THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 460
Chapter 68: SKILLFUL MEANS (1)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, a Great Bodhisattva who has accomplished such skillful means—how long has it been since he first aroused the Bodhi mind?”
The Buddha told Subhūti:
“This Great Bodhisattva has aroused the Bodhi mind and passed through countless hundreds of thousands, hundreds of billions, and tens of thousands of billions of kalpas.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, a Great Bodhisattva who has accomplished such skillful means—how many Buddhas has he previously approached and made offerings to?”
The Buddha told Subhūti:
“This Great Bodhisattva has previously approached and made offerings to as many Buddhas as there are grains of sand in the Ganges River.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, a Great Bodhisattva who has accomplished such skillful means—what superior roots of virtue has he planted?”
The Buddha told Subhūti:
“From the time this Great Bodhisattva first aroused the Bodhi mind until now, there is no wholesome root created through Generosity, Pure Conduct, Patience, Diligence, Meditative Absorption, or Prajñāpāramitā that he has not diligently cultivated to perfection. Through this, he has accomplished these skillful means.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, a Great Bodhisattva who has perfected such skillful means is truly rare, is that not so?”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! This Great Bodhisattva is truly rare! Subhūti, you should know that just as the sun and moon revolve around and illuminate the four great continents of the world, carrying out their functions, and all sentient and non-sentient beings within them rely upon the transformative power of that light and accomplish their respective activities; likewise, Prajñāpāramitā illuminates throughout the five pāramitās and carries out their functions. The five pāramitās, such as Generosity and so forth, rely upon the transformative power of Prajñāpāramitā and thereby each accomplish their own activities.
Subhūti, you should know that just as a Wheel-Turning King without the seven treasures is not called a Wheel-Turning King, and only by possessing the seven treasures is he called a Wheel King, so too the five pāramitās such as Generosity and so forth are the same: if they are separated from Prajñāpāramitā, they cannot be called pāramitās; only when they are not separated from Prajñāpāramitā can they be called pāramitās.
Subhūti, you should know that just as a beautiful and wealthy woman, if she does not have a strong husband to protect her, will be insulted and humiliated by evil people, but if she has a strong husband protecting her, she will not be insulted or humiliated by evil people; likewise, the five pāramitās such as Generosity are the same. If they are not protected by the power of Prajñāpāramitā, they are easily obstructed and destroyed by Māra and his retinue. If they have the power of Prajñāpāramitā protecting them, then all Māras and their retinues cannot obstruct or destroy them.
Subhūti, you should know that just as a powerful general skilled in military strategy, well equipped with various kinds of strong armor and weapons, cannot be harmed by enemy forces from neighboring countries; likewise, the five pāramitās such as Generosity are the same. Because they do not depart from Prajñāpāramitā, Māra and his retinue, those with excessive pride, even Bodhisattvas, caṇḍālas, and others cannot destroy them.
Subhūti, you should know that just as the lesser kings on the continent of Jambudvīpa, at the appropriate times, pay tribute and serve the holy Wheel-Turning King and rely upon that Wheel King to reach a good destination; likewise, the five pāramitās such as Generosity, by supporting Prajñāpāramitā and through the guiding power of Prajñāpāramitā, quickly attain the wisdom of Omniscience.
Subhūti, you should know that just as the rivers east of the continent of Jambudvīpa all flow into the great Ganges River and, following the Ganges River, flow into the great ocean; likewise, the five pāramitās such as Generosity can attain the wisdom of Omniscience only when they are deeply guided by Prajñāpāramitā.
Subhūti, you should know that just as a person’s right hand can perform all kinds of tasks, likewise Prajñāpāramitā can produce all superior wholesome dharmas.
Subhūti, you should know that just as a person’s left hand is not convenient for carrying out tasks, likewise the preceding five pāramitās cannot bring forth superior wholesome dharmas.
Subhūti, you should know that just as rivers, whether large or small, when they enter the ocean all possess a salty taste; likewise, the preceding five pāramitās must enter into Prajñāpāramitā before they can reach the other shore.
Subhūti, you should know that just as when a Wheel-Turning King wishes to go somewhere, four armies follow behind him and the precious wheel goes ahead. When the king and the four kinds of armies wish to eat and drink, the precious wheel stops. After they have eaten and drunk, when the king wishes to proceed, the wheel moves ahead. Whether the wheel moves or stops depends on the king’s wishes. Once they have reached their destination, it no longer goes ahead. In the same way, the five pāramitās and wholesome dharmas, in order to reach the supreme unsurpassed enlightenment, must rely upon Prajñāpāramitā to go before them, guide them, advance and stop together; they cannot abandon one another. When they reach the supreme enlightenment, Prajñāpāramitā no longer goes ahead.
Subhūti, you should know that just as when a Wheel-Turning King wishes to go somewhere, the four kinds of armies and the seven treasures accompany him in front and behind. At that time, although the precious wheel goes first, it does not distinguish the characteristics of being in front or behind. Likewise, the preceding five pāramitās and wholesome dharmas, in order to reach the supreme enlightenment, must rely upon Prajñāpāramitā to go ahead and guide them, but this Prajñāpāramitā does not think: ‘I go first to guide the preceding five pāramitās, and they all follow me.’ The five pāramitās such as Generosity also do not think: ‘Deep Prajñāpāramitā is ahead of us, and we follow that dharma.’
Why is this so? Because the intrinsic nature of these six pāramitās and all dharmas is subtle and pure, nothing can create it, there is no false and unreal master, it is empty, without possession, without the characteristics of autonomy, like a mirage, like an image in a mirror, like a reflection, like the moon reflected in water, like an illusion, like a dream, and so forth. Within them there is no distinction or activity of a truly existing self-nature.
At that time, the Venerable Subhūti again addressed the Buddha:
“World-Honored One, if the intrinsic nature of all dharmas is empty, without characteristics and without any truly existent function, then why do the Great Bodhisattvas cultivate the practices of Generosity, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā in seeking to realize the supreme enlightenment?”
The Buddha said:
Venerable Subhūti, when practicing these six perfections, the great Bodhisattvas often think: The sentient beings in the world have minds that are constantly deluded and inverted, drowning in saṃsāra and unable to free themselves. If I do not cultivate superior and skillful practices, I cannot rescue them from the suffering of birth and death. Now I must, for the sake of sentient beings, diligently cultivate the excellent skillful practices from Giving perfection up to Prajñā-pāramitā, aspiring to attain the supreme enlightenment and liberate sentient beings from the vast ocean of birth and death. Having thought in this way, this great Bodhisattva gives all external and internal possessions to sentient beings. After giving, he again thinks: With regard to both internal and external things, I have not given anything at all. Why is this so? These internal and external things all lack intrinsic nature, cannot truly be given away, and do not merely belong to me. By contemplating in this way, this great Bodhisattva practices the perfection of Giving, quickly perfects it, and swiftly attains the supreme enlightenment.
Because he wishes to liberate sentient beings from the ocean of suffering of birth and death, this great Bodhisattva never violates precepts. Why is this so? This great Bodhisattva constantly thinks: In order to liberate all sentient beings from the suffering of birth and death and seek attainment of the supreme enlightenment, I definitely should not kill living beings or engage in wrong views. I definitely should not seek wondrous objects of desire, seek the wealth and pleasures of the heavens, seek to become Śakra, Māra, or Brahmā, nor should I seek to become a Śrāvaka or Pratyekabuddha who only liberates himself. Through such contemplation, this great Bodhisattva practices the perfection of Pure Morality, quickly perfects it, and swiftly attains the supreme enlightenment.
Because he wishes to save sentient beings from the suffering of birth and death, this great Bodhisattva never gives rise to anger. Even if he is constantly slandered, insulted, harshly reprimanded with painful and piercing words that strike the heart and marrow, he never gives rise to even a single thought of anger. Even if he is constantly struck on the body with objects such as knives, sticks, tiles, stones, clods of earth, and so forth, having his body cut, chopped, stabbed, slashed, or dismembered, he does not give rise to a single evil thought. Why is this so? This great Bodhisattva contemplates all sounds as echoes and forms as clusters of bubbles, and therefore should not falsely generate anger toward them and thereby destroy virtuous qualities. Through such contemplation, this great Bodhisattva practices the perfection of Patience, quickly perfects it, and swiftly attains the supreme enlightenment.
Because he wishes to liberate sentient beings from the suffering of birth and death, this great Bodhisattva diligently seeks all superior wholesome teachings. From the time he first generates the aspiration until he attains the supreme enlightenment, he never becomes lazy. Why is this so? This great Bodhisattva constantly thinks: If I become lazy, I cannot rescue all sentient beings and help them forever escape the great suffering of birth and death, nor can I attain the wisdom of omniscience. Through such contemplation, this great Bodhisattva practices the perfection of Diligence, quickly perfects it, and swiftly attains the supreme enlightenment.
Because he wishes to save sentient beings from the suffering of birth and death, this great Bodhisattva cultivates excellent meditative concentrations. Until attaining the supreme enlightenment, he never gives rise to distracted thoughts associated with greed, anger, or delusion. Why is this so? This great Bodhisattva constantly thinks: If I generate distracted thoughts associated with greed, anger, delusion, and so forth, I cannot mature the benefit of others, nor can I attain the Buddha fruit that I seek. Through such contemplation, this great Bodhisattva practices the perfection of Meditative Concentration, quickly perfects it, and swiftly attains the supreme enlightenment.
In order to save sentient beings from the suffering of birth and death, this great Bodhisattva never separates from Prajñā-pāramitā. Until attaining the supreme enlightenment, he always diligently cultivates the excellent and wondrous wisdom of the mundane and supramundane worlds. Why is this so? This great Bodhisattva constantly thinks: If I separate from Prajñā-pāramitā, I cannot bring about the accomplishment of sentient beings, nor can I attain the wisdom of omniscience. Through such contemplation, this great Bodhisattva practices the perfection of Prajñā, quickly perfects it, and swiftly attains the supreme enlightenment.
Subhūti, for this reason, although all phenomena lack true characteristics, functions, and intrinsic nature and are entirely empty, the great Bodhisattvas diligently practice the six perfections without laziness or negligence in order to seek attainment of the supreme enlightenment.
At that time, Subhūti again addressed the Buddha:
“World-Honored One, if all the perfections, having the same nature of emptiness without distinction, are encompassed by Prajñā-pāramitā and are all cultivated and accomplished through Prajñā-pāramitā, then they should combine into a single perfection, namely Prajñā-pāramitā. Why can it be said that among the five other perfections, Prajñā-pāramitā is foremost, superior, most honored, highest, wonderful, exceedingly wonderful, above all, unsurpassed, unequaled, and incomparable?”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said. These six perfections have the same nature of emptiness and are all held by Prajñā-pāramitā. If there were no Prajñā-pāramitā, the five perfections such as Giving and so forth would not be called perfections. Relying upon Prajñā-pāramitā, the five perfections such as Giving and so forth are called perfections. Therefore, the preceding five perfections belong within Prajñā-pāramitā; thus there is only one perfection called Prajñā-pāramitā. Therefore, all perfections have the same nature without distinction.
Subhūti, you should know that although sentient beings have different kinds of physical forms, if any of them are near Mount Sumeru, they all have the same color. Likewise, although the five perfections have different categories, they are all included and held by Prajñā-pāramitā, all depend on Prajñā-pāramitā for their cultivation and accomplishment, and all enter into Prajñā-pāramitā; they cannot be displayed as having separate names and characteristics.
Furthermore, the perfections such as Giving and so forth, relying on Prajñā-pāramitā, enter into the wisdom of omniscience and are then called having reached the other shore. Therefore, the six perfections all have one taste, the same nature without distinction, and cannot be displayed as ‘this is the perfection of Giving’ up to ‘this is the perfection of Prajñā.’ Why is this so? These six perfections all proceed toward the wisdom of omniscience, all reach the other shore, and have the same nature without distinction. For this reason, the six practices such as Giving and so forth cannot be displayed as having different names and natures.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, if according to ultimate meaning the perfections and all phenomena have no here and there, no higher or lower, and no distinctions, why is it said that among the five perfections Prajñā-pāramitā is foremost, superior, most honored, highest, wonderful, exceedingly wonderful, above all, unsurpassed, unequaled, and incomparable?”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said. According to ultimate meaning, the perfections and all phenomena have no here and there, no higher or lower, and no distinctions. It is only according to conventional truth that one speaks of functions and of distinctions of here and there, superiority and inferiority. The reason for presenting the perfection of Giving up to Prajñā-pāramitā is to liberate sentient beings from conventional functions and from birth, aging, sickness, and death. But the birth, aging, sickness, and death of sentient beings do not truly exist; they are merely fabricated. Why is this so? Because sentient beings are empty, one should know that phenomena also have no existence. The profound Prajñā-pāramitā completely understands that all phenomena have no existence and can rescue sentient beings from conventional functions and from birth, aging, sickness, and death. Therefore, it is said: among the five perfections, Prajñā-pāramitā is foremost, superior, most honored, highest, wonderful, exceedingly wonderful, above all, unsurpassed, unequaled, and incomparable.
Subhūti, you should know that just as among ordinary human women, the jeweled consort of a universal monarch is foremost, superior, most honored, highest, wonderful, exceedingly wonderful, above all, unsurpassed, unequaled, and incomparable; likewise, among the perfection of Giving and the other perfections, Prajñā-pāramitā is foremost, superior, most honored, highest, wonderful, exceedingly wonderful, above all, unsurpassed, unequaled, and incomparable.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, why do you constantly praise profound Prajñā-pāramitā as being foremost, superior, most honored, highest, wonderful, exceedingly wonderful, above all, unsurpassed, unequaled, and incomparable compared with the other perfections?”
The Buddha said:
“Subhūti, because this Prajñā-pāramitā, using non-attainment as its skillful means, can hold all wholesome teachings, harmoniously combine them, and enter into the wisdom of omniscience, remaining firmly established without movement, therefore I constantly praise Prajñā-pāramitā.”
The venerable Subhūti again addressed the Buddha:
“Does Prajñā-pāramitā hold or abandon wholesome teachings?”
The Buddha said:
“No. Prajñā-pāramitā neither holds nor abandons any phenomena. Why is this so? Because all phenomena cannot be held and cannot be abandoned.”
The venerable Subhūti again addressed the Buddha:
“What phenomena does profound Prajñā-pāramitā neither hold nor abandon?”
The Buddha said:
“Subhūti, Prajñā-pāramitā neither holds nor abandons form, feeling, perception, formations, and consciousness; neither holds nor abandons the eye-base up to the mind-base; neither holds nor abandons the form-base up to the dharma-base; neither holds nor abandons the eye-element up to the mind-element; neither holds nor abandons the form-element up to the dharma-element; neither holds nor abandons the eye-consciousness element up to the mind-consciousness element; neither holds nor abandons eye-contact up to mind-contact; neither holds nor abandons feelings arising conditioned by eye-contact up to feelings arising conditioned by mind-contact; neither holds nor abandons the earth element up to the consciousness element; neither holds nor abandons causes and conditions up to the condition of dominance; neither holds nor abandons ignorance up to aging and death; neither holds nor abandons the perfection of Giving up to the perfection of Prajñā; neither holds nor abandons internal emptiness up to emptiness of the intrinsic nature of emptiness; neither holds nor abandons suchness up to the inconceivable realm; neither holds nor abandons the noble truths of suffering, origin, cessation, and path; neither holds nor abandons the four foundations of mindfulness up to the eightfold noble path; neither holds nor abandons the four meditative absorptions, the four immeasurables, and the four formless attainments; neither holds nor abandons the eight liberations up to the ten universal bases; neither holds nor abandons the liberation doors of emptiness, signlessness, and wishlessness; neither holds nor abandons the stage of Pure Observation up to the stage of Thus Come One; neither holds nor abandons the stage of Joyful Abode up to the stage of Dharma Cloud; neither holds nor abandons all dhāraṇī teachings and all samādhi teachings; neither holds nor abandons the five types of eyes and the six superknowledges; neither holds nor abandons the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha; neither holds nor abandons the thirty-two marks of greatness and the eighty excellent features of a great being; neither holds nor abandons the qualities of never-forgetting and the nature of constant equanimity; neither holds nor abandons the wisdom of all, the wisdom of paths, and the wisdom of all aspects; neither holds nor abandons the fruit of Stream-entry up to Pratyekabuddha enlightenment; neither holds nor abandons all Bodhisattva practices; neither holds nor abandons the supreme enlightenment of all Buddhas; neither holds nor abandons the wisdom of omniscience.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, why does Prajñā-pāramitā neither hold nor abandon form, up to why does it neither hold nor abandon the wisdom of omniscience?”
The Buddha said:
“Subhūti, profound Prajñā-pāramitā does not conceptualize form; therefore it neither holds nor abandons form. Up to not conceptualizing the wisdom of omniscience, it therefore neither holds nor abandons the wisdom of omniscience.”
The venerable Subhūti again addressed the Buddha:
Venerable World-Honored One, why does Prajñāpāramitā not conceptualize form, up to and including not conceptualizing the wisdom of Omniscience?
The Buddha said:
“Subhūti, because this Prajñāpāramitā does not conceptualize all the characteristics of form, nor does it conceptualize all objects of cognition of form, therefore it does not conceptualize form, up to and including not conceptualizing all characteristics of the wisdom of Omniscience; because it does not conceptualize all objects of cognition of the wisdom of Omniscience, therefore it does not conceptualize the wisdom of Omniscience.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, if a Great Bodhisattva does not conceptualize form, up to and including not conceptualizing the wisdom of Omniscience, how can they develop the roots of virtue they have planted? If they do not develop the roots of virtue they have planted, how can they perfect the pāramitās? If they do not perfect the pāramitās, how can they realize the unsurpassed Perfect Enlightenment that they aspire to?”
The Buddha said:
“Subhūti, if a Great Bodhisattva does not conceptualize form, up to and including not conceptualizing the wisdom of Omniscience, then that Great Bodhisattva can thereby develop the roots of virtue that have been planted. Because the roots of virtue that have been planted are developed, they can thereby perfect the pāramitās. Because the pāramitās are perfected, they can thereby realize the unsurpassed Perfect Enlightenment that they aspire to. Why is this so? Subhūti, it is precisely because Great Bodhisattvas do not conceptualize form, up to and including not conceptualizing the wisdom of Omniscience, that they are able to cultivate completely all the practices of a Great Bodhisattva and realize the unsurpassed Perfect Enlightenment.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, why must Great Bodhisattvas not conceptualize form, up to and including not conceptualizing the wisdom of Omniscience, in order to be able to fully cultivate all the practices of a Great Bodhisattva and realize the unsurpassed Perfect Enlightenment?”
The Buddha said:
“Subhūti, if Great Bodhisattvas conceptualize form, up to and including conceptualizing the wisdom of Omniscience, they grasp the characteristics of form. Because they grasp the characteristics of form, they become attached to the Desire Realm, the Form Realm, and the Formless Realm. If they are attached to the Desire Realm, the Form Realm, and the Formless Realm, they cannot fully cultivate the practices of a Great Bodhisattva and cannot realize the unsurpassed Perfect Enlightenment. If Great Bodhisattvas do not conceptualize form, up to and including not conceptualizing the wisdom of Omniscience, then they attain non-acquisition. Because of non-acquisition, they are not attached to the Desire Realm, the Form Realm, and the Formless Realm. Only when they are not attached to the Desire Realm, the Form Realm, and the Formless Realm can they fully cultivate the practices of a Great Bodhisattva and realize the unsurpassed Perfect Enlightenment.
Therefore, Subhūti, any Great Bodhisattva who wishes to fully cultivate all the practices of a Great Bodhisattva and quickly realize the unsurpassed Perfect Enlightenment that they aspire to must diligently study and practice the profound Prajñāpāramitā and should not conceptualize or cling to any dharmas.”
Venerable Subhūti again said to the Buddha:
“Any Great Bodhisattva who diligently studies and practices the profound Prajñāpāramitā should abide where?”
The Buddha said:
“Subhūti, any Great Bodhisattva who diligently studies and practices the profound Prajñāpāramitā should not abide in form, up to and including should not abide in the wisdom of Omniscience.”
Venerable Subhūti again said to the Buddha:
“Why should a Great Bodhisattva who diligently studies and practices Prajñāpāramitā not abide in form, up to and including not abide in the wisdom of Omniscience?”
The Buddha said:
“Subhūti, any Great Bodhisattva who diligently studies and practices the profound Prajñāpāramitā, because they do not cling to any dharmas, does not abide in form, up to and including does not abide in the wisdom of Omniscience. Why is this so? Subhūti, Great Bodhisattvas do not see any dharma in which ‘I’ can generate attachment and abide. Subhūti, these Great Bodhisattvas use non-attachment and non-abiding as skillful means to diligently study and practice the profound Prajñāpāramitā.
Furthermore, Subhūti, if a Great Bodhisattva thinks: ‘If one can cling to nothing, abide nowhere, and diligently practice the profound Prajñāpāramitā, that is cultivating Prajñāpāramitā, that is practicing Prajñāpāramitā; I can cling to nothing in order to cultivate the profound Prajñāpāramitā, and I can cling to nothing in order to practice the profound Prajñāpāramitā; in this way I have practiced Prajñāpāramitā,’ Subhūti, because of such thinking and holding onto the characteristic of attachment, this Great Bodhisattva distances themselves from Prajñāpāramitā.
If they distance themselves from Prajñāpāramitā, they also distance themselves from Dhyāna, Vigor, Patience, Pure Conduct, and Giving pāramitās; they also distance themselves from the inner emptiness up to and including the emptiness of the non-nature of self-nature; they also distance themselves from suchness up to and including the inconceivable realm; they also distance themselves from the noble truths of suffering, origin, cessation, and path; they also distance themselves from the four foundations of mindfulness up to and including the eightfold noble path; they also distance themselves from the four dhyānas, the four immeasurables, and the four formless concentrations; they also distance themselves from the eight liberations up to and including the ten totalities; they also distance themselves from the three liberation doors of emptiness, signlessness, and wishlessness; they also distance themselves from the first Joyful Stage up to and including the Dharma Cloud Stage; they also distance themselves from all dhāraṇī methods and all samādhi methods; they also distance themselves from the five types of eyes and the six superknowledges; they also distance themselves from the ten powers of the Tathāgata up to and including the eighteen unique qualities of a Buddha; they also distance themselves from the dharma of not forgetting and the nature of always equanimous relinquishment; they also distance themselves from the wisdom of all, the wisdom of the paths, and the wisdom of all aspects; they also distance themselves from all practices of Great Bodhisattvas; they also distance themselves from the unsurpassed Perfect Enlightenment of all Buddhas; they also distance themselves from the wisdom of Omniscience.
Why is this so? It is because the profound Prajñāpāramitā has no attachment toward all dharmas; it is not that the profound Prajñāpāramitā itself has attachment or the nature of attachment. Why is this so? The profound Prajñāpāramitā completely has no intrinsic nature; therefore there can be no act of clinging to dharmas.
Therefore, Subhūti, when practicing Prajñāpāramitā, if a Great Bodhisattva gives rise to the thought: ‘This is Prajñāpāramitā; I practice Prajñāpāramitā,’ then this Great Bodhisattva practices Prajñāpāramitā without any attachment whatsoever toward all dharmas and the profound Prajñāpāramitā.
Furthermore, Subhūti, when cultivating the profound Prajñāpāramitā, if a Great Bodhisattva gives rise to the thought: ‘This is Prajñāpāramitā; practicing Prajñāpāramitā means practicing the entire true nature of all dharmas,’ then due to this thought, this Great Bodhisattva immediately regresses from Prajñāpāramitā. If they regress from Prajñāpāramitā, they regress from all superior wholesome dharmas. Why is this so? The profound Prajñāpāramitā is the root of all wholesome dharmas; if one loses Prajñāpāramitā, one loses all wholesome dharmas.
Furthermore, Subhūti, if a Great Bodhisattva thinks: ‘The profound Prajñāpāramitā includes Giving, Pure Conduct, Patience, Vigor, and Dhyāna pāramitās, up to and including the wisdom of Omniscience,’ then this Great Bodhisattva regresses from Prajñāpāramitā. If they regress from Prajñāpāramitā, they cannot retain Giving, Pure Conduct, Patience, Vigor, and Dhyāna pāramitās, up to and including the wisdom of Omniscience. Why is this so? Subhūti, it is not by separating from Prajñāpāramitā that one can retain all the factors of enlightenment and attain the wisdom of Omniscience.
Furthermore, Subhūti, if a Great Bodhisattva thinks: ‘By abiding in Prajñāpāramitā, one will certainly immediately receive the prediction of unsurpassed Perfect Enlightenment,’ then this Great Bodhisattva regresses from Prajñāpāramitā. If they regress from Prajñāpāramitā, they will not receive the prediction of unsurpassed Perfect Enlightenment. Why is this so? Subhūti, it is not by separating from Prajñāpāramitā that one can receive the prediction of unsurpassed Perfect Enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva thinks: ‘By abiding in Prajñāpāramitā, one can produce the Giving pāramitā up to the Dhyāna pāramitā, and likewise can produce great loving-kindness, great compassion, great joy, and great equanimity,’ then this Great Bodhisattva immediately regresses from Prajñāpāramitā. If they regress from Prajñāpāramitā, they cannot produce the Giving pāramitā up to the Dhyāna pāramitā, and likewise cannot produce great loving-kindness, great compassion, great joy, and great equanimity. Why is this so? Subhūti, it is not by separating from Prajñāpāramitā that one can produce superior abiding dharmas.
Furthermore, Subhūti, if a Great Bodhisattva thinks: ‘The Buddha knows that dharmas have no graspable characteristics and realizes the unsurpassed Perfect Enlightenment Himself; after attaining Buddhahood, He teaches and reveals the true nature of all dharmas to sentient beings for their benefit,’ then this Great Bodhisattva immediately regresses from the profound Prajñāpāramitā. Why is this so? Subhūti, the Tathāgata does not know, does not awaken to, does not teach, and does not reveal dharmas. Why is this so? Since the true nature of dharmas cannot be known, awakened to, or created, how could there be knowing, awakening, teaching, or revealing all dharmas? If one says that there truly exists the knowing, awakening, teaching, and revealing of all dharmas, that is truly unreasonable.”
At that time, Venerable Subhūti again said to the Buddha:
O World-Honored One, how should the Great Bodhisattvas who cultivate Prajñāpāramitā practice in order to be free from these faults?
The Buddha said:
Good Present, any Great Bodhisattva who cultivates Prajñāpāramitā should think in this way: all phenomena are without ownership and cannot be grasped. If phenomena are without ownership and cannot be grasped, then there is no person who can attain Perfect Enlightenment in the present moment, nor is there anyone who can explain or reveal it. If one practices in this way, one is practicing Prajñāpāramitā and will be free from all faults. Any Great Bodhisattva who clings to phenomena as being without ownership and unable to be grasped will become separated from Prajñāpāramitā. Why is this so? Good Present, the profound Prajñāpāramitā has no attachment to or grasping of phenomena. If one clings to and grasps phenomena, one becomes separated from Prajñāpāramitā.
The Venerable Good Present again addressed the Buddha:
World-Honored One, is Prajñāpāramitā separate or not separate from Prajñāpāramitā itself? Likewise, is Dāna-pāramitā separate or not separate from Dāna-pāramitā itself? And so on, up to the wisdom of Omniscience: is it separate or not separate from the wisdom of Omniscience itself?
World-Honored One, if Prajñāpāramitā is either separate or not separate from Prajñāpāramitā itself, then how can a Great Bodhisattva, without attachment, bring forth Prajñāpāramitā? Likewise, if Dāna-pāramitā is either separate or not separate from Dāna-pāramitā itself, then how can a Great Bodhisattva, without attachment, bring forth Dāna-pāramitā? And so on, if the wisdom of Omniscience is either separate or not separate from the wisdom of Omniscience itself, then how can a Great Bodhisattva, without attachment, bring forth the wisdom of Omniscience?
The Buddha said:
Good Present, Prajñāpāramitā is neither separate nor not separate from Prajñāpāramitā itself; likewise, the wisdom of Omniscience is neither separate nor not separate from the wisdom of Omniscience itself. Therefore, a Great Bodhisattva can, without attachment, bring forth Prajñāpāramitā, and so forth, up to bringing forth the wisdom of Omniscience. Why is this so? It is not through its own nature, nor through separation from its own nature, that one can abide in and cause its own nature to arise.
Furthermore, Good Present, Great Bodhisattvas who cultivate Prajñāpāramitā do not cling to form, do not think, “This is this form, and that is that form.” They also do not cling to this being feeling, perception, formations, or consciousness, nor think, “This is this feeling, perception, formations, consciousness, and that is that feeling, perception, formations, consciousness.” Thus, they do not cling to the wisdom of Omniscience, nor think, “This is this wisdom of Omniscience, and that is that wisdom of Omniscience.”
Good Present, because this Great Bodhisattva does not cling to any phenomena, they immediately bring forth Prajñāpāramitā, up to Dāna-pāramitā, and finally bring forth the wisdom of Omniscience. Why is this so? Good Present, any Great Bodhisattva who practices Prajñāpāramitā but has attachment to phenomena, thinking, “This is this phenomenon, and that is that phenomenon,” cannot bring forth, according to their wishes, the supreme merit of abiding.
Furthermore, Good Present, Great Bodhisattvas who cultivate Prajñāpāramitā do not contemplate form as permanent or impermanent, blissful or suffering, self or non-self, pure or impure, tranquil or not tranquil, separate or not separate. They also do not contemplate feeling, perception, formations, and consciousness as permanent or impermanent, blissful or suffering, self or non-self, pure or impure, tranquil or not tranquil, separate or not separate. Likewise, they do not contemplate the wisdom of Omniscience as permanent or impermanent, blissful or suffering, self or non-self, pure or impure, tranquil or not tranquil, separate or not separate. Because they do not observe all phenomena in this way, this Great Bodhisattva is able to bring forth Prajñāpāramitā, up to Dāna-pāramitā, and ultimately bring forth the wisdom of Omniscience. Why is this so? Good Present, if a Great Bodhisattva practicing Prajñāpāramitā observes phenomena as permanent or impermanent, blissful or suffering, self or non-self, pure or impure, tranquil or not tranquil, separate or not separate, then they cannot bring forth, according to their wishes, the supreme merit of abiding.
Furthermore, Good Present, any Great Bodhisattva who cultivates Prajñāpāramitā is thereby cultivating Dhyāna-pāramitā, Vīrya-pāramitā, Kṣānti-pāramitā, Śīla-pāramitā, and Dāna-pāramitā; is thereby abiding in inner emptiness up to emptiness of the intrinsic nature of emptiness; is thereby abiding in suchness up to the inconceivable realm; is thereby abiding in the Noble Truths of suffering, origin, cessation, and path; is thereby cultivating the four foundations of mindfulness up to the eightfold Noble Path; is thereby cultivating the four dhyānas, the four immeasurables, and the four formless concentrations; is thereby cultivating the eight liberations up to the ten universal bases; is thereby cultivating the liberation gateways of emptiness, signlessness, and wishlessness; is thereby cultivating the ten Bodhisattva stages; is thereby cultivating all dhāraṇī teachings and all samādhi teachings; is thereby cultivating the five kinds of eyes and the six supernatural powers; is thereby cultivating the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; is thereby cultivating the quality of never forgetting and the nature of always maintaining equanimity; is thereby cultivating the wisdom of all, the wisdom of path-aspects, and the wisdom of all aspects; is thereby cultivating all practices of Great Bodhisattvas; is thereby cultivating the supreme Enlightenment of all Buddhas; is thereby cultivating the wisdom of Omniscience.
Furthermore, Good Present, wherever the profound Prajñāpāramitā goes, all pāramitās and all factors of Enlightenment follow. Wherever the profound Prajñāpāramitā arrives, all other pāramitās and all other factors of Enlightenment arrive there as well.
Good Present, just as wherever a Wheel-Turning King goes, the four kinds of powerful armies follow; wherever the Wheel-Turning King arrives, the four kinds of powerful armies arrive there as well, so too, wherever the profound Prajñāpāramitā travels and wherever it arrives, all pāramitās and all factors of Enlightenment follow until they reach the ultimate destination: the wisdom of Omniscience.
Good Present, just as a skilled charioteer drives a four-horse chariot, avoiding dangerous paths, entering the proper road, and reaching the desired destination according to intention, so too the profound Prajñāpāramitā skillfully guides all pāramitās and all factors of Enlightenment away from the dangerous paths of saṃsāra and Nirvāṇa, following the right path of benefiting oneself and benefiting others to attain the wisdom of Omniscience that is sought.
The Venerable Good Present again asked:
World-Honored One, what are the path and the non-path for Great Bodhisattvas?
The Buddha said:
Good Present, the path of sentient beings, the path of Śrāvakas, and the path of Pratyekabuddhas are not the path of Great Bodhisattvas, because relying on them one cannot attain the wisdom of Omniscience. The profound Prajñāpāramitā that gives rise to the six pāramitās is the path of Great Bodhisattvas, because by relying on it one can certainly attain the wisdom of Omniscience.
The Venerable Good Present again addressed the Buddha:
The profound Prajñāpāramitā appearing in the world can accomplish a great deed: it manifests the characteristics of the path and non-path, helping Great Bodhisattvas know what is the path and what is not the path, and enabling them to quickly attain the wisdom of Omniscience?
The Buddha said:
Good Present, it is so, it is so, just as you have said! The profound Prajñāpāramitā appearing in the world can accomplish a great deed: it reveals the characteristics of the path and non-path to Great Bodhisattvas, helping them know what is the path and what is not the path, and enabling them to quickly attain the wisdom of Omniscience.
Furthermore, Good Present, the appearance of Prajñāpāramitā in the world can accomplish a great deed: it liberates immeasurable and boundless sentient beings, helping them attain supreme peace, happiness, and benefit.
Good Present, you should know that although it performs countless beneficial and joyful deeds for beings, the profound Prajñāpāramitā does not cling to those deeds.
Furthermore, Good Present, although the profound Prajñāpāramitā can manifest the activities of form, it does not cling to those activities; although it can manifest the activities of feeling, perception, formations, and consciousness, it does not cling to those activities. Likewise, although it can manifest the activities of the wisdom of Omniscience, it does not cling to those activities; although it can manifest the activities of Śrāvakas and Pratyekabuddhas, it does not cling to those activities.
Good Present, although the profound Prajñāpāramitā can guide all Great Bodhisattvas and help them attain supreme Enlightenment, separating them from the stages of Śrāvakas and Pratyekabuddhas, it neither arises nor ceases with regard to phenomena, because it takes the abiding nature of phenomena as its measure.
The Venerable Good Present again addressed the Buddha:
Since Prajñāpāramitā neither arises nor ceases with regard to phenomena, why, when practicing the profound Prajñāpāramitā, must Great Bodhisattvas practice generosity, moral discipline, patience, diligence, meditation, and wisdom for the sake of sentient beings?
The Buddha said:
Good Present, when cultivating Prajñāpāramitā, Great Bodhisattvas must practice generosity, moral discipline, patience, diligence, meditation, and wisdom because they wish to attain the wisdom of Omniscience. Good Present, such a Great Bodhisattva dedicates these roots of virtue to sentient beings and together directs them toward the wisdom of Omniscience. Such dedication toward the wisdom of Omniscience is precisely the practice of the six pāramitās quickly becoming perfected. It is also the practice of the Bodhisattva’s loving-kindness, compassion, sympathetic joy, and equanimity quickly becoming perfected, until sitting upon the wondrous seat of Bodhi. At that time, they will never be separated from these six pāramitās. Whoever is never separated from these six pāramitās is never separated from the wisdom of Omniscience.
Therefore, Good Present, any Great Bodhisattva who wishes to quickly attain the wisdom of Omniscience should diligently cultivate and study the six pāramitās. Any Great Bodhisattva who diligently cultivates, studies, and practices these six pāramitās will quickly perfect all roots of virtue and quickly attain the wisdom of Omniscience. Therefore, Good Present, Great Bodhisattvas should always be in accordance with Prajñāpāramitā and should never abandon one another.
The Venerable Good Present again asked the Buddha:
World-Honored One, how can Great Bodhisattvas always be in accordance with the six pāramitās and not abandon one another?
The Buddha said:
Good Present, if a Great Bodhisattva truly observes that form is neither associated nor not associated, truly observes that feeling, perception, formations, and consciousness are neither associated nor not associated, and likewise truly observes that the wisdom of all is neither associated nor not associated, then this Great Bodhisattva can always be in accordance with the six pāramitās and not abandon one another.
Furthermore, Good Present, any Great Bodhisattva who constantly thinks: “I should not abide in form, nor should I abide in what is not form; I should not abide in feeling, perception, formations, and consciousness, nor should I abide in what is not feeling, perception, formations, and consciousness; likewise, I should not abide in the wisdom of Omniscience, nor should I abide in what is not the wisdom of Omniscience.” Why is this so? Because form is neither the abiding subject nor the object of abiding; feeling, perception, formations, and consciousness are neither the abiding subject nor the object of abiding. Likewise, the wisdom of Omniscience is neither the abiding subject nor the object of abiding. Good Present, any Great Bodhisattva who thinks in this way can always be in accordance with the six pāramitās and not abandon one another.
Good Present, any Great Bodhisattva who uses this skillful means of non-abiding to cultivate the six pāramitās can quickly attain the wisdom of Omniscience.
Good Present, just as a person who wishes to eat a mango fruit or a mangosteen fruit must first plant its seed in fertile soil, water it according to the proper time, fertilize it, protect it, and care for it. Gradually it produces sprouts, stems, branches, and leaves; after time passes, it produces flowers and fruits, and when the fruit ripens, one picks and eats it. Good Present, likewise, any Great Bodhisattva who wishes to attain supreme Enlightenment must first learn the six pāramitās, and then use generosity, loving speech, beneficial action, or cooperation to care for sentient beings. After caring for them, they teach them to abide in generosity, moral discipline, patience, diligence, meditation, and Prajñāpāramitā. After helping them abide there, they further help them become liberated from all birth, aging, sickness, and death, and attain ultimate everlasting peace and happiness. A Bodhisattva who acts in this way will attain supreme Enlightenment, turn the wondrous Dharma Wheel, and liberate countless sentient beings.
Therefore, Good Present, any Great Bodhisattva who wishes to clearly understand phenomena without relying on anything, who wishes to bring about the accomplishment of sentient beings, who wishes to perfectly adorn and purify Buddha-fields, who wishes to quickly sit upon the wondrous seat of Bodhi, who wishes to subdue all armies of Māras, who wishes to quickly attain the wisdom of Omniscience, who wishes to turn the Dharma Wheel and liberate sentient beings from birth, aging, sickness, and death and attain ultimate everlasting peace, should study the six pāramitās and use the four methods of gathering beings to care for sentient beings. After caring for them, they should help them abide in generosity, moral discipline, patience, diligence, meditation, and Prajñāpāramitā. When diligently practicing and learning in this way, the Bodhisattva is constantly diligently cultivating Prajñāpāramitā.