THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 450
Chapter 55: THE PROFOUND MEANING AND PRINCIPLE (2)
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, why is form also called profound and wondrous? Why are feeling, perception, formations, and consciousness also called profound and wondrous? Likewise, up to why are all practices of Great Bodhisattvas also called profound and wondrous? Why is the unsurpassed perfect enlightenment of all Buddhas also called profound and wondrous?”
The Buddha said:
“Subhūti, because the suchness of form is profound and wondrous, form is also called profound and wondrous; because the suchness of feeling, perception, formations, and consciousness is profound and wondrous, feeling, perception, formations, and consciousness are also called profound and wondrous. In the same way, up to the point that because the suchness of all practices of Great Bodhisattvas is profound and wondrous, all practices of Great Bodhisattvas are also called profound and wondrous; because the suchness of the unsurpassed perfect enlightenment of all Buddhas is profound and wondrous, the unsurpassed perfect enlightenment of all Buddhas is also called profound and wondrous.”
At that time, Subhūti said to the Buddha:
“Why is the suchness of form profound and wondrous? Why are the suchnesses of feeling, perception, formations, and consciousness profound and wondrous? Likewise, up to why is the suchness of all practices of Great Bodhisattvas profound and wondrous? Why is the suchness of the unsurpassed perfect enlightenment among all Buddhas profound and wondrous?”
The Buddha said:
“Subhūti, the suchness of form is not form, nor is it apart from form; therefore it is profound and wondrous. The suchness of feeling, perception, formations, and consciousness is not feeling, perception, formations, and consciousness, nor is it apart from feeling, perception, formations, and consciousness; therefore it is profound and wondrous. In the same way, up to the point that the suchness of all practices of Great Bodhisattvas is not all practices of Great Bodhisattvas, nor is it apart from all practices of Great Bodhisattvas; therefore it is profound and wondrous. The suchness of the unsurpassed perfect enlightenment of all Buddhas is not the unsurpassed perfect enlightenment of all Buddhas, nor is it apart from the unsurpassed perfect enlightenment of all Buddhas; therefore it is profound and wondrous.”
Venerable Subhūti again said to the Buddha:
“How extraordinary, Tathāgata! Through skillful and wondrous means, you have, for irreversible Great Bodhisattvas, used other analogies of form to reveal Nirvāṇa; used other analogies of feeling, perception, formations, and consciousness to reveal Nirvāṇa. Likewise, up to using other analogies of all practices of Great Bodhisattvas to reveal Nirvāṇa; using other analogies of the unsurpassed perfect enlightenment of all Buddhas to reveal Nirvāṇa.
World-Honored One, how extraordinary! Through skillful and wondrous means, you have, for irreversible Great Bodhisattvas, used other analogies of all dharmas—whether form or not form, whether visible or invisible, whether with resistance or without resistance, whether worldly or supramundane, whether shared or unshared, whether defiled or undefiled, whether conditioned or unconditioned—to reveal Nirvāṇa.”
The Buddha said:
“Subhūti, it is so, it is so, exactly as you have said! The Tathāgata is truly wondrous! I have, through skillful and wondrous means, for irreversible Great Bodhisattvas, used other analogies of form to reveal Nirvāṇa, used other analogies of feeling, perception, formations, and consciousness to reveal Nirvāṇa. Likewise, World-Honored One, how extraordinary! I use skillful and wondrous means, for irreversible Great Bodhisattvas, using other analogies of all dharmas—whether form or not form, whether visible or invisible, whether with opposition or without opposition, whether worldly or supramundane, whether shared or unshared, whether defiled or undefiled, whether conditioned or unconditioned—to reveal Nirvāṇa.
Furthermore, Subhūti, regarding this profound meaning and principle, Great Bodhisattvas should rely on the wondrous principles corresponding to Prajñāpāramitā, contemplate carefully, analyze, and observe, and should think in this way:
‘Now I must abide according to what the profound Prajñāpāramitā has taught. Now I must learn according to what the profound Prajñāpāramitā has explained.’
Subhūti, among Great Bodhisattvas who, regarding this profound meaning and principle, can rely on the wondrous principles corresponding to Prajñāpāramitā, contemplate carefully, analyze, and observe, abiding as the profound Prajñāpāramitā has taught and learning as the profound Prajñāpāramitā has explained, such Great Bodhisattvas, through diligently cultivating and learning in this way, through relying on profound Prajñāpāramitā, not only by generating a single thought-moment, but also by being able to receive immeasurable, countless, and boundless roots of virtue that surpass immeasurable eons of cyclic birth and death, quickly attain the unsurpassed perfect enlightenment. How much more so if they constantly cultivate Prajñāpāramitā without interruption, always abiding in intention corresponding with Bodhi.
Subhūti, just as a person attached to sensual pleasures and a beautiful young woman love each other and make a promise to meet. But the young woman encounters obstacles and does not keep the appointment. This person’s desire is overflowing. Subhūti, what do you think? Toward what object does this person’s desire become overflowing?”
Subhūti replied:
“World-Honored One, it is because of that woman that this person’s desire becomes overflowing. That is, he thinks: ‘Why does that woman not come here so that we may enjoy pleasure together?’”
“Subhūti, what do you think? Throughout the entire day and night, how many thoughts of desire does that person generate?”
Subhūti replied:
“World-Honored One, throughout the day and night, this person generates a great many thoughts of desire.”
The Buddha said:
“Subhūti, if a Great Bodhisattva, relying on profound Prajñāpāramitā, generates a single thought-moment and learns according to what profound Prajñāpāramitā has explained, then that Bodhisattva surpasses the number of eons of cyclic birth and death equal to the number of desire-thoughts generated by that lustful person throughout the entire day and night.
Subhūti, this Great Bodhisattva, relying on the meaning and principles taught by Prajñāpāramitā, observes and cultivates, thereby becoming liberated and able to prevent faults on the path toward the unsurpassed perfect enlightenment. Therefore, Bodhisattvas who rely on profound Prajñāpāramitā and diligently cultivate it quickly attain the unsurpassed perfect enlightenment.
Subhūti, if a Great Bodhisattva abides in the profound Prajñāpāramitā that has been taught for one day and one night, the merit attained is such that, if this merit had form, all the trichiliocosms of the Buddha worlds as numerous as the sands of the Ganges would not be able to contain it. Suppose there were other merits as numerous as the sands of the Ganges filling all the trichiliocosms of Buddha worlds; compared with this merit, they would not equal one hundredth part, one thousandth part, or even a tiny fraction.
Furthermore, Subhūti, if a Great Bodhisattva is separated from Prajñāpāramitā, even if for eons as numerous as the sands of the Ganges they give offerings to the Buddha, Dharma, and Saṅgha treasures, what do you think? Because of this cause and condition, would this Great Bodhisattva gain much merit?”
Subhūti replied:
“World-Honored One, very much! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if a Great Bodhisattva relies on profound Prajñāpāramitā and learns according to its teachings for one day and one night, the merit attained is far greater than before. Why? Subhūti, profound Prajñāpāramitā is the path that all assemblies of Great Bodhisattvas must follow. Because Great Bodhisattvas travel this path, they quickly reach the unsurpassed perfect enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva is separated from Prajñāpāramitā, even if for eons as numerous as the sands of the Ganges they give offerings to Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, what do you think? Because of this cause and condition, would these Great Bodhisattvas gain much merit?”
Subhūti said:
“World-Honored One, very much! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if a Great Bodhisattva relies on profound Prajñāpāramitā and, for one day and one night, learns exactly according to its teachings, the merit attained will be far greater than that. Why? Subhūti, Great Bodhisattvas who practice profound Prajñāpāramitā surpass the stages of Śrāvakas and Pratyekabuddhas and quickly enter the correct nature of separation from birth of Bodhisattvas. Then, gradually cultivating the practices of Bodhisattvas, they quickly attain the unsurpassed perfect enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva is separated from Prajñāpāramitā, even if for eons as numerous as the sands of the Ganges they diligently cultivate giving, moral discipline, patience, vigor, meditative concentration, and wisdom, what do you think? Because of this cause and condition, would this Great Bodhisattva gain much merit?”
Subhūti replied:
“World-Honored One, very much! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if a Great Bodhisattva abides in the Prajñāpāramitā that has been taught and, for one day and one night, diligently cultivates giving, moral discipline, patience, vigor, meditative concentration, and wisdom, the merit attained will be far greater than that. Why? Subhūti, profound Prajñāpāramitā is the mother of Great Bodhisattvas. Why? Because profound Prajñāpāramitā can give birth to assemblies of Great Bodhisattvas. All assemblies of Great Bodhisattvas rely on profound Prajñāpāramitā and quickly attain perfection in the teachings of all Buddhas.
Furthermore, Subhūti, if a Great Bodhisattva is separated from Prajñāpāramitā, even if for eons as numerous as the sands of the Ganges they give the Dharma as generosity to all sentient beings, what do you think? Because of this cause and condition, would this Great Bodhisattva gain much merit?”
Subhūti replied:
“World-Honored One, very much! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if a Great Bodhisattva relies on the Prajñāpāramitā that has been taught and abides in it, and for one day and one night gives the Dharma as generosity to all sentient beings, the merit attained will be far greater than that. Why? Subhūti, if a Great Bodhisattva is separated from Prajñāpāramitā, it means being separated from the wisdom of omniscience. If a Great Bodhisattva is not separated from Prajñāpāramitā, it means not being separated from the wisdom of omniscience. Therefore, Subhūti, if a Great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, they must always not be separated from Prajñāpāramitā.
Furthermore, Subhūti, if a Great Bodhisattva is separated from Prajñāpāramitā, even if for eons as numerous as the sands of the Ganges they cultivate the perfection of giving up to the perfection of wisdom; abide in inner emptiness up to emptiness of the nonexistence of intrinsic nature; abide in suchness up to the inconceivable realm; abide in the noble truths of suffering, origin, cessation, and path; cultivate the four foundations of mindfulness up to the eightfold noble path; cultivate the four meditations, four immeasurables, and four formless absorptions; cultivate the eight liberations, eight spheres of mastery, nine successive concentrations, and ten universal bases; cultivate the three liberation doors of emptiness, signlessness, and wishlessness; cultivate the stages from the Stage of Supreme Joy up to the Dharma Cloud Stage; cultivate all dhāraṇī gateways and all samādhi gateways; cultivate the five types of eyes and six supernatural powers; cultivate the ten powers of the Buddha up to the eighteen unique qualities of the Buddha; cultivate the Dharma of never forgetting and the nature of always equanimity; cultivate the wisdom of omniscience, the wisdom of the path, and the wisdom of all aspects.
Subhūti, what do you think? Because of this cause and condition, would this Great Bodhisattva gain much merit?”
Subhūti replied:
“World-Honored One, very much! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if a Great Bodhisattva, relying on the profound Prajñāpāramitā that has been taught, abides in it and, over the course of one day and one night, practices the perfection of giving (Dāna-pāramitā) up to the practice of the wisdom of all aspects, he will obtain merits far greater than before. Why? Subhūti, if a Great Bodhisattva, having separated from Prajñāpāramitā, were to regress with regard to the wisdom of omniscience, this cannot happen. If a Great Bodhisattva, without separating from Prajñāpāramitā, were to regress with regard to the wisdom of omniscience, this would be reasonable.
Therefore, Subhūti, if a Great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, he should always remain inseparable from the profound Prajñāpāramitā.
Furthermore, Subhūti, if a Great Bodhisattva, having separated from the profound Prajñāpāramitā, even throughout countless great eons equal in number to the grains of sand of the Ganges River, practices various kinds of material giving and Dharma giving in secluded places, focuses his mind on the merits he has previously cultivated, gives equally to sentient beings, and dedicates them toward unsurpassed perfect enlightenment, what do you think, Subhūti? Through this cause and condition, does this Great Bodhisattva obtain great merit?”
Subhūti replied:
“World-Honored One, very much so! That merit is innumerable, immeasurable, and boundless.”
The Buddha said:
“Subhūti, if a Great Bodhisattva, relying on the Prajñāpāramitā that has been taught, abides in it and, over the course of one day and one night, practices the conduct of Dharma giving and material giving in secluded places, focuses his mind on the merits previously cultivated, gives equally to all sentient beings, and dedicates them toward unsurpassed perfect enlightenment, he will obtain merits far greater than before. Why? Subhūti, know that dedication arising from reliance on the profound Prajñāpāramitā is the supreme dedication. Know that dedication arising apart from Prajñāpāramitā is an inferior dedication. Why? Subhūti, the profound Prajñāpāramitā is the source and foremost of all the Dharma of Bodhi.
Therefore, Subhūti, if a Great Bodhisattva wishes to realize unsurpassed perfect enlightenment, he must always remain inseparable from the profound Prajñāpāramitā. He should equally bestow all the merits of his cultivation upon sentient beings and dedicate them toward unsurpassed perfect enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva, having separated from Prajñāpāramitā, even throughout countless great eons equal in number to the grains of sand of the Ganges River, rejoices together with all disciples in the wholesome roots and merits of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, present, and future, gives them equally to sentient beings, and dedicates them toward unsurpassed perfect enlightenment, what do you think, Subhūti? Because of this cause, does this Great Bodhisattva obtain great merit?”
Subhūti replied:
“World-Honored One, very much so! That merit is innumerable, immeasurable, and boundless.”
The Buddha taught:
“Subhūti, if a Great Bodhisattva, relying on the profound Prajñāpāramitā that has been taught, abides in it and, over the course of one day and one night, rejoices together with all disciples in the wholesome roots and merits of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, present, and future, gives them equally to sentient beings, and dedicates them toward unsurpassed perfect enlightenment, he will obtain merits far greater than before. Why? Subhūti, because all wholesome roots and merits of rejoicing and dedication take the profound Prajñāpāramitā as their foremost.
Therefore, Subhūti, any Great Bodhisattva who wishes to realize unsurpassed perfect enlightenment must always remain inseparable from the profound Prajñāpāramitā when engaging in the wholesome roots of rejoicing and dedication toward the unsurpassed perfect enlightenment that he seeks.
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, as you have taught! All conditioned activities arise from conceptual discrimination and are entirely not truly existent. For what reason do these Great Bodhisattvas, through practicing material giving and so forth, obtain merits that are innumerable, immeasurable, and boundless?
World-Honored One, could merit arising from discriminatively practicing material giving and so forth truly give rise to right view? Could it enter the stage of the Right Nature of Separation from Birth, realize the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, or Pratyekabuddha enlightenment, or realize the unsurpassed perfect enlightenment that is sought?”
The Buddha taught:
“Subhūti, it is as you have said, it is as you have said! All conditioned activities are created through discrimination, arise from conceptual thought, and are entirely not truly existent. Merit arising from discriminatively practicing material giving and so forth cannot give rise to true right view, cannot enter the stage of the Right Nature of Separation from Birth, cannot realize the fruit of Stream-entry, and up to unsurpassed perfect enlightenment cannot be realized.
Subhūti, Great Bodhisattvas who practice the profound Prajñāpāramitā know all things. They know that all discriminatively created practices of material giving and so forth are empty, without ownership, false, and unreal. Why? Subhūti, I teach that all Dharma arising from discriminatively practicing material giving and so forth is completely empty, that its nature and characteristics do not truly exist, and that it is false and not solid reality. Why? Subhūti, because these Great Bodhisattvas have perfectly learned inner emptiness, up to perfectly learning the emptiness of the emptiness of self-nature, and have correctly comprehended it according to the Buddha’s teachings.
Subhūti, these Great Bodhisattvas, abiding in emptiness, then rely on suchness to contemplate and observe that the merit of creating material giving and so forth is empty, without ownership, false, and unreal. In this way, in this way, they constantly do not separate from the profound Prajñāpāramitā. In this way, in this way, as they do not separate from the profound Prajñāpāramitā, they obtain merits that are innumerable, immeasurable, and boundless. Due to this cause and condition, true right view arises; they also enter the stage of the Right Nature of Separation from Birth, and ultimately realize the unsurpassed perfect enlightenment that they seek.”
Subhūti again addressed the Buddha:
“World-Honored One, are there any differences among the expressions ‘innumerable,’ ‘immeasurable,’ and ‘boundless’?”
The Buddha taught:
“‘Innumerable’ means that the number cannot be grasped. A number cannot be obtained within the realm of conditioned phenomena, and a number cannot be obtained within the realm of unconditioned phenomena.
‘Immeasurable’ means that the measure also cannot be grasped. A measure cannot be obtained in past phenomena, a measure cannot be obtained in future phenomena, and a measure cannot be obtained in present phenomena.
‘Boundless’ means that the boundary also cannot be grasped; that boundary cannot be measured.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, for what cause and condition is form also said to be innumerable, immeasurable, and boundless? And why are feeling, perception, formations, and consciousness also said to be innumerable, immeasurable, and boundless?”
The Buddha taught:
“Subhūti, there is a cause why form is also said to be innumerable, immeasurable, and boundless. Feeling, perception, formations, and consciousness are also said to be innumerable, immeasurable, and boundless.”
At that time, Venerable Subhūti addressed the Buddha:
For what reason is form also said to be innumerable, immeasurable, and boundless?
And feeling, perception, formations, and consciousness are also said to be innumerable, immeasurable, and boundless?
The Buddha said:
Subhūti, the intrinsic nature of form is empty; therefore it is also said to be innumerable, immeasurable, and boundless. The intrinsic nature of feeling, perception, formations, and consciousness is empty; therefore they are also said to be innumerable, immeasurable, and boundless.
Venerable Subhūti addressed the Buddha:
Is it only the intrinsic nature of form that is empty? Is the intrinsic nature of feeling, perception, formations, and consciousness empty? Or is the intrinsic nature of all phenomena empty?
The Buddha taught:
Subhūti, did I not previously say that the intrinsic nature of all phenomena is empty?
Subhūti replied:
Although the Buddha has always said that the intrinsic nature of all phenomena is empty, and I have already understood this, sentient beings do not know, do not see, and do not understand it. Therefore I now ask in this way: World-Honored One, the intrinsic nature of all phenomena being empty is precisely the inexhaustible, the innumerable, the immeasurable, and the boundless. World-Honored One, within the emptiness that is the intrinsic nature of all phenomena, exhaustion cannot be grasped, number cannot be grasped, measure cannot be grasped, and boundaries cannot be grasped. For this reason, whether expressed as innumerable, immeasurable, or boundless, whether in wording or in meaning, these are not different.
The Buddha said:
Subhūti, it is so, it is so, just as you have said! Inexhaustible, innumerable, immeasurable, and boundless, whether in meaning or wording, are not different; they all equally reveal and clarify the emptiness of all phenomena.
Subhūti, the emptiness of all phenomena cannot be expressed. The Tathāgata, using skillful means, speaks of it as inexhaustible, or as innumerable, or as immeasurable, or as boundless, or as emptiness, or as signlessness, or as wishlessness, or as non-arising, or as non-ceasing, or as freedom from defilement, or as quiescence, or as Nirvāṇa, or as suchness, or as ultimate reality. These meanings are all teachings that the Tathāgata expounds through skillful means.
Subhūti addressed the Buddha:
World-Honored One, it is truly wondrous! Regarding skillful means, although the true nature of all phenomena cannot be proclaimed, for the sake of sentient beings You have used skillful means to reveal it. World-Honored One, according to my understanding of the meaning of the Buddha’s words, is the nature of all phenomena something that cannot be expressed?
The Buddha taught:
Subhūti, it is so, it is so! The nature of all phenomena cannot be expressed. Why? Because the nature of all phenomena is ultimately empty, and no one can proclaim ultimate emptiness.
Venerable Subhūti again addressed the Buddha:
Does the meaning of that which cannot be expressed increase or decrease?
The Buddha taught:
Subhūti, the meaning of that which cannot be expressed neither increases nor decreases.
Subhūti again addressed the Buddha:
If the meaning of that which cannot be expressed neither increases nor decreases, then the Perfection of Giving up to the Perfection of Wisdom should also neither increase nor decrease; the four foundations of mindfulness up to the eightfold noble path should also neither increase nor decrease; the four meditative absorptions, the four immeasurables, and the four formless concentrations should also neither increase nor decrease; the eight liberations, the eight fields of mastery, the nine successive concentrations, and the ten universal bases should also neither increase nor decrease; the three liberations of emptiness, signlessness, and wishlessness should also neither increase nor decrease; the stages from the Extremely Joyful Stage up to the Dharma Cloud Stage should also neither increase nor decrease; all dhāraṇī methods and all samādhi methods should also neither increase nor decrease; the five types of eyes and the six supernormal powers should also neither increase nor decrease; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha should also neither increase nor decrease; the quality of not forgetting and the nature of always maintaining equanimity should also neither increase nor decrease; the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects should also neither increase nor decrease.
World-Honored One, if the six Perfections neither increase nor decrease, and so on up to the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects also neither increase nor decrease, then the six Perfections have no possession, and the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects also have no possession.
If the six Perfections have no possession, and so on up to the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects also have no possession, how can great Bodhisattvas cultivate the six Perfections up to the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects in order to realize the unsurpassed supreme Enlightenment?
The Buddha taught:
Subhūti, it is so, it is so! The meaning of that which cannot be expressed neither increases nor decreases. The six Perfections also neither increase nor decrease, and so on up to the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects also neither increase nor decrease. Because the meaning of that which cannot be expressed has no possession, the six Perfections also have no possession, and so on up to the wisdom of all-knowledge, the wisdom of the path-aspects, and the wisdom of all aspects also have no possession.
Subhūti, when great Bodhisattvas cultivate the Perfection of Wisdom, abide in the Perfection of Wisdom, and possess skillful means, they do not think: “Do I have an increase or decrease regarding the Perfection of Wisdom up to the Perfection of Giving?” They only think: “There is merely the designation and conceptual label called the Perfection of Wisdom up to the Perfection of Giving.”
Subhūti, when great Bodhisattvas cultivate the Perfection of Giving, they bring forth the intention corresponding to this Perfection of Giving and, relying upon it, generate a mind together with roots of virtue, giving equally to all sentient beings and dedicating it toward unsurpassed supreme Enlightenment, just as they generate dedication toward the wondrous and profound supreme Enlightenment of the Buddha. In this way, until they cultivate the Perfection of Wisdom, they bring forth the intention corresponding to the Perfection of Wisdom and, relying upon it, generate a mind together with roots of virtue, giving equally to all sentient beings and dedicating it toward unsurpassed supreme Enlightenment, just as they generate dedication toward the wondrous and profound supreme Enlightenment of the Buddha. Through the skillful means of this dedication, they realize unsurpassed supreme Enlightenment.
At that time, Venerable Subhūti addressed the Buddha:
World-Honored One, what is called the unsurpassed supreme Enlightenment?
The Buddha taught:
Subhūti, the suchness of all phenomena is called unsurpassed supreme Enlightenment.
Subhūti again addressed the Buddha:
What is called the suchness of all phenomena, such that the suchness of all phenomena is said to be the unsurpassed supreme Enlightenment?
The Buddha taught:
Subhūti, the suchness of form, the suchness of feeling, perception, formations, and consciousness is called the highest state of Enlightenment. The suchness of the eye faculty up to the suchness of the mind faculty is called the highest state of Enlightenment. The suchness of the form realm up to the suchness of the dharma realm is called the highest state of Enlightenment. The suchness of the eye element up to the suchness of the mind element is called the highest state of Enlightenment. The suchness of the form element up to the suchness of the dharma element is called the highest state of Enlightenment. The suchness of the eye consciousness element up to the suchness of the mind consciousness element is called the highest state of Enlightenment. The suchness of eye contact up to the suchness of mind contact is called the highest state of Enlightenment. The suchness of the feelings arising conditioned by eye contact up to the suchness of the feelings arising conditioned by mind contact is called the highest state of Enlightenment. The suchness of the earth element up to the suchness of the consciousness element is called the highest state of Enlightenment. The suchness of ignorance up to the suchness of aging and death is called the highest state of Enlightenment. The suchness of the perfection of giving up to the suchness of the perfection of wisdom is called the highest state of Enlightenment. The suchness of inner emptiness up to the suchness of emptiness of the intrinsic nature of all phenomena is called the highest state of Enlightenment. The suchness of the noble truths of suffering, accumulation, cessation, and the path is called the highest state of Enlightenment. The suchness of the four foundations of mindfulness up to the suchness of the eightfold noble path is called the highest state of Enlightenment. The suchness of the four meditative absorptions, the four immeasurables, and the four formless concentrations is called the highest state of Enlightenment. The suchness of the eight liberations, the suchness of the eight bases of mastery, the nine successive concentrations, and the ten totalities is called the highest state of Enlightenment. The suchness of the three liberations through emptiness, the suchness of the liberation through signlessness, and the liberation through wishlessness is called the highest state of Enlightenment. The suchness of the stage of Pure Observation up to the suchness of the stage of Thus Come One is called the highest state of Enlightenment. The suchness of the stage of Extreme Joy up to the suchness of the stage of Dharma Cloud is called the highest state of Enlightenment. The suchness of all dhāraṇī methods and the suchness of all samādhi methods is called the highest state of Enlightenment. The suchness of the five kinds of eyes and the suchness of the six supernatural powers is called the highest state of Enlightenment. The suchness of the ten powers of the Buddha up to the suchness of the eighteen unique qualities of a Buddha is called the highest state of Enlightenment. The suchness of the dharma of not forgetting and the suchness of the nature of always equanimity is called the highest state of Enlightenment.
The suchness of the fruit of Stream-entry up to the suchness of Pratyekabuddha enlightenment is called the highest state of Enlightenment. The suchness of all-knowing wisdom, the suchness of path-aspect wisdom, and the suchness of all-aspect wisdom is called the highest state of Enlightenment. The suchness of birth and death and the suchness of Nirvāṇa is called the highest state of Enlightenment.
Subhūti, all suchness does not increase or decrease; therefore, the highest state of Enlightenment of all Buddhas also does not increase or decrease.
Subhūti, the great Bodhisattvas, never departing from the perfection of wisdom, constantly delight in abiding in the suchness of all phenomena and completely do not perceive phenomena as increasing or decreasing. For this reason, the meaning that cannot be expressed does not increase or decrease. The perfection of giving does not increase or decrease; the perfections of pure morality, patience, diligence, meditation, and wisdom also do not increase or decrease, up to all-knowing wisdom, which also does not increase or decrease. Path-aspect wisdom and all-aspect wisdom also do not increase or decrease. The meaning that cannot be expressed has no inherent possession. The six perfections also have no inherent possession. Even all-knowing wisdom, path-aspect wisdom, and all-aspect wisdom also have no inherent possession.
Subhūti, the great Bodhisattvas rely upon non-increase, non-decrease, and non-possession as skillful means to cultivate the perfection of wisdom. Through this, which serves as the gateway for gathering all virtues, they immediately attain the highest state of Enlightenment.
The venerable Subhūti said to the Buddha:
World-Honored One, the great Bodhisattvas rely upon non-increase, non-decrease, and non-possession as skillful means and cultivate the perfection of wisdom. Because this is the gateway for gathering all virtues, they immediately attain the highest state of Enlightenment. Do these Bodhisattvas attain the highest state of Enlightenment because of the arising of the initial thought, or because of the arising of the later thought?
World-Honored One, if it is because the initial thought arises that the great Bodhisattvas attain the highest state of Enlightenment, then at the time the initial thought arises, the later thought has not yet arisen, and therefore there is no meaning of harmony. If it is because the later thought arises that they attain the highest state of Enlightenment, then when the later thought arises, the previous thought has already ceased, and there is no meaning of harmony. Thus, before and after, mind and mental factors, progress and regression, increase and decline, all lack the meaning of harmony. How then can wholesome roots be accumulated? If wholesome roots cannot be accumulated, then from where can the superior wisdoms arise? If the superior wisdoms do not arise, how can this great Bodhisattva attain the highest state of Enlightenment?
The Buddha taught:
Subhūti, I will explain a brief analogy to you, causing those with wisdom to easily understand the meaning that has been spoken. Subhūti, what do you think? When a lamp is lit, does the initial flame burn the lamp wick, or does the later flame burn the lamp wick?
Subhūti replied:
According to my understanding, it is not that the earlier flame can burn the lamp wick, nor is it that apart from the earlier flame the lamp wick can be burned. It is not that the later flame burns the lamp wick, nor is it that apart from the later flame the lamp wick can be burned.
The Buddha said:
Subhūti, what do you think? When a lamp is lit, is it the lamp wick itself that is burned?
Subhūti replied:
According to worldly observation, one sees that the lamp wick is being burned.
The Buddha said to Subhūti:
The great Bodhisattvas who cultivate the perfection of wisdom and attain the highest state of Enlightenment are also like this. It is not that the initial thought arising enables them to attain the highest state of Enlightenment, nor is it apart from the arising of the initial thought that they attain the highest state of Enlightenment. It is not that the later thought arising enables them to attain the highest state of Enlightenment, nor is it apart from the arising of the later thought that they attain the highest state of Enlightenment. Rather, the great Bodhisattvas cultivate the perfection of wisdom, causing wholesome roots to gradually increase, and thereby attain the highest state of Enlightenment.
Furthermore, Subhūti, the great Bodhisattvas, from the time they first generate the aspiration and cultivate the perfection of wisdom, perfect the ten grounds and attain the highest state of Enlightenment.
At that time, Subhūti said:
World-Honored One, by cultivating and perfecting which ten grounds do the great Bodhisattvas attain the highest state of Enlightenment?
The Buddha taught:
Subhūti, the great Bodhisattvas cultivate from the Ground of Extreme Joy up to the Ground of Dharma Cloud, perfecting them, and then attain the highest state of Enlightenment. They also study the Ground of Pure Observation up to the Ground of Thus Come One, perfecting them, and then attain the highest state of Enlightenment.
Subhūti, regarding these ten grounds, the great Bodhisattvas wholeheartedly cultivate and study them. When they become perfected, it is not because the initial thought arises that they attain the highest state of Enlightenment, nor is it apart from the arising of the initial thought that they attain the highest state of Enlightenment. It is not because the later thought arises that they attain the highest state of Enlightenment, nor is it apart from the arising of the later thought that they attain the highest state of Enlightenment. Rather, because the great Bodhisattvas diligently cultivate and perfect the ten grounds, they attain the highest state of Enlightenment.
At that time, the venerable Subhūti said to the Buddha:
World-Honored One, the principle of dependent origination taught by the Thus Come One is extremely profound. That is, the great Bodhisattvas do not attain the highest state of Enlightenment because of the arising of the initial thought, nor do they attain it apart from the arising of the initial thought. They do not attain the highest state of Enlightenment because of the arising of the later thought, nor do they attain it apart from the arising of the later thought. Rather, the great Bodhisattvas cultivate the perfection of wisdom, causing their wholesome roots to gradually increase, perfect the ten grounds, and attain the highest state of Enlightenment.
The Buddha said:
Subhūti, what do you think? Once the mind has ceased, can it arise again?
Subhūti replied:
World-Honored One, no.
The Buddha said to Subhūti:
What do you think? When the mind has arisen, does there exist a phenomenon that ceases?
Subhūti replied:
World-Honored One, yes. When the mind has arisen, there is certainly a phenomenon that ceases.
The Buddha said:
Subhūti, what do you think? When there is a phenomenon that ceases, does the mind not cease?
Subhūti replied:
World-Honored One, no.
The Buddha said:
Subhūti, what do you think? Is abiding mind the mind of suchness?
Subhūti replied:
World-Honored One, yes. Just as the mind of suchness, the abiding mind is like this.
The Buddha said:
Subhūti, what do you think? If the abiding mind is like suchness, does this mind remain permanent like suchness?
Subhūti replied:
World-Honored One, it is not permanent.
The Buddha said:
Subhūti, what do you think? Is the suchness of all phenomena profound?
Subhūti replied:
World-Honored One, yes. The suchness of all phenomena is extremely profound.
The Buddha said to Subhūti:
“What do you think? Is suchness itself the mind?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said to Subhūti:
“What do you think? Apart from suchness, is there a mind?”
Subhūti replied:
“World-Honored One, there is not.”
The Buddha said to Subhūti:
“What do you think? Is the mind itself suchness?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said:
“Subhūti, what do you think? Apart from the mind, is there suchness?”
Subhūti replied:
“World-Honored One, there is not.”
The Buddha said:
“Subhūti, what do you think? Can suchness see the suchness of suchness?”
Subhūti replied:
“World-Honored One, it cannot see.”
The Buddha said:
“Subhūti, what do you think? If a Great Bodhisattva practices in this way, is that practicing the profound Prajñāpāramitā?”
Subhūti replied:
“World-Honored One, indeed it is so. If a Great Bodhisattva practices in this way, that is practicing the profound Prajñāpāramitā.”
The Buddha said to Subhūti:
“What do you think? If a Great Bodhisattva practices in this way, where does he practice?”
Subhūti replied:
“When a Great Bodhisattva practices in this way, there is absolutely no place of practice. Why? World-Honored One, when a Great Bodhisattva practices the profound Prajñāpāramitā, there is no mind that is practicing, and there is no place where practice is taking place. Why? World-Honored One, when a Great Bodhisattva practices the profound Prajñāpāramitā, he abides in suchness, and there is completely no manifestation of practice, no place of practice, and no practitioner.”
The Buddha said:
“Subhūti, what do you think? When a Great Bodhisattva practices the profound Prajñāpāramitā, where does he practice?”
Subhūti replied:
“When a Great Bodhisattva practices the profound Prajñāpāramitā, he practices in ultimate truth. Within this, the activity of practice and the place of practice are both without any existence. The subject that apprehends and the object that is apprehended are both impossible to grasp.”
The Buddha said:
“Subhūti, what do you think? When a Great Bodhisattva practices the Prajñāpāramitā and practices within ultimate truth, although he does not grasp signs, does he practice according to signs?”
Subhūti replied:
“World-Honored One, he does not practice.”
The Buddha said:
“Subhūti, what do you think? When practicing the profound Prajñāpāramitā, does this Great Bodhisattva, while practicing within ultimate truth, abandon signs?”
Subhūti replied:
“World-Honored One, he does not abandon them.”
The Buddha said:
“Subhūti, what do you think? When practicing the profound Prajñāpāramitā, does this Great Bodhisattva, while practicing within ultimate truth, abandon the thought of signs?”
Subhūti replied:
“World-Honored One, he does not abandon it.”
The Buddha said:
“Subhūti, when practicing the profound Prajñāpāramitā, why does this Great Bodhisattva neither eliminate signs nor eliminate the thought of signs?”
Subhūti replied:
“When practicing the profound Prajñāpāramitā, this Great Bodhisattva does not think: ‘I will eliminate signs and eliminate the thought of signs.’ He also does not think: ‘I will eliminate the signless and eliminate the thought of the signless.’ Toward all things, there is no discrimination.
World-Honored One, when practicing the profound Prajñāpāramitā, although this Great Bodhisattva is able to distance himself from all such discriminations, he has not yet perfected the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unshared Buddha qualities, and the immeasurable, boundless supreme merits and virtues. Therefore, he has not yet realized the unsurpassed perfect enlightenment.
World-Honored One, this Great Bodhisattva has accomplished wondrous skillful means. Through these wondrous skillful means, with regard to all phenomena, he neither creates nor destroys, neither takes nor rejects. Why? World-Honored One, because this Great Bodhisattva has thoroughly penetrated the emptiness of the own-nature of all phenomena.
World-Honored One, this Great Bodhisattva abides in the emptiness of the own-nature of all phenomena. In order to liberate sentient beings, he enters the three samādhis. Guided and urged by the power of great compassion and vows, he relies upon these three concentrations to bring about the accomplishment of sentient beings.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said!”
The venerable Subhūti then said to the Buddha:
“How does this Great Bodhisattva, after entering those three samādhis, bring about the accomplishment of sentient beings?”
The Buddha said:
“Subhūti, this Great Bodhisattva abides in the samādhi of Emptiness. Seeing that sentient beings cling to the notions of many selves and things belonging to self, he uses skillful means to teach and transform them, causing them to abide in the samādhi of Emptiness.
Then this Great Bodhisattva abides in the samādhi of Signlessness. Seeing that sentient beings mostly engage in attachment to the signs of phenomena, he uses skillful means to teach and transform them, causing them to abide in the samādhi of Signlessness.
This Great Bodhisattva abides in the samādhi of Wishlessness. Seeing that sentient beings have many aspirations and desires, he uses the wondrous power of skillful means to teach and transform them, causing them to abide in the samādhi of Wishlessness.
Subhūti, when practicing the profound Prajñāpāramitā, this Great Bodhisattva enters these three samādhis in this way and, according to the appropriate skillful means, brings about the accomplishment of sentient beings.”