THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 464
Chapter 70: THE PRACTICES OF THE BODHISATTVA
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, You have taught that Bodhisattvas must practice the conduct of a Bodhisattva. What Dharma is called the conduct of a Bodhisattva?”
The Buddha said:
“Subhūti, the conduct of a Bodhisattva is the work of a Bodhisattva. That is, for the sake of attaining the unsurpassed perfect enlightenment, the Bodhisattva must travel through birth and death; therefore it is called the conduct of a Bodhisattva.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, where should the great Bodhisattvas practice the conduct of a Bodhisattva?”
The Buddha said:
“Subhūti, the great Bodhisattvas should practice the conduct of a Bodhisattva in the non-existence of form, feeling, perception, formations, and consciousness; they should practice the conduct of a Bodhisattva in the non-existence of the eye sphere up to the mind sphere; they should practice the conduct of a Bodhisattva in the non-existence of the form sphere up to the Dharma sphere; they should practice the conduct of a Bodhisattva in the non-existence of the eye element up to the mind element; they should practice the conduct of a Bodhisattva in the non-existence of the form element up to the Dharma element; they should practice the conduct of a Bodhisattva in the non-existence of the eye-consciousness element up to the mind-consciousness element; they should practice the conduct of a Bodhisattva in the non-existence of eye contact up to mind contact; they should practice the conduct of a Bodhisattva in the non-existence of all feelings arising dependent upon eye contact up to the non-existence of all feelings arising dependent upon mind contact; they should practice the conduct of a Bodhisattva in the non-existence of the earth element up to the consciousness element; they should practice the conduct of a Bodhisattva in the non-existence of causes and conditions up to the dominant condition; they should practice the conduct of a Bodhisattva in the non-existence of ignorance up to aging and death.
They should practice the conduct of a Bodhisattva relying on the perfection of giving up to the perfection of wisdom; they should practice the conduct of a Bodhisattva relying on the emptiness of the internal phenomena up to the emptiness of the emptiness of inherent nature; they should practice the conduct of a Bodhisattva relying on suchness up to the inconceivable realm; they should practice the conduct of a Bodhisattva relying on the noble truths of suffering, origin, cessation, and path; they should practice the conduct of a Bodhisattva relying on the four foundations of mindfulness up to the eightfold noble path; they should practice the conduct of a Bodhisattva relying on the four meditative absorptions; they should practice the conduct of a Bodhisattva relying on the four immeasurables; they should practice the conduct of a Bodhisattva relying on the four formless concentrations; they should practice the conduct of a Bodhisattva relying on the eight liberations; they should practice the conduct of a Bodhisattva relying on the eight superior attainments; they should practice the conduct of a Bodhisattva relying on the nine successive concentrations; they should practice the conduct of a Bodhisattva relying on the ten universal bases.
They should practice the conduct of a Bodhisattva relying on the three liberation doors; they should practice the conduct of a Bodhisattva relying on the ten grounds; they should practice the conduct of a Bodhisattva relying on all dhāraṇī methods; they should practice the conduct of a Bodhisattva relying on all samādhi methods; they should practice the conduct of a Bodhisattva relying on the five kinds of eyes; they should practice the conduct of a Bodhisattva relying on the six supernatural powers; they should practice the conduct of a Bodhisattva relying on the ten powers of the Tathāgata; they should practice the conduct of a Bodhisattva relying on the four fearlessnesses; they should practice the conduct of a Bodhisattva relying on great loving-kindness, great compassion, great joy, and great equanimity; they should practice the conduct of a Bodhisattva relying on the eighteen exclusive qualities of the Buddha; they should practice the conduct of a Bodhisattva relying on the quality of never forgetting and the nature of constant equanimity; they should practice the conduct of a Bodhisattva relying on all-knowing wisdom, path-knowing wisdom, and all-aspects-knowing wisdom; they should practice the conduct of a Bodhisattva relying on the adornment and purification of Buddha-fields; they should practice the conduct of a Bodhisattva relying on bringing sentient beings to completion; they should practice the conduct of a Bodhisattva relying on generating dhāraṇī syllables; they should practice the conduct of a Bodhisattva relying on entering into dhāraṇī syllables; they should practice the conduct of a Bodhisattva relying on entering into non-syllabic dhāraṇī; they should practice the conduct of a Bodhisattva relying on producing unobstructed eloquence; they should practice the conduct of a Bodhisattva relying on the conditioned realm; they should practice the conduct of a Bodhisattva relying on the unconditioned realm.
“Subhūti, when the great Bodhisattvas cultivate the conduct of a Bodhisattva in this way, they are also like the unsurpassed perfect enlightenment of the Buddha, without distinguishing two aspects with regard to all phenomena. Subhūti, the great Bodhisattva who practices the perfection of wisdom in this way is called one who cultivates the conduct of a Bodhisattva for the sake of unsurpassed perfect enlightenment. Subhūti, the great Bodhisattva who can cultivate such conduct of a Bodhisattva will quickly attain unsurpassed perfect enlightenment.”
At that time, the Venerable Subhūti again addressed the Buddha:
“World-Honored One, You have spoken of the Buddha. Based on what meaning is that Buddha called ‘Buddha’?”
The Buddha said:
“Subhūti, based on the meaning of awakening, the meaning of truth, and the meaning of World-Honored One, He is called Buddha.
“Furthermore, Subhūti, because He manifests perfect enlightenment within all true phenomena, He is called Buddha. Furthermore, Subhūti, because He penetrates true phenomena, He is called Buddha. Furthermore, Subhūti, because regarding all phenomena—their nature as they are, the ending of their nature as they are, and awakening to their delusions—He is called Buddha.
“Furthermore, Subhūti, because His unobstructed wisdom transformation pervades the three times together with the unconditioned Dharma, He is called Buddha. Furthermore, Subhūti, because He opens true awakening for all sentient beings and helps them depart from delusion, He is called Buddha.”
At that time, the Venerable Subhūti again addressed the Buddha:
“World-Honored One, as You have spoken of Bodhi, based on what meaning is that Bodhi called ‘Bodhi’?”
The Buddha said:
“Subhūti, Bodhi means emptiness; it means suchness; it means ultimate reality; it means Dharma-nature; it means the Dharma-realm. Furthermore, Subhūti, because names and characteristics are provisionally established and verbal explanations are presented in order to enable awakening to the supreme and wondrous excellence, it is called Bodhi.
“Furthermore, Subhūti, the meaning of being indestructible is the meaning of Bodhi; the meaning of being without discrimination is the meaning of Bodhi. Furthermore, Subhūti, because it is correct, real, not false, and unchanging, it is called Bodhi. Furthermore, Subhūti, because it is only a mere designation and characteristic, without any truly existing thing that can be grasped, it is called Bodhi.
“Furthermore, Subhūti, because all Buddhas possess the universally pervasive and pure nature of awakening, it is called Bodhi. Furthermore, Subhūti, because relying upon it the Buddhas directly realize perfect enlightenment regarding all phenomena and all kinds of characteristics, it is called Bodhi.”
At that time, the Venerable Subhūti again addressed the Buddha:
“World-Honored One, for the sake of Bodhi, when the great Bodhisattvas cultivate the six perfections up to all-knowing wisdom, with regard to which phenomena do they bring benefit, harm, increase, decrease, arising, ceasing, defilement, or purification?”
The Buddha said:
“Subhūti, for the sake of Bodhi, when the great Bodhisattvas cultivate the six perfections up to all-knowing wisdom, they do not benefit, harm, increase, decrease, cause arising or ceasing, defile or purify any phenomena. Why is this so? Because, for the sake of Bodhi, the great Bodhisattvas practicing the perfection of wisdom take all phenomena completely without an object of reliance as their skillful means; they do not cause benefit or harm, increase or decrease, arising or ceasing, defilement or purification with regard to phenomena in the present moment.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, if, for the sake of Bodhi, when cultivating the six perfections up to all-knowing wisdom, a great Bodhisattva takes all phenomena completely without an object of reliance as the skillful means and does not cause benefit or harm, increase or decrease, arising or ceasing, defilement or purification with regard to phenomena in the present moment, then how does this great Bodhisattva, while practicing the profound perfection of wisdom, protect and maintain the perfection of giving up to the perfection of wisdom? How does he protect and maintain the emptiness of internal phenomena up to the emptiness of the emptiness of inherent nature? How does he protect and maintain suchness up to the inconceivable realm? How does he protect and maintain the noble truths of suffering, origin, cessation, and path? How does he protect and maintain the four foundations of mindfulness up to the eightfold noble path? How does he protect and maintain the four meditative absorptions, the four immeasurables, and the four formless concentrations? How does he protect and maintain the eight liberations up to the ten universal bases? How does he protect and maintain the three liberation doors of emptiness, signlessness, and wishlessness? How does he protect and maintain the Bodhisattva grounds? How does he protect and maintain all dhāraṇī methods and all samādhi methods? How does he protect and maintain the five kinds of eyes and the six supernatural powers? How does he protect and maintain the ten powers of the Tathāgata up to the eighteen exclusive qualities of the Buddha? How does he protect and maintain the quality of never forgetting and the nature of constant equanimity? How does he protect and maintain all-knowing wisdom, path-knowing wisdom, and all-aspects-knowing wisdom? How does he transcend the stages of the Śrāvakas and Pratyekabuddhas, enter the right nature of separation from birth as a Bodhisattva, and gradually attain all-knowing wisdom?”
The Buddha said:
“Subhūti, while practicing the profound perfection of wisdom, the great Bodhisattvas do not become attached to either side; therefore they uphold and cultivate the six perfections up to not being attached to either side, and thus they gradually attain all-knowing wisdom.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, while practicing the profound perfection of wisdom, if the great Bodhisattvas do not become attached to either side and therefore uphold and cultivate the six perfections up to not being attached to either side, gradually attaining all-knowing wisdom, then why is it that from the time they first generate the mind of enlightenment onward, great Bodhisattvas continually increase all wholesome qualities?”
The Buddha said:
“Subhūti, any great Bodhisattva who sees duality and practices cannot increase all wholesome qualities. Why is this so? Foolish ordinary beings all rely upon opposing phenomena; therefore the wholesome qualities that have arisen cannot increase. Any great Bodhisattva who practices without seeing duality, from the time of first generating the mind of enlightenment onward, continually increases all wholesome qualities.
“Therefore, Subhūti, great Bodhisattvas with firm roots of virtue cannot be destroyed by the world, gods, humans, asuras, and others, causing them to fall into the stages of Śrāvakas or Pratyekabuddhas. The various evil worldly phenomena cannot control them so that, while practicing the six perfections up to all-knowing wisdom, their existing wholesome qualities fail to increase.
“Thus, Subhūti, great Bodhisattvas should practice the profound non-dual perfection of wisdom.”
The Venerable Subhūti again asked:
“World-Honored One, is it because of roots of virtue that great Bodhisattvas practice the profound perfection of wisdom?”
The Buddha said:
“No. Great Bodhisattvas do not practice the profound perfection of wisdom because of wholesome roots, nor do they practice it because of the absence of wholesome roots. Why is this so? Because this is the way of the Dharma of great Bodhisattvas: if they have not yet drawn near to the Buddhas, the World-Honored Ones, if their wholesome roots have not yet been completely perfected, or if they have not yet received constant protection from good spiritual friends, they definitely cannot attain all-knowing wisdom.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, why is it that a great Bodhisattva who draws near to the Buddhas, perfects wholesome roots, and is constantly protected by good spiritual friends can quickly attain all-knowing wisdom?”
The Buddha taught:
“Subhūti, from the time they first generate the mind of enlightenment, great Bodhisattvas draw near to the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, hear the true Dharma teachings, from sūtras up to discussions and explanations. Having heard them, they uphold and retain them, repeatedly practice them, and make themselves completely understand them. After completely understanding them, they contemplate and examine them. After examining them, they clearly see their profound meanings. Having seen their meanings, they again completely penetrate them. After completely penetrating them, they attain dhāraṇī and generate unobstructed eloquence, up to attaining all-knowing wisdom.
“Wherever they are born, they never forget the meanings of the true teachings they have heard and practiced. They plant many wholesome roots in the presence of Buddhas. Through the power of these wholesome roots protecting them, they do not fall into evil realms or places of calamity. Protected by wholesome roots, they are constantly joyful and pure. Protected by joyful purity, they are constantly free from delusion, bring sentient beings to completion, and adorn and purify Buddha-fields. Furthermore, protected by wholesome roots, they constantly do not separate from pure and righteous good spiritual friends: the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, the great Bodhisattvas, Śrāvakas, Pratyekabuddhas, and others who constantly praise the Buddha, Dharma, and Saṅgha.
“Thus, Subhūti, great Bodhisattvas who draw near to Buddhas, perfect wholesome roots, and are constantly protected by righteous good spiritual friends can quickly attain all-knowing wisdom. Therefore, Subhūti, great Bodhisattvas practicing the profound perfection of wisdom who wish to quickly attain all-knowing wisdom should diligently draw near to Buddhas, ensure that the wholesome roots they have planted become perfected, and serve good spiritual friends without becoming weary.”
Chapter 71: DRAWING NEAR
At that time, the Venerable Subhūti again addressed the Buddha:
Venerable One, which Great Bodhisattva, without drawing near to the Buddhas, without perfecting wholesome roots, and without following the example of virtuous friends, could possibly attain the wisdom of Omniscience?
The Buddha said:
Subhūti, one who is unable to draw near to the Buddhas, perfect wholesome roots, and follow virtuous friends cannot even be called a Great Bodhisattva, much less attain the wisdom of Omniscience. Why is this so?
There are Great Bodhisattvas who draw near to the Buddhas, cultivate wholesome roots, and follow virtuous friends, yet still cannot attain the wisdom of Omniscience. How much less could one who does not draw near to the Buddhas, does not perfect wholesome roots, and does not follow virtuous friends attain the wisdom of Omniscience? If such a person could attain the wisdom of Omniscience, that would be utterly unreasonable. Therefore, Subhūti, any Great Bodhisattva who wishes to be called a Great Bodhisattva, who wishes to quickly attain the wisdom of Omniscience, must draw near to the Blessed Buddhas, perfect wholesome roots, and follow virtuous friends, without giving rise to weariness or aversion.
Venerable Subhūti again said to the Buddha:
Blessed One, for what reason are there Great Bodhisattvas who, although drawing near to the Buddhas, cultivating wholesome roots, and serving virtuous friends, are unable to attain the wisdom of Omniscience?
The Buddha said:
Subhūti, those Great Bodhisattvas are separated from skillful means. Therefore, although they draw near to the Buddhas, cultivate wholesome roots, and follow virtuous friends, they are unable to attain the wisdom of Omniscience. This means that those Great Bodhisattvas do not listen from the Buddhas and virtuous friends to the explanation of superior skillful means; therefore, although they draw near to the Buddhas, cultivate wholesome roots, and follow virtuous friends, they cannot attain the wisdom of Omniscience.
Venerable Subhūti again said to the Buddha:
Blessed One, what are called skillful means, by which Great Bodhisattvas accomplish such skillful means and, while carrying out all activities in the realms, are certainly able to attain the wisdom of Omniscience?
The Buddha said:
Subhūti, any Great Bodhisattva who, from the time of first generating the mind of awakening, practices the perfection of generosity, with an intention corresponding to the wisdom of Omniscience, whether making offerings to Buddhas, making offerings to Bodhisattvas, making offerings to Pratyekabuddhas, making offerings to Śrāvakas, making offerings to other Śramaṇas and Brāhmaṇas, giving to those practicing the holy life according to non-Buddhist paths, giving to the poor and needy, travelers, ascetics, and those who come to request assistance, or giving to all kinds of humans and non-humans…
This Great Bodhisattva accomplishes such an intention corresponding to the wisdom of Omniscience. Although practicing generosity, there is no concept of giving, no concept of the recipient, and no concept whatsoever of self and what belongs to self. Why is this so?
This Great Bodhisattva observes that the own-nature of all phenomena is empty, unreal, uncreated, unchanging, and indestructible; enters the nature of phenomena; knows that all phenomena are without creation and without power; and enters the characteristics of conditioned activities. Because this Great Bodhisattva has accomplished such skillful means, the wholesome roots of the factors of awakening continually increase. Because these wholesome roots constantly increase, that one is able to practice the perfection of generosity, bring about the accomplishment of sentient beings, and adorn and purify Buddha-fields. Although practicing generosity, that one does not seek the result of generosity, meaning that one does not dedicate it toward desirable realms or superior rebirths, but only practices the perfection of generosity in order to help those who have no one to help them and to liberate those who have not yet been liberated.
Furthermore, Subhūti, any Great Bodhisattva who, from the time of first generating the mind of awakening, practices the perfection of pure morality, using an intention corresponding to the wisdom of Omniscience to uphold pure precepts, whose mind never gives rise to greed, anger, ignorance, and so forth, and is not bound by latent tendencies, and who also does not generate other unwholesome phenomena that can obstruct Bodhi, such as stinginess, immoral conduct, resentment, laziness, an inferior mind, a scattered mind, or evil forms of conceit such as excessive conceit, excessive pride, self-conceit, increasing conceit, inferior conceit, wrong conceit, and intentions corresponding to Śrāvaka and Pratyekabuddha paths.
Why is this so? Because this Great Bodhisattva observes that the own-nature of all phenomena is empty, unreal, uncreated, unchanging, and indestructible; enters the nature of phenomena; knows that all phenomena are without creation and without power; and enters the characteristics of conditioned activities. This Great Bodhisattva accomplishes such skillful means and continually increases the wholesome roots of the factors of awakening. Through these wholesome roots constantly increasing, one is able to practice the perfection of pure morality, bring about the accomplishment of sentient beings, and adorn and purify Buddha-fields. Although practicing pure morality, that one does not seek the result of maintaining precepts, nor dedicate it toward desirable realms and superior rebirths; only because one wishes to help those who have no one to help them and liberate those who have not yet been liberated does one practice the perfection of pure morality.
Furthermore, Subhūti, any Great Bodhisattva who, from the time of first generating the mind of awakening, practices the perfection of patience, using an intention corresponding to the wisdom of Omniscience as a means to cultivate patience, even in order to protect one’s own life, does not generate even a single thought of anger, a single harsh word, or a single resentful thought of retaliation.
Suppose someone wished to take that person’s life, seize possessions, take away spouse and children, houses and property, falsely accuse, insult, slander, create division, despise, strike, stab, cut, sever, or cause all kinds of other harm. That person would not become angry toward that sentient being at all, but would only wish for that person’s benefit and happiness.
Why is this so? Because this Great Bodhisattva observes that the own-nature of all phenomena is empty, unreal, uncreated, unchanging, and indestructible; enters the nature of phenomena; knows that all phenomena are without creation and without power; and enters the characteristics of conditioned activities. This Great Bodhisattva accomplishes such skillful means and continually increases wholesome roots of the factors of awakening. Because these wholesome roots constantly increase, that one is able to practice the perfection of patience, bring about the accomplishment of sentient beings, and adorn and purify Buddha-fields. Although practicing patience, that one does not seek the result of patience, meaning that one does not dedicate it toward desirable realms and superior rebirths; only because one wishes to help those who have no one to help them and liberate those who have not yet been liberated does one practice the perfection of patience.
Furthermore, Subhūti, any Great Bodhisattva who, from the time of first generating the mind of awakening, practices the perfection of diligence, using an intention corresponding to the wisdom of Omniscience as a means, generates correct, courageous diligence without fear, and is free from laziness and weakness of mind. For the sake of Bodhi, that one does not fear suffering and does not abandon the cultivation of wholesome phenomena.
Why is this so? This Great Bodhisattva observes that the own-nature of all phenomena is empty, unreal, uncreated, unchanging, and indestructible; enters the nature of phenomena; knows that all phenomena are without creation and without power; and enters the characteristics of conditioned activities. This Great Bodhisattva accomplishes such skillful means and continually increases the wholesome roots of the factors of awakening. Through these wholesome roots constantly increasing, that one is able to practice the perfection of diligence, bring about the accomplishment of sentient beings, and adorn and purify Buddha-fields. Although practicing diligence, that one does not seek the result of diligence, meaning that one does not dedicate it toward desirable realms and superior rebirths; only because one wishes to help those who have no one to help them and liberate those who have not yet been liberated does one practice the perfection of diligence.
Furthermore, Subhūti, any Great Bodhisattva who, from the time of first generating the mind of awakening, practices the perfection of meditative concentration, using an intention corresponding to the wisdom of Omniscience to cultivate meditative absorptions, when the eye sees forms, the ear hears sounds, the nose smells scents, the tongue tastes flavors, the body experiences tactile sensations, and the mind discriminates phenomena, does not grasp at characteristics and does not pursue beautiful forms and sounds; that is, one guards the sense faculties right at their objects, does not live carelessly, and does not give rise to evil, unwholesome phenomena, craving, or worldly defilements, but diligently cultivates mindfulness and concentration to guard the faculties.
Whether walking, standing, sitting, lying down, speaking, or remaining silent, this Great Bodhisattva never separates from superior concentration, is free from impure phenomena, has a peaceful body and mind, does not violate proper conduct and discipline, acts with uprightness, and the mind remains stable without generating discriminations.
Why is this so? Because this Great Bodhisattva observes that the own-nature of all phenomena is empty, unreal, uncreated, unchanging, and indestructible; enters the nature of phenomena; knows that all phenomena are without creation and without power; and enters the characteristics of conditioned activities. This Great Bodhisattva accomplishes such skillful means and continually increases the wholesome roots of the factors of awakening. Through these wholesome roots constantly increasing, one is able to practice the perfection of meditative concentration, bring about the accomplishment of sentient beings, and adorn and purify Buddha-fields. Although practicing meditative concentration, that one does not seek the result of meditation, meaning that one does not dedicate it toward desirable realms and excellent rebirths; only because one wishes to help those who have no one to help them and liberate those who have not yet been liberated does one practice the perfection of meditative concentration.
Furthermore, Subhūti, any Great Bodhisattva who, from the time of first generating the mind of awakening, practices the perfection of Prajñā, using an intention corresponding to the wisdom of Omniscience to cultivate sublime wisdom, is free from evil wisdom. The mind is not caused by others to generate grasping at self and what belongs to self; is free from all views of self, views of sentient beings, and even views of knower and seer, views of existence and nonexistence, and all realms of wrong views; is free from arrogance; has no discriminating thought; and gives rise to various superior wholesome roots.
Why is this so? Because this Great Bodhisattva observes that the own-nature of all phenomena is empty, unreal, uncreated, unchanging, and indestructible; enters the nature of phenomena; knows that all phenomena are without creation and without power; and enters the characteristics of conditioned activities. This Great Bodhisattva accomplishes such skillful means and continually increases the wholesome roots of the factors of awakening. Because these wholesome roots constantly increase, that one is able to practice the perfection of Prajñā, bring about the accomplishment of sentient beings, and adorn and purify Buddha-fields. Although practicing Prajñā, that one does not seek the result attained from wisdom, meaning that one does not dedicate it toward desirable realms and superior rebirths. Only because one wishes to help those who have no one to help them and liberate those who have not yet been liberated does one practice the perfection of Prajñā.
Furthermore, Subhūti, any Great Bodhisattva who, from the time of first generating the mind of awakening, practices the perfection of Prajñā, using an intention corresponding to the wisdom of Omniscience, enters the four meditative absorptions, the four immeasurables, and the four formless attainments. Although entering and emerging freely from the meditative absorptions, immeasurables, and formless attainments, that Great Bodhisattva does not grasp their karmic results.
Why is this so? Because this Great Bodhisattva has accomplished supreme skillful means, observes that the own-nature of the meditative absorptions, immeasurables, and formless attainments are all empty, unreal, uncreated, unchanging, and indestructible; enters the nature of phenomena; knows that all phenomena are without creation and without power; and enters the characteristics of conditioned activities. This Great Bodhisattva accomplishes such skillful means and continually increases the wholesome roots of the factors of awakening. Because these wholesome roots constantly increase, that one is able to practice the meditative absorptions, immeasurables, and formless attainments. Through practicing the meditative absorptions, immeasurables, and formless attainments, one immediately becomes free and capable, brings about the accomplishment of sentient beings, and adorns and purifies Buddha-fields.
Furthermore, Subhūti, any Great Bodhisattva who, from the time of first generating the mind of awakening, practices the perfection of Prajñā, using an intention corresponding to the wisdom of Omniscience as a means, cultivates all the factors of Bodhi and accomplishes such skillful means. Although practicing the methods of eliminating defilements through the Path of Seeing or the Path of Cultivation, that one does not grasp the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, or Pratyekabuddha Bodhi.
Why is this so? Because this Great Bodhisattva observes that the characteristics of all phenomena are empty, unreal, uncreated, unchanging, and indestructible; enters the nature of phenomena; knows that all phenomena are without creation and without power; and enters the characteristics of conditioned activities. This Great Bodhisattva accomplishes superior skillful means and continually increases the wholesome roots of the factors of awakening. Through these wholesome roots constantly increasing, one is able to practice all factors of Bodhi, surpass the stages of Śrāvakas and Pratyekabuddhas, and enter the Right Nature of Freedom from Birth of the Bodhisattva. This is the Bodhisattva’s Patience with the Non-arising of Dharma. Through this patience with Dharma, that one is always able to be free and capable, bring about the accomplishment of sentient beings, and adorn and purify Buddha-fields.
Furthermore, Subhūti, while practicing the perfection of Prajñā, when this Great Bodhisattva uses an intention corresponding to the wisdom of Omniscience as a means, although able to freely enter and emerge, in forward and reverse order, from the eight liberations, eight spheres of mastery, nine successive meditative attainments, ten total spheres, and so forth, that one is able to accomplish skillful means and does not grasp the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, or Pratyekabuddha Bodhi.
Why is this so? Because this Great Bodhisattva observes that the own-nature of all phenomena is empty, unreal, uncreated, unchanging, and indestructible; enters the nature of phenomena; knows that all phenomena are without creation and without power; and enters the characteristics of conditioned activities. This Great Bodhisattva accomplishes supreme skillful means, continually increases the wholesome roots of the factors of awakening, and through these wholesome roots constantly increasing, becomes free and capable, brings about the accomplishment of sentient beings, adorns and purifies Buddha-fields, realizes and enters the irreversible stage of the Bodhisattva, and receives the prediction of accomplishment of patience with Dharma.
Furthermore, Subhūti, while practicing the perfection of Prajñā, any Great Bodhisattva who uses an intention corresponding to the wisdom of Omniscience, diligently practices the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and the immeasurable and boundless virtues of Buddhas, until completely bringing about the accomplishment of sentient beings and adorning and purifying Buddha-fields, has not yet attained the wisdom of Omniscience.
Why is this so? Because this Great Bodhisattva observes that the own-nature of all phenomena is empty, unreal, uncreated, unchanging, and indestructible; enters the nature of phenomena; knows that all phenomena are without creation and without power; and enters the characteristics of conditioned activities. This Great Bodhisattva accomplishes supreme skillful means and continually increases the wholesome roots of the factors of awakening. Through these wholesome roots constantly increasing, that one becomes complete, brings about the accomplishment of sentient beings, adorns and purifies Buddha-fields, and gradually attains the wisdom of Omniscience.
Subhūti, this is called skillful means. Any Great Bodhisattva who accomplishes this skillful means, whatever actions they perform, will certainly be able to attain the wisdom of Omniscience. Such supreme skillful means are all accomplished through the perfection of Prajñā. Therefore, Subhūti, Great Bodhisattvas should diligently cultivate the profound perfection of Prajñā and, in whatever they do, should not seek results. Whoever can diligently cultivate such profound perfection of Prajñā can quickly attain the wisdom of Omniscience.
**Chapter 72: LEARNING ALL (1)**
At that time, Venerable Subhūti again said to the Buddha:
Blessed One, Great Bodhisattvas who have accomplished such superior wisdom, although able to receive and practice profound and pure Dharma, do not grasp superior karmic results.
The Buddha said:
Subhūti, indeed, indeed, just as you have said! Great Bodhisattvas who have accomplished such superior wisdom, although able to receive and practice profound and pure Dharma, do not grasp superior karmic results. Why is this so? Because this Great Bodhisattva is not moved with regard to the own-nature of phenomena.
Venerable Subhūti said:
Blessed One, regarding the own-nature of what phenomena is this Great Bodhisattva not moved?
The Buddha said:
Subhūti, this Great Bodhisattva is not moved with regard to the own-nature of emptiness.
Venerable Subhūti again said to the Buddha:
Blessed One, regarding which emptiness is this Great Bodhisattva not moved with regard to its own-nature?
The Buddha said:
Subhūti, this Great Bodhisattva is not moved with regard to the own-nature of form; is not moved with regard to the own-nature of feeling, perception, formations, and consciousness; is not moved with regard to the own-nature of the eye faculty up to the mind faculty; is not moved with regard to the own-nature of the sphere of forms up to the sphere of phenomena; is not moved with regard to the own-nature of the eye element up to the mind element; is not moved with regard to the own-nature of the form element up to the phenomenon element; is not moved with regard to the own-nature of the eye-consciousness element up to the mind-consciousness element; is not moved with regard to the own-nature of eye contact up to mind contact; is not moved with regard to the own-nature of feelings arising dependent on eye contact up to feelings arising dependent on mind contact; is not moved with regard to the own-nature of the perfection of generosity up to the perfection of Prajñā; is not moved with regard to the own-nature of the four meditative absorptions, the four immeasurables, and the four formless attainments; is not moved with regard to the own-nature of the four foundations of mindfulness up to the eightfold noble path; is not moved with regard to the own-nature of the three liberation doors; is not moved with regard to the own-nature of the eight liberations and the nine successive attainments; is not moved with regard to the own-nature of the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha.
Thus, up to being not moved with regard to the own-nature of the wisdom of Omniscience, and not moved with regard to the own-nature of all conditioned realms and unconditioned realms. Why is this so? Because such phenomena are themselves emptiness. Great Bodhisattvas are not moved regarding this own-nature of emptiness because emptiness cannot realize emptiness.
Venerable Subhūti said:
Blessed One, can a phenomenon with nature realize a phenomenon with nature?
The Buddha said:
No.
Blessed One, can a phenomenon without nature realize a phenomenon with nature?
No.
Blessed One, can a phenomenon with nature realize a phenomenon without nature?
It is not possible.
“World-Honored One, can the dharma of emptiness itself realize the dharma of emptiness?”
It is not possible.
“World-Honored One, if this is so, then truly the dharma possessing characteristics cannot manifest the contemplation of the dharma possessing characteristics; the dharma of emptiness cannot manifest the contemplation of the dharma possessing characteristics; the dharma possessing characteristics cannot manifest the contemplation of the dharma of emptiness; the dharma of emptiness cannot manifest the contemplation of the dharma of emptiness. Then how could it be that the World-Honored One has no realization and no direct contemplation?”
“Good Manifestation, the Tathāgata has realization and direct contemplation, but is apart from the Four Alternatives.”
“World-Honored One, how can one be apart from the Four Alternatives and yet have realization and direct contemplation?”
“Good Manifestation, whether realizing or observing, there is neither existence nor nonexistence; all conceptual elaborations are cut off. Therefore I say that there is realization and direct contemplation, yet they are apart from the Four Alternatives.”
“World-Honored One, what do the great Bodhisattvas take as conceptual elaboration?”
“Good Manifestation, when great Bodhisattvas contemplate form up to consciousness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the eye-base up to the mind-base as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the form-base up to the dharma-base as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the eye-element up to the mind-element as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the form-element up to the dharma-element as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the eye-consciousness element up to the mind-consciousness element as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate eye-contact up to mind-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the feelings arisen dependent upon eye-contact up to the feelings arisen dependent upon mind-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the earth element up to the consciousness element as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate causes and conditions up to dominant conditions as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate ignorance up to old age and death as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration.
“When they contemplate the perfection of generosity up to the perfection of wisdom as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate internal emptiness up to the emptiness of the non-inherent nature of dharmas as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate suchness up to the inconceivable realm as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the noble truths of suffering, origination, cessation, and the path as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the four foundations of mindfulness up to the eightfold noble path as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the four meditative absorptions, the four immeasurables, and the four formless concentrations as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the eight liberations up to the ten totalities as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the three liberation doors—emptiness, signlessness, and wishlessness—as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration.
“When they contemplate the stage of Pure Observation up to the stage of the Tathāgata as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the stage of Perfect Joy up to the stage of Dharma Cloud as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate all dhāraṇī methods and all samādhi methods as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the five kinds of eyes and the six supernatural powers as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the thirty-two marks of excellence and the eighty minor characteristics of a Great Being as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the non-forgetting nature and the constant equanimity as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the all-knowing wisdom, the wisdom of the path-aspect, and the wisdom of all aspects as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the fruit of stream-entry up to Pratyekabuddha enlightenment as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate all the practices of great Bodhisattvas as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the unsurpassed perfect enlightenment of all Buddhas as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration. When they contemplate the wisdom of omniscience as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated, this is conceptual elaboration.
“Furthermore, Good Manifestation, if a great Bodhisattva thinks, ‘The noble truth of suffering must be fully known by me; this noble truth of origination must be permanently abandoned by me; this noble truth of cessation must be realized by me; this noble truth of the path must be cultivated by me,’ this is conceptual elaboration. Or if one thinks, ‘I must cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations,’ this is conceptual elaboration. Or if one thinks, ‘I must cultivate the four foundations of mindfulness up to the eightfold noble path,’ this is conceptual elaboration. Or if one thinks, ‘I must cultivate the liberation doors of emptiness, signlessness, and wishlessness,’ this is conceptual elaboration. Or if one thinks, ‘I must cultivate the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten totalities,’ this is conceptual elaboration. Or if one thinks, ‘I must transcend the fruit of stream-entry up to Pratyekabuddha enlightenment,’ this is conceptual elaboration. Or if one thinks, ‘I must practice the perfection of generosity up to the perfection of wisdom,’ this is conceptual elaboration. Or if one thinks, ‘I must abide in internal emptiness up to the emptiness of the non-inherent nature of dharmas,’ this is conceptual elaboration. Or if one thinks, ‘I must abide in suchness up to the inconceivable realm,’ this is conceptual elaboration. Or if one thinks, ‘I must enter the correct nature of separation from birth for Bodhisattvas,’ this is conceptual elaboration. Or if one thinks, ‘I must perfect the ten Bodhisattva grounds,’ this is conceptual elaboration. Or if one thinks, ‘I must produce all dhāraṇī methods and all samādhi methods,’ this is conceptual elaboration. Or if one thinks, ‘I must develop the five kinds of eyes and the six supernatural powers,’ this is conceptual elaboration. Or if one thinks, ‘I must develop the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha,’ this is conceptual elaboration. Or if one thinks, ‘I must perfect the thirty-two marks of excellence and the eighty minor characteristics of a Great Being,’ this is conceptual elaboration. Or if one thinks, ‘I must produce the non-forgetting nature and the constant equanimity,’ this is conceptual elaboration. Or if one thinks, ‘I must produce the all-knowing wisdom, the wisdom of the path-aspect, and the wisdom of all aspects,’ this is conceptual elaboration. Or if one thinks, ‘I must practice all the practices of great Bodhisattvas,’ this is conceptual elaboration. Or if one thinks of the unsurpassed perfect enlightenment of the Buddhas, this is conceptual elaboration. Or if one thinks, ‘I must bring about the accomplishment of sentient beings and purify the Buddha realms,’ this is conceptual elaboration. Or if one thinks, ‘I must attain the wisdom of omniscience,’ this is conceptual elaboration. Or if one thinks, ‘I must permanently eliminate all continuities of the habitual tendencies of afflictions,’ this is conceptual elaboration. Good Manifestation, great Bodhisattvas take all such varieties of discrimination as conceptual elaboration.
“Furthermore, Good Manifestation, while practicing the profound perfection of wisdom, great Bodhisattvas should contemplate that form up to consciousness—whether permanent or impermanent, pleasant or painful, self or non-self, pure or impure, tranquil or not tranquil, separated or not separated—cannot be subject to conceptual elaboration; therefore they should not engage in such conceptual elaboration. This extends up to contemplating the wisdom of omniscience, whether attained or not attained, as something that cannot be subject to conceptual elaboration; therefore they should not engage in such conceptual elaboration. They should contemplate that the entire continuity of the habitual tendencies of afflictions, whether it needs to be permanently abandoned or does not need to be permanently abandoned, cannot be subject to conceptual elaboration; therefore they should not engage in such conceptual elaboration.
“Furthermore, Good Manifestation, while practicing the profound perfection of wisdom, great Bodhisattvas should contemplate that all dharmas and sentient beings in this way cannot be subject to conceptual elaboration; therefore they should not engage in conceptual elaboration. Why is this so? Because all dharmas and all sentient beings have a nature that cannot be conceptually elaborated as possessing a nature, have a nature that cannot be conceptually elaborated as lacking nature, have no nature that cannot be conceptually elaborated as lacking nature, and have no nature that cannot be conceptually elaborated as possessing nature. Apart from the nature of existence and nonexistence, neither the person who conceptualizes, nor the dharma conceptualized, nor the place of conceptualization, nor the time of conceptualization can be grasped.
“Therefore, Good Manifestation, form is not subject to conceptual elaboration; feeling, perception, formations, and consciousness are likewise not subject to conceptual elaboration. This extends up to the wisdom of omniscience, which is also not subject to conceptual elaboration, and the permanent cessation of the continuity of habitual tendencies of afflictions is also not subject to conceptual elaboration.
“Thus, Good Manifestation, great Bodhisattvas should practice the profound perfection of wisdom that is free from conceptual elaboration.”
The venerable Good Manifestation said:
“World-Honored One, while practicing the perfection of wisdom, how do great Bodhisattvas contemplate that form, feeling, perception, formations, consciousness, up to the wisdom of omniscience, and the permanent cessation of the continuity of habitual tendencies of afflictions cannot be subject to conceptual elaboration, and therefore should not be conceptualized?”
The Buddha said:
“Good Manifestation, while practicing the profound perfection of wisdom, great Bodhisattvas should contemplate that form has no intrinsic nature; feeling, perception, formations, and consciousness likewise have no intrinsic nature. Thus they should contemplate that the wisdom of omniscience has no intrinsic nature, and the permanent cessation of the continuity of all habitual tendencies of afflictions also has no intrinsic nature. If a dharma has no intrinsic nature, it cannot be subject to conceptual elaboration. Therefore, Good Manifestation, form, feeling, perception, formations, and consciousness cannot be subject to conceptual elaboration. Thus great Bodhisattvas should not engage in conceptual elaboration. Likewise, the wisdom of omniscience and the permanent cessation of all continuities of habitual tendencies of afflictions cannot be subject to conceptual elaboration; therefore great Bodhisattvas should not engage in conceptual elaboration.
“Good Manifestation, if great Bodhisattvas can be free from all conceptual elaborations regarding all dharmas in this way, and practice the profound perfection of wisdom with skillful means, then they will enter the correct nature of separation from birth for Bodhisattvas; or, having already entered it, they will swiftly attain the wisdom of omniscience.”