THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 461
Chapter 68: Skillful Means (2)
At that time, the Venerable Subhūti again addressed the Buddha:
“Did the Buddha say that Great Bodhisattvas should always diligently cultivate and study Prajñāpāramitā?”
The Buddha replied:
“Subhūti, yes, yes! I have said that Great Bodhisattvas should always diligently cultivate and study Prajñāpāramitā. Subhūti, any Great Bodhisattva who wishes to attain complete freedom with regard to all dharmas should study Prajñāpāramitā. Why is this? Because the profound Prajñāpāramitā possesses every great power that enables Great Bodhisattvas to attain freedom with respect to all dharmas.
Subhūti, you should know that the profound Prajñāpāramitā is the gateway toward which all wholesome dharmas lead, just as the great ocean is the place toward which all rivers flow. Therefore, Subhūti, whether sentient beings belong to the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Bodhisattva Vehicle, they should all diligently cultivate and study this profound Prajñāpāramitā.
Subhūti, while diligently cultivating and studying this Prajñāpāramitā, Great Bodhisattvas should constantly cultivate the Perfection of Giving up to the Perfection of Meditation; they should constantly abide in the emptiness of the internal up to the emptiness of the intrinsic nature of emptiness; they should constantly abide in suchness up to the inconceivable realm; they should constantly abide in the noble truths of suffering, its origin, its cessation, and the path; they should constantly cultivate the Four Foundations of Mindfulness up to the Noble Eightfold Path; they should also constantly cultivate the Four Meditative Absorptions, the Four Immeasurables, and the Four Formless Concentrations; they should constantly cultivate the Eight Liberations up to the Ten Totalities; they should constantly cultivate the Three Gates of Liberation: Emptiness, Signlessness, and Wishlessness; they should constantly cultivate the stages of the Great Bodhisattva; they should constantly cultivate all Dhāraṇī gateways and all Samādhi gateways; they should constantly cultivate the five kinds of vision and the six supernatural powers; they should constantly cultivate the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; they should constantly cultivate non-forgetfulness and the constant nature of equanimity; they should constantly cultivate the knowledge of All Knowledge, the Knowledge of the Path, and the Knowledge of All Aspects; they should constantly cultivate all the practices of the Great Bodhisattva; they should constantly cultivate the unsurpassed enlightenment of the Buddhas; and they should constantly cultivate Omniscient Wisdom.
Subhūti, it is like a skilled archer who is well equipped with sturdy armor and an excellent bow and arrows—such a person does not fear enemies. Likewise, Great Bodhisattvas who possess the skillful means of Prajñāpāramitā and are endowed with all virtues cannot be overcome by Māra’s armies or by followers of non-Buddhist teachings. Therefore, Subhūti, any Great Bodhisattva who wishes to quickly attain Omniscient Wisdom should diligently cultivate and study the profound Prajñāpāramitā.
Subhūti, any Great Bodhisattva who can constantly and diligently cultivate and study Prajñāpāramitā will immediately be continually protected and remembered by the Buddhas, the World-Honored Ones, throughout immeasurable, innumerable, and boundless worlds in the ten directions.”
The Venerable Subhūti asked:
“World-Honored One, why is it that when a Great Bodhisattva constantly and diligently cultivates the profound Prajñāpāramitā, he is immediately and continually protected and remembered by the Buddhas, the World-Honored Ones, throughout innumerable worlds in the ten directions?”
The Buddha replied:
“Subhūti, any Great Bodhisattva who can constantly and diligently cultivate and study Prajñāpāramitā is able to practice the Perfection of Giving up to the practice of Omniscient Wisdom. Therefore, the Buddhas, the World-Honored Ones, throughout innumerable worlds in the ten directions continually protect and remember such a Bodhisattva.”
The Venerable Subhūti again asked the Buddha:
“Why is it that when this Great Bodhisattva practices the Perfection of Giving up to the practice of Omniscient Wisdom, he is continually protected and remembered by the Buddhas, the World-Honored Ones, throughout innumerable worlds in the ten directions?”
The Buddha replied:
“Subhūti, while practicing the Perfection of Giving, this Great Bodhisattva contemplates that the Perfection of Giving is ungraspable; likewise, up to the time of practicing Omniscient Wisdom, he contemplates that Omniscient Wisdom is ungraspable. Therefore, he is continually protected and remembered by the Buddhas, the World-Honored Ones, throughout innumerable worlds in the ten directions.
Furthermore, Subhūti, the Buddhas, the World-Honored Ones, throughout innumerable worlds in the ten directions continually protect and remember this Great Bodhisattva because the true nature of form is ungraspable; because the true nature of feeling, perception, formations, and consciousness is ungraspable; and so on, up to because the true nature of Omniscient Wisdom is ungraspable, they continually protect and remember this Great Bodhisattva.
Furthermore, Subhūti, the Buddhas, the World-Honored Ones, throughout innumerable worlds in the ten directions do not protect and remember this Great Bodhisattva because of form; nor because of feeling, perception, formations, or consciousness; and so on, up to not because of Omniscient Wisdom do they protect and remember this Great Bodhisattva.”
The Venerable Subhūti again addressed the Buddha:
“Although Great Bodhisattvas study many things, is there actually nowhere to study?”
The Buddha replied:
“Subhūti, yes, yes! Although Great Bodhisattvas study many things, there is actually nowhere to study. Why is this? Because in reality there is no dharma within which a Bodhisattva can engage in study.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, you have expounded for the Great Bodhisattvas, either briefly or extensively, the teachings corresponding to the Six Perfections. Any Great Bodhisattva who wishes to quickly attain Omniscient Wisdom should, whether these teachings corresponding to the Six Perfections are presented briefly or extensively, listen to them attentively, uphold them, recite them, thoroughly understand them, and after fully understanding them, reflect upon them correctly. After reflecting correctly, they should examine them carefully and properly. Having examined them properly, they should ensure that neither mind nor mental factors are disturbed by the objects upon which they depend.”
The Buddha replied:
“Subhūti, yes, yes, exactly as you have said! Furthermore, Subhūti, when Great Bodhisattvas diligently cultivate the teachings corresponding to Prajñāpāramitā that have been taught by the Buddhas, the World-Honored Ones, they should truly understand the broadness and narrowness of the true nature of all dharmas.”
The Venerable Subhūti asked:
“World-Honored One, how should Great Bodhisattvas come to truly understand the broadness and narrowness of the true nature of all dharmas?”
The Buddha said:
“Subhūti, any great Bodhisattva who truly knows the true suchness of form, truly knows the true suchness of feeling, perception, mental formations, and consciousness; truly knows the true suchness of the eye-base through the true suchness of the mind-base; truly knows the true suchness of the form-base through the true suchness of the dharma-base; truly knows the true suchness of the eye-element through the true suchness of the mind-element; truly knows the true suchness of the form-element through the true suchness of the dharma-element; truly knows the true suchness of the eye-consciousness element through the true suchness of the mind-consciousness element; truly knows the true suchness of eye-contact through the true suchness of mind-contact; truly knows the true suchness of the feelings arising dependent on eye-contact through the true suchness of the feelings arising dependent on mind-contact; truly knows the true suchness of the earth element through the true suchness of the consciousness element; truly knows the true suchness of causes and conditions through the true suchness of the dominant condition; truly knows the true suchness of ignorance through the true suchness of old age and death; truly knows the true suchness of the Perfection of Giving through the true suchness of the Perfection of Wisdom; truly knows the true suchness of internal emptiness through the true suchness of the emptiness of the intrinsic nature of emptiness; truly knows the true suchness of the Noble Truth of Suffering through the true suchness of the Noble Truths of Origin, Cessation, and the Path; truly knows the true suchness of the Four Foundations of Mindfulness through the true suchness of the Noble Eightfold Path; truly knows the true suchness of the Four Meditative Absorptions through the true suchness of the Four Immeasurables and the Four Formless Concentrations; truly knows the true suchness of the Eight Liberations through the true suchness of the Ten Totality Meditations; truly knows the true suchness of the liberation gate of Emptiness through the true suchness of the liberation gates of Signlessness and Wishlessness; truly knows the true suchness of the stage of Pure Contemplation through the true suchness of the stage of the Tathāgata; truly knows the true suchness of the stage of Great Joy through the true suchness of the stage of Dharma Cloud; truly knows the true suchness of all Dhāraṇī gateways and all Samādhi gateways; truly knows the true suchness of the five kinds of divine eyes and the six supernatural powers; truly knows the true suchness of the ten powers of the Tathāgata and the eighteen unique qualities of a Buddha; truly knows the true suchness of the thirty-two major marks and the eighty minor marks of a Great Being; truly knows the true suchness of non-forgetfulness and the nature of constant equanimity; truly knows the true suchness of omniscient knowledge, knowledge of the path, and knowledge of all aspects; truly knows the true suchness of the fruit of Stream-entry through the true suchness of the fruit of Pratyekabuddha Enlightenment; truly knows the true suchness of all the practices of great Bodhisattvas and the true suchness of the Buddha’s unsurpassed perfect enlightenment; truly knows the true suchness of omniscient wisdom—then that great Bodhisattva truly knows the broad and narrow characteristics of all dharmas.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what is the true suchness of form? What is the true suchness of feeling, perception, mental formations, and consciousness, up to the true suchness of omniscient wisdom, that great Bodhisattvas truly know and study, thereby enabling them to truly know the broad and narrow characteristics of all dharmas?”
The Buddha said:
“Subhūti, the suchness of form is unborn, undying, neither abiding nor different, yet it can be revealed. This is called the true suchness of form. The suchness of feeling, perception, mental formations, and consciousness is unborn, undying, neither abiding nor different, yet it can be revealed. This is called the true suchness of feeling, perception, mental formations, and consciousness. Likewise, the suchness of omniscient wisdom is unborn, undying, neither abiding nor different, yet it can be revealed. This is called the true suchness of omniscient wisdom. Any great Bodhisattva who truly knows and studies these dharmas will truly know the broad and narrow characteristics of all dharmas.
“Furthermore, Subhūti, any great Bodhisattva who truly knows the ultimate reality of form, the ultimate reality of feeling, perception, mental formations, and consciousness, up to the ultimate reality of omniscient wisdom, truly knows the broad and narrow characteristics of all dharmas.”
The Venerable Subhūti asked:
“World-Honored One, what is the ultimate reality of form? What is the ultimate reality of feeling, perception, mental formations, and consciousness, up to the ultimate reality of omniscient wisdom, that great Bodhisattvas truly know and study, thereby truly knowing the broad and narrow characteristics of all dharmas?”
The Buddha said:
“Subhūti, the boundlessness of form is the ultimate reality of form. The boundlessness of feeling, perception, mental formations, and consciousness is the ultimate reality of feeling, perception, mental formations, and consciousness. Likewise, the boundlessness of omniscient wisdom is the ultimate reality of omniscient wisdom. Great Bodhisattvas who truly know and study these dharmas truly know the broad and narrow characteristics of all dharmas.
“Furthermore, Subhūti, any great Bodhisattva who truly knows the dharma-realm characteristic of form, the dharma-realm characteristic of feeling, perception, mental formations, and consciousness, up to the dharma-realm characteristic of omniscient wisdom, truly knows the broad and narrow characteristics of all dharmas.”
The Venerable Subhūti again asked the Buddha:
“World-Honored One, what is the dharma-realm characteristic of form? What is the dharma-realm characteristic of feeling, perception, mental formations, and consciousness, up to the dharma-realm characteristic of omniscient wisdom, that great Bodhisattvas truly know and study, thereby truly knowing the broad and narrow characteristics of all dharmas?”
The Buddha said:
“Subhūti, form is like space: unobstructed, unhindered, unborn, undying, neither interrupted nor continuous, yet capable of being revealed. This is the dharma-realm characteristic of form. Feeling, perception, mental formations, and consciousness are like space: unobstructed, unhindered, unborn, undying, neither interrupted nor continuous, yet capable of being revealed. This is the dharma-realm characteristic of feeling, perception, mental formations, and consciousness. Likewise, omniscient wisdom is like space: unobstructed, unhindered, unborn, undying, neither interrupted nor continuous, yet capable of being revealed. This is the dharma-realm characteristic of omniscient wisdom. Great Bodhisattvas who truly know and study these dharmas truly know the broad and narrow characteristics of all dharmas.”
The Venerable Subhūti again asked the Buddha:
“World-Honored One, how should great Bodhisattvas come to know the broad and narrow characteristics of all dharmas?”
The Buddha said:
“Subhūti, any great Bodhisattva who truly knows that all dharmas are neither combined nor dispersed thereby knows the broad and narrow characteristics of all dharmas.”
The Venerable Subhūti again asked:
“World-Honored One, which dharmas are neither combined nor dispersed?”
The Buddha said:
“Subhūti, form is neither combined nor dispersed. Feeling, perception, mental formations, and consciousness are neither combined nor dispersed. The eye-base through the mind-base are neither combined nor dispersed. The form-base through the dharma-base are neither combined nor dispersed. The eye-element through the mind-element are neither combined nor dispersed. The form-element through the dharma-element are neither combined nor dispersed. The eye-consciousness element through the mind-consciousness element are neither combined nor dispersed. Eye-contact through mind-contact are neither combined nor dispersed. The feelings arising dependent on eye-contact through those arising dependent on mind-contact are neither combined nor dispersed. The earth element through the consciousness element are neither combined nor dispersed. Causes and conditions through the dominant condition are neither combined nor dispersed. Ignorance through old age and death are neither combined nor dispersed. Desire, anger, and delusion are neither combined nor dispersed. The Desire Realm, Form Realm, and Formless Realm are neither combined nor dispersed. The Perfection of Giving through the Perfection of Wisdom are neither combined nor dispersed. Internal emptiness through the emptiness of the intrinsic nature of emptiness are neither combined nor dispersed. Suchness through the inconceivable realm are neither combined nor dispersed. The Noble Truths of suffering, origin, cessation, and the path are neither combined nor dispersed. The Four Foundations of Mindfulness through the Noble Eightfold Path are neither combined nor dispersed. The Four Meditative Absorptions, the Four Immeasurables, and the Four Formless Concentrations are neither combined nor dispersed. The Eight Liberations through the Ten Totality Meditations are neither combined nor dispersed. The three liberation gates—Emptiness, Signlessness, and Wishlessness—are neither combined nor dispersed. The stage of Pure Contemplation through the stage of the Tathāgata are neither combined nor dispersed. The stage of Great Joy through the stage of Dharma Cloud are neither combined nor dispersed. All Dhāraṇī gateways and all Samādhi gateways are neither combined nor dispersed. The five kinds of divine eyes and the six supernatural powers are neither combined nor dispersed. The ten powers of the Tathāgata through the eighteen unique qualities of a Buddha are neither combined nor dispersed. The thirty-two major marks and eighty minor marks of a Great Being are neither combined nor dispersed. Non-forgetfulness and constant equanimity are neither combined nor dispersed. Omniscient knowledge, knowledge of the path, and knowledge of all aspects are neither combined nor dispersed. The fruit of Stream-entry through Pratyekabuddha Enlightenment are neither combined nor dispersed. All the practices of great Bodhisattvas are neither combined nor dispersed. The Buddha’s unsurpassed perfect enlightenment is neither combined nor dispersed. Omniscient wisdom is neither combined nor dispersed. Conditioned phenomena and unconditioned phenomena are neither combined nor dispersed.
“Why is this? Because all such dharmas have no intrinsic nature. If they have no intrinsic nature, then they are not truly possessed. If they are not truly possessed, it cannot be said that they are combined or dispersed. Great Bodhisattvas who understand this with regard to all dharmas can truly know their broad and narrow characteristics.”
The Venerable Subhūti again said:
“World-Honored One, this is called the concise summary of all the Pāramitās. If great Bodhisattvas study it, they can accomplish many things. From the newly awakened Bodhisattva to the Bodhisattva abiding on the tenth ground, all should constantly cultivate this teaching. World-Honored One, does a Bodhisattva who studies this concise teaching of the Pāramitās thereby truly know the broad and narrow characteristics of all dharmas?”
The Buddha said:
“Subhūti, yes, yes, just as you have said. You should know that this concise gateway of the Pāramitās can be entered only by sharp-facultied Bodhisattvas. Dull-facultied Bodhisattvas cannot enter it. Those of keen faculties can enter it; those lacking keen faculties cannot. Those diligent in energetic effort can enter it; the lazy cannot. Those endowed with right mindfulness can enter it; those lacking right mindfulness cannot. Those endowed with subtle wisdom can enter it; those without wisdom cannot.
“Subhūti, any great Bodhisattva wishing to abide in the stage of non-retrogression should diligently seek entry into this gateway. Likewise, anyone wishing to abide on the Tenth Ground should diligently seek entry into this gateway. Likewise, anyone wishing to attain omniscient wisdom should seek entry into this gateway.
“Subhūti, any great Bodhisattva who studies according to the intent of this Perfection of Wisdom can also study the Perfection of Giving through the Perfection of Wisdom; internal emptiness through the emptiness of the intrinsic nature of emptiness; suchness through the inconceivable realm; the Noble Truths of suffering, origin, cessation, and the path; the Four Foundations of Mindfulness through the Noble Eightfold Path; the Four Meditative Absorptions, the Four Immeasurables, and the Four Formless Concentrations; the Eight Liberations through the Ten Totality Meditations; the three liberation gates of Emptiness, Signlessness, and Wishlessness; the Bodhisattva grounds; all Dhāraṇī gateways and Samādhi gateways; the five divine eyes and six supernatural powers; the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; non-forgetfulness and constant equanimity; omniscient knowledge, knowledge of the path, and knowledge of all aspects; all Bodhisattva practices; the unsurpassed perfect enlightenment of the Buddhas; and omniscient wisdom.
“Subhūti, any great Bodhisattva who relies correctly on the profound Perfection of Wisdom in study comes ever closer to the omniscient wisdom sought. Any great Bodhisattva who studies according to the intent of this Perfection of Wisdom will see all karmic obstructions and demonic hindrances destroyed as soon as they arise. Therefore, any great Bodhisattva wishing swiftly to eliminate all karmic obstructions and demonic hindrances, and wishing to preserve skillful means properly, should study the Perfection of Wisdom.
“Furthermore, Subhūti, any great Bodhisattva who practices, cultivates, and trains in this Perfection of Wisdom will immediately be protected and remembered by the World-Honored Buddhas presently teaching the Dharma throughout innumerable worlds in the ten directions. Why? Because all Buddhas of the past, future, and present arise from the Perfection of Wisdom. Therefore, any great Bodhisattva capable of practicing the Perfection of Wisdom should think: ‘I too shall realize the very dharmas realized by the Buddhas of the past, future, and present.’
“Subhūti, great Bodhisattvas should diligently cultivate the profound Perfection of Wisdom. Whoever diligently cultivates it can swiftly attain omniscient wisdom.
“Therefore, Subhūti, great Bodhisattvas should never abandon mindfulness in accord with the profound Perfection of Wisdom, nor abandon its cultivation.
“Furthermore, Subhūti, if a great Bodhisattva genuinely practices this Perfection of Wisdom even for the time of a finger snap, immense merit is obtained. Suppose someone teaches all sentient beings in a trichiliocosm so that they all abide in generosity, morality, patience, diligence, meditative concentration, and wisdom; or establishes them in liberation and the knowledge and vision of liberation; or establishes them in the fruit of Stream-entry through the fruit of Pratyekabuddha Enlightenment. Although that person acquires immeasurable merit, it still cannot equal the merit of one who genuinely practices the profound Perfection of Wisdom for the duration of a finger snap. Why? Because this Perfection of Wisdom gives rise to all the Perfections of Giving, Morality, Patience, Diligence, Meditation, and Wisdom. It gives rise to all liberation and the knowledge and vision of liberation. It gives rise to all fruits from Stream-entry through Pratyekabuddha Enlightenment. All the presently existing Buddhas throughout innumerable worlds in the ten directions appear through the profound Perfection of Wisdom. So too do the Buddhas of the past and future.
“Furthermore, Subhūti, any great Bodhisattva who does not depart from mindfulness in accord with this profound Perfection of Wisdom and practices it for a moment, half a day, one day, half a month, one month, one season, one year, one hundred years, or even longer, acquires immense merit. This merit surpasses that gained by teaching all sentient beings in Ganges-sand worlds throughout the ten directions, establishing them in generosity, morality, patience, diligence, meditation, and wisdom; or in liberation and the knowledge and vision of liberation; or in the fruits from Stream-entry through Pratyekabuddha Enlightenment. Why? Because this Perfection of Wisdom gives rise to the World-Honored Buddhas of the past, present, and future. It truly reveals the Perfections of Giving, Morality, Patience, Diligence, Meditation, and Wisdom to sentient beings. It truly reveals liberation and the knowledge and vision of liberation. It truly reveals the fruits from Stream-entry through Pratyekabuddha Enlightenment. It truly reveals the unsurpassed perfect enlightenment of the Buddhas. Therefore, this merit far surpasses the former.
“Furthermore, Subhūti, any great Bodhisattva abiding according to the intent of the profound Perfection of Wisdom should be known as one who has become irreversible, is constantly protected by the Buddhas, has perfected supreme skillful means, has drawn near and made offerings to immeasurable hundreds of thousands of millions of Buddhas, has planted countless sublime roots of goodness before the Buddhas, has been instructed by innumerable true spiritual friends, has long cultivated the Perfection of Giving through the Perfection of Wisdom; has long abided in internal emptiness through the emptiness of the intrinsic nature of emptiness; has long abided in suchness through the inconceivable realm; has long abided in the Noble Truths of suffering, origin, cessation, and the path; has long cultivated the Four Foundations of Mindfulness through the Noble Eightfold Path; the Four Meditative Absorptions, Four Immeasurables, Four Formless Concentrations; the Eight Liberations through the Ten Totality Meditations; the three liberation gates of Emptiness, Signlessness, and Wishlessness; the Bodhisattva grounds; all Dhāraṇī gateways and Samādhi gateways; the five divine eyes and six supernatural powers; the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; omniscient knowledge, knowledge of the path, and knowledge of all aspects; all Bodhisattva practices; the Buddha’s unsurpassed perfect enlightenment; and omniscient wisdom.
“You should know that such a great Bodhisattva abides on the Stage of Pure Youth, fulfills all aspirations, constantly encounters the Buddhas without separation, never departs from wholesome roots, continually brings accomplishment to the sentient beings being guided, constantly adorns the Buddha-land in which he dwells, travels from one Buddha-land to another making offerings, paying homage, honoring, praising the World-Honored Buddhas, listening to, retaining, and practicing the Dharma of the Supreme Vehicle.
“You should know that such a great Bodhisattva has attained uninterrupted and inexhaustible eloquence, obtained wondrous Dhāraṇīs, perfected a supremely excellent physical form, received the Buddhas’ complete prediction of enlightenment, and according to the inclinations of sentient beings, liberates and gathers them with complete mastery.
“You should know that such a great Bodhisattva skillfully enters objects of cognition, modes of practice, verbal dharmas and non-verbal dharmas, speech and silence, one language, two languages, many languages, the language of women, the language of men, the language of neither women nor men, the language of the past, future, and present; meanings and expressions; form, feeling, perception, mental formations, and consciousness; the aggregates, bases, and elements; dependent origination and its branches; the world and Nirvāṇa; the characteristics of dharmas, conditioned characteristics, unconditioned characteristics, both conditioned and unconditioned characteristics, characteristics and non-characteristics; existence and nonexistence; self-nature and the nature of others; union and separation; union and separation together; correspondence; suchness, unfalseness, immutability, dharma-nature, dharma-realm, dharma-stability, abiding of dharmas, conditionality and non-conditionality; the Noble Truths; the Four Meditative Absorptions, Four Immeasurables, Four Formless Concentrations; the Six Pāramitās; the Four Foundations of Mindfulness through the Noble Eightfold Path; the eight worldly conditions through the Ten Totality Meditations; all Dhāraṇī gateways; all Samādhi gateways; the three liberation gates; all forms of emptiness; the five divine eyes; the six supernatural powers; the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; non-forgetfulness and constant equanimity; omniscient knowledge, knowledge of the path, and knowledge of all aspects; the conditioned and unconditioned realms; realms and non-realms; contemplation of form through contemplation of consciousness; contemplation of the eye-base through the mind-base; contemplation of the form-base through the dharma-base; contemplation of the eye-element through the mind-element; contemplation of the form-element through the dharma-element; contemplation of the eye-consciousness element through the mind-consciousness element; contemplation of eye-contact through mind-contact; contemplation of feelings arising from eye-contact through feelings arising from mind-contact; contemplation of the earth element through the consciousness element; contemplation of causes and conditions through dominant conditions; contemplation of ignorance through old age and death; contemplation of the Perfection of Giving through the Perfection of Wisdom; contemplation of internal emptiness through the emptiness of the intrinsic nature of emptiness; contemplation of suchness through the inconceivable realm; contemplation of the Noble Truths of suffering, origin, cessation, and the path; contemplation of the Four Foundations of Mindfulness, the Noble Eightfold Path, the Four Meditative Absorptions, the Four Immeasurables, the Four Formless Concentrations; contemplation of the Eight Liberations through the Ten Totality Meditations; contemplation of the liberation gates of Emptiness, Signlessness, and Wishlessness; contemplation of the stage of Pure Contemplation through the stage of the Tathāgata; contemplation of the stage of Great Joy through the stage of Dharma Cloud; contemplation of all Dhāraṇī gateways and Samādhi gateways; contemplation of the five divine eyes and six supernatural powers; contemplation of the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; contemplation of the thirty-two major marks and eighty minor marks; contemplation of non-forgetfulness and constant equanimity; contemplation of omniscient knowledge, knowledge of the path, and knowledge of all aspects; contemplation of the fruit of Stream-entry through Pratyekabuddha Enlightenment; contemplation of all Bodhisattva practices; contemplation of the unsurpassed perfect enlightenment of the Buddhas; contemplation of omniscient wisdom; contemplation of form and the emptiness of form; contemplation of feeling, perception, mental formations, and consciousness and their emptiness, and likewise contemplation of omniscient wisdom and its emptiness; contemplation of tranquility and non-tranquility; birth, cessation, abiding, and change; right view and wrong view; views and non-views; greed, hatred, delusion, and their absence; all fetters, hindrances, and latent tendencies, and their complete cessation; name, form, and name-and-form; object conditions, dominant conditions, causal conditions, and immediately preceding conditions; formations, characteristics, causes, effects, suffering, origin, cessation, and the path; hell and the path to hell; the animal realm and the path to the animal realm; the hungry ghost realm and the path to the hungry ghost realm; the human realm and the path to the human realm; the heavenly realm and the path to the heavenly realm; Stream-entry, its fruit, and its path; Once-returning, its fruit, and its path; Non-returning, its fruit, and its path; Arhatship, its fruit, and its path; the Pratyekabuddha, Pratyekabuddha Enlightenment, and its path; all great Bodhisattvas and all Bodhisattva practices; all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones and the Buddha’s unsurpassed enlightenment; all omniscient knowledge and the path to omniscient knowledge; knowledge of the path and the path to knowledge of the path; knowledge of all aspects and the path to knowledge of all aspects; faculties, perfected faculties, superior and inferior faculties; wisdom, swift wisdom, keen wisdom, fortunate wisdom, powerful wisdom, penetrating wisdom, expansive wisdom, profound wisdom, great wisdom, unsurpassed wisdom, true wisdom, and jewel-like wisdom; the past, future, and present; skillful means; the aspirations of sentient beings; intentions and supreme intentions; words and meanings; the noble dharmas; and the skillful means for establishing the Three Vehicles.
“Subhūti, such are the supreme benefits obtained by a great Bodhisattva who practices, upholds, and cultivates the profound Perfection of Wisdom.”
At that time the Venerable Subhūti again addressed the Buddha:
“World-Honored One, how should great Bodhisattvas practice the profound Perfection of Wisdom? How should they uphold the profound Perfection of Wisdom? How should they cultivate the profound Perfection of Wisdom?”
The Buddha said:
Subhuti, the great Bodhisattvas should contemplate form up to consciousness as decaying, as perishing, as disintegrating, as lacking autonomy, as insubstantial, and as having the nature of falsehood, in order to practice the profound Prajñāpāramitā.
Subhuti, regarding your question of how the great Bodhisattvas should guide the profound Prajñāpāramitā, the answer is that they should guide the profound Prajñāpāramitā as one guides empty space. As for your question of how the great Bodhisattvas should cultivate the profound Prajñāpāramitā, the answer is that they should relinquish all dharmas in order to cultivate the profound Prajñāpāramitā.
The Venerable Subhuti again addressed the Buddha:
“World-Honored One, for how long should the great Bodhisattvas practice the profound Prajñāpāramitā, guide the profound Prajñāpāramitā, and cultivate the profound Prajñāpāramitā?”
The Buddha said:
“Subhuti, the great Bodhisattvas should practice the profound Prajñāpāramitā, guide the profound Prajñāpāramitā, and cultivate the profound Prajñāpāramitā from the moment they first generate the aspiration until they are seated upon the sublime Bodhi seat.”
The Venerable Subhuti again addressed the Buddha:
“World-Honored One, in what uninterrupted states of mind should the great Bodhisattvas abide in order to practice the profound Prajñāpāramitā, guide the profound Prajñāpāramitā, and cultivate the profound Prajñāpāramitā?”
The Buddha said:
“Subhuti, from the moment they first generate the aspiration until they are seated upon the sublime Bodhi seat, the great Bodhisattvas should not allow any other mental intentions to arise but should abide solely in the intention that accords with the wisdom of Omniscience, in order to practice the profound Prajñāpāramitā, guide the profound Prajñāpāramitā, and cultivate the profound Prajñāpāramitā.
Subhuti, only when this great Bodhisattva is able to keep the mind and mental factors unmoved by objects can it truly be called practicing the profound Prajñāpāramitā, guiding the profound Prajñāpāramitā, and cultivating the profound Prajñāpāramitā.”
“World-Honored One, will the great Bodhisattvas who practice the profound Prajñāpāramitā, guide the profound Prajñāpāramitā, and cultivate the profound Prajñāpāramitā attain the wisdom of Omniscience?”
“No, Subhuti!”
“World-Honored One, will the great Bodhisattvas who practice the profound Prajñāpāramitā, guide the profound Prajñāpāramitā, and cultivate the profound Prajñāpāramitā attain the wisdom of Omniscience?”
“No, Subhuti!”
“World-Honored One, with regard to this profound Prajñāpāramitā, if the great Bodhisattvas both practice and do not practice, both guide and do not guide, both cultivate and do not cultivate, will they attain the wisdom of Omniscience?”
“No, Subhuti!”
“World-Honored One, with regard to the profound Prajñāpāramitā, if the great Bodhisattvas neither practice nor do not practice, neither guide nor do not guide, neither cultivate nor do not cultivate, will they attain the wisdom of Omniscience?”
“No, Subhuti!”
“World-Honored One, then how should the great Bodhisattvas attain the wisdom of Omniscience?”
“Subhuti, the great Bodhisattvas should be in accordance with suchness in order to attain the wisdom of Omniscience.”
“World-Honored One, what is suchness?”
“Subhuti, it is reality.”
“World-Honored One, what is reality?”
“Subhuti, it is the Dharma realm.”
“World-Honored One, what is the Dharma realm?”
“Subhuti, it is the realm of the self, the realm of sentient beings, the realm of the life stream, the realm of arising, the realm of nourishment, the realm of the person, and the realm of the transmigrating agent.”
“World-Honored One, what is the realm of the self up to the realm of the transmigrating agent?”
“Subhuti, what do you think? Can the self, sentient being, life stream, arising, nourishment, agency, or transmigrating agent truly be grasped?”
“They cannot be grasped, World-Honored One!”
“Subhuti, if the self up to the transmigrating agent cannot be grasped, then how could one create the realm of the self up to the realm of the transmigrating agent?
Subhuti, any great Bodhisattva who does not create Prajñāpāramitā, does not create the wisdom of Omniscience, and does not create any dharma will certainly attain the wisdom of Omniscience.”
The Venerable Subhuti again addressed the Buddha:
“Is it only Prajñāpāramitā that cannot be created, or can Dhyāna Pāramitā up to Dāna Pāramitā also not be created?”
The Buddha said:
“Subhuti, not only can Prajñāpāramitā not be created, but Dhyāna Pāramitā up to Dāna Pāramitā also cannot be created. The dharmas of the Śrāvakas, the dharmas of the Pratyekabuddhas, the dharmas of Bodhi, and the dharmas of the Tathāgata likewise cannot be created.
Subhuti, in summary, all dharmas, whether conditioned or unconditioned, cannot be created.”
The Venerable Subhuti again addressed the Buddha:
“If all dharmas cannot be created, then why is it possible to create hell beings, animals, hungry ghosts, humans, devas, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, Tathāgatas, and all dharmas?”
The Buddha said:
“Subhuti, what do you think? Can the creation of sentient beings and dharmas truly be grasped?”
Subhuti replied:
“It cannot be grasped, World-Honored One.”
The Buddha said:
“Subhūti, if the creation of sentient beings and phenomena truly cannot be grasped, then how could I create hells, animals, hungry ghosts, humans, heavenly beings, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, Tathāgatas, and all phenomena?
Subhūti, when practicing the profound Prajñāpāramitā, great Bodhisattvas should learn that all phenomena are uncreatable, in order to attain the unsurpassed state of enlightenment.”
The Venerable Subhūti asked:
“World-Honored One, when practicing the profound Prajñāpāramitā, should great Bodhisattvas therefore not train with regard to form, not train with regard to feeling, perception, volitional formations, and consciousness, and likewise not train with regard to the wisdom of omniscience?”
The Buddha said:
“Subhūti, when practicing Prajñāpāramitā, great Bodhisattvas should train in the non-increase and non-decrease of form; they should train in the non-increase and non-decrease of feeling, perception, volitional formations, and consciousness; and likewise they should train in the non-increase and non-decrease of the wisdom of omniscience.”
The Venerable Subhūti again asked:
“World-Honored One, when practicing Prajñāpāramitā, how should great Bodhisattvas apply the principle of non-increase and non-decrease in training with regard to form? How should they apply the principle of non-increase and non-decrease in training with regard to feeling, perception, volitional formations, and consciousness, and likewise with regard to the wisdom of omniscience?”
The Buddha said:
“Subhūti, when practicing Prajñāpāramitā, great Bodhisattvas should train with regard to form through the realization of non-arising and non-ceasing; they should train with regard to feeling, perception, volitional formations, and consciousness through non-arising and non-ceasing; and likewise they should train with regard to the wisdom of omniscience through non-arising and non-ceasing.”
The Buddha said:
“Subhūti, when practicing Prajñāpāramitā, great Bodhisattvas should train with regard to form without giving rise to conceptual thoughts, without engaging in practices of either cultivation or abandonment. They should likewise train with regard to feeling, perception, volitional formations, and consciousness without giving rise to conceptual thoughts and without engaging in practices of either cultivation or abandonment; and similarly they should train with regard to the wisdom of omniscience.”
The Venerable Subhūti again asked:
“World-Honored One, when practicing Prajñāpāramitā, what should great Bodhisattvas do so that they do not give rise to conceptual thoughts and do not engage in practices of cultivation or control with regard to form? What should they do so that nothing arises and they do not engage in practices of cultivation or control with regard to feeling, perception, volitional formations, and consciousness? Likewise, what should they do so that nothing arises and they do not engage in practices of cultivation or control with regard to the wisdom of omniscience?”
The Buddha said:
“Subhūti, when practicing the profound Prajñāpāramitā, great Bodhisattvas should contemplate that the intrinsic nature of all phenomena is emptiness. In this way, nothing arises, and they neither engage in practices nor cultivate nor abandon anything while training with regard to form. They should contemplate that the intrinsic nature of all phenomena is emptiness so that nothing arises, and they neither engage in practices nor cultivate nor abandon anything while training with regard to feeling, perception, volitional formations, and consciousness. Likewise, they should contemplate that the intrinsic nature of all phenomena is emptiness, so that nothing arises, and they neither engage in practices nor cultivate nor abandon anything while training with regard to the wisdom of omniscience.