the profound meaning of Prajnaparamita, the Great Bodhisattva thinks: Desire is non-meaning; such a meaning should not be practiced. Anger and ignorance are non-meaning; such meanings should not be practiced. All wrong views are non-meaning; such meanings should not be practiced. Why? Because the suchness characteristic of the three poisons has neither meaning nor non-meaning, and the suchness characteristic of all wrong views has neither meaning nor non-meaning.
Furthermore, Subhuti! The Great Bodhisattva should think: Form is neither meaning nor non-meaning, and up to consciousness is neither meaning nor non-meaning. The Perfection of Giving up to Anuttara-samyak-sambodhi is neither meaning nor non-meaning. Why?
Subhuti! When the Buddha attained Anuttara-samyak-sambodhi, there was no dharma to be attained, either meaning or non-meaning.
Subhuti! Whether there is a Buddha or no Buddha, the dharmas and the characteristics of dharmas are always abiding, having neither meaning nor non-meaning.
Thus, Subhuti! The Great Bodhisattva practicing Prajnaparamita must be free from both meaning and non-meaning.
Venerable World-Honored One! Why is Prajnaparamita neither meaning nor non-meaning?
O Subhūti! All conditioned phenomena are without characteristics and without any unconditioned activity; therefore, the Prajñā-pāramitā is neither meaning nor non-meaning.
The World-Honored One, all the sages and worthies, such as the Buddha and the Buddha’s disciples, all take the unconditioned as meaning. Why then does the Buddha say that the Prajñā-pāramitā has neither meaning nor non-meaning?
O Subhūti! Although all sages and worthies take the unconditioned as meaning, it is not because of this that the unconditioned increases, nor is it because of this that it decreases.
O Subhūti! It is like empty space: it neither benefits sentient beings nor harms sentient beings. Likewise, the Prajñā-pāramitā of the Bodhisattva also neither increases nor decreases.
The World-Honored One, if a Great Bodhisattva does not learn the unconditioned Prajñā-pāramitā, can they attain Omniscience?
O Subhūti! The Great Bodhisattva who learns this unconditioned Prajñā-pāramitā will attain Omniscience, because there are no two dharmas.
The World-Honored One, can the non-dual Dharma attain the non-dual Dharma?
O Subhūti, no!
The World-Honored One, can the twofold Dharma attain the non-dual Dharma?
O Subhūti, no!
The World-Honored One, if the Great Bodhisattva does not take the twofold Dharma and does not take the non-dual Dharma, then how can they attain Omniscience?
O Subhūti! Non-attainment itself is attainment, because this attainment is non-attainment.