THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 445
Chapter 49: THE SIMILE OF THE BOAT (2)
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, why is it that good men and good women abiding in the Bodhisattva Vehicle, when practicing the six pāramitās, without skillful means, fall into the state of the Śrāvakas or Pratyekabuddhas and do not realize the unsurpassed Enlightenment?”
The Buddha said:
“Subhūti, there are good men and good women abiding in the Bodhisattva Vehicle who, from the time they first arouse the mind, lack skillful means. Therefore, when practicing giving, they think: ‘I constantly practice giving; I give this thing; that person receives the thing I have given.’ When practicing pure morality, they think: ‘I constantly uphold precepts; I uphold these precepts; I perfect these precepts.’ When practicing patience, they think: ‘I constantly cultivate patience; I am patient with that person; I perfect this patience.’ When practicing diligence, they think: ‘I constantly practice diligence; I practice diligence for this; I perfect this diligence.’ When practicing meditative concentration, they think: ‘I constantly cultivate concentration; I cultivate concentration for this; I perfect this concentration.’ When practicing wisdom, they think: ‘I constantly cultivate wisdom; I cultivate wisdom for this; I perfect this wisdom.’
“Furthermore, Subhūti, when these good men and good women abiding in the Bodhisattva Vehicle practice giving, they grasp that there is this giving, grasp that it is because of this giving, and grasp that giving belongs to the self, thereby giving rise to pride. When practicing pure morality, they grasp that there is this pure morality, grasp that it is because of this pure morality, and grasp that pure morality belongs to the self, thereby giving rise to pride. When practicing patience, they grasp that there is this patience, grasp that it is because of this patience, and grasp that patience belongs to the self, thereby giving rise to pride. When practicing diligence, they grasp that there is this diligence, grasp that it is because of this diligence, and grasp that diligence belongs to the self, thereby giving rise to pride. When practicing meditative concentration, they grasp that there is this meditation, grasp that it is because of this meditation, and grasp that meditation belongs to the self, thereby giving rise to pride. When practicing wisdom, they grasp that there is this wisdom, grasp that it is because of this wisdom, and grasp that wisdom belongs to the self, thereby giving rise to pride.
“These good men and good women abiding in the Bodhisattva Vehicle are always followed by attachment to self and what belongs to self. Therefore, when practicing from giving up to and including the perfection of wisdom, they only increase birth and death and cannot be liberated from the suffering of birth, aging, sickness, death, and so forth. Why? Because within the perfection of giving there is no such discrimination of this or that. Why? Because neither reaching this shore nor the other shore is the characteristic of the perfection of giving. Likewise, within the perfection of wisdom there is no such discrimination of this or that. Why? Because neither reaching this shore nor the other shore is the characteristic of the perfection of wisdom.
“Subhūti, you should know that these good men and good women abiding in the Bodhisattva Vehicle do not know the characteristics of this shore and the other shore, and therefore cannot embrace giving, pure morality, patience, diligence, meditative concentration, and the perfection of wisdom. Thus, they cannot embrace the knowledge of all aspects, the knowledge of the paths, and the knowledge of all modes. Because of this, these good men and good women abiding in the Bodhisattva Vehicle fall into the fruition of the Śrāvakas or Pratyekabuddhas and do not attain the unsurpassed Enlightenment. Subhūti, these good men and good women abiding in the Bodhisattva Vehicle, because they do not practice the six pāramitās with such skillful means, fall into the fruition of the Śrāvakas or Pratyekabuddhas and do not attain the unsurpassed Enlightenment.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, how do the good men and good women abiding in the Bodhisattva Vehicle, by being protected through the profound skillful means of the perfection of wisdom, possess all virtues, not fall into the fruition of the Śrāvakas and Pratyekabuddhas, and quickly attain the unsurpassed Enlightenment?”
The Buddha said:
“Subhūti, there are good men and good women abiding in the Bodhisattva Vehicle who, from the time they first arouse the mind, are free from attachment to self and what belongs to self, and practice the profound six pāramitās from giving up to and including the perfection of wisdom.
“When these good men and good women practice giving, they do not think: ‘I constantly practice giving; I give this thing; that person receives the thing I have given.’ When practicing pure morality, they do not think: ‘I constantly uphold precepts; I uphold these precepts; I possess these precepts.’ When practicing patience, they do not think: ‘I constantly cultivate patience; I abide within that patience; I possess this patience.’ When practicing diligence, they do not think: ‘I constantly practice diligence; I practice because of this diligence; I possess this diligence.’ When practicing meditative concentration, they do not think: ‘I constantly cultivate concentration; I cultivate concentration because of this practice; I possess this concentration.’ When practicing wisdom, they do not think: ‘I constantly cultivate wisdom; I cultivate wisdom because of this practice of wisdom; I possess this wisdom.’
“Furthermore, Subhūti, when these good men and good women practice giving, they do not grasp that there is giving, do not grasp that it is because of this giving, and do not grasp that giving belongs to the self. When practicing pure morality, they do not grasp that there is pure morality, do not grasp that it is because of this pure morality, and do not grasp that pure morality belongs to the self. When practicing patience, they do not grasp that there is patience, do not grasp that it is because of this patience, and do not grasp that patience belongs to the self. When practicing diligence, they do not grasp that there is diligence, do not grasp that it is because of this diligence, and do not grasp that diligence belongs to the self. When practicing meditative concentration, they do not grasp that there is meditation, do not grasp that it is because of this meditation, and do not grasp that meditation belongs to the self. When practicing wisdom, they do not grasp that there is wisdom, do not grasp that it is because of this wisdom, and do not grasp that wisdom belongs to the self.
“These good men and good women, because they do not follow attachment to self and what belongs to self, cause the practice of giving up to and including the perfection of wisdom to diminish birth and death, and quickly become liberated from the sufferings of birth, aging, sickness, death, and so forth. Why? Because within the perfection of giving there is no discrimination that can give rise to such grasping; likewise, within the perfection of wisdom there is no discrimination that can give rise to such grasping. Why? Because being free from this shore and the other shore is the characteristic of the perfection of giving, and likewise is the characteristic of the perfection of wisdom.
“Subhūti, you should know that these good men and good women abiding in the Bodhisattva Vehicle skillfully know the characteristics of this shore and the other shore, and therefore constantly embrace giving, pure morality, patience, diligence, meditative concentration, and the perfection of wisdom. Likewise, they constantly embrace the knowledge of all aspects, the knowledge of the paths, and the knowledge of all modes. Therefore, these good men and good women abiding in the Bodhisattva Vehicle do not fall into the fruition of the Śrāvakas and Pratyekabuddhas, and quickly attain the unsurpassed Enlightenment.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, how do the good men and good women abiding in the Bodhisattva Vehicle possess skillful means in practicing the six pāramitās, so that they do not fall into the fruition of the Śrāvakas and Pratyekabuddhas and quickly attain the unsurpassed Enlightenment?”
The Buddha said:
“Subhūti, there are good men and good women abiding in the Bodhisattva Vehicle who, from the time they first arouse the mind, already possess skillful means. Therefore, when practicing giving, they do not think: ‘I constantly practice giving; I give this thing; that person receives the thing I have given.’ When practicing pure morality, they do not think: ‘I constantly uphold precepts; I uphold these precepts; I perfect these precepts.’ When practicing patience, they do not think: ‘I constantly cultivate patience; I abide in that patience; I perfect this patience.’ When practicing diligence, they do not think: ‘I constantly practice diligence; I practice because of this diligence; I perfect this diligence.’ When practicing meditative concentration, they do not think: ‘I constantly cultivate concentration; I cultivate concentration because of this practice; I perfect this concentration.’ When practicing wisdom, they do not think: ‘I constantly cultivate wisdom; I cultivate wisdom because of this practice of wisdom; I perfect this wisdom.’
“Furthermore, Subhūti, when these good men and good women abiding in the Bodhisattva Vehicle practice giving, they do not grasp that there is giving, do not grasp that it is because of this giving, do not grasp that giving belongs to the self, and also do not become arrogant. When practicing pure morality, they do not grasp that there is pure morality, do not grasp that it is because of this pure morality, do not grasp that pure morality belongs to the self, and also do not become arrogant. When practicing patience, they do not grasp that there is patience, do not grasp that it is because of this patience, do not grasp that patience belongs to the self, and also do not become arrogant. When practicing diligence, they do not grasp that there is diligence, do not grasp that it is because of this diligence, do not grasp that diligence belongs to the self, and also do not become arrogant. When practicing meditative concentration, they do not grasp that there is meditation, do not grasp that it is because of this meditation, do not grasp that meditation belongs to the self, and also do not become arrogant. When practicing wisdom, they do not grasp that there is wisdom, do not grasp that it is because of this wisdom, do not grasp that wisdom belongs to the self, and also do not become arrogant.
“These good men and good women abiding in the Bodhisattva Vehicle, because they do not follow attachment to self and what belongs to self, cause the practice of giving up to and including the perfection of wisdom to diminish birth and death, and quickly become liberated from the sufferings of birth, aging, sickness, death, and so forth. Why? Because within the characteristics of the perfection of giving there is no such discrimination, nor is there any such place of discrimination. Why? Because neither reaching this shore nor the other shore is the characteristic of the perfection of giving; likewise, within the characteristics of the perfection of wisdom there is no such discrimination, nor is there any place of discrimination. Why? Because neither reaching this shore nor the other shore is the characteristic of the perfection of wisdom.
“Subhūti, you should know that these good men and good women abiding in the Bodhisattva Vehicle skillfully know the characteristics of this shore and the other shore, and therefore constantly embrace giving, pure morality, patience, diligence, meditative concentration, and the perfection of wisdom; likewise, they constantly embrace the knowledge of all aspects, the knowledge of the paths, and the knowledge of all modes. Because of these causes and conditions, these good men and good women abiding in the Bodhisattva Vehicle do not fall into the fruition of the Śrāvakas and Pratyekabuddhas, and quickly attain the unsurpassed Enlightenment. Subhūti, good men and good women abiding in the Bodhisattva Vehicle who practice the six pāramitās in this way possess skillful means; therefore, they do not fall into the fruition of the Śrāvakas and Pratyekabuddhas and quickly attain the unsurpassed Enlightenment.”
Chapter 50: INITIAL PRACTICE (1)
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, when great Bodhisattvas first arouse the aspiration for enlightenment, how should they cultivate and learn the perfection of Prajñā, the perfection of Dhyāna, the perfection of Vigor, the perfection of Patience, the perfection of Pure Precepts, and the perfection of Giving?”
The Buddha taught:
“When great Bodhisattvas first arouse the aspiration for enlightenment, if they wish to cultivate and learn the perfection of Prajñā, the perfection of Dhyāna, the perfection of Vigor, the perfection of Patience, the perfection of Pure Precepts, and the perfection of Giving, they should first draw near to, serve, and make offerings to true spiritual friends who are skilled in explaining the perfection of Prajñā, the perfection of Dhyāna, the perfection of Vigor, the perfection of Patience, the perfection of Pure Precepts, and the perfection of Giving.
That is, when explaining, teaching, or transmitting the profound Prajñāpāramitā scriptures, such a spiritual friend says:
‘Good son, come here. You should diligently cultivate the perfections of Giving, Pure Precepts, Patience, Vigor, Dhyāna, and Prajñā. When you diligently cultivate them, you should use the spirit of non-attainment as a skillful means, and equally dedicate [your merits] together with all sentient beings toward the unsurpassed perfect enlightenment.
You should not take form and grasp it as the unsurpassed perfect enlightenment; nor should you take feeling, perception, formations, or consciousness and grasp them as the unsurpassed perfect enlightenment.
You should not take the eye faculty and grasp it as the unsurpassed perfect enlightenment; nor should you take the ear, nose, tongue, body, or mind faculties and grasp them as the unsurpassed perfect enlightenment.
You should not take the form realm and grasp it as the unsurpassed perfect enlightenment; nor should you take the sound, smell, taste, touch, or dharma realms and grasp them as the unsurpassed perfect enlightenment.
You should not take the eye element and grasp it as the unsurpassed perfect enlightenment; nor should you take the ear, nose, tongue, body, or mind elements and grasp them as the unsurpassed perfect enlightenment.
You should not take the form element and grasp it as the unsurpassed perfect enlightenment; nor should you take the sound, smell, taste, touch, or dharma elements and grasp them as the unsurpassed perfect enlightenment.
You should not take the eye-consciousness element and grasp it as the unsurpassed perfect enlightenment; nor should you take the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness elements and grasp them as the unsurpassed perfect enlightenment.
You should not take eye-contact and grasp it as the unsurpassed perfect enlightenment; nor should you take ear, nose, tongue, body, or mind contact and grasp them as the unsurpassed perfect enlightenment.
You should not take the feelings arising conditioned by eye-contact and grasp them as the unsurpassed perfect enlightenment; nor should you take the feelings arising conditioned by ear, nose, tongue, body, or mind contact and grasp them as the unsurpassed perfect enlightenment.
You should not take the perfection of Giving and grasp it as the unsurpassed perfect enlightenment; nor should you take the perfections of Pure Precepts, Patience, Vigor, Dhyāna, or Prajñā and grasp them as the unsurpassed perfect enlightenment.
You should not take inner emptiness and grasp it as the unsurpassed perfect enlightenment; nor should you take outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of scattered and unchanging nature, emptiness of original nature, emptiness of own characteristics and common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of no nature, emptiness of self-nature, or emptiness of the self-nature of no nature and grasp them as the unsurpassed perfect enlightenment.
You should not take suchness and grasp it as the unsurpassed perfect enlightenment; nor should you take the Dharma realm, Dharma nature, non-delusive nature, unchanging nature, equal nature, nature free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm and grasp them as the unsurpassed perfect enlightenment.
You should not take the Noble Truth of suffering and grasp it as the unsurpassed perfect enlightenment; nor should you take the Noble Truths of origin, cessation, and path and grasp them as the unsurpassed perfect enlightenment.
You should not take the four dhyānas and grasp them as the unsurpassed perfect enlightenment; nor should you take the four immeasurables and the four formless concentrations and grasp them as the unsurpassed perfect enlightenment.
You should not take the eight liberations and grasp them as the unsurpassed perfect enlightenment; nor should you take the eight stages of mastery, the nine successive concentrations, and the ten universal bases and grasp them as the unsurpassed perfect enlightenment.
You should not take the four foundations of mindfulness and grasp them as the unsurpassed perfect enlightenment; nor should you take the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path and grasp them as the unsurpassed perfect enlightenment.
You should not take the liberation-door of emptiness and grasp it as the unsurpassed perfect enlightenment; nor should you take the liberation-doors of signlessness and wishlessness and grasp them as the unsurpassed perfect enlightenment.
You should not take the five kinds of eyes and grasp them as the unsurpassed perfect enlightenment; nor should you take the six supernatural powers and grasp them as the unsurpassed perfect enlightenment.
You should not take the Buddha’s ten powers and grasp them as the unsurpassed perfect enlightenment; nor should you take the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha and grasp them as the unsurpassed perfect enlightenment.
You should not take the thirty-two marks of a Great Being and grasp them as the unsurpassed perfect enlightenment; nor should you take the eighty excellent characteristics and grasp them as the unsurpassed perfect enlightenment.
You should not take the quality of not forgetting phenomena and grasp it as the unsurpassed perfect enlightenment; nor should you take the nature of always maintaining equanimity and grasp it as the unsurpassed perfect enlightenment.
You should not take all dhāraṇī gateways and grasp them as the unsurpassed perfect enlightenment; nor should you take all samādhi gateways and grasp them as the unsurpassed perfect enlightenment.
You should not take all-knowing wisdom and grasp it as the unsurpassed perfect enlightenment; nor should you take path-characteristic wisdom and all-characteristic wisdom and grasp them as the unsurpassed perfect enlightenment.
Why is this so? If one does not cling to form, one attains the unsurpassed perfect enlightenment; if one does not cling to feeling, perception, formations, and consciousness, one attains the unsurpassed perfect enlightenment. Likewise, until if one does not cling to all-knowing wisdom, one attains the unsurpassed perfect enlightenment; if one does not cling to path-characteristic wisdom and all-characteristic wisdom, one attains the unsurpassed perfect enlightenment.
Good son, when you practice the profound Prajñāpāramitā, do not give rise to attachment toward form; do not give rise to attachment toward feeling, perception, formations, or consciousness. Why? Because form, up to consciousness, cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the eye faculty; do not give rise to attachment toward the ear, nose, tongue, body, or mind faculties. Why? Because the eye faculty up to the mind faculty cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the form realm; do not give rise to attachment toward the sound, smell, taste, touch, or dharma realms. Why? Because the form realm up to the dharma realm cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the eye element; do not give rise to attachment toward the ear, nose, tongue, body, or mind elements. Why? Because the eye element up to the mind element cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the form element; do not give rise to attachment toward the sound, smell, taste, touch, or dharma elements. Why? Because the form element up to the dharma element cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the eye-consciousness element; do not give rise to attachment toward the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness elements. Why? Because the eye-consciousness element up to the mind-consciousness element cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward eye-contact; do not give rise to attachment toward ear, nose, tongue, body, or mind contact. Why? Because eye-contact up to mind contact cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward feelings arising from eye-contact as a condition; do not give rise to attachment toward feelings arising from ear, nose, tongue, body, or mind contact as conditions. Why? Because feelings arising from eye-contact up to feelings arising from mind contact cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the perfection of Giving; do not give rise to attachment toward Pure Precepts, Patience, Vigor, Dhyāna, or Prajñā. Why? Because the perfection of Giving up to the perfection of Prajñā cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward inner emptiness; do not give rise to attachment toward outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of scattered and unchanging nature, emptiness of original nature, emptiness of own characteristics and common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of no nature, emptiness of self-nature, or emptiness of the self-nature of no nature. Why? Because inner emptiness up to the emptiness of the self-nature of no nature cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward suchness; do not give rise to attachment toward the Dharma realm, Dharma nature, non-delusive nature, unchanging nature, equal nature, nature free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm. Why? Because suchness up to the inconceivable realm cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the Noble Truth of suffering; do not give rise to attachment toward the Noble Truths of origin, cessation, and path. Why? Because the Noble Truth of suffering up to the Noble Truth of the path cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the four dhyānas; do not give rise to attachment toward the four immeasurables and the four formless concentrations. Why? Because the four dhyānas, four immeasurables, and four formless concentrations cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the eight liberations; do not give rise to attachment toward the eight stages of mastery, the nine successive concentrations, and the ten universal bases. Why? Because the eight liberations up to the ten universal bases cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the four foundations of mindfulness; do not give rise to attachment toward the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path. Why? Because the four foundations of mindfulness up to the eightfold noble path cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the liberation-door of emptiness; do not give rise to attachment toward the liberation-doors of signlessness and wishlessness. Why? Because the liberation-doors of emptiness, signlessness, and wishlessness cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the five kinds of eyes; do not give rise to attachment toward the six supernatural powers. Why? Because the five kinds of eyes and six supernatural powers cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the Buddha’s ten powers; do not give rise to attachment toward the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha. Why? Because the Buddha’s ten powers up to the eighteen unique qualities of a Buddha cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the thirty-two marks of a Great Being; do not give rise to attachment toward the eighty excellent characteristics. Why? Because the thirty-two marks of a Great Being and the eighty excellent characteristics cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the quality of not forgetting phenomena; do not give rise to attachment toward the nature of always maintaining equanimity. Why? Because the quality of not forgetting phenomena and the nature of always maintaining equanimity cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward all dhāraṇī gateways; do not give rise to attachment toward all samādhi gateways. Why? Because all dhāraṇī gateways and all samādhi gateways cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward all-knowing wisdom; do not give rise to attachment toward path-characteristic wisdom and all-characteristic wisdom. Why? Because all-knowing wisdom, path-characteristic wisdom, and all-characteristic wisdom cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward the fruit of Stream-entry; do not give rise to attachment toward the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddha enlightenment. Why? Because the fruit of Stream-entry up to Pratyekabuddha enlightenment cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.
Do not give rise to attachment toward all practices of great Bodhisattvas; do not give rise to attachment toward the unsurpassed perfect enlightenment of all Buddhas. Why? Because all practices of great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas cannot be objects of attachment. Why? Because the self-nature of all phenomena is empty.’
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, great Bodhisattvas constantly perform difficult deeds. Within the empty self-nature of all phenomena, they aspire toward the unsurpassed perfect enlightenment and wish to realize the unsurpassed perfect enlightenment.”
The Buddha taught:
Subhūti, indeed, indeed, just as you have said! The Great Bodhisattvas constantly undertake difficult tasks. Within the intrinsic emptiness of all phenomena, they always aspire to the unsurpassed perfect enlightenment and wish to realize the unsurpassed perfect enlightenment. Subhūti, the Great Bodhisattvas realize all phenomena as like illusions, like dreams, like echoes, like reflections, like mirages, like sunlight waves, like magical transformations, like the city of the Gandharvas, whose intrinsic nature is empty, yet because they wish to bring meaningful benefit and welfare to the world, they aspire toward unsurpassed perfect enlightenment; because they wish to bring benefit to the world, they aspire toward unsurpassed perfect enlightenment; because they wish to bring peace and happiness to the world, they aspire toward unsurpassed perfect enlightenment; because they wish to rescue beings in the world, they aspire toward unsurpassed perfect enlightenment; because they wish to serve as a refuge for the world, they aspire toward unsurpassed perfect enlightenment; because they wish to be a shelter for the world, they aspire toward unsurpassed perfect enlightenment; because they wish to show the ultimate path for the world, they aspire toward unsurpassed perfect enlightenment; because they wish to be an island for the world, they aspire toward unsurpassed perfect enlightenment; because they wish to be the sun and moon for the world, they aspire toward unsurpassed perfect enlightenment; because they wish to be lamps and torches for the world, they aspire toward unsurpassed perfect enlightenment; because they wish to be guides for the world, they aspire toward unsurpassed perfect enlightenment; because they wish to be commanders and leaders for the world, they aspire toward unsurpassed perfect enlightenment; because they wish to be the destination for the world, they aspire toward unsurpassed perfect enlightenment; out of compassion for the suffering of worldly beings in birth and death, they aspire toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, in order to bring meaningful benefit and welfare to the world, aspire toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas, wishing to liberate all sentient beings from suffering and distress, employ skillful means and cultivate generosity, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā, and thus aspire toward unsurpassed perfect enlightenment. Subhūti, this is how a Great Bodhisattva, for the meaningful benefit and welfare of worldly beings, aspires toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, in order to bring benefit to the world, aspire toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas, wishing themselves always to practice the six perfections and skillfully encourage sentient beings also to abide in the six perfections, aspire toward unsurpassed perfect enlightenment. Subhūti, this is how a Great Bodhisattva, wishing to bring benefit to the world, aspires toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, in order to bring happiness to the world, aspire toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas, wishing themselves always to practice the ten wholesome paths of action and skillfully encourage sentient beings also to abide in the ten wholesome paths of action, aspire toward unsurpassed perfect enlightenment. Subhūti, this is how a Great Bodhisattva, wishing to bring happiness to the world, aspires toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, wishing to rescue the worlds, aspire toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas see sentient beings fallen into the three evil destinies and, wishing to rescue them and cause them to cultivate wholesome actions and attain a peaceful and pure place, aspire toward unsurpassed perfect enlightenment. Subhūti, this is how a Great Bodhisattva, wishing to rescue the worlds, aspires toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, in order to serve as a refuge for the world, aspire toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas wish to teach sentient beings the Dharma that has no reliance. That is, form has no reliance; feeling, perception, formations, and consciousness have no reliance. Thus, up to All-Knowing Wisdom has no reliance; Path-Aspect Wisdom and All-Aspects Wisdom have no reliance. Having heard this, sentient beings are liberated from all birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress. Therefore, they aspire toward unsurpassed perfect enlightenment. Subhūti, this is how a Great Bodhisattva serves as a refuge for the world and aspires toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, in order to be a house for the world, aspire toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas wish to serve as a place of reliance for sentient beings and enable them to reach the fearless abode of Great Nirvāṇa, and thus aspire toward unsurpassed perfect enlightenment. Subhūti, this is how a Great Bodhisattva, in order to be a house for the world, aspires toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, in order to show the ultimate path for the world, aspire toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas see that sentient beings do not skillfully understand the characteristics of the path and non-path, but only know how to run after the paths of sensual desire. Therefore, they wish to use skillful means to proclaim essential teachings, enabling them to clearly understand the ultimate characteristics of the path and aspire toward unsurpassed perfect enlightenment. What essential teachings do they wish to teach sentient beings? They teach that ultimate form is always without fear; they teach that ultimate feeling, perception, formations, and consciousness are always without fear. Thus, up to teaching that ultimate All-Knowing Wisdom is always without fear; teaching that ultimate Path-Aspect Wisdom and All-Aspects Wisdom are always without fear. To speak of ultimate form means that it is not form; to speak of ultimate feeling, perception, formations, and consciousness means that they are not feeling, perception, formations, and consciousness. Thus, up to speaking of ultimate All-Knowing Wisdom means that it is not All-Knowing Wisdom; speaking of ultimate Path-Aspect Wisdom and All-Aspects Wisdom means that they are not Path-Aspect Wisdom and All-Aspects Wisdom.
Subhūti, whatever the ultimate characteristic of these phenomena is, so too is the characteristic of all phenomena.
Venerable Subhūti said to the Buddha:
“World-Honored One, if the characteristics of all phenomena are like those ultimate characteristics, how can a Great Bodhisattva attain equal and perfect awakening regarding all phenomena? Why is this so? World-Honored One, it is not that within ultimate form there is such a discrimination as: ‘This is form.’ It is not that within ultimate feeling, perception, formations, and consciousness there is such a discrimination as: ‘This is feeling, perception, formations, and consciousness.’ Likewise, up to within ultimate All-Knowing Wisdom there is no discrimination such as: ‘This is All-Knowing Wisdom.’ Nor is there within ultimate Path-Aspect Wisdom and All-Aspects Wisdom such a discrimination as: ‘This is Path-Aspect Wisdom and All-Aspects Wisdom.’”
The Buddha said:
“Subhūti, indeed, indeed, just as you have said! Within ultimate form there is no discrimination such as: ‘This is form.’ Within ultimate feeling, perception, formations, and consciousness there is also no discrimination such as: ‘This is feeling, perception, formations, and consciousness.’ Thus, up to within ultimate All-Knowing Wisdom there is no discrimination such as: ‘This is All-Knowing Wisdom.’ Within ultimate Path-Aspect Wisdom and All-Aspects Wisdom there is no discrimination such as: ‘This is Path-Aspect Wisdom and All-Aspects Wisdom.’ This is because the intrinsic nature of all phenomena is emptiness. Subhūti, this is the most difficult task of a Great Bodhisattva. That is, although they contemplate that the characteristics of all phenomena are completely peaceful, profound, and wondrous, their minds do not sink into attachment, thinking: ‘I have attained equal and perfect awakening regarding these phenomena, realized unsurpassed perfect enlightenment, and will proclaim and reveal this peaceful, profound Dharma for the sake of sentient beings.’ Subhūti, this is how a Great Bodhisattva, wishing to show the ultimate path for the world, aspires toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, in order to be an island for the world, aspire toward unsurpassed perfect enlightenment? Subhūti, just as in the great oceans, rivers, lakes, and ponds, large and small, there are places of high land suitable for dwelling, surrounded by water, called islands. Likewise, Subhūti, form in its initial stage and final stage comes to an end; feeling, perception, formations, and consciousness in their initial and final stages come to an end. Thus, up to All-Knowing Wisdom in its initial and final stages comes to an end; Path-Aspect Wisdom and All-Aspects Wisdom in their initial and final stages come to an end. Because these initial and final stages come to an end, all phenomena come to an end. Subhūti, the ending of the initial and final stages of all these phenomena is peace, is wondrous, is reality as it truly is. That is, emptiness, non-attainment, the cessation of the path, the exhaustion of craving with nothing remaining, the complete ending of defilements, ultimate Nirvāṇa. Subhūti, the Great Bodhisattvas seeking realization of unsurpassed perfect enlightenment wish to proclaim and reveal such a peaceful, profound, wondrous, and truly real Dharma for sentient beings. Subhūti, this is how a Great Bodhisattva, in order to be an island for the world, aspires toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, in order to be the sun, moon, lamps, and torches for the world, aspire toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas wish to proclaim to sentient beings scriptures corresponding to the six perfections and the four methods of gathering, with their true meanings, using skillful means to guide and teach them, causing them to diligently practice and study, destroying all seeds of dark ignorance, and leading them toward unsurpassed perfect enlightenment. Subhūti, this is how a Great Bodhisattva, in order to be the sun, moon, lamps, and torches for the world, aspires toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, in order to be a spiritual guide and commander for the world, aspire toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas wish to cause sentient beings to abandon the four kinds of actions that should not be done on false paths; for them they teach the one path to return to the right path; for those with defilements, they enable purification; for those with sorrow, they bring joy; for those with grief and suffering, they bring happiness; for sentient beings who are in error, they enable realization of Dharma according to reality; for sentient beings wandering in cyclic existence, they lead them into Nirvāṇa. Therefore, they aspire toward unsurpassed perfect enlightenment.
Subhūti, the Great Bodhisattvas, aspiring toward unsurpassed perfect enlightenment and wishing to proclaim and reveal to sentient beings that form is unborn, undying, undefiled, and not purified; that feeling, perception, formations, and consciousness are unborn, undying, undefiled, and not purified; that the eye faculty is unborn, undying, undefiled, and not purified; that the ear, nose, tongue, body, and mind faculties are unborn, undying, undefiled, and not purified; that the form realm is unborn, undying, undefiled, and not purified; that sound, smell, taste, touch, and dharma realms are unborn, undying, undefiled, and not purified; that the eye consciousness realm is unborn, undying, undefiled, and not purified; that the ear, nose, tongue, body, and mind consciousness realms are unborn, undying, undefiled, and not purified; that eye contact is unborn, undying, undefiled, and not purified; that ear, nose, tongue, body, and mind contact are unborn, undying, undefiled, and not purified; that feelings arising dependent on eye contact are unborn, undying, undefiled, and not purified; that feelings arising dependent on ear, nose, tongue, body, and mind contact are unborn, undying, undefiled, and not purified; that the perfection of generosity is unborn, undying, undefiled, and not purified; that the perfections of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā are unborn, undying, undefiled, and not purified; that internal emptiness is unborn, undying, undefiled, and not purified; that internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of unscattered non-transformation, intrinsic emptiness, emptiness of self-characteristic and common characteristics, emptiness of all phenomena, emptiness of the unobtainable, emptiness of non-existence, emptiness of self-nature, and emptiness of the emptiness of self-nature are unborn, undying, undefiled, and not purified; that suchness is unborn, undying, undefiled, and not purified; that the Dharma realm, Dharma nature, non-false nature, unchanging nature, equal nature, nature free from arising, fixed nature of Dharma, abiding nature of Dharma, ultimate reality, space-like realm, and inconceivable realm are unborn, undying, undefiled, and not purified; that the noble truth of suffering is unborn, undying, undefiled, and not purified; that the noble truths of origination, cessation, and path are unborn, undying, undefiled, and not purified; that the four meditative absorptions are unborn, undying, undefiled, and not purified; that the four immeasurables and the four formless absorptions are unborn, undying, undefiled, and not purified; that the eight liberations are unborn, undying, undefiled, and not purified; that the eight bases of mastery, the nine successive concentrations, and the ten totalities are unborn, undying, undefiled, and not purified; that the four foundations of mindfulness are unborn, undying, undefiled, and not purified; that the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are unborn, undying, undefiled, and not purified; that the liberation-door of emptiness is unborn, undying, undefiled, and not purified; that the liberation-doors of signlessness and wishlessness are unborn, undying, undefiled, and not purified; that the stage of pure insight is unborn, undying, undefiled, and not purified; that the stages of lineage, eighth stage, seeing fully, thinness, freedom from desire, completion, solitary awakening, Bodhisattva, and Tathāgata are unborn, undying, undefiled, and not purified; that the stage of great joy is unborn, undying, undefiled, and not purified; that the stages of freedom from defilement, radiance, blazing wisdom, difficult victory, presence, far-reaching, immovable, good wisdom, and Dharma cloud are unborn, undying, undefiled, and not purified; that the five kinds of eyes are unborn, undying, undefiled, and not purified; that the six supernatural powers are unborn, undying, undefiled, and not purified; that the fruit of stream-entry is unborn, undying, undefiled, and not purified; that the fruits of once-returning, non-returning, Arhatship, and solitary Buddha enlightenment are unborn, undying, undefiled, and not purified; that the ten powers of the Tathāgata are unborn, undying, undefiled, and not purified; that the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and eighteen unshared Buddha qualities are unborn, undying, undefiled, and not purified; that the thirty-two marks of the Great Being are unborn, undying, undefiled, and not purified; that the eighty excellent qualities are unborn, undying, undefiled, and not purified; that the Dharma of non-forgetfulness is unborn, undying, undefiled, and not purified; that the constant nature of equanimity is unborn, undying, undefiled, and not purified; that all dhāraṇī gateways are unborn, undying, undefiled, and not purified; that all samādhi gateways are unborn, undying, undefiled, and not purified; that All-Knowing Wisdom is unborn, undying, undefiled, and not purified; that Path-Aspect Wisdom and All-Aspects Wisdom are unborn, undying, undefiled, and not purified. Subhūti, this is how a Great Bodhisattva, in order to be a spiritual guide and commander for the world, aspires toward unsurpassed perfect enlightenment.
Subhūti, how does a Great Bodhisattva, in order to be the destination toward which the world turns, aspire toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas seek unsurpassed perfect enlightenment, cultivate the practices of Great Bodhisattvas, and wish to gather all sentient beings through the four methods of gathering. These are generosity, loving speech, beneficial action, and cooperation. They wish to proclaim and reveal to sentient beings: Form takes space as its destination; feeling, perception, formations, and consciousness also take space as their destination. Thus, up to All-Knowing Wisdom takes space as its destination; Path-Aspect Wisdom and All-Aspects Wisdom also take space as their destination.
They wish to proclaim and reveal to sentient beings: Future form proceeds toward emptiness, therefore it does not come from anywhere; past form proceeds toward emptiness, therefore it does not go anywhere; present form proceeds toward emptiness, therefore it has no place where it abides. Future feeling, perception, formations, and consciousness proceed toward emptiness, therefore they do not come from anywhere; past feeling, perception, formations, and consciousness proceed toward emptiness, therefore they do not go anywhere; present feeling, perception, formations, and consciousness proceed toward emptiness, therefore they have no place where they abide. Thus, up to future All-Knowing Wisdom proceeds toward emptiness, therefore it does not come from anywhere; past All-Knowing Wisdom proceeds toward emptiness, therefore it does not go anywhere; present All-Knowing Wisdom proceeds toward emptiness, therefore it has no place where it abides; future Path-Aspect Wisdom and All-Aspects Wisdom proceed toward emptiness, therefore they do not come from anywhere; past Path-Aspect Wisdom and All-Aspects Wisdom proceed toward emptiness, therefore they do not go anywhere; present Path-Aspect Wisdom and All-Aspects Wisdom proceed toward emptiness, therefore they have no place where they abide.
They wish to proclaim and reveal to sentient beings: Form does not proceed toward anything, nor is it not proceeding toward anything. Why? Because the nature of form is emptiness; within emptiness there is neither proceeding nor non-proceeding. Feeling, perception, formations, and consciousness do not proceed toward anything, nor are they not proceeding toward anything. Why? Because the nature of feeling, perception, formations, and consciousness is emptiness; within emptiness there is neither proceeding nor non-proceeding. Thus, up to All-Knowing Wisdom does not proceed toward anything, nor is it not proceeding toward anything. Why? Because the nature of All-Knowing Wisdom is emptiness; within emptiness there is neither proceeding nor non-proceeding. Path-Aspect Wisdom and All-Aspects Wisdom also do not proceed toward anything, nor are they not proceeding toward anything. Why? Because the nature of Path-Aspect Wisdom and All-Aspects Wisdom is emptiness; within emptiness there is neither proceeding nor non-proceeding.
Subhūti, this is how a Great Bodhisattva, in order to be the destination toward which the world turns, aspires toward unsurpassed perfect enlightenment.