SUTRA OF THE GREAT PRAJNA PARAMITA
VOLUME 366
Chapter 63: SKILLFUL MEANS (2)
The Buddha said:
“Subhuti, when a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the Perfection of Giving; not because of duality does he embrace and uphold the Perfection of Pure Precepts, Patience, Diligence, Meditative Concentration, and Prajna-paramita.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the emptiness of the internal; not because of duality does he embrace and uphold the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of no-nature, the emptiness of self-nature, and the emptiness of the emptiness of self-nature.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold suchness; not because of duality does he embrace and uphold the Dharma-realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the determinate nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the four Foundations of Mindfulness; not because of duality does he embrace and uphold the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the Noble Truth of Suffering; not because of duality does he embrace and uphold the Noble Truths of Origin, Cessation, and Path.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the four Meditative Absorptions; not because of duality does he embrace and uphold the four Immeasurables and the four Formless Concentrations.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the eight Liberations; not because of duality does he embrace and uphold the eight Superior Bases, the nine Successive Concentrations, and the ten Universal Fields.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the Samadhi Dharma-gates; not because of duality does he embrace and uphold the Dharani Dharma-gates.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the Emptiness Liberation-gate; not because of duality does he embrace and uphold the Signless and Wishless Liberation-gates.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the five kinds of eyes; not because of duality does he embrace and uphold the six supernatural powers.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the ten powers of the Buddha; not because of duality does he embrace and uphold the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold Great Loving-kindness; not because of duality does he embrace and uphold Great Compassion, Great Joy, and Great Equanimity.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold the Dharma of non-forgetfulness; not because of duality does he embrace and uphold the nature of constant equanimity.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he embrace and uphold All-Knowledge; not because of duality does he embrace and uphold Path-Knowledge and All-Aspect Knowledge.
When a Great Bodhisattva practices the profound Prajna-paramita, not because of duality does he surpass the levels of Hearers and Solitary Buddhas; not because of duality does he enter the Correct Nature of Non-Arising of Great Bodhisattvas; not because of duality does he cultivate in accordance with the path of the ten Bodhisattva stages; not because of duality does he attain the unsurpassed state of Enlightenment.”
The Venerable Subhuti said to the Buddha:
“World-Honored One, if a Great Bodhisattva, while practicing the profound Prajna-paramita, not because of duality embraces and upholds the Perfection of Giving; not because of duality embraces and upholds the Perfections of Pure Precepts, Patience, Diligence, Meditative Concentration, and Prajna-paramita; not because of duality embraces and upholds the emptiness of the internal; not because of duality embraces and upholds the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of no-nature, the emptiness of self-nature, and the emptiness of the emptiness of self-nature; not because of duality embraces and upholds suchness; not because of duality embraces and upholds the Dharma-realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the determinate nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; not because of duality embraces and upholds the four Foundations of Mindfulness; not because of duality embraces and upholds the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path; not because of duality embraces and upholds the Noble Truth of Suffering; not because of duality embraces and upholds the Noble Truths of Origin, Cessation, and Path; not because of duality embraces and upholds the four Meditative Absorptions; not because of duality embraces and upholds the four Immeasurables and the four Formless Concentrations; not because of duality embraces and upholds the eight Liberations; not because of duality embraces and upholds the eight Superior Bases, the nine Successive Concentrations, and the ten Universal Fields; not because of duality embraces and upholds the Samadhi Dharma-gates; not because of duality embraces and upholds the Dharani Dharma-gates; not because of duality embraces and upholds the Emptiness Liberation-gate, the Signless and Wishless Liberation-gates; not because of duality embraces and upholds the five kinds of eyes; not because of duality embraces and upholds the six supernatural powers; not because of duality embraces and upholds the ten powers of the Buddha; not because of duality embraces and upholds the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha; not because of duality embraces and upholds Great Loving-kindness, Great Compassion, Great Joy, and Great Equanimity; not because of duality embraces and upholds the Dharma of non-forgetfulness and the nature of constant equanimity; not because of duality embraces and upholds All-Knowledge, Path-Knowledge, and All-Aspect Knowledge; not because of duality surpasses the levels of Hearers and Solitary Buddhas; not because of duality enters the Correct Nature of Non-Arising of Great Bodhisattvas; not because of duality cultivates in accordance with the path of the ten Bodhisattva stages; not because of duality attains the unsurpassed state of Enlightenment—then why is it that from the time a Great Bodhisattva first generates the aspiration for enlightenment until the arising of the final thought, throughout all times, wholesome dharmas increase?”
The Buddha said:
“Subhuti, if a Great Bodhisattva practiced because of duality, wholesome dharmas would not increase. Why? Subhuti, because all ignorant ordinary beings rely upon duality, and the countless kinds of wholesome dharmas that arise do not increase. Because Great Bodhisattvas practice according to non-duality, from the time they first generate the aspiration for enlightenment until the arising of the final thought, in all times, wholesome dharmas always increase.
Therefore, Subhuti, the roots of virtue of Great Bodhisattvas are firm and cannot be overcome. Gods, humans, Asuras, and others in the world cannot destroy them and cause them to fall into the levels of Hearers or Solitary Buddhas or into the various evil and unwholesome dharmas of the world; they cannot cause them to be overcome so that, while practicing the Perfection of Giving, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the Perfection of Pure Precepts, Patience, Diligence, Meditative Concentration, and Prajna-paramita, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while abiding in the emptiness of the internal, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while abiding in the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of no-nature, the emptiness of self-nature, and the emptiness of the emptiness of self-nature, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while abiding in suchness, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while abiding in the Dharma-realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the determinate nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the four Foundations of Mindfulness, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the Noble Truth of Suffering, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while abiding in the Noble Truths of Origin, Cessation, and Path, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while abiding in the four Meditative Absorptions, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the four Immeasurables and four Formless Concentrations, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the eight Liberations, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the eight Superior Bases, the nine Successive Concentrations, and the ten Universal Fields, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the Samadhi Dharma-gates, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the Dharani Dharma-gates, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the Emptiness Liberation-gate, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the Signless and Wishless Liberation-gates, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the five kinds of eyes, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the six supernatural powers, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the ten powers of the Buddha, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing Great Loving-kindness, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing Great Compassion, Great Joy, and Great Equanimity, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the Dharma of non-forgetfulness, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing the nature of constant equanimity, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing All-Knowledge, the wholesome dharmas that arise fail to increase; they cannot cause them to be overcome so that, while practicing Path-Knowledge and All-Aspect Knowledge, the wholesome dharmas that arise fail to increase.
Therefore, Subhuti, Great Bodhisattvas should practice the profound Prajna-paramita in this way.”
At that time, the Venerable Subhuti said to the Buddha:
“World-Honored One, do Great Bodhisattvas practice the profound Prajna-paramita because of roots of virtue?”
The Buddha said:
“No, Subhuti. Great Bodhisattvas do not practice the profound Prajna-paramita because of roots of virtue, nor do they practice the profound Prajna-paramita because of roots that are not virtuous. Why? Subhuti, because the Dharma of Great Bodhisattvas is like this. If they have not respectfully honored and made offerings to the Buddhas, have not perfected superior roots of virtue, and have not received assistance from many true spiritual friends, they will never attain All-Knowledge.”
The Venerable Subhuti again said to the Buddha:
“World-Honored One, why is it that Great Bodhisattvas, after respectfully honoring and making offerings to the Buddhas, perfecting superior roots of virtue, and receiving assistance from many true spiritual friends, are then able to attain All-Knowledge?”
The Buddha said:
“Subhuti, from the time they first generate the aspiration for enlightenment, Great Bodhisattvas respectfully honor and make offerings to countless Tathagatas, Arhats, Perfectly Enlightened Ones. From the Buddhas they hear teachings of the Sutras, Repeated Verses, Predictions, Verses, Spontaneous Discourses, Former Deeds, Former Births, Extensive Teachings, Marvelous Teachings, Parables, and Discussions.
After understanding them, they wholeheartedly uphold them all. After upholding them, they respectfully honor them through body and speech, recite, study, and practice them repeatedly, causing themselves to become proficient. Having become proficient, their minds diligently contemplate. Having skillfully contemplated, they clearly see the profound meaning. Having seen the profound meaning, they skillfully penetrate it. Having penetrated it, they attain the Dharma of Total Retention and attain Dharani. Having attained the Dharma of Total Retention, they develop unobstructed understanding. From the arising of unobstructed understanding until they attain All-Knowledge, wherever they are reborn, the teachings and meanings of the true Dharma they have received and upheld are never forgotten.
In the presence of Buddhas, they plant immeasurable vast roots of virtue. Because these roots of virtue are embraced and maintained, they are never born into evil destinies or places of misfortune. Furthermore, because these roots of virtue are embraced and maintained, at all times their intentions remain pure. Because their intentions are pure, they are always able to purify and adorn their desired object, the Buddha-land, and also bring about the complete accomplishment of their object of teaching, sentient beings.
Furthermore, because these roots of virtue are embraced and maintained, they are never separated from true spiritual friends, namely the Tathagatas, Arhats, Perfectly Enlightened Ones, and the assemblies of Great Bodhisattvas, Solitary Buddhas, Hearers, and those capable of always praising the Buddha, Dharma, and Sangha. They are always able to draw near to, respect, and make offerings to them.
Thus, Subhuti, because Great Bodhisattvas respectfully honor and make offerings to the Buddhas, perfect superior roots of virtue, and receive assistance from many true spiritual friends, they quickly attain All-Knowledge.
Therefore, Subhuti, Great Bodhisattvas practicing the profound Prajna-paramita, wishing to attain All-Knowledge, should diligently respectfully honor and make offerings to the Buddhas, embrace, maintain, and perfect superior roots of virtue, always aspire to draw near to true spiritual friends, and never become weary or discouraged.”
At that time, the Venerable Subhuti said to the Buddha:
“World-Honored One, if a Great Bodhisattva does not respectfully honor and make offerings to the Buddhas, does not perfect superior roots of virtue, and does not receive assistance from many spiritual friends, is that Great Bodhisattva certainly unable to attain All-Knowledge?”
The Buddha said:
“Subhuti, if one does not respectfully honor and make offerings to the Buddhas, cannot perfect superior roots of virtue, and does not receive assistance from many spiritual friends, one should not even be called a Great Bodhisattva, much less be able to attain All-Knowledge.
Why? Subhuti, because even someone who respectfully honors and makes offerings to the Buddhas, plants and perfects superior roots of virtue, and receives assistance from many true spiritual friends may still be unable to attain All-Knowledge; how much less could someone who does not respectfully honor and make offerings to the Buddhas, cannot perfect superior roots of virtue, and does not receive support from spiritual friends attain All-Knowledge? Such a person attaining All-Knowledge is impossible.
Therefore, Subhuti, if a Great Bodhisattva wishes to firmly establish the name of Great Bodhisattva and quickly attain All-Knowledge, he should diligently respectfully honor and make offerings to the Buddhas, plant and perfect superior roots of virtue, draw near to and make offerings to true spiritual friends, and should not give rise to weariness or discouragement.”
The Venerable Subhuti said to the Buddha:
“World-Honored One, for what reason are there Great Bodhisattvas who, although they have respectfully honored and made offerings to the Buddhas, planted and perfected superior roots of virtue, and received support from true spiritual friends, are still unable to attain All-Knowledge?”
The Buddha said:
“Subhuti, because such Great Bodhisattvas are separated from the wondrous power of skillful means, they cannot attain All-Knowledge. That is, such Great Bodhisattvas did not hear from the Buddhas about such skillful means and, while respectfully honoring and making offerings to the Buddhas, planting and perfecting superior roots of virtue, and drawing near to and making offerings to true spiritual friends, therefore they cannot attain All-Knowledge.”
At that time, the Venerable Subhuti said to the Buddha:
“World-Honored One, what are called skillful means, by which Great Bodhisattvas accomplish the objects of practice and cultivation of such skillful means and are certainly able to attain All-Knowledge?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva, from the time he first arouses the mind, practices the Perfection of Giving, using an intention corresponding with the Wisdom of All-knowing Knowledge, whether making offerings to the Tathāgata, the Worthy One, the Perfectly Enlightened One, or making offerings to Pratyekabuddhas and Śrāvakas, or making offerings to Great Bodhisattvas, or making offerings to other Śramaṇas and Brāhmaṇas, or giving alms to non-Buddhists practicing pure conduct, or giving to the poor and destitute, those practicing asceticism, and those who come to request, or giving to all humans and non-humans… then that Great Bodhisattva accomplishes such an intention corresponding with the Wisdom of All-knowing Knowledge. Although practicing giving, he does not conceive of or cling to the act of giving, does not conceive of the recipient or the giver, and does not conceive of or cling to anything belonging to self or what belongs to self.
Why? Subhūti, because that Great Bodhisattva contemplates that the own-characteristics of all dharmas are empty, without arising, without being accomplished, without transformation, and without cessation; he enters into the characteristics of all dharmas, knowing that all dharmas are without activity and without capacity, and enters into the characteristics of all conditioned activities. That Great Bodhisattva accomplishes such skillful means and constantly causes supreme wholesome roots to increase. Because supreme wholesome roots constantly increase, he is able to practice the Perfection of Giving, bringing complete accomplishment to sentient beings and adorning and purifying the Buddha-fields. Although practicing giving, he does not seek the fruit of giving; that is, he does not become attached to desirable objects obtained through giving, nor does he seek excellent karmic results within saṃsāra obtained through giving. He practices the Perfection of Giving only in order to aid those who have no one to rescue them and to liberate those who have not yet been liberated.
Furthermore, Subhūti, if a Great Bodhisattva, from the time he first arouses the mind, practices the Perfection of Pure Discipline, and receives and maintains pure precepts with an intention corresponding with the Wisdom of All-knowing Knowledge, then his mind is not obscured by desire, nor is it obscured by hatred or ignorance. It is also not obscured by the latent tendencies and bonds, nor by other evil and unwholesome dharmas that obstruct Bodhi and conceal the mind, namely stinginess, corrupt discipline, anger, laziness, weak resolve, scattered mind, wrong wisdom, arrogance, excessive arrogance, extreme arrogance, pride in self, superior pride, inferior pride, and perverse pride. He also never gives rise to intentions corresponding with the vehicles of Śrāvakas or Pratyekabuddhas.
Why? Subhūti, because that Great Bodhisattva contemplates that the own-characteristics of all dharmas are empty, without arising, without being accomplished, without transformation, and without cessation, and enters into the characteristics of all dharmas; he knows that all dharmas are without activity and without capacity, and enters into the characteristics of all conditioned activities. That Great Bodhisattva accomplishes such skillful means, and therefore constantly causes supreme wholesome roots to increase. Because supreme wholesome roots increase, he is able to practice the Perfection of Pure Discipline, bringing complete accomplishment to sentient beings and adorning and purifying the Buddha-fields. Although practicing pure discipline, he does not seek the fruit of pure discipline; that is, he does not become attached to desirable objects obtained through keeping precepts, nor does he seek excellent karmic results within saṃsāra obtained through keeping precepts. He practices the Perfection of Pure Discipline only in order to aid those who have no one to rescue them and to liberate those who have not yet been liberated.
Furthermore, Subhūti, if a Great Bodhisattva, from the time he first arouses the mind, practices the Perfection of Patience, and trains in patience with an intention corresponding with the Wisdom of All-knowing Knowledge, then that Great Bodhisattva, even for the reason of protecting his own life, does not give rise to even a single thought of anger, harsh speech, resentment, or retaliation. Even if someone comes intending to kill his body, seize his wealth, violate his wife or concubines, lie deceitfully, sow discord among close friends, insult him with harsh words, mock and slander him, strike him, cut or sever him, or perform many other actions that are not beneficial, toward that sentient being the Bodhisattva has no anger at all, but only wishes to cause that person to attain benefit and happiness.
Why? Subhūti, because that Great Bodhisattva contemplates all dharmas: their own-characteristics are empty, without arising, without being accomplished, without transformation, and without cessation, and enters into the characteristics of all dharmas; he knows that all dharmas are without activity and without capacity, and enters into the characteristics of all conditioned activities. The Great Bodhisattva who accomplishes such skillful means constantly increases supreme wholesome roots. Because supreme wholesome roots constantly increase, he is able to practice the Perfection of Patience, bringing complete accomplishment to sentient beings and adorning and purifying the Buddha-fields. Although practicing patience, he does not seek the fruit of practicing patience; that is, he does not become attached to desirable objects obtained through patience, nor does he seek excellent karmic results within saṃsāra obtained through patience. He practices the Perfection of Patience only in order to aid those who have no one to rescue them and to liberate those who have not yet been liberated.
Furthermore, Subhūti, if a Great Bodhisattva, from the time he first arouses the mind, practices the Perfection of Diligence, using an intention corresponding with the Wisdom of All-knowing Knowledge to generate true diligence, wearing the armor of steadfastness, being courageous without fear, and abandoning a mind of delay and laziness, then that Great Bodhisattva, because he earnestly seeks the unsurpassed Enlightenment, courageously practices true diligence, does not fear suffering, and constantly employs various methods to prevent and subdue it. He does not fear the sufferings of humans, Asuras, the realm of hungry ghosts, animals, hell beings, or other sufferings, and constantly employs methods to prevent and subdue them, diligently cultivating wholesome dharmas without ever becoming lazy or abandoning them.
Why? Subhūti, because that Great Bodhisattva contemplates all dharmas: their own-characteristics are empty, without arising, without being accomplished, without transformation, and without cessation, and enters into the characteristics of all dharmas; he knows that all dharmas are without activity and without capacity, and enters into the characteristics of all conditioned activities. Such a Great Bodhisattva accomplishes skillful means, constantly increasing supreme wholesome roots. Because supreme wholesome roots constantly increase, he is able to practice the Perfection of Diligence, bringing complete accomplishment to sentient beings and adorning and purifying the Buddha-fields. Although practicing diligence, he does not seek the fruit of practicing diligence; that is, he does not become attached to desirable objects obtained through diligence, nor does he seek excellent karmic results within saṃsāra obtained through diligence. He practices the Perfection of Diligence only in order to aid those who have no one to rescue them and to liberate those who have not yet been liberated.
Furthermore, Subhūti, if a Great Bodhisattva, from the time he first arouses the mind, practices the Perfection of Meditative Concentration, using an intention corresponding with the Wisdom of All-knowing Knowledge to learn the concentrations, then that Great Bodhisattva, having seen forms with the eye, does not grasp their characteristics and does not grasp their accompanying beauty. At that very moment, he diligently guards the eye faculty, does not follow distraction, and does not allow the mind to give rise to attachment, evil and unwholesome dharmas, worldly outflows, or afflictions; instead, he diligently cultivates mindfulness of concentration and guards the eye faculty.
Having heard sounds with the ear, he does not grasp their characteristics and does not grasp their accompanying pleasantness. At that very moment, he diligently guards the ear faculty, does not follow distraction, and does not allow the mind to give rise to attachment, evil and unwholesome dharmas, worldly outflows, or afflictions; instead, he diligently cultivates mindfulness of concentration and guards the ear faculty.
Having smelled fragrances with the nose, he does not grasp their characteristics and does not grasp their accompanying fragrance. At that very moment, he diligently guards the nose faculty, does not cling to distraction, and does not allow the mind to give rise to attachment, evil and unwholesome dharmas, worldly outflows, or afflictions; instead, he diligently cultivates mindfulness of concentration and guards the nose faculty.
Having tasted flavors with the tongue, he does not grasp their characteristics and does not grasp the accompanying flavors. At that very moment, he guards the tongue faculty, does not follow distraction, and does not allow the mind to give rise to attachment, evil and unwholesome dharmas, worldly outflows, or afflictions; instead, he diligently cultivates mindfulness of concentration and guards the tongue faculty.
Having touched objects with the body, he does not grasp their characteristics and does not grasp the accompanying pleasant sensations. At that very moment, he guards the body faculty, does not cling to distraction, and does not allow the mind to give rise to attachment, evil and unwholesome dharmas, worldly outflows, or afflictions; instead, he diligently cultivates mindfulness of concentration and guards the body faculty.
Having known dharmas with the mind, he does not grasp their characteristics and does not grasp their accompanying allure. At that very moment, he guards the mind faculty, does not follow distraction, and does not allow the mind to give rise to attachment, evil and unwholesome dharmas, worldly outflows, or afflictions; instead, he diligently cultivates mindfulness of concentration and guards the mind faculty.
That Great Bodhisattva, whether walking, standing, sitting, lying down, speaking, or remaining silent, is never separated from the state of samāhita śamatha (tranquil meditative concentration). His hands and feet are never rough or violent, his voice is not harsh, and his words are not confused. His eyes and faculties are not disturbed or agitated, nor is he arrogant. His body, speech, and mind are not scattered; they are always tranquil. Whether concealed or visible, his deportment is unchanged. Regarding food, drink, clothing, bedding, medicine for illness, and other necessities, he knows contentment, is easy to satisfy, easy to support, and easy to serve. His conduct in practice is always harmoniously and skillfully regulated. Although dwelling in noisy places, he maintains the conduct of seclusion. Regarding gain and loss, pleasure and pain, praise and blame, honor and criticism, life and death, he remains equal and unchanging, neither elevated nor lowered. Toward enemies and relatives, good and evil, his mind neither hates nor loves, neither rejoices nor worries. Regarding words of the noble ones and words that are not those of the noble ones, seclusion and noise, his mind remains equal, without change or difference. Toward desirable forms and undesirable forms, toward agreeable and disagreeable things, he makes no distinctions, and his mind is constantly settled.
Why? Subhūti, because that Great Bodhisattva contemplates all dharmas: their own-characteristics are empty, without arising, without being accomplished, without transformation, and without cessation, and enters into the characteristics of all dharmas; he knows that all dharmas are without activity and without capacity, and enters into the characteristics of all conditioned activities. Such a Great Bodhisattva accomplishes skillful means, constantly increasing supreme wholesome roots. Because supreme wholesome roots constantly increase, he practices the Perfection of Meditative Concentration, bringing complete accomplishment to sentient beings and adorning and purifying the Buddha-fields. Although practicing concentration, he does not seek the fruit of practicing concentration; that is, he does not become attached to desirable states obtained through concentration, nor does he seek excellent karmic results within saṃsāra obtained through patience. He practices the Perfection of Meditative Concentration only in order to aid those who have no one to rescue them and to liberate those who have not yet been liberated.
Furthermore, Subhūti, if a Great Bodhisattva, from the time he first arouses the mind, practices the Perfection of Prajñā, using an intention corresponding with the Wisdom of All-knowing Knowledge to train in Prajñā, then that Great Bodhisattva has no evil forms of wisdom; other powers cannot lead him. He abandons all attachments to self and what belongs to self, abandons all views of sentient beings, views of life-force, views of arising ability, views of nourishment, views of growth, views of the agent of transmigration, views of mind-born existence, views of childishness, views of the ability to act, views of the ability to experience karmic results, views of knowing, views of cognition. He abandons all views regarding existence and nonexistence, all evil views in the realms, and abandons arrogance. Without discrimination and without alteration, he cultivates sublime wisdom.
Why? Subhūti, because that Great Bodhisattva contemplates all dharmas: their own-characteristics are empty, without arising, without being accomplished, without transformation, and without cessation, and enters into the characteristics of all dharmas; he knows that all dharmas are without activity and without capacity, and enters into the characteristics of all conditioned activities. Such a Great Bodhisattva accomplishes skillful means, constantly increasing supreme wholesome roots. Because supreme wholesome roots constantly increase, he is able to practice the Perfection of Prajñā, bringing complete accomplishment to sentient beings and adorning and purifying the Buddha-fields. Although practicing the Perfection of Prajñā, he does not seek the fruit of practicing wisdom; that is, he does not become attached to desirable objects obtained through wisdom, nor does he seek excellent karmic results within saṃsāra obtained through patience. He practices the Perfection of Prajñā only in order to aid those who have no one to rescue them and to liberate those who have not yet been liberated.
Furthermore, Subhūti, if a Great Bodhisattva, from the time he first arouses the mind, practices the Perfection of Prajñā, using an intention corresponding with the Wisdom of All-knowing Knowledge, enters the First Dhyāna, the Second Dhyāna, the Third, the Fourth Dhyāna, enters immeasurable Loving-kindness, immeasurable Compassion, Joy, and Equanimity, enters the concentration of Infinite Space, the concentration of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception, then that Great Bodhisattva, although he can freely enter and emerge from the Dhyānas, Immeasurables, and Formless Attainments, does not become attached to the fruits attained.
Why? Subhūti, because that Great Bodhisattva has accomplished the supreme skillful means. Through the wondrous power of this skillful means, he contemplates that the own-characteristics of the Dhyānas, Immeasurables, and Formless Attainments are empty, without arising, without being accomplished, without transformation, and without cessation, and enters into the characteristics of all dharmas; he knows that all dharmas are without activity and without capacity, and enters into the characteristics of all conditioned activities. Such a Great Bodhisattva accomplishes skillful means and constantly increases supreme wholesome roots. Because supreme wholesome roots increase, he is able to practice Dhyāna, Immeasurables, and Formless Attainments. Through practicing Dhyāna, Immeasurables, and Formless Attainments, he is able to attain mastery, bring complete accomplishment to sentient beings, and adorn and purify the Buddha-fields. Although practicing Dhyāna, Immeasurables, and Formless Attainments, he does not seek the fruit of practicing those concentrations; that is, he does not become attached to karmic results of rebirth within saṃsāra obtained through Dhyāna, Immeasurables, and Formless Attainments. He practices these dharmas only in order to aid those who have no one to rescue them and to liberate those who have not yet been liberated, cutting off all objects of attachment and grasping.
Furthermore, Subhūti, if a Great Bodhisattva, from the time he first arouses the mind, practices the Perfection of Prajñā, using an intention corresponding with the Wisdom of All-knowing Knowledge, studies all aspects of Bodhi, and accomplishes such skillful means, then although he practices the path of seeing and the practices that eliminate defilements, he does not cling to the fruit of Stream-entry, nor does he cling to the fruits of Once-returning, Non-returning, Arhatship, or the state of Pratyekabuddha.
Why? Subhūti, because that Great Bodhisattva contemplates all dharmas: their own-characteristics are empty, without arising, without being accomplished, without transformation, and without cessation, and enters into the characteristics of all dharmas; he knows that all dharmas are without activity and without capacity, and enters into the characteristics of all conditioned activities. Such a Great Bodhisattva accomplishes skillful means and constantly increases supreme wholesome roots. Because supreme wholesome roots constantly increase, he is able to practice the thirty-seven factors of Bodhi. Although practicing these factors of Bodhi, he surpasses the levels of Śrāvakas and Pratyekabuddhas and enters the Right Nature of Separation from Arising of the Bodhisattva. Subhūti, this is the Non-arising Dharma Patience of a Great Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva, from the time he first arouses the mind, practices the Perfection of Prajñā, using an intention corresponding with the Wisdom of All-knowing Knowledge, freely enters and emerges in forward and reverse order from the eight liberations, freely enters and emerges in forward and reverse order from the eight spheres of mastery, freely enters and emerges in forward and reverse order from the nine successive concentrations, freely enters and emerges in forward and reverse order from the ten universal bases, and is also able to cultivate contemplation of the four Noble Truths, freely enters and emerges in the Dharma doors of samādhi, the Dharma doors of dhāraṇī, and the three Dharma doors of liberation, then he is able to accomplish skillful means and does not cling to the fruit of Stream-entry, nor does he cling to the fruits of Once-returning, Non-returning, Arhatship, or the state of Pratyekabuddha.
Why? Subhūti, because that Great Bodhisattva contemplates that the own-characteristics of all dharmas are empty, without arising, without being accomplished, without transformation, and without cessation, and enters into the characteristics of all dharmas; he knows that all dharmas are without activity and without capacity, and enters into the characteristics of all conditioned activities. Such a Great Bodhisattva accomplishes skillful means and constantly increases supreme wholesome roots. Because supreme wholesome roots constantly increase, he is able to practice the eight liberations, the eight spheres of mastery, the nine successive concentrations, the ten universal bases, contemplate the four Noble Truths, and contemplate the Dharma doors of samādhi, the Dharma doors of dhāraṇī, and the three Dharma doors of liberation. Although he is able to practice the eight liberations up to the three Dharma doors of liberation, he surpasses the levels of Śrāvakas and Pratyekabuddhas and attains the irreversible stage of the Bodhisattva. Subhūti, this is the Non-arising Dharma Patience of a Great Bodhisattva who has received prediction.
Furthermore, Subhūti, if a Great Bodhisattva, from the time he first arouses the mind, practices the Perfection of Prajñā, using an intention corresponding with the Wisdom of All-knowing Knowledge, studies the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, great Loving-kindness, great Compassion, great Joy, great Equanimity, the dharma of not forgetting, the nature of constant equanimity, the Wisdom of All-knowing Knowledge, the Wisdom of the Path-aspect, the Wisdom of All-Aspects, the five kinds of eyes, and the six supernatural powers, and until he has not yet fully accomplished bringing complete accomplishment to sentient beings and adorning and purifying the Buddha-fields, he has not yet attained the Wisdom of All-knowing Knowledge.
Why? Subhūti, because that Great Bodhisattva contemplates that the own-characteristics of all dharmas are empty, without arising, without being accomplished, without transformation, and without cessation, and enters into the characteristics of all dharmas; he knows that all dharmas are without activity and without capacity, and enters into the characteristics of all conditioned activities. Such a Great Bodhisattva accomplishes skillful means, and supreme wholesome roots constantly increase. Because supreme wholesome roots constantly increase, he is able to practice the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, great Loving-kindness, great Compassion, great Joy, great Equanimity, the dharma of not forgetting, the nature of constant equanimity, the Wisdom of All-knowing Knowledge, the Wisdom of the Path-aspect, the Wisdom of All-Aspects, the five kinds of eyes, and the six supernatural powers. Because he is able to practice the ten powers of the Buddha up to the six supernatural powers, he is able to bring complete accomplishment to sentient beings, adorn and purify the Buddha-fields, and gradually attain the Wisdom of All-knowing Knowledge.
Subhūti, this is called skillful means. If a Great Bodhisattva accomplishes such skillful means, all his practices and activities become stable, and he is able to attain the Wisdom of All-knowing Knowledge.
Subhūti, such skillful means are all accomplished through the Perfection of Prajñā. Therefore, Subhūti, Great Bodhisattvas should practice the Perfection of Prajñā; in all actions and activities, they should not seek karmic results.
**Chapter 64: LEARNING ALL PATHS OF PRACTICE (1)**
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, Great Bodhisattvas who have attained complete unsurpassed enlightenment, although they are able to receive and practice such profound dharmas, do not seek karmic results from them.”
The Buddha said:
“Subhūti, yes, yes, it is exactly as you have said. Great Bodhisattvas who have attained complete unsurpassed enlightenment, although they are able to receive and practice such profound dharmas, do not seek karmic results from them. Why? Subhūti, because Great Bodhisattvas are not shaken with regard to the self-nature of anything.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, with regard to what self-nature are Great Bodhisattvas not shaken?”
The Buddha said:
“Subhūti, Great Bodhisattvas are not shaken with regard to the self-nature of emptiness.
“World-Honored One, Great Bodhisattvas are not shaken with regard to the self-nature of emptiness of form; they are not shaken with regard to the self-nature of emptiness of feeling, perception, formations, and consciousness; they are not shaken with regard to the self-nature of emptiness of the eye faculty, nor are they shaken with regard to the self-nature of emptiness of the ear, nose, tongue, body, and mind faculties; they are not shaken with regard to the self-nature of emptiness of the form sphere, nor are they shaken with regard to the self-nature of emptiness of sound, smell, taste, touch, and dharma spheres; they are not shaken with regard to the self-nature of emptiness of the eye element, nor are they shaken with regard to the self-nature of emptiness of the ear, nose, tongue, body, and mind elements; they are not shaken with regard to the self-nature of emptiness of the form element, nor are they shaken with regard to the self-nature of emptiness of sound, smell, taste, touch, and dharma elements; they are not shaken with regard to the self-nature of emptiness of the eye-consciousness element, nor are they shaken with regard to the self-nature of emptiness of ear, nose, tongue, body, and mind consciousness elements; they are not shaken with regard to the self-nature of emptiness of eye contact, nor are they shaken with regard to the self-nature of emptiness of ear, nose, tongue, body, and mind contact; they are not shaken with regard to the self-nature of emptiness of feelings arising dependent on eye contact, nor are they shaken with regard to the self-nature of emptiness of feelings arising dependent on ear, nose, tongue, body, and mind contact; they are not shaken with regard to the self-nature of emptiness of the earth element, nor are they shaken with regard to the self-nature of emptiness of the water, fire, wind, space, and consciousness elements; they are not shaken with regard to the self-nature of emptiness of ignorance, nor are they shaken with regard to the self-nature of emptiness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress; they are not shaken with regard to the self-nature of emptiness of the Perfection of Giving, nor are they shaken with regard to the self-nature of emptiness of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā; they are not shaken with regard to the self-nature of emptiness of internal dharmas, nor are they shaken with regard to the self-nature of emptiness of external dharmas, emptiness of both internal and external dharmas, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundary, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of own-characteristic, emptiness of common-characteristic, emptiness of all dharmas, emptiness of that which cannot be grasped, emptiness of lack of nature, emptiness of self-nature, emptiness of the self-nature of emptiness; they are not shaken with regard to the self-nature of emptiness.
“They are not shaken with regard to the self-nature of emptiness of the four Dhyānas, nor are they shaken with regard to the self-nature of emptiness of the four Immeasurables and the four Formless Concentrations; they are not shaken with regard to the self-nature of emptiness of the four foundations of mindfulness, nor are they shaken with regard to the self-nature of emptiness of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of Enlightenment, and the eightfold Noble Path; they are not shaken with regard to the self-nature of emptiness of the Dharma door of liberation through Emptiness, nor are they shaken with regard to the self-nature of emptiness of the Dharma doors of liberation through Signlessness and Wishlessness; they are not shaken with regard to the self-nature of emptiness of the Noble Truth of suffering, nor are they shaken with regard to the self-nature of emptiness of the Noble Truths of origin, cessation, and path; they are not shaken with regard to the self-nature of emptiness of the eight liberations, nor are they shaken with regard to the self-nature of emptiness of the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; they are not shaken with regard to the self-nature of emptiness of all Dharma doors of samādhi, nor are they shaken with regard to the self-nature of emptiness of all Dharma doors of dhāraṇī; they are not shaken with regard to the self-nature of emptiness of the ten Bodhisattva grounds; they are not shaken with regard to the self-nature of emptiness of the five kinds of eyes, nor are they shaken with regard to the self-nature of emptiness of the six supernatural powers; they are not shaken with regard to the self-nature of emptiness of the ten powers of the Buddha, nor are they shaken with regard to the self-nature of emptiness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha; they are not shaken with regard to the self-nature of emptiness of great Loving-kindness, nor are they shaken with regard to the self-nature of emptiness of great Compassion, great Joy, and great Equanimity; they are not shaken with regard to the self-nature of emptiness of the dharma of not forgetting, nor are they shaken with regard to the self-nature of emptiness of the nature of constant equanimity; they are not shaken with regard to the self-nature of emptiness of the Wisdom of All-knowing Knowledge, nor are they shaken with regard to the self-nature of emptiness of the Wisdom of the Path-aspect and the Wisdom of All-Aspects; they are not shaken with regard to the self-nature of emptiness of the fruit of Stream-entry, nor are they shaken with regard to the self-nature of emptiness of the fruits of Once-returning, Non-returning, and Arhatship; they are not shaken with regard to the self-nature of emptiness of the state of Pratyekabuddha; they are not shaken with regard to the self-nature of emptiness of all practices of Great Bodhisattvas; they are not shaken with regard to the self-nature of emptiness of the unsurpassed Enlightenment of all Buddhas.
“Why? Subhūti, because the self-nature of all dharmas is itself emptiness; and emptiness cannot directly realize emptiness.”