MAHĀ PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 25
Chapter 80: TRUE REALITY
Subhūti said to the Buddha:
“World-Honored One! If sentient beings ultimately do not truly exist, for whom does the Bodhisattva practice Prajñāpāramitā?”
The Buddha said to Subhūti:
“The Bodhisattva practices Prajñāpāramitā for the sake of true reality.
Subhūti, if true reality were different from the realm of sentient beings, then the Bodhisattva would not practice Prajñāpāramitā. But because true reality and the realm of sentient beings are not different, the Great Bodhisattva practices Prajñāpāramitā for the benefit of sentient beings.
Furthermore, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva establishes sentient beings in true reality in order not to destroy true reality.
World-Honored One! If true reality is precisely the realm of sentient beings, then the Bodhisattva establishes true reality in true reality.
World-Honored One! If one establishes true reality in true reality, then it is establishing self-nature in self-nature.
World-Honored One! One cannot establish self-nature in self-nature. World-Honored One! Why, when practicing Prajñāpāramitā, does the Great Bodhisattva establish sentient beings in true reality?”
“Subhūti, true reality cannot be established in true reality; self-nature cannot be established in self-nature.
Now, when the Great Bodhisattva practices Prajñāpāramitā, because of skillful means, he establishes sentient beings in true reality.
True reality is not different from the realm of sentient beings; true reality and the realm of sentient beings are non-dual and not different.”
Subhūti said:
“World-Honored One! What are the skillful means of the Great Bodhisattva? By means of those skillful means, when the Great Bodhisattva practices Prajñāpāramitā, he establishes sentient beings in true reality while also not destroying the characteristics of true reality.”
“Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva, because of skillful means, establishes sentient beings in generosity. After establishing them, the Bodhisattva says:
‘Generosity is ultimately empty. Such generosity, before, after, and in between, is empty; the giver is empty; the karmic result of generosity is empty; and the recipient is also empty. All of these dharmas, within true reality, do not truly exist. You should not think that generosity is one thing, the giver another thing, the result of generosity another thing, and the recipient another thing.
If you do not regard them as different, generosity will lead to the flavor of ambrosia, and you will attain the fruit of the flavor of ambrosia.
Because generosity is practiced in this way, you should not cling to form, nor cling to feeling, perception, formations, or consciousness. Why? Because that generosity—the characteristics of generosity—are empty. The giver—the giver is empty. The result of giving—the result of giving is empty. The recipient—the recipient is empty.
When giving within emptiness, generosity does not truly exist; the giver does not truly exist; the result of generosity does not truly exist; the recipient does not truly exist. Why? Because all these dharmas ultimately have emptiness as their own nature.’
Furthermore, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva uses skillful means to teach sentient beings to uphold precepts, telling them:
‘You should abandon killing and continue until you abandon wrong views. Why? Because the dharmas that you discriminate do not possess such a nature. You should carefully consider: what sentient being is there that wishes to kill? What things are used to kill? Continue to carefully contemplate in the same way regarding wrong views.’
Subhūti, the Great Bodhisattva uses such skillful means to accomplish sentient beings.
This Great Bodhisattva speaks to sentient beings about the karmic results of generosity and upholding precepts.
The karmic results of generosity and upholding precepts are empty in their own nature.
After knowing that the karmic results of generosity and upholding precepts are empty in their own nature, one does not cling to them. Because one does not cling, the mind is not scattered and constantly gives rise to wisdom. Using this wisdom, one eliminates all bonds and afflictions and enters Nirvāṇa without remainder.
The above is the conventional worldly teaching, not the ultimate true meaning. Why? Because within emptiness there is no cessation and there is no one who ceases; all dharmas are ultimately empty, and this itself is Nirvāṇa.
Furthermore, Subhūti, when the Great Bodhisattva sees sentient beings with minds filled with anger and resentment, he teaches them:
‘Good son, come here! You should cultivate the practice of patience, become a patient person, and delight in patience.
Your anger, by its own nature, is empty. You should carefully consider: toward what dharma do I become angry? Who is the person who becomes angry? Who is the one toward whom anger is directed? All these dharmas are empty.
The empty nature of dharma is never not empty. This emptiness is not created by Buddhas, Bodhisattvas, Śrāvakas, or Pratyekabuddhas, nor is it created by gods or spirits.
You should carefully consider: toward whom do you become angry? Who is the one who becomes angry? What is this thing called anger? All these dharmas are empty by their own nature. Empty dharmas have no occurrence of anger.’
In this way, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva uses this principle of causes and conditions to establish sentient beings in the nature of emptiness, gradually teaching them step by step so that they gain benefit and joy, and enabling them to attain the Dharma of Unsurpassed Right and Perfect Enlightenment.
This conventional worldly teaching is not the ultimate true meaning. Why? Because within the nature of emptiness there is no one who attains, no dharma attained, and no place of attainment.
Subhūti, this is called the Dharma of true reality and emptiness. The Great Bodhisattva practices this Dharma for the sake of sentient beings.
Those sentient beings also do not truly exist. Why? Because all dharmas are apart from the characteristics of sentient beings.
Furthermore, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva, because of skillful means, sees sentient beings who are lazy and teaches them physical diligence and mental diligence, saying:
‘You all should know that within the emptiness-nature of all dharmas there is no laziness, no lazy person, and no act of laziness. The nature of all these dharmas is empty; nothing surpasses the nature of emptiness.
You should arouse physical diligence and mental diligence. For the arising of wholesome dharmas, do not be lazy.
These wholesome dharmas are: generosity, upholding precepts, patience, diligence, meditation, wisdom, the meditative absorptions, liberations, and samādhis; the four foundations of mindfulness up to the eightfold noble path; the three doors of liberation—emptiness, signlessness, and wishlessness; up to the eighteen uncommon qualities. Do not be lazy.’
‘You should know that within the emptiness-nature of all these dharmas there are no opposing characteristics. In this Dharma without opposition, there is no lazy person and no dharma of laziness.’
In this way, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva teaches sentient beings so that they abide in the nature of emptiness and do not fall into dualistic dharmas. Why? Because within the nature of emptiness there is neither two nor difference. This non-dual Dharma has no place for attachment.
Furthermore, Subhūti, when practicing Prajñāpāramitā and the nature of emptiness, the Great Bodhisattva teaches sentient beings diligence, saying:
‘You should diligently practice generosity, uphold precepts, cultivate patience, diligence, meditation, wisdom, meditative absorptions, liberations, and samādhis; the four foundations of mindfulness up to the eightfold noble path; the three doors of liberation—emptiness, signlessness, and wishlessness; the ten powers of the Buddha; the four fearlessnesses; the four unobstructed wisdoms; the eighteen uncommon qualities; and great loving-kindness and great compassion.
Regarding these dharmas, do not regard them as having dual characteristics, nor regard them as having non-dual characteristics.
Why? Because the nature of these dharmas is empty. This empty nature of dharma should neither be regarded as dual characteristics nor as non-dual characteristics.’
In this way, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva, through skillful means, accomplishes sentient beings. After accomplishing sentient beings, he gradually teaches them to attain the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, the path of Pratyekabuddha, enter the stages of the Bodhisattva, and attain Unsurpassed Right and Perfect Enlightenment.
Furthermore, Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva sees sentient beings with distracted minds and, using skillful means, for their benefit, says:
‘You should cultivate meditation. Do not give rise to scattered thoughts; you should give rise to one-pointedness. Why? Because the nature of these dharmas is emptiness.
Within this empty nature there are no dharmas to attain, whether distraction or one-pointedness.
Abiding in that samādhi, you may engage in various activities, whether of body, speech, or mind; whether generosity, upholding precepts, patience, diligent effort, practicing meditation, cultivating wisdom; whether practicing the four foundations of mindfulness up to the eightfold noble path; whether practicing the liberations and meditative concentrations in sequence; whether practicing the ten powers of the Buddha up to great loving-kindness and great compassion; whether practicing the thirty-two marks of excellence and the eighty minor characteristics; whether practicing the path of the Śrāvaka, the path of the Pratyekabuddha, the Bodhisattva path, or the Buddha path; whether attaining the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, the Pratyekabuddha path, all-knowing wisdom; whether accomplishing sentient beings or purifying Buddha lands.
You should practice according to your own aspirations in order to abide in the nature of emptiness.’
In this way, Subhūti, when the Great Bodhisattva practices Prajñāpāramitā, using skillful means for the benefit of sentient beings, from the time he first generates the aspiration for enlightenment he never becomes lazy or abandons it. He constantly seeks wholesome dharmas to benefit sentient beings, traveling from one Buddha land to another, making offerings to Buddhas, hearing Dharma from Buddhas, abandoning one body and receiving another body, until attaining Unsurpassed Right and Perfect Enlightenment, never forgetting.
These Bodhisattvas constantly obtain various dhāraṇīs and possess complete faculties, namely the faculties of body, speech, and mind.
Why? Because this Great Bodhisattva constantly cultivates all-knowing wisdom. Because he cultivates all-knowing wisdom, he cultivates all paths of practice, whether the Śrāvaka path, the Pratyekabuddha path, or the vast spiritual powers of the Bodhisattva.
When practicing the path of spiritual powers, the Bodhisattva constantly benefits sentient beings and never forgets. This Bodhisattva abides in the spiritual powers attained through karmic results, benefits sentient beings, and enters the five realms of birth and death without ever forgetting.
In this way, Subhūti, when the Great Bodhisattva practices Prajñāpāramitā, abiding in the nature of emptiness, he uses meditation to benefit sentient beings.
Furthermore, Subhūti, when the Great Bodhisattva practices Prajñāpāramitā, abiding in the nature of emptiness, because of skillful means he benefits sentient beings and tells them:
‘You should contemplate the emptiness of the nature of all dharmas. You should practice various actions: bodily actions, verbal actions, or mental actions directed toward the flavor of ambrosia, attaining the fruit of ambrosia.
Within the nature of emptiness there is no retreat. Why? The nature of emptiness has no retreat and no one who retreats. Because the nature of emptiness is neither a dharma nor a non-dharma, how could there be retreat within what does not truly exist?’
Subhūti, when practicing Prajñāpāramitā, the Great Bodhisattva teaches sentient beings in this way and never abandons them.
This Bodhisattva personally practices the ten wholesome deeds and also teaches others to practice the ten wholesome deeds. The same applies to the five precepts and the eight purification precepts.
This Bodhisattva personally practices the four meditations and teaches others to practice the four meditations. He constantly practices loving-kindness, compassion, sympathetic joy, and equanimity; personally practices the four formless absorptions; personally practices the four foundations of mindfulness up to the eightfold noble path; personally practices the ten powers of the Buddha up to the eighteen uncommon qualities and the eighty minor characteristics; and also teaches others to practice loving-kindness and all the way up to the eighty minor characteristics.
This Bodhisattva, within the fruit of Stream-entry, gives rise to wisdom but does not abide in that fruit, and also teaches others to attain the fruit of Stream-entry, continuing up to Arhatship.
This Bodhisattva personally gives rise to wisdom within the Pratyekabuddha path but does not abide there, and also teaches others to attain the Pratyekabuddha path.
This Bodhisattva personally reaches the path of Unsurpassed Right and Perfect Enlightenment and also teaches others to reach that path.
In this way, Subhūti, when the Great Bodhisattva practices Prajñāpāramitā, through skillful means he never abandons it.
Subhūti said to the Buddha:
“World-Honored One! If all phenomena are constantly empty, and within that ever-empty nature, sentient beings do not truly exist, and dharmas and non-dharmas also do not truly exist, then how can a Great Bodhisattva seek Omniscient Wisdom?”
The Buddha said to Subhūti:
“That is correct, that is correct! Just as you have said, the nature of all phenomena is empty. Within this nature of emptiness, sentient beings do not truly exist, and dharmas and non-dharmas do not truly exist.
“Subhūti! If the nature of all phenomena were not empty, then Great Bodhisattvas could not rely upon the nature of emptiness to attain Unsurpassed Perfect Enlightenment, nor could they teach sentient beings the emptiness of the nature of phenomena.
“Subhūti! The nature of form is empty; the nature of feeling, perception, formations, and consciousness is empty. While practicing the Perfection of Wisdom, the Great Bodhisattva teaches that the five aggregates are empty in nature, the twelve sense bases are empty in nature, the eighteen elements are empty in nature, the four meditations, the four immeasurable minds, and the four formless concentrations are empty in nature; the four foundations of mindfulness up to the thirty-seven factors of enlightenment are empty in nature; the three liberations, the eight liberations, the nine sequential concentrations, the ten powers, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unique qualities of the Buddha, great loving-kindness, great compassion, the thirty-two marks of excellence, and the eighty secondary characteristics are all empty in nature.
“The Great Bodhisattva teaches that the fruits of stream-entry, once-returning, non-returning, and arhatship, the path of the Pratyekabuddha, and Omniscient Wisdom that cuts off the accumulated seeds of afflictions are all empty in nature.
“Subhūti! If inner emptiness up to the emptiness of the nonexistence of both existence and nonexistence were not empty in nature, then the nature of emptiness would be destroyed.
“Subhūti! This nature of emptiness is neither eternal nor annihilated. Why? Because this nature of emptiness has no place where it abides; it does not come from anywhere, nor does it go anywhere. This is called the abiding characteristic of phenomena. Within this there is no phenomenon, no abiding, no dispersion, no increase, no decrease, no arising, no ceasing, no defilement, and no purity. These are the characteristics of all phenomena.
“The Great Bodhisattva, abiding in these characteristics of phenomena, gives rise to the mind of Unsurpassed Perfect Enlightenment without seeing any phenomenon as having a place where it arises, without arising, without abiding. This is called the abiding characteristic of phenomena.
“While practicing the Perfection of Wisdom, that Great Bodhisattva sees the nature of all phenomena as empty and does not [conceptually] see Unsurpassed Perfect Enlightenment. Why? Because that Bodhisattva does not see any phenomenon that can obstruct [the attainment of enlightenment]; therefore, from what place could doubt arise? This is called Unsurpassed Perfect Enlightenment.
“This nature of emptiness has no sentient beings, no self, no person, no individual, no experiencer, no life principle, and even no one who knows or one who sees.
“Within this nature of emptiness, form does not truly exist; feeling, perception, formations, and consciousness do not truly exist, and even the eighty secondary characteristics do not truly exist.
“Subhūti! It is like this: Suppose the Buddha creates through transformation the four assemblies—bhikshus, bhikshunis, male lay disciples, and female lay disciples—and then, for these four assemblies, continuously teaches the Dharma for countless millions of billions of kalpas without stopping. What do you think? Would those transformed beings attain the fruit of stream-entry, up to Unsurpassed Perfect Enlightenment?”
Subhūti said:
“No, World-Honored One! Why? Because those transformed beings do not truly exist. The nature of all phenomena is empty and not ultimately real; therefore, what sentient beings would there be who attain the fruit of stream-entry, up to receiving the prediction of Unsurpassed Perfect Enlightenment?”
“Subhūti! It is the same in this way. The Great Bodhisattva teaches sentient beings the nature of emptiness. Those sentient beings do not truly exist. Because sentient beings fall into inverted views, the Bodhisattva rescues sentient beings and causes them to abide in non-inversion. Inversion itself is non-inversion. Inversion and non-inversion have a single characteristic, yet there are many inverted views and fewer non-inverted views. Within non-inversion, there is no self, no sentient beings, and even no one who knows or one who sees. Within non-inversion, there is also no form, no feeling, perception, formations, or consciousness, no twelve sense bases, and even no Unsurpassed Perfect Enlightenment. This is called the empty nature of all phenomena.
“While practicing the Perfection of Wisdom, the Great Bodhisattva abides here and, within the appearance of sentient beings’ inverted views, rescues sentient beings.
“This means that from within the characteristic of no sentient beings, there appear to be sentient beings who are rescued. Likewise, from within the characteristic of no one who knows or sees, beings are rescued. Within the characteristic of no form, feeling, perception, formations, or consciousness, there appear to be form, feeling, perception, formations, and consciousness through which sentient beings are rescued. The twelve sense bases, the eighteen elements, and all conditioned phenomena with outflows are likewise.
“Subhūti! There are also unconditioned phenomena. These are the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. These phenomena are all unconditioned phenomena, yet they do not correspond to the characteristic of ultimate truth.
“The characteristic of ultimate truth is without action, without creation, unborn, without characteristics, and beyond expression. This is called ultimate truth, also called the nature of emptiness, and also called the Buddha Path. Within it, sentient beings do not truly exist, and even one who knows and one who sees do not truly exist; form, feeling, perception, formations, and consciousness do not truly exist, and even the eighty secondary characteristics do not truly exist.
“Why? Because the Great Bodhisattva does not seek Unsurpassed Perfect Enlightenment because of the path and its practices. The Great Bodhisattva seeks Unsurpassed Perfect Enlightenment because of the true characteristic of the empty nature of all phenomena.
“This nature of emptiness, whether in the past, future, or present, is empty in nature! It is always empty in nature; there is no time when it is not the nature of emptiness.
“The Great Bodhisattva practices the Perfection of Wisdom with the nature of emptiness, and because sentient beings cling to the appearance of sentient beings, the Bodhisattva wishes to rescue them and seeks the Wisdom of the Paths.
“While seeking the Wisdom of the Paths, the Great Bodhisattva practices all paths, including the path of the Hearers, the path of the Pratyekabuddhas, and the path of Bodhisattvas. That Great Bodhisattva fully accomplishes all paths, rescues sentient beings from wrong thoughts and attachments, purifies the Buddha land, and then, according to the length of their lifespan, attains Unsurpassed Perfect Enlightenment.
“Subhūti! In the past, the paths of all Buddhas throughout the ten directions were the nature of emptiness. In the future and in the present, the paths of all Buddhas throughout the ten directions are the nature of emptiness. Apart from the nature of emptiness, there is no path and no result in the world. One must draw near to the Buddhas, hear them teach these phenomena of the nature of emptiness, and practice this Dharma without losing Omniscient Wisdom.”
Subhūti said:
“World-Honored One, this is extremely rare! The Great Bodhisattvas practice this Dharma of the nature of emptiness and yet do not destroy the characteristics of the nature of emptiness. That is, form is different from the nature of emptiness; feeling, perception, formations, and consciousness are different from the nature of emptiness; and even Unsurpassed Perfect Enlightenment is different from the nature of emptiness.”
“Subhūti! Form itself is the nature of emptiness, and the nature of emptiness itself is form. Likewise, Unsurpassed Perfect Enlightenment itself is the nature of emptiness, and the nature of emptiness itself is Unsurpassed Perfect Enlightenment.
“Subhūti! If form were different from the nature of emptiness, and even Unsurpassed Perfect Enlightenment were different from the nature of emptiness, then Great Bodhisattvas would not be able to attain Omniscient Wisdom.”
No, form is not different from the nature of emptiness, and even unsurpassed right, complete enlightenment is not different from the nature of emptiness. Therefore, the Great Bodhisattva knows that the nature of all dharmas is empty and generates the aspiration to seek unsurpassed right, complete enlightenment.
Why? Because within it there is no dharma that is real or permanent. It is only because ordinary beings cling to form, feeling, perception, formations, and consciousness, grasping at the characteristics of form, feeling, perception, formations, and consciousness, with minds attached to self and craving internal and external phenomena, that they take up again a body composed of the five aggregates: form, feeling, perception, formations, and consciousness. Because of this, they cannot escape birth, aging, sickness, death, sorrow, grief, suffering, and distress, wandering through the five destinies.
Therefore, the Great Bodhisattva practices the perfection of wisdom of the nature of emptiness, without destroying the characteristics of form, feeling, perception, formations, and consciousness, whether the characteristics of all dharmas are empty or not empty.
Why? Because the emptiness of the characteristics of form does not destroy form. That is form, that is emptiness; that is feeling, perception, formations, consciousness, and even unsurpassed right, complete enlightenment is also like this.
It is like space not destroying space. Inner space does not destroy outer space; outer space does not destroy inner space.
Thus, Subhūti, form does not destroy the characteristic of emptiness of form. The characteristic of emptiness of form does not destroy form. Why? Because these two dharmas have no nature that can be destroyed: emptiness and non-emptiness. Even unsurpassed right, complete enlightenment is also like this.
The World-Honored One, if all dharmas are empty and without discrimination, why does the Great Bodhisattva, from the time of first generating the aspiration until now, make the vow: “I will attain unsurpassed right, complete enlightenment”?
The World-Honored One, if all dharmas are without discrimination, why does the Bodhisattva generate the aspiration: “I will attain unsurpassed right, complete enlightenment”?
The World-Honored One, if one discriminates among dharmas, then one cannot attain unsurpassed right, complete enlightenment.
That is correct, Subhūti. If the Great Bodhisattva practices with dual characteristics, there is no unsurpassed right, complete enlightenment. If one divides things into two and discriminates, there is no unsurpassed right, complete enlightenment. If one does not see two and does not discriminate among dharmas, that is unsurpassed right, complete enlightenment. Bodhi is the characteristic of non-duality, the characteristic of indestructibility.
Subhūti, that Bodhi does not practice within form, does not practice within feeling, perception, formations, or consciousness. Even Bodhi does not practice within Bodhi. Why? Because form itself is Bodhi, Bodhi itself is form, without two and without discrimination. Even the eighteen uncommon qualities are also like this.
Bodhi is not practiced through taking hold, nor is it practiced through abandoning.
The World-Honored One, if the Great Bodhisattva, regarding Bodhi, does not practice through taking hold and does not practice through abandoning, then in what aspect of Bodhi does the Great Bodhisattva practice?
Subhūti, what do you think? A magically created person transformed by the Buddha—where does he practice? Does he practice through taking hold or through abandoning?
The World-Honored One, he does not practice through taking hold, nor through abandoning.
Subhūti, the Bodhi of the Great Bodhisattva is also like this. It is not practiced through taking hold, nor through abandoning.
Subhūti, what do you think? In a dream, where does an Arhat practice Bodhi? Does he practice through taking hold or through abandoning?
No, World-Honored One. He does not practice through taking hold, nor through abandoning. Why? Because an Arhat ultimately does not sleep; how could there be dreams? How could Bodhi be practiced through taking hold or through abandoning?
Subhūti, the unsurpassed right, complete enlightenment of the Great Bodhisattva is also like this. It is not practiced through taking hold, nor through abandoning. This is practicing within form, and so on up to practicing within omniscient wisdom.
The World-Honored One, does this mean that the Great Bodhisattva does not practice the ten grounds, does not practice the six perfections, does not practice the thirty-seven aids to enlightenment, does not practice the eighteen kinds of emptiness, does not practice the meditative absorptions, liberations, and samādhis, does not practice the ten powers of wisdom, and so on up to not practicing the eighty excellent marks, dwelling in the five spiritual powers, purifying the Buddha-field, accomplishing beings, and attaining unsurpassed right, complete enlightenment?
That is correct, Subhūti. It is just as you have said. For the Bodhisattva, although Bodhi has no place of practice, if he does not complete the ten grounds, the six perfections, the four dhyānas, the four immeasurables, the four formless absorptions, the four foundations of mindfulness, and so on up to the eighty excellent marks, the practice of constant equanimity, the dharma of not being false, and the dharma of not making errors, and does not complete these dharmas, then he will never attain unsurpassed right, complete enlightenment.
That Great Bodhisattva, abiding in the characteristics of form, abiding in the characteristics of feeling, perception, formations, and consciousness, and even abiding in the characteristics of unsurpassed right, complete enlightenment, will fulfill the ten grounds and ultimately attain unsurpassed right, complete enlightenment. Those characteristics are always peaceful and still; there is no dharma that increases or decreases, arises or ceases, becomes defiled or purified, can attain the path, or can attain the fruit. It is through conventional truth that the Bodhisattva attains unsurpassed right, complete enlightenment, not through the ultimate meaning of reality. Why? Because in ultimate truth there is no form, and up to there is no unsurpassed right, complete enlightenment, nor is there anyone who practices and attains unsurpassed right, complete enlightenment. All these dharmas are spoken according to conventional truth, not according to ultimate truth.
Subhūti, from the time the Great Bodhisattva first generates the aspiration until now, he practices unsurpassed right, complete enlightenment, yet Bodhi does not increase, sentient beings do not decrease, and the Bodhisattva neither increases nor decreases.
Subhūti, what do you think? If a person, at the time of first attaining the path, dwells in the uninterrupted samādhi, attains the uncontaminated faculties, or attains the fruit of Stream-enterer, Once-returner, Non-returner, or Arhat, at that time, do you have any attainment—whether a dream, a mind, a path, or a fruit of the path?
No, World-Honored One, there is none.
Subhūti, how do you know that a person has attained the Arhat path?
The World-Honored One, because of conventional truth, it is discriminated and called the Arhat path.
That is correct, Subhūti. Because of conventional truth, it is called a Bodhisattva; because of conventional truth, it is called form, feeling, perception, formations, and consciousness, up to omniscient wisdom.
Within Bodhi there is no dharma to attain, whether increased or decreased. Because all dharmas are empty in nature.
Since the emptiness of the nature of all dharmas is itself not truly existent, how much less could there be attainment of the mind of the First Ground up to the mind of the Tenth Ground? How much less could there be the six perfections, the thirty-seven aids to enlightenment, and all the Buddha-dharmas!
Thus, Subhūti, the Great Bodhisattva practices unsurpassed right, complete enlightenment and attains the dharma of unsurpassed right, complete enlightenment, benefiting sentient beings in this way.
Chapter 81: COMPLETENESS
Subhūti addressed the Buddha:
Venerable World-Honored One! If a Great Bodhisattva practices the six pāramitās, the eighteen kinds of emptiness, the thirty-seven factors assisting the Way, the ten powers of wisdom, the four fearlessnesses, the four unobstructed knowledges, and the eighteen uncommon qualities, yet still does not perfect the Bodhisattva path and cannot attain Anuttara-samyak-sambodhi, then what should a Great Bodhisattva do in order to attain Anuttara-samyak-sambodhi?
The Buddha said to Subhūti:
When practicing Prajñāpāramitā, if a Great Bodhisattva, through the power of skillful means, practices the Dāna pāramitā, they do not see any gift being given, do not see a giver, and do not see a recipient; yet they also do not abandon these phenomena while practicing the Dāna pāramitā. This illuminates the Bodhisattva path.
Subhūti! Because of the power of skillful means, a Bodhisattva thus perfects the Bodhisattva path. After perfecting it, they will attain Anuttara-samyak-sambodhi. The same applies to morality, patience, diligence, meditation, wisdom, and up to the eighteen uncommon qualities.
Śāriputra said to the Buddha:
Venerable World-Honored One! How does a Great Bodhisattva cultivate Prajñāpāramitā?
The Buddha said to Śāriputra:
If a Great Bodhisattva practices Prajñāpāramitā, then through the power of skillful means they do not destroy form and do not follow form. Why? Because the nature of form is empty, therefore it is neither destroyed nor followed. The same applies to feeling, perception, formations, and consciousness.
Śāriputra! When a Great Bodhisattva practices Prajñāpāramitā, through the power of skillful means they practice the Dāna pāramitā without destroying it and without following it. Why? Because the nature of the Dāna pāramitā is empty, therefore it is neither destroyed nor followed. The same applies up to the eighteen uncommon qualities.
Venerable World-Honored One! If all phenomena have no inherent nature that can be destroyed or followed, then how can a Great Bodhisattva cultivate Prajñāpāramitā and the training practices of Great Bodhisattvas? Why? Because if a Great Bodhisattva does not learn Prajñāpāramitā, they cannot attain Anuttara-samyak-sambodhi.
Śāriputra! As you have said, a Bodhisattva who does not learn Prajñāpāramitā cannot attain Anuttara-samyak-sambodhi. Because they do not depart from the power of skillful means, they are able to attain it.
Śāriputra! If, while practicing Prajñāpāramitā, a Great Bodhisattva had a single phenomenon with an inherent nature that could be grasped, then it would be appropriate to take hold of it. But if it cannot be grasped, then what would they take hold of? Just as with Prajñāpāramitā, the same applies to Dhyāna pāramitā, Vīrya pāramitā, Kṣānti pāramitā, Śīla pāramitā, Dāna pāramitā, form, feeling, perception, formations, consciousness, and up to Anuttara-samyak-sambodhi.
Śāriputra! That Prajñāpāramitā does not grasp any marks, and all Buddha-dharmas likewise do not grasp any marks.
Śāriputra! This is called not grasping Prajñāpāramitā and all Buddha-dharmas; this is what a Great Bodhisattva should learn.
When a Great Bodhisattva learns, even the mark of learning is not truly existent, much less Prajñāpāramitā, Buddha-dharma, Bodhisattva-dharma, Pratyekabuddha-dharma, Śrāvaka-dharma, or ordinary beings’ dharma.
Why? Śāriputra! There is not a single phenomenon among all phenomena that has an inherent nature.
When all phenomena are without inherent nature in this way, then what are ordinary beings, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas?
If there were no such noble beings, how could there be dharma? Because they know such dharma, they distinguish and say: this is an ordinary being, this is a Stream-enterer, and so on up to Buddha.
Venerable World-Honored One! If all phenomena have no nature, are unreal, and have no foundation, then how can one know ordinary beings, or know up to Buddha?
Śāriputra! The objects that ordinary beings cling to, such as form—do they have a nature and reality?
Venerable World-Honored One, no! They are only due to inverted thoughts.
Śāriputra! When practicing Prajñāpāramitā, a Great Bodhisattva, through the power of skillful means, sees that all phenomena have no nature and no foundation, and thus can arouse the mind of Anuttara-samyak-sambodhi.
Venerable World-Honored One! How does a Great Bodhisattva, while practicing Prajñāpāramitā, through the power of skillful means, because they see that all phenomena have no nature and no root, arouse the mind of Anuttara-samyak-sambodhi?
Śāriputra! When practicing Prajñāpāramitā, a Great Bodhisattva does not see the roots of phenomena, and therefore does not lose heart because of them or give rise to laziness.
Śāriputra! The roots of all phenomena truly have no self, no inherent existence, and are always empty. It is only because of deluded ignorance that sentient beings grasp the aggregates, sense bases, and elements.
At this time, the Great Bodhisattva sees that all phenomena are not truly existent, are always empty, and are empty in their own characteristics. Thus they practice Prajñāpāramitā and place themselves like a magician who teaches the Dharma for the sake of sentient beings.
For those who are stingy, the Bodhisattva teaches the Dharma of generosity. For those who break precepts, they teach the Dharma of maintaining precepts. For those filled with anger, they teach the Dharma of patience. For those who are lazy, they teach the Dharma of diligence. For those who are scattered, they teach the Dharma of meditation. For those who are ignorant, they teach the Dharma of wisdom.
The Bodhisattva teaches the Dharma to help sentient beings abide in generosity, morality, patience, diligence, meditation, and wisdom. After that, they teach them the Noble Dharma that enables them to escape suffering. Through this Dharma, one can attain the fruit of Stream-entry up to Anuttara-samyak-sambodhi.
Venerable World-Honored One! The Great Bodhisattva has sentient beings who do not truly exist, teaches them generosity up to wisdom, and then teaches the Noble Dharma that has the ability to help them escape suffering. Because of this Dharma, they attain the fruit of Stream-entry up to Anuttara-samyak-sambodhi.
Śāriputra! When practicing Prajñāpāramitā, a Great Bodhisattva has no fault and no place of grasping.
Why? Śāriputra! When practicing Prajñāpāramitā, a Great Bodhisattva does not obtain sentient beings; it is only because empty phenomena continue in succession that they are called sentient beings.
Śāriputra! A Great Bodhisattva abides in the two truths and teaches Dharma for sentient beings: these are conventional truth and ultimate truth.
Śāriputra! Within these two truths, although sentient beings are not truly existent, a Great Bodhisattva practicing Prajñāpāramitā, through the power of skillful means, teaches Dharma to sentient beings.
Those sentient beings who hear this Dharma will realize that self and what belongs to self in this present life are not truly existent; how much less are there those who will attain Anuttara-samyak-sambodhi or a Dharma by which to cultivate!
Śāriputra! When practicing Prajñāpāramitā, a Great Bodhisattva, through the power of skillful means, teaches Dharma to sentient beings in this way.
Venerable World-Honored One! This Great Bodhisattva has a vast mind. There is no phenomenon that truly exists, whether as a single mark, a different mark, or a discriminating mark, by which such great adornment could be accomplished. Because of using this adornment, they are not born in the desire realm, the form realm, or the formless realm.
This Bodhisattva does not see the nature of conditioned existence or the nature of unconditioned existence, yet within the three realms they liberate sentient beings, while also not obtaining sentient beings. Why? Because sentient beings are neither bound nor liberated. Because sentient beings are neither bound nor liberated, there is neither defilement nor purity. Because there is neither defilement nor purity, there is no discrimination among the five destinies. Because there is no discrimination among the five destinies, there is no karma and no afflictions. Because there is no karma and no afflictions, there are no karmic results. Because of such results, beings are born within the three realms.
That is true, Śāriputra! As you have said, if sentient beings first existed and later did not exist, then the Buddhas and Bodhisattvas would be at fault. The same applies to phenomena and the five paths of samsaric existence: if they first existed and later did not exist, then the Buddhas and Bodhisattvas would be at fault.
Śāriputra! Whether there is a Buddha or no Buddha, the characteristics of phenomena always abide and do not differ. Within those characteristics of phenomena, there is not even self, sentient beings, living beings, or persons; there is not even a knower or a seer, much less form, feeling, perception, formations, and consciousness. If these phenomena do not exist, then how could there be the five paths of rebirth and a place from which sentient beings can be rescued?
Śāriputra! These phenomena have the nature of being empty. Therefore, Great Bodhisattvas hear these characteristics of phenomena from past Buddhas and arouse the mind of Anuttara-samyak-sambodhi. Within this, there is no phenomenon for me to attain, nor is there any place where sentient beings are bound. Therefore, they cannot be freed; it is only because sentient beings are deluded that they grasp. Thus Great Bodhisattvas make the great adornment, always never retreating from Anuttara-samyak-sambodhi.
Such a Bodhisattva does not doubt: “I will not attain Anuttara-samyak-sambodhi.” They are certain: “I will attain Anuttara-samyak-sambodhi.” After attaining Anuttara-samyak-sambodhi, they use the true Dharma to benefit sentient beings and help them escape delusion.
Śāriputra! It is like a magician who creates hundreds of thousands of millions of billions of people and gives them enough food and drink. These people rejoice and proclaim: “I have received great blessings, I have received great blessings.” What do you think? Among them, is there anyone who has actually eaten and drunk enough?
Venerable World-Honored One, no!
Śāriputra! From the time a Great Bodhisattva first arouses the mind onward, they practice the six pāramitās, the four dhyānas, the four immeasurables, the four formless absorptions, the four foundations of mindfulness, and up to the eighteen uncommon qualities; they perfect the Bodhisattva path, accomplish the maturation of sentient beings, and purify Buddha-fields. Yet there is no phenomenon of any sentient being to be liberated.
Subhūti said to the Buddha:
Venerable World-Honored One! What is the Bodhisattva path? By practicing this path, how can a Great Bodhisattva accomplish sentient beings and purify Buddha-fields?
O Subhuti! From the time a Great Bodhisattva first arouses the mind onward, he practices the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, the Perfection of Prajna, and up to practicing the eighteen uncommon dharmas, accomplishing sentient beings and purifying the Buddha lands.
The World-Honored One! How does a Great Bodhisattva practice the Perfection of Giving in order to accomplish sentient beings?
O Subhuti! There is a Great Bodhisattva who, while practicing the Perfection of Giving, gives himself, teaches others to give, and tells them: “You should not cling to giving. If you cling to giving, you will have to receive another body again. Because you must receive another body, you will have to endure many sufferings. O you all, regarding the characteristics of all dharmas, there is no object of giving, no giver, and no receiver. These three are all empty in nature. That empty nature of dharmas truly does not exist. The characteristic of non-existence is the nature of emptiness.”
O Subhuti! While practicing the Perfection of Giving, the Great Bodhisattva gives to sentient beings, yet within this there is no object given, no giver, and no receiver. Why? Because there is no truly existent perfection that can be called the Perfection of Giving.
Because that Bodhisattva does not obtain these three dharmas, he can teach sentient beings so that they attain the fruit of Stream-entry up to Unsurpassed Complete and Perfect Enlightenment.
Thus, O Subhuti, while practicing the Perfection of Giving, the Great Bodhisattva accomplishes sentient beings. That Bodhisattva practices giving himself, also teaches others to give, praises the practice of giving, and rejoices in praising those who give.
After practicing giving in this way, that Bodhisattva is born into the household of a great Kshatriya, Brahmin, or householder family, or becomes a minor king, or a Wheel-Turning Sage King. At that time, he uses four means to help sentient beings. These are giving, loving speech, beneficial conduct, and cooperation.
By using these four means to help sentient beings, sentient beings gradually abide in morality, the four meditations, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, up to the eightfold noble path, the three liberation doors, enter the right position, attain the fruit of Stream-entry, up to the fruit of Arhatship, or attain the path of the Pratyekabuddha. Or he teaches them to attain Unsurpassed Complete and Perfect Enlightenment, telling them: “You should arouse the mind of Unsurpassed Complete and Perfect Enlightenment. Unsurpassed Complete and Perfect Enlightenment is very easy to attain. Why? There is no fixed dharma that can serve as a place for sentient beings to grasp; it is only because of delusion that sentient beings grasp at things. Therefore, you yourselves should separate from birth and death, and you should also teach others to separate from birth and death. You should arouse the mind to benefit yourselves, and you will also benefit others.”
O Subhuti! A Great Bodhisattva should practice the Perfection of Giving in this way. Through practicing the Perfection of Giving, from the time he first arouses the mind onward, the Bodhisattva never falls into the evil realms and always becomes a Wheel-Turning Sage King. Why? Because according to the causes one has planted, one receives greater or lesser karmic results.
When that Bodhisattva becomes a Wheel-Turning Sage King and sees someone coming to ask for something, he thinks: “I did not accept the position of Wheel-Turning Sage King for any other reason, but only for the benefit of all sentient beings.” Having thought this, he tells the person who comes to ask: “This is your possession; take it yourself without hesitation. I do not begrudge it. I accept birth and death for the sake of sentient beings; because I have compassion for you, I fully possess the mind of great compassion.”
The Bodhisattva practices great compassion to benefit sentient beings, yet there is no truly real characteristic of sentient beings; they are only provisionally named, and therefore called sentient beings. That name itself is empty, like an echo, and its true characteristic cannot actually be spoken.
O Subhuti! A Great Bodhisattva should practice the Perfection of Giving in this way, without begrudging anything toward sentient beings, even not begrudging his own skin and flesh, much less external possessions. Through this dharma, he can rescue sentient beings from birth and death. What is this dharma? It is the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, the Perfection of Prajna, and up to the eighteen uncommon dharmas; using these dharmas, he causes sentient beings to escape birth and death.
Furthermore, O Subhuti! A Great Bodhisattva abiding in the Perfection of Giving, after giving, says: “O you all, come here and uphold the precepts. I will provide for you so that you lack nothing. All food and drink, clothing, bedding, and all necessities of life, I will provide for you. If because of hunger and poverty you break the precepts, I will fully provide you with necessities so that you lack nothing, whether food, drink, or even the seven treasures. If you abide in this discipline of morality, gradually you will end suffering, rely upon the three vehicles, and attain liberation, whether through the vehicle of the Hearers, the vehicle of the Pratyekabuddhas, or the Buddha vehicle.”
Furthermore, O Subhuti! A Great Bodhisattva abiding in the Perfection of Giving, if he sees sentient beings filled with anger, tells them: “O you all, why are you angry? I will provide necessities for you. Whatever things you desire, take them from me; I will fully provide them so that you do not lack anything.”
This Bodhisattva, abiding in the Perfection of Giving, teaches sentient beings patience, telling them: “Among all dharmas, there is no dharma that is solid and real. Your anger is merely an empty cause and condition, not truly existent; it all arises from memories and false thoughts. You, being afflicted by anger without a place where it exists, destroy your own minds, speak harshly and insult others, use knives and sticks to harm each other, even killing one another. Do not, because of this false dharma, give rise to anger and then fall into hell, the animal realm, or the hungry ghost realm, suffering immeasurable pain. Do not create karmic offenses because of false and unreal dharmas. Because of such karma, you cannot even obtain a human body, much less be born at a time when a Buddha appears. O you all, a Buddha appearing in the world is difficult to encounter, and a human body is difficult to obtain. Do not lose this excellent opportunity. If you lose this opportunity, you cannot be saved.”
That Great Bodhisattva teaches sentient beings in this way. He himself practices patience, also teaches others to practice patience, praises the practice of patience, and rejoices in praising those who practice patience.
That Bodhisattva causes sentient beings to abide in patience, and gradually, through the three vehicles, they end suffering.
Thus, O Subhuti, a Great Bodhisattva abiding in the Perfection of Giving causes sentient beings to abide in patience.
O Subhuti! How does a Great Bodhisattva abiding in the Perfection of Giving cause sentient beings to practice diligence?
O Subhuti! The Bodhisattva sees sentient beings who are lazy and tells them: “Why are you lazy?” Sentient beings reply: “Because we have insufficient conditions.” The Bodhisattva tells everyone: “I will help you obtain complete conditions: whether giving, upholding precepts, or patience, I will provide such conditions so that you are all complete.” Those sentient beings, through the beneficial causes and conditions provided by the Bodhisattva, attain diligence of body, diligence of speech, and diligence of mind. Through the diligence of these three karmas, they become complete in all wholesome dharmas and cultivate the undefiled noble dharmas. Through cultivating the undefiled noble dharmas, they attain the fruit of Stream-entry up to Unsurpassed Complete and Perfect Enlightenment.
Thus, O Subhuti, when practicing the Perfection of Giving, the Great Bodhisattva abides in the Perfection of Diligence to rescue and help sentient beings.
O Subhuti! How does a Great Bodhisattva, while practicing the Perfection of Giving and teaching sentient beings, cause them to cultivate the Perfection of Meditation?
O Subhuti! The Bodhisattva sees sentient beings with scattered minds and tells them: “You should cultivate meditation.” Sentient beings reply: “We do not have sufficient conditions.” The Bodhisattva says: “I will enable you to have sufficient conditions. Your minds will not follow thoughts and examinations, and your minds will not be scattered.” Because of these conditions, sentient beings stop discursive thought and enter the First Meditation, Second Meditation, Third Meditation, and Fourth Meditation, practicing Loving-kindness, Compassion, Joy, and Equanimity. Through these meditations and immeasurable minds, sentient beings can cultivate the four foundations of mindfulness up to the eightfold noble path. While cultivating the thirty-seven aids to enlightenment, sentient beings gradually enter the Three Vehicles and attain Nirvana, never losing the path.
O Subhuti! Indeed, while practicing the Perfection of Giving, the Great Bodhisattva uses the Perfection of Meditation to rescue sentient beings, causing them to practice the Perfection of Meditation.
O Subhuti! How does a Great Bodhisattva practice the Perfection of Giving and use the Perfection of Prajna to rescue sentient beings?
O Subhuti! The Bodhisattva sees sentient beings who are ignorant and lack wisdom, and tells them: “Why do you not cultivate wisdom?” Sentient beings reply: “Because we do not have sufficient conditions.” The Bodhisattva tells them: “The conditions you need to attain complete wisdom can be obtained from me. They are giving, upholding precepts, patience, diligence, and meditation.” When these causes and conditions are complete, you should contemplate in this way:
“When contemplating the Perfection of Prajna, is there any dharma that can be obtained? Are self, sentient beings, life span, and even the knower and the seer truly obtainable? Are form, feeling, perception, formations, consciousness, the desire realm, the form realm, the formless realm, the six perfections, the thirty-seven aids to enlightenment, the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, the path of the Pratyekabuddha, and Unsurpassed Complete and Perfect Enlightenment truly obtainable?”
When contemplating in this way, sentient beings find no truly existent dharma within the Perfection of Prajna that can be grasped.
If they do not grasp at any dharmas, then sentient beings do not see dharmas as arising or ceasing, defiled or pure; they do not distinguish hell, animals, hungry ghosts, asuras, humans, gods, those who uphold precepts, those who break precepts, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, or Buddhas.
Thus, O Subhuti, while practicing the Perfection of Prajna, the Great Bodhisattva uses the Perfection of Prajna to rescue sentient beings.
O Subhuti! How does a Great Bodhisattva abiding in the Perfection of Giving use the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, the Perfection of Prajna, up to the thirty-seven aids to enlightenment, to rescue sentient beings?
O Subhuti! A Great Bodhisattva abiding in the Perfection of Giving provides necessities and benefits to sentient beings. Through these beneficial causes and conditions, sentient beings can cultivate the four foundations of mindfulness up to the eightfold noble path. By practicing those thirty-seven aids to enlightenment, sentient beings escape birth and death.
Thus, Subhuti, the Great Bodhisattva uses the undefiled noble dharmas to rescue sentient beings.
Furthermore, O Subhuti! When a Great Bodhisattva teaches sentient beings, he should tell them: “O you all! Come to me and take what you need: food and drink, clothing, bedding, incense, flowers, and even the seven treasures. From now on, you will forever attain benefit and happiness. Do not think that these things are not your possessions. For a long time, I have gathered these things for the sake of sentient beings; you should take them as your own possessions without difference.”
The Bodhisattva teaches sentient beings to practice giving, precepts, patience, diligence, meditation, wisdom, and even enables them to attain the thirty-seven aids to enlightenment, the ten powers of wisdom, up to the eighteen uncommon dharmas. He also enables them to attain the undefiled dharmas, namely the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, the path of the Pratyekabuddha, and Unsurpassed Complete and Perfect Enlightenment.
O Subhuti! Thus, while practicing the Perfection of Giving, the Great Bodhisattva teaches sentient beings so that they escape the three evil paths and all the sufferings of repeated birth and death.
Furthermore, O Subhuti! A Great Bodhisattva abiding in the Perfection of Precepts teaches sentient beings, saying: “What conditions do you lack that cause you to break the precepts? I will provide them for you so that you have sufficient conditions, namely giving, up to wisdom and the necessities of life.”
This Great Bodhisattva abiding in the Perfection of Precepts benefits sentient beings, causing them to practice the ten wholesome actions and abandon the ten unwholesome actions.
Those sentient beings uphold the precepts; they do not break the precepts, do not lack the precepts, do not defile the precepts, do not mix the precepts, and do not cling to the precepts. Gradually, through the three vehicles, they end suffering.
The Perfection of Precepts as the leader is the same as the Perfection of Giving. The other four perfections are also like this.