THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 18
Chapter 78: ABIDING IN THE TWO KINDS OF EMPTINESS
Subhūti asked:
“World-Honored One, how are all phenomena like dreams, like echoes, like illusions, like transformations, like mirages, like flashes of sunlight, and like shadows? If these phenomena are all empty, how can there be anything to create or establish as the path, the worldly, the unconditioned, the conditioned, the defiled, the undefiled, the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood, or Perfect Enlightenment?”
The Buddha said to Subhūti:
“Foolish ordinary beings, with little learning, relying on dreamlike and illusory phenomena, develop various views and attachments. Because of these, their body, speech, and mind create unwholesome actions that do not accord with the true Dharma, or they perform wholesome deeds, and thus receive good or bad karmic results, accepting the consequences of sin and merit within the three realms.
Great Bodhisattvas practice Prajñāpāramitā and abide in the two kinds of emptiness. From beginning to end, all are empty. In order to teach and transform sentient beings, they speak of the five aggregates, the twelve sense bases, and the eighteen elements as all being empty.
These phenomena are like dreams, like echoes, like illusions, like transformations, like mirages. Within them there are no five aggregates, no twelve sense bases, no eighteen elements, and there are also no dreams, echoes, illusions, transformations, or mirages. All are unseen. All phenomena have no form, no possession, and no five aggregates.
When you perceive the existence of the five aggregates, there are no twelve sense bases; when you perceive the sense bases, there are no eighteen elements. You have the elements because, through inverted causes and conditions, you perceive phenomena according to actions and receive their consequences.
Why do you regard phenomena that do not exist as having forms and characteristics?
A Bodhisattva practicing Prajñāpāramitā uses skillful means. For sentient beings who are greedy and jealous, the Bodhisattva teaches them generosity so that they may attain wealth and prosperity. When greed and jealousy are gone, the Bodhisattva teaches them moral discipline; through maintaining precepts, they are born in the heavens. When they have perfected morality, the Bodhisattva causes them to abide in right concentration; through right concentration, they are born in the Brahma heavens. Through completing the four meditations, the four formless absorptions, and countless skillful methods from generosity and morality to meditation, they reach Nirvāṇa.
The Bodhisattva also uses formless teachings, such as the thirty-seven factors of enlightenment, the three gates of liberation, the eight liberations, the nine successive meditations, the ten powers, the four fearlessnesses, the four immeasurable minds, and the eighteen uncommon qualities, to establish the three vehicles and explain the Bodhisattva path.”
Subhūti said:
“World-Honored One, this is truly wondrous and unprecedented! A Bodhisattva practicing profound Prajñāpāramitā, while all phenomena are completely empty, nevertheless distinguishes and speaks of wholesome phenomena, unwholesome phenomena, the path, the worldly, defiled phenomena, undefiled phenomena, conditioned phenomena, and unconditioned phenomena.”
The Buddha said:
“Indeed, it is so!
Subhūti, this is truly wondrous and unprecedented. Although all phenomena are completely empty, these beings nevertheless establish positions and stages. You should know that the deeds of Bodhisattvas are truly wondrous, and Arhats and Pratyekabuddhas cannot compare. You should pay homage to the Great Bodhisattvas.”
Subhūti asked:
“World-Honored One, what unprecedented deeds do Great Bodhisattvas perform that Arhats and Pratyekabuddhas cannot equal?”
The Buddha said to Subhūti:
“If you wish to hear, pay attention and contemplate carefully. I will explain.
A Bodhisattva practicing Prajñāpāramitā abides in the six pāramitās, inner emptiness, outer emptiness, the thirty-seven factors of enlightenment, the four unobstructed wisdoms, and the five spiritual powers. They travel throughout the ten directions and observe sentient beings.
For those who can be taught through generosity, the Bodhisattva uses generosity. For those who can be taught through morality, patience, diligence, meditation, or wisdom, the Bodhisattva uses the six pāramitās according to their needs. For those who should use the four meditations and four formless absorptions to become liberated, the Bodhisattva uses meditation to teach them. For those who should use loving-kindness, compassion, sympathetic joy, and equanimity to become liberated, the Bodhisattva uses the four immeasurable minds to teach them. For those who should use the thirty-seven factors of enlightenment to become liberated, the Bodhisattva uses the five faculties, five powers, and seven factors of awakening to teach them. For those who should use the three gates of liberation to become liberated, the Bodhisattva uses the three gates of liberation to teach them.”
Subhūti said:
“World-Honored One, how does a Bodhisattva use generosity to teach and transform sentient beings?”
The Buddha said:
“A Bodhisattva practicing Prajñāpāramitā provides sentient beings with whatever they need, such as clothing, food, medicine, elephants, horses, vehicles, gold, silver, and precious jewels.
The Bodhisattva makes offerings to Buddhas, Pratyekabuddhas, Arhats, Stream-enterers, and even gives to ordinary beings and tiny insects in the three evil destinies, according to their wishes, without discrimination.
Why? Because phenomena are not different from one another. Therefore, the Bodhisattva treats all phenomena equally and thus attains the non-discriminating wisdom of omniscience.
The Buddha said:
“If, upon seeing someone come to ask for something, a Great Bodhisattva thinks: ‘Making offerings to a Buddha will bring merit, but giving to an animal will bring no merit,’ then this person is not a Bodhisattva.
Why? Because when a Bodhisattva gives rise to the aspiration for the path, they do not think: ‘If I give, I will be born into one of the four noble families. After giving, I will guide sentient beings to attain Unconditioned Nirvāṇa.’
A Bodhisattva views sentient beings as close relatives, gives to them without the slightest discrimination, and does not say: ‘I will give to this person but not to that person.’ They do not distinguish between those close and those distant, but give to sentient beings without obstruction.
Why? Because a Bodhisattva gives rise to the mind of unsurpassed Bodhi for the sake of sentient beings. If there is discriminatory thought, it becomes a fault before the Thus-Come One, the Unsurpassed Rightly Enlightened One, the Pratyekabuddhas, and the true sages.
Why? Because gods, humans, and asuras cannot replace this. The Bodhisattva has become a bridge to rescue and liberate sentient beings. This is the Dharma of Bodhisattvas.
Furthermore, Subhūti, if a person or non-human being comes to a Bodhisattva practicing Prajñāpāramitā and cuts the Bodhisattva’s body into pieces, the Bodhisattva does not hesitate or wonder whether to give or not to give.
Why? Because this Bodhisattva wishes to save sentient beings and accepts such suffering, using this body to benefit all. The Bodhisattva should think:
‘I receive this body for the sake of sentient beings. Whoever needs it may come and take it.’
Subhūti, when seeing someone come to ask, the Bodhisattva should think:
‘Who is the giver? Who is the receiver? What are the things given? In truth, these phenomena cannot be seen, because these phenomena are always empty. There is no place of giving and no place of receiving.’
Subhūti, a Bodhisattva practicing Prajñāpāramitā should learn inner and outer emptiness, emptiness of existence and nonexistence. Abiding in this emptiness while giving, the Bodhisattva fully completes the perfection of generosity. Having perfected generosity, there is no distinction between inner and outer phenomena. How then could one say who is the cutter and who is cut?”
The Buddha said to Subhūti:
“I use the divine eye to observe countless Buddha realms throughout the ten directions and see Great Bodhisattvas entering hell realms, causing those hells to become cool and refreshing. The Bodhisattvas teach the beings in hell through three kinds of miraculous transformations: first, supernatural powers; second, skillful means according to circumstances; third, the four immeasurable minds for beings in hell.
After hearing the teachings, they develop reverence and respect for the Bodhisattvas and become free from suffering and affliction. Then the Bodhisattvas teach the three vehicles, causing them all to escape suffering.
Subhūti, I use the Buddha eye to observe countless Buddha realms throughout the ten directions and see Great Bodhisattvas joyfully making offerings to all Buddhas, without arrogance, revering and cherishing the Buddhas, without anger or hatred. When the Buddhas teach the Dharma, the Bodhisattvas uphold it until they attain Perfect Enlightenment, never forgetting it.
Subhūti, I use the Buddha eye to observe countless Buddha realms throughout the ten directions and see Bodhisattvas, for the sake of sentient beings, cutting their bodies into many pieces and scattering them in the four directions. Birds flying and animals running come to eat the flesh of the Bodhisattvas, and all give rise to loving-kindness. Because of their loving-kindness toward the Bodhisattvas, when those animals abandon their bodies, they are reborn as humans, encounter Buddhas, hear the teachings, practice accordingly, and through practicing the three vehicles attain liberation.”
The Buddha said to Subhūti:
“These Great Bodhisattvas who give rise to unsurpassed Bodhi create great benefit for sentient beings and can enable them to attain Unconditioned Nirvāṇa.
Furthermore, Subhūti, I use the Buddha eye to observe countless Buddha realms throughout the ten directions and see Bodhisattvas entering the realm of hungry ghosts. When hungry ghosts see Bodhisattvas, they immediately give rise to loving-kindness and compassion, respectfully honor the Bodhisattvas, and thereby become free from suffering. Through this merit, they never separate from the Buddhas until they attain Nirvāṇa.
Subhūti, Great Bodhisattvas who practice great loving-kindness in this way cause sentient beings to attain Nirvāṇa.”
The Buddha said to Subhūti:
“I also see Bodhisattvas going to the heaven of the Four Heavenly Kings and the sixth heaven, teaching the devas. Through hearing the teachings of the three vehicles, the devas all attain liberation and realize Nirvāṇa. If there are heavenly beings attached to the pleasures of the five desires, the Bodhisattva makes their palaces empty and then teaches them:
‘O devas, all things are impermanent. There is neither nobility nor lowliness. What can truly remain permanently secure and peaceful?’”
The Buddha said to Subhūti:
“At that time, I used the Buddha eye to observe the Buddha realms and saw Bodhisattvas teaching those who praise the Brahma heavens:
‘Friends, why do you regard this completely empty Dharma as existing? These phenomena are empty, impermanent, nonexistent, and subject to cessation. You should not regard such phenomena as existing.’
Subhūti, Great Bodhisattvas have established the mind of great loving-kindness toward sentient beings. This is a most special and unprecedented Dharma of Bodhisattvas.
Subhūti, Great Bodhisattvas throughout countless Buddha realms in the ten directions use four activities to benefit sentient beings: first, generosity; second, loving speech; third, beneficial action; fourth, cooperation.”
Great Bodhisattvas use two kinds of giving to teach and transform sentient beings: first, material giving; second, Dharma giving.
What is using material giving to teach sentient beings?
A Bodhisattva gives gold, silver, jade, and precious jewels; or gives food, clothing, mosquito nets, blankets, beds, incense, flowers, ornaments, and medicine; or gives servants, elephants, horses, and vehicles. Whatever sentient beings need, the Bodhisattva gives without opposing their wishes.
After giving to people, the Bodhisattva then teaches them to take refuge in the Three Jewels, or to uphold the five precepts, the ten wholesome actions, or the eight precepts of purification. The Bodhisattva teaches them to practice the four meditations, the four immeasurable minds, the four formless absorptions, or encourages them to recollect the Buddha, Dharma, Sangha, devas, and generosity.
For those who act in distorted ways, the Bodhisattva teaches them to act according to the True Dharma. For those who are not truthful, the Bodhisattva teaches them to act truthfully. The Bodhisattva encourages them to practice the thirty-seven factors of enlightenment, the three gates of liberation, the eight liberations, the nine successive meditations, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, great loving-kindness, great compassion, the eighteen uncommon qualities, the eighty minor marks of excellence, and encourages people to study the teachings of the three vehicles.
This is the Great Bodhisattva practicing Prajñāpāramitā, using the skillful means of material giving to teach and transform sentient beings, causing them to abide in the unsurpassed secure state. This is the special and unprecedented Dharma of Great Bodhisattvas.
How does a Bodhisattva practicing Prajñāpāramitā use Dharma giving to teach and transform sentient beings?
Giving has two kinds: first, path-giving; second, worldly giving.
What is worldly giving?
Giving according to worldly speech is an impure Dharma; teaching people who wish to attain the four meditations, the four immeasurable minds, the four formless concentrations, and other wholesome practices of ordinary beings—this is worldly Dharma giving.
After practicing such worldly Dharma giving, the Bodhisattva teaches and transforms sentient beings so that they leave the worldly behind. Through skillful means, the Bodhisattva guides them to practice the path and attain the fruits of the sages.
What are the path Dharma and the fruits of the sages?
The Dharma of the sages consists of the thirty-seven factors of enlightenment and the three gates of liberation. The fruits of the sages are from Stream-entry up to Arhatship and Pratyekabuddhahood.
The Buddha said:
“The Bodhisattva’s path Dharma of the sages is knowing the wisdom of the fruits of Stream-entry, Arhatship, and Pratyekabuddhahood; the wisdom of the thirty-seven factors of enlightenment; the ten powers of the Buddha; the wisdom of great loving-kindness and great compassion; and all other path Dharmas and worldly Dharmas, defiled and undefiled phenomena, conditioned and unconditioned phenomena, and omniscience. This is the Dharma of the Bodhisattva sage.
What is the fruit of the Bodhisattva sage?
It is the elimination of all habitual afflictions.”
Subhūti said to the Buddha:
“Does a Bodhisattva attain omniscience?”
The Buddha replied:
“Yes, Subhūti. A Bodhisattva attains omniscience.”
Subhūti said to the Buddha:
“World-Honored One, in that case, what difference is there between a Great Bodhisattva and the Thus-Come One?”
The Buddha replied:
“There is a difference. When a Bodhisattva attains omniscience, they are called a Thus-Come One. Why? Because the mind of the Bodhisattva cannot be attained. The mind of the Thus-Come One is also not different. The Bodhisattva illuminates all phenomena even in the deepest darkness. Through worldly giving, they are led to the Dharma path of giving.
The Buddha said to Subhūti:
“This Bodhisattva no longer gives to sentient beings according to worldly Dharma, but uses skillful means to lead them to attain omniscience.”
The Buddha said to Subhūti:
“How is the Bodhisattva’s path-giving Dharma incomparable to ordinary beings?
It consists of the thirty-seven factors of enlightenment, the three gates of liberation, the eight liberations, the nine successive meditations, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, the eighteen uncommon qualities, the thirty-two marks of excellence, the eighty minor marks of the Great Being, and the various methods of dhāraṇī.
This is a most special and unprecedented Dharma of the Bodhisattva.
The Bodhisattva uses loving speech, the six pāramitās—generosity, morality, patience, diligence, meditation, and wisdom—and a gentle, harmonious appearance to teach and transform sentient beings.
Why? Because the six pāramitās encompass all wholesome Dharma.
Why does the Bodhisattva constantly use the six pāramitās and the four methods of benefiting and teaching sentient beings?
The four methods are: generosity, loving speech, beneficial action, and cooperation.”
Again, Subhūti! The Bodhisattva uses the Prajñāpāramitā to teach newly initiated Bodhisattvas: “Good son, you should skillfully learn to distinguish the letters, from one letter up to forty-two letters. One letter contains the meaning of all letters; the meaning of all letters contains the forty-two letters; the meaning of the forty-two letters is all contained within one letter; all have the same meaning. Therefore, the Bodhisattva should be proficient in those forty-two letters. The Tathāgata, Arhat, Perfectly Enlightened One, fully knows all wholesome dharmas, fully knows written words, and then teaches sentient beings. The Tathāgata’s teaching of Dharma does not depart from written words; dharmas also do not depart from written words.”
Subhūti said:
“World-Honored One! Sentient beings cannot attain dharma, nor can they be seen, because all dharmas are empty. Why is it that when practicing the Pāramitās, the four Dhyānas, the four immeasurable minds, the four formless absorptions, the thirty-seven factors assisting enlightenment, the eighteen kinds of emptiness, emptiness, signlessness, wishlessness, the eight liberations, the nine successive meditations, the ten powers, the four fearlessnesses, the eighteen unique qualities of a Buddha, the thirty-two marks, the eighty excellent characteristics of the Buddha, and the six superknowledges, and teaching the Dharma to sentient beings, the Bodhisattva does not see sentient beings, nor does he see the place of sentient beings; even consciousness cannot be seen; the six Pāramitās cannot be seen; even the eighty excellent characteristics cannot be seen and there is nothing attained; there are no sentient beings and nothing attained; there are no eighty excellent characteristics and nothing attained?
How does a Bodhisattva practicing Prajñāpāramitā teach the Dharma to sentient beings?”
Subhūti again said:
“World-Honored One! Is it that the Bodhisattva uses the absence of any means of helping sentient beings in order to cause them to leave the four inverted views and abide in the Four Truths? Practicing Prajñāpāramitā, the Bodhisattva does not even see this, much less practice the thirty-seven factors assisting enlightenment.”
The Buddha told Subhūti:
“That is so! As you have said, sentient beings are unattainable. Therefore, you should know that all dharmas, such as inner and outer, existence and nonexistence, the five aggregates, sense bases, elements, the Four Truths, the twelve links of dependent origination, the four formless absorptions, the thirty-seven factors assisting enlightenment, the three gates of liberation, the eight liberations, the nine successive meditations, the eighteen unique qualities of a Buddha, the ten powers, the four fearlessnesses, the four unobstructed wisdoms, the two grounds, Bodhisattvas, Buddha lands, the Path—all are empty.”
The Buddha told Subhūti:
“The Bodhisattva knows that all dharmas are empty and teaches the Dharma to all sentient beings. Sentient beings who hear this Dharma thereby do not regress. Regarding all dharmas, there is neither attachment nor abandonment, nor are there obstacles. The Bodhisattva speaks the true Dharma, without falsehood.”
“For example, countless beings manifested by the Tathāgata may either accomplish the six Pāramitās or accomplish the four Dhyānas and the four immeasurable minds.
Subhūti, what do you think? Do these beings attain anything?”
Subhūti replied:
“World-Honored One! No. These beings do not attain anything.”
The Buddha taught:
“Subhūti, you should know that the Bodhisattva teaching sentient beings is likewise so: according to their capacities, he teaches the Dharma, causing sentient beings to leave inverted views, without bondage and without liberation. If the five aggregates had bondage and liberation, they would not be the five aggregates, because the self-nature of the five aggregates is always peaceful and still. Up to conditioned and unconditioned dharmas, their self-nature is always peaceful and still.
When the Bodhisattva teaches the Dharma to sentient beings, at the beginning he does not see sentient beings, because all dharmas cannot be grasped. The Bodhisattva abides in the place where there is no place to abide. The five aggregates are empty, therefore there is no place to abide; even conditioned and unconditioned dharmas have no place to abide. Why? Because there is no true existence and therefore no place of abiding. There is no possession, and one does not abide in non-possession; there is possession, and one does not abide in possession. Why? Because all are unattainable. A dharma that is unattainable has no place to abide.”
“Subhūti! The Bodhisattva practicing Prajñāpāramitā explains all dharmas and distinguishes the aspects of emptiness. A Bodhisattva who practices Prajñāpāramitā in this way has no fault before the Tathāgata, Arhat, Perfectly Enlightened One, or the noble ones. Why? Because all Buddhas, World-Honored Ones, and noble ones have attained this Dharma and then taught sentient beings. Because they have attained this Dharma, they do not regress. Why? Because the Dharma-nature, ultimate reality, and suchness do not regress, nor is there any form or characteristic that can regress.”
Subhūti said to the Buddha:
“World-Honored One! If the Dharma-nature, ultimate reality, and suchness do not regress, are the five aggregates, suchness, ultimate reality, and Dharma-nature different? Are conditioned, unconditioned, and the Path, contaminated and uncontaminated, different?”
The Buddha taught:
“No, Subhūti. The five aggregates and suchness, ultimate reality, conditioned and unconditioned dharmas, and the Path are not different.”
Subhūti said:
“World-Honored One! If the five aggregates and Suchness, up to conditioned and unconditioned dharmas, are not different, then why are there good and bad karmic results and the five destinies of birth and death? Why are there the teachings of the three vehicles?”
The Buddha taught:
“Because sentient beings follow conventional truth, there are names such as ‘the Path.’ According to ultimate truth, there is no distinction. Why? Because these dharmas are always peaceful and still, without distinctions and without verbal expression. The five aggregates neither arise nor cease, neither eternal nor annihilated, because from beginning to end they are empty.”
Subhūti said:
“World-Honored One! If by following conventional truth there is the name of ‘the Path,’ then do all ordinary people attain the Path and realize the fruits of the three vehicles?”
The Buddha told Subhūti:
“If ordinary people all knew the Truth of Origin and the Truth of the Path, then they should attain the Path. But if ordinary people do not know, then they cannot attain the Truth of the Path and the Truth of Cessation.”
Subhūti said:
“Why do ordinary people realize the fruits of the Path?”
The Buddha answered:
“The noble ones who cultivate the Path thereby have the fruits of the Path.”
Subhūti asked:
“Is it through cultivating the Path that one attains the fruits of the Path?”
The Buddha told him:
“No, Subhūti. It is not through cultivating the Path that one can attain the Path, nor is it through not cultivating the Path, without departing from the Path, that one attains the fruits. Therefore, the Bodhisattva practicing Prajñāpāramitā, for the sake of sentient beings, abides in the Path. The Path does not distinguish conditioned dharmas; unconditioned dharmas also do not distinguish.”
Subhūti again asked:
“World-Honored One! If there is no distinction of the Path, why did the Buddha say that cutting off the three fetters results in attaining the fruit of Stream-entry; weakening greed, hatred, and delusion results in attaining the fruit of Once-returning; eliminating the five lower fetters in the Desire Realm results in attaining the fruit of Non-returning; cutting off the five higher fetters in the Formless Realm results in attaining the fruit of Arhatship; seeing all forms perceived by the eye as dharmas of complete cessation results in attaining Pratyekabuddhahood; and eliminating all karmic afflictions results in attaining unsurpassed Bodhi? How can this be known? If the Path has no distinction, how can one practice according to it and attain the Path?”
The Buddha told Subhūti:
“Is the Path of Stream-entry up to unsurpassed Bodhi a conditioned or unconditioned dharma?”
Subhūti replied:
“World-Honored One! It is not a conditioned dharma.”
The Buddha taught:
“Does an unconditioned dharma have a boundary by which it can be distinguished?”
Subhūti replied:
“World-Honored One! It has no boundary by which it can be distinguished.”
The Buddha taught:
“What do you think? When a good son or good daughter attains conditioned and unconditioned dharmas and attains the one characteristic, at that time, do they say that they have attained conditioned and unconditioned dharmas?”
Subhūti replied:
“World-Honored One! No.”
The Buddha taught:
“The Bodhisattva practicing Prajñāpāramitā teaches the Dharma to sentient beings without limits of distinction, because inner and outer are empty, existence and nonexistence are empty. The Bodhisattva himself does not cling and teaches all people not to cling either—not clinging to the six Pāramitās, the four Dhyānas, the four immeasurable minds, the thirty-seven factors assisting enlightenment, or omniscient wisdom. Not clinging means not giving rise to obstacles.
Like a person manifested by the Tathāgata: if this person gives, he does not receive karmic merit; it is only for the purpose of liberating beings. The Bodhisattva does not abide in the Pāramitās, contaminated or uncontaminated, does not abide in the Path or the worldly, conditioned or unconditioned, because there is no place to abide. Why? Because the Bodhisattva has already surpassed the characteristics of all dharmas.”
Chapter 79: TRANSCENDING THE CHARACTERISTICS OF DHARMAS
At that time, Subhūti said:
“World-Honored One! What is meant by transcending the characteristics of all dharmas?”
The Buddha told Subhūti:
For example, if a person is transformed through supernatural change, there is no lust, anger, or delusion; the five aggregates do not manifest; there are no internal or external matters, no place of obstruction, no matters of the path, worldly matters, conditioned existence, unconditioned existence, conditioned phenomena, or unconditioned phenomena; there is neither path nor karmic result. This is transcending the characteristics of all phenomena.
Subhūti said:
“World-Honored One! How can a transformed person cultivate the path?”
The Buddha said:
“Cultivating the path neither cuts off nor continues, and it does not fall into any realm of existence.
Subhūti, what do you think? Does a person transformed by the Tathāgata have form, have coming and going, have cessation or permanence?”
Subhūti said:
“World-Honored One! Such a person has neither coming nor going, neither permanence nor cessation, and does not belong to any of the five realms.”
The Buddha said:
“Subhūti! This is transcending the characteristics of all phenomena.”
Subhūti said to the Buddha:
“World-Honored One! Are all five aggregates like illusions?”
The Buddha said:
“That is correct!”
Subhūti said:
“World-Honored One! If all phenomena are like illusions and transformations, and a transformed person has no form, feeling, perception, formations, or consciousness, is neither permanent nor impermanent, and does not depart from the five realms, then what special qualities does a Great Bodhisattva possess?”
The Buddha said:
“Subhūti, what do you think? When I was still a Bodhisattva, did I see sentient beings being liberated from the five realms?”
Subhūti said:
“World-Honored One! No, I did not see that.”
The Buddha said:
“Within the three realms, one does not even see sentient beings who are liberated, much less within the five realms. Why? Because the Bodhisattva contemplates and knows that all phenomena are like illusions, like transformations.”
Subhūti said:
“If the Bodhisattva contemplates and knows that all phenomena are like illusions and transformations, then from what basis does he practice the six pāramitās, the four dhyānas, the four immeasurable minds, the four formless absorptions, and the thirty-seven aids to enlightenment, in order to purify the Buddha land and teach sentient beings?”
The Buddha said to Subhūti:
“If sentient beings themselves knew that all phenomena are like illusions and transformations, then Bodhisattvas would not endure suffering through countless kalpas practicing the Bodhisattva path.
Subhūti! Because sentient beings cannot themselves know that all phenomena are like illusions and transformations, Bodhisattvas must endure suffering, practice the six pāramitās, purify the Buddha land, and teach sentient beings.”
Subhūti said:
“World-Honored One! Suppose all phenomena are like dreams, like illusions, like transformations, like echoes, like mirages. Then how can there be sentient beings for a Bodhisattva practicing the Prajñāpāramitā to rescue?”
The Buddha said:
“Sentient beings are only names and numerical designations combined together, clinging to what has no beginning or origin. Therefore, Great Bodhisattvas practicing Prajñāpāramitā rescue them within the characteristic of names and designations.”
Subhūti said:
“What is the characteristic of names and designations?”
The Buddha said to Subhūti:
“Names and designations are not real. They are falsely called names: the five aggregates, persons, men, women, the five realms, conditioned and unconditioned phenomena, Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and Perfect Enlightenment.
Subhūti, phenomena and the path created by ‘self’ and ‘what belongs to self’ are merely names and classifications of phenomena. Foolish ordinary people cling to conditioned phenomena. Therefore, Bodhisattvas practicing Prajñāpāramitā use skillful means to teach and transform sentient beings.
These names and designations exist only because of characteristics. Because there are characteristics, one is born into the womb of a mother. What is possessed has no beginning; what is possessed does not exist. The wise do not cling to emptiness.”
The Buddha said to Subhūti:
“Therefore, Great Bodhisattvas practice Prajñāpāramitā and use skillful means to teach sentient beings.
Subhūti! What are characteristics?
Foolish ordinary people cling to two characteristics: first, characteristics of form; second, characteristics of non-form.
What are characteristics of form?
They are beautiful forms, ugly forms, subtle forms—all of which decay and change. Within them, characteristics arise; this is called the characteristic of form.
What are characteristics of non-form?
Within phenomena without form, afflictions arise; this is called the characteristic of non-form.
Bodhisattvas learning Prajñāpāramitā use skillful means, from the place of non-form, to teach sentient beings, leading them into the state of signlessness, without clinging to the two characteristics of form and non-form.
Subhūti! This is how Great Bodhisattvas teach sentient beings within characteristics and lead them into signlessness.”
Subhūti said:
“World-Honored One! If all phenomena only have names and characteristics, then how can Bodhisattvas practicing Prajñāpāramitā distinguish wholesome phenomena while also teaching others to distinguish wholesome phenomena? By being complete in wholesome phenomena, they guide sentient beings into the three vehicles.”
The Buddha said to Subhūti:
“For example, if a Bodhisattva merely recollects the names of the five aggregates and the characteristics of the five aggregates, because he does not practice Prajñāpāramitā, he cannot distinguish wholesome phenomena and also cannot cause others to distinguish them.
Subhūti! A Bodhisattva practicing Prajñāpāramitā uses signlessness to practice the five pāramitās. Through signlessness, he becomes complete in the four dhyānas, the four immeasurable minds, the four formless absorptions, the thirty-seven aids to enlightenment, internal and external emptiness, emptiness of existence and nonexistence, the eight liberations, the nine successive concentrations, the ten powers of the Buddha, and the eighteen unique qualities of a Buddha. Because of signlessness, the Bodhisattva himself becomes complete in all wholesome phenomena and teaches others to become complete in wholesome phenomena.
Subhūti! If there were even the slightest characteristic of phenomena, then a Bodhisattva practicing Prajñāpāramitā would not attain Emptiness, Signlessness, and Wishlessness; he would not be able to teach sentient beings according to their wishes and enable them to attain the exhaustion of defilements through Emptiness, Signlessness, and Wishlessness. In this way, practicing Prajñāpāramitā benefits all sentient beings.”
Subhūti said:
“World-Honored One! Suppose all phenomena are Empty, Signless, and Wishless. When Great Bodhisattvas use Signlessness and Wishlessness, how can there be any phenomena that can be called conditioned or unconditioned, possessed or not possessed, the phenomena of Śrāvakas, the phenomena of Pratyekabuddhas, the phenomena of Bodhisattvas, or the phenomena of Buddhas?”
The Buddha said to Subhūti:
What do you think? Are the formless Dharma, the Dharma of the Śrāvaka, the Dharma of the Pratyekabuddha, the Dharma of the Bodhisattva, and the Dharma of the Buddha different from one another?
Subhūti replied:
World-Honored One! They are not different.
The Buddha said:
Are the Dharmas of the Śrāvaka, Pratyekabuddha, Bodhisattva, and Buddha not formless?
Subhūti replied:
World-Honored One! They are formless Dharmas.
The Buddha said:
Therefore, one should know that all Dharmas are without marks. When Bodhisattvas learn these formless Dharmas, they increase the roots of goodness and merits of the six pāramitās, the four meditations, the four immeasurable minds, the four formless concentrations, the thirty-seven aids to enlightenment, and the eighteen exclusive qualities. Why? Because Bodhisattvas do not learn any other Dharmas; they only learn Emptiness, Signlessness, and Wishlessness. All wholesome Dharmas belong to the three gates of liberation. The self-nature of the three gates of liberation is Emptiness. When Bodhisattvas learn Emptiness, Signlessness, and Wishlessness, they are learning the five aggregates, the twelve sense bases, the eighteen elements, the four truths, the twelve links of dependent origination, inner and outer emptiness, emptiness of existence and non-existence, the six pāramitās, the thirty-seven aids to enlightenment, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, and the eighteen exclusive qualities.
Subhūti said to the Buddha:
How does a Bodhisattva practicing Prajñāpāramitā learn the five aggregates?
The Buddha said:
A Bodhisattva practicing Prajñāpāramitā knows the marks of form, the arising and ceasing of form, and the Suchness of form.
What does it mean to know the marks of form?
Form is not lasting, like foam on water.
What does it mean to know the arising and ceasing of form?
Form neither comes nor goes, and it does not return.
Subhūti, this is knowing the arising and ceasing of form.
What does it mean to know the Suchness of form?
Suchness neither arises nor ceases, neither comes nor goes, neither is cut off nor eternal, neither increases nor decreases. Knowing this is knowing the Suchness of form. It does not change, and therefore it is called the Suchness of form.
What does it mean to know the arising and ceasing of feeling and the Suchness of feeling?
It means knowing feeling to be like a bubble of water.
What does it mean to know the Suchness of perception?
It means knowing perception to be like a mirage. When one reaches the place, it is not water; it neither comes nor goes.
What does it mean to know the Suchness of formations?
It is like the body of a banana tree: when each layer is peeled away, there is no solid core.
What does it mean to know the arising and ceasing of formations?
Formations have no coming or going. Knowing formations in this way is knowing their Suchness.
How does one contemplate consciousness?
It is like a magician producing four kinds of armies; they neither come nor go. Contemplating consciousness is the same.
What does it mean to contemplate the Suchness of consciousness?
Contemplating Suchness in the same way as consciousness is knowing the Suchness of consciousness.
What does it mean to contemplate and know the nature of the eye faculty?
It means contemplating that what belongs to the eye is empty, eye forms are empty, eye consciousness is empty, and so on until what belongs to consciousness is empty.
What does it mean to contemplate and know the twelve sense bases?
It means knowing the Suchness of inner and outer phenomena and knowing that what belongs to inner and outer phenomena is empty.
What does it mean to contemplate and know the Truth of Suffering?
It means knowing suffering and the truth of suffering, knowing self and non-self, and knowing that the truth of the Origin of Suffering is empty.
What does it mean to know the Suchness of the Four Truths?
Knowing the Suchness of the Four Truths is the same as knowing the Four Truths. This is knowing the Suchness of the Four Truths.
What does it mean to contemplate and know the Suchness of the twelve links of dependent origination?
The twelve links of dependent origination have no place where they arise. Therefore, one knows the Suchness of the twelve links of dependent origination.
Subhūti said to the Buddha:
Suppose a Bodhisattva learns and practices Prajñāpāramitā, clearly distinguishing each part and knowing Dharmas in this way. Would such a Bodhisattva not distinguish the Dharma-nature of the form body?
The Buddha said:
If there were any Dharma separate from the Dharma-nature, then this Dharma-nature of the form body could be distinguished. Why? Subhūti, the Tathāgata and the disciples of the Tathāgata do not see any Dharma that is separate from the Dharma-nature, nor do they see any Dharma that is not separate from the Dharma-nature. Although they do not see or cling in this way, Dharma has no duality and is not separate from the Dharma-nature.
The Buddha said to Subhūti:
A Bodhisattva practicing Prajñāpāramitā should learn this Dharma-nature.
Subhūti said to the Buddha:
When a Bodhisattva learns Dharma-nature, is there no place where anything is learned?
The Buddha said to Subhūti:
When a Bodhisattva learns Dharma-nature, they are learning all Dharmas. Why? Because all Dharmas are Dharma-nature.
Subhūti said to the Buddha:
All Dharmas are Dharma-nature, and all conditioned Dharmas are Dharma-nature.
The Buddha said:
Subhūti, therefore, when a Bodhisattva learns Prajñāpāramitā, they are learning Dharma-nature.
Subhūti said to the Buddha:
If all Dharmas are Dharma-nature, then from where does a Bodhisattva practicing the six pāramitās, the four meditations, the four immeasurable minds, the four formless concentrations, the thirty-seven aids to enlightenment, the three gates of liberation, the eight liberations, the nine successive meditations, the ten powers, the four fearlessnesses, the eighteen exclusive qualities, the six supernormal knowledges, the thirty-two marks of excellence, the eighty minor characteristics, being born into the four great clans, being born in the Heaven of the Four Heavenly Kings, from that heaven up to the Heaven of the Thirty-three, from the initial arising of the mind of enlightenment up to the ten stages, learning the three vehicles, purifying Buddha lands, teaching and transforming beings, learning dhāraṇī methods, learning eloquence, learning the Bodhisattva path, learning the Suchness of all Dharmas, and knowing all Dharmas arise?
World-Honored One! Within that Dharma-nature there is not the slightest distinction, so there is no Bodhisattva who performs such inverted actions. Why? Because Dharma-nature is neither the five aggregates nor separate from the five aggregates. Dharma-nature is the five aggregates, and the five aggregates are Dharma-nature.
The Buddha said to Subhūti:
That is correct! It is exactly as you have said: Dharma-nature is the five aggregates, and the five aggregates are Dharma-nature. Subhūti, if a Bodhisattva practicing Prajñāpāramitā sees any Dharma as separate from Dharma-nature, they will not generate the mind of Unsurpassed Complete Enlightenment. A Bodhisattva practicing Prajñāpāramitā knows that the nature of Dharmas is the path. Therefore, a Bodhisattva practicing Prajñāpāramitā knows that all Dharmas are Dharma-nature. Dharmas have no names, but Bodhisattvas use names to teach; from the five aggregates up to the path, all are explained through names and categories of Dharma.
Subhūti, it is like a magician using a mirror to manifest countless images: men and women, elephants and horses, or mansions and bathing pools, within which are arranged various seats, cushions, carpets, blankets, pillows, curtains, canopies, and so forth, with fragrant flowers, music, various foods and drinks, songs and entertainment to delight people. The magician then manifests the six pāramitās, the four great clans, Mount Sumeru, the Heaven of the Thirty-three, and manifests Śrāvakas, Pratyekabuddhas, Bodhisattvas who have just generated the aspiration for enlightenment and practice the six pāramitās; he further manifests Bodhisattvas of the Ten Abodes, those in the final birth before Buddhahood, Bodhisattvas abiding in the five supernormal powers, purifying Buddha lands, transforming beings, practicing right concentration to delight themselves, practicing the ten powers of the Buddha, the four fearlessnesses, great loving-kindness, and great compassion, and finally manifests the Buddha’s body with its excellent marks.
At that time, a foolish person praised:
Wonderful! The deeds of this person are truly miraculous, bringing joy to countless people who see them. The magician manifests many forms and the excellent marks of the World-Honored One.
But among them, a wise person laughed loudly:
All the things created by this magician are not real. He uses magical arts to please people, causing them to see what they take to be real; he makes what has no form appear to have form.
The Buddha said:
A Bodhisattva practicing Prajñāpāramitā does not see any Dharma outside Dharma-nature. Using skillful means, they teach the Dharma to sentient beings. They do not see sentient beings or any place where sentient beings exist, yet they themselves practice the six pāramitās, teach others to practice the six pāramitās, see those who practice them and rejoice with them; they themselves practice the ten wholesome deeds and encourage others to practice them, seeing those who practice them, praising and rejoicing with them; they themselves practice the five precepts and encourage others to uphold them, seeing those who uphold them, praising and rejoicing with them; they themselves practice the four meditations, the four immeasurable minds, and the four formless concentrations and encourage others to practice them, seeing those who practice them, praising and rejoicing with them; they themselves practice the thirty-seven aids to enlightenment, the three gates of liberation, the four fearlessnesses, the ten powers, and the eighteen exclusive qualities and encourage others to practice them, seeing those who practice them, praising and rejoicing with them.
The Buddha said to Subhūti:
Dharma-nature before, after, and in the middle neither increases nor decreases. Therefore, Great Bodhisattvas endure suffering for the sake of sentient beings and practice the Bodhisattva path. If Dharma-nature before, after, and in the middle were different, Bodhisattvas would not use skillful means to explain Dharma-nature and teach sentient beings.
Chapter 80: BELIEVING IN THE ORIGINAL LIMIT
At that time, Subhūti said:
World-Honored One! Suppose that at the beginning there were no sentient beings, and there was no place of sentient beings. What then would Bodhisattvas do in practicing Prajñāpāramitā?
The Buddha said to Subhūti:
A bodhisattva, believing in the true nature of reality, should practice the perfection of wisdom. If true reality and sentient beings were different, the bodhisattva would not practice the perfection of wisdom; but because true reality and the reality of sentient beings are not different, the bodhisattva, wishing to benefit sentient beings, practices the perfection of wisdom.
Furthermore, Subhūti, the Great Bodhisattva practicing the perfection of wisdom does not make distinctions regarding true reality, yet guides sentient beings into true reality.
Subhūti said to the Buddha:
If one guides sentient beings into true reality, then the bodhisattva establishes true reality within true reality. If true reality is established within true reality, that cannot exist. Why? How can non-possession be established within non-possession?
World-Honored One, how then does the bodhisattva guide sentient beings into true reality?
The Buddha said to Subhūti:
One cannot establish true reality within true reality, one cannot establish possession within possession, and one cannot establish non-possession within non-possession.
Subhūti, the bodhisattva practicing the perfection of wisdom uses skillful means to guide sentient beings into true reality; true reality and sentient beings are neither two nor different.
Subhūti asked:
World-Honored One, what skillful means does the bodhisattva use while practicing the perfection of wisdom to guide sentient beings into true reality without any appearance of discriminating thought?
The Buddha said to Subhūti:
The Great Bodhisattva practicing the perfection of wisdom uses skillful means to guide sentient beings in generosity. After guiding them, the bodhisattva explains that generosity is completely empty; the gift, the giver, the receiver, and the karmic result of giving are all empty.
Good son, do not create any appearances. Are the gift and the receiver different? They are not different; both are empty and both lead to true reality. If you do not discriminate between the gift, the giver, the receiver, and the result of giving, then this generosity can lead to liberation. Do not practice generosity while clinging to form, feeling, perception, formations, and consciousness. Why? Because the gift, the giver, the receiver, and the result of giving are all empty. Because generosity has no expectation, generosity cannot be attained. Why? Because all these phenomena, from beginning to end, are empty in their own nature.
Furthermore, Subhūti, the Great Bodhisattva practicing the perfection of wisdom uses skillful means to guide sentient beings in maintaining precepts. The bodhisattva teaches: Good son, abandon the ten unwholesome actions. These evil dharmas are not real, so reflect carefully: these ten evil deeds originally do not exist.
The Great Bodhisattva, using complete skillful means, teaches and transforms sentient beings, using generosity and precepts to instruct them to purify themselves. The results of generosity and maintaining precepts are completely empty. Therefore, sentient beings attain tranquility, give rise to wisdom, cut off ignorance, and completely end suffering. They use conventional nirvana but do not use ultimate meaning. Why? Because within emptiness there is no seeking of nirvana; without emptiness one certainly cannot enter nirvana. Nirvana itself, in its own nature, is ultimately also empty.
Furthermore, Subhūti, when the bodhisattva sees sentient beings whose minds are scattered, who lack right concentration, who quarrel and become angry, the bodhisattva teaches them patience and cultivates patience: Deluded actions are all empty; you should contemplate whether evil deeds that are empty belong to me or to someone else, and from where they arise. The empty dharma is never not empty. This empty dharma is not created by the Tathāgata, bodhisattvas, arhats, or pratyekabuddhas. Nor is it made by the gods of the Heaven of the Thirty-Three, dragons, asuras, ghosts, spirits, gandharvas, or mahoragas; rather, it is naturally empty.
The bodhisattva practicing the perfection of wisdom uses this emptiness to guide sentient beings into emptiness. Although there are karmic results, one does not depart from the result of unsurpassed bodhi. Although the bodhisattva encourages sentient beings to diligently seek the path, this is only a conventional teaching, not ultimate meaning. Why? Because the nature of emptiness has neither a place of awakening, nor a person who awakens, nor one who has awakened or will awaken. This is the empty nature of true reality. For the sake of sentient beings, the bodhisattva practices the perfection of wisdom, not seeing sentient beings and not seeing the dwelling place of sentient beings. Why? Because sentient beings are tranquil like all dharmas.
Furthermore, Subhūti, the bodhisattva practicing the perfection of wisdom, using skillful means, sees sentient beings who are lazy. The bodhisattva encourages them to make their body and mind diligent in practicing emptiness: In the dharmas there is no laziness, and one does not see laziness. This empty dharma does not retreat from the place of emptiness. Do not be lazy toward wholesome dharmas; do not let body and mind retreat from the six perfections, the four meditations, the four immeasurables, and the four formless concentrations. Do not be lazy regarding the thirty-seven aids to enlightenment, the three gates of liberation, up to the eighteen unique qualities of the Buddha. Do not create obstacles toward the dharmas; contemplate that all dharmas have no obstacles and no laziness.
The Buddha said to Subhūti:
The bodhisattva practicing the perfection of wisdom uses the emptiness of dharmas to encourage and teach sentient beings to diligently abide in the nature of emptiness. Although abiding in emptiness, one does not fall into duality. Why? Because the nature of emptiness is one; it has no two dharmas. That which is non-dual has no place of attachment.
Furthermore, Subhūti, the bodhisattva practicing the perfection of wisdom uses the empty nature of dharmas to teach sentient beings and cause them to become diligent.
The bodhisattva teaches:
Good sons, diligently cultivate and practice generosity, precepts, patience, diligence, meditation, wisdom, and the thirty-seven aids to enlightenment up to the eighteen unique qualities of the Buddha according to your ability.
Good sons, toward these dharmas, do not give rise to two thoughts, nor separate from two thoughts. Why? Because the nature of these dharmas is empty; the empty nature of dharmas is neither two nor non-two.
Subhūti, this is the bodhisattva practicing the perfection of wisdom, using skillful means to cultivate the bodhisattva practices, teach sentient beings, and purify the Buddha-land. Next, the bodhisattva guides sentient beings to cultivate the fruits of stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, and up to unsurpassed bodhi.
Furthermore, Subhūti, the bodhisattva practicing the perfection of wisdom uses skillful means to benefit sentient beings, advising them: Practice one-pointed meditation; do not be scattered, and do not give rise to the thought of concentration. Why? Because the nature of all dharmas is empty. Within those empty dharmas there is neither confusion nor one-pointedness. Therefore, abiding in this concentration, the activities created by body, speech, and mind, or the six perfections, the thirty-seven aids to enlightenment, the eight liberations, the nine successive meditations, the ten powers, the four fearlessnesses, the four unobstructed wisdoms, great loving-kindness, great compassion, the eighteen unique qualities, the eighty excellent marks, or the paths of the śrāvaka, pratyekabuddha, Buddha, and bodhisattva, or the fruits of śrāvaka, pratyekabuddha, and Buddha, or omniscient wisdom, purifying Buddha-lands and teaching sentient beings—the person who practices emptiness will attain all wholesome dharmas.
The Buddha said to Subhūti:
The bodhisattva practicing the perfection of wisdom, using skillful means, benefits sentient beings. From the time of first generating the aspiration until now, the bodhisattva has constantly benefited countless sentient beings, traveling from one Buddha-land to another, making offerings and paying homage to Buddhas, receiving teachings from Buddhas, until attaining unsurpassed bodhi without ever forgetting. Such bodhisattvas are always protected, with body, speech, and mind complete and without deficiency. Why? Because this bodhisattva diligently cultivates omniscient wisdom. Through cultivating omniscient wisdom, they enter the paths of śrāvakas and pratyekabuddhas and attain supernatural powers. The bodhisattva does not abandon the places where the path should be practiced, but abides in supernatural powers to save sentient beings throughout the five realms of samsaric existence, without diminishing those supernatural powers.
The Buddha said to Subhūti:
The bodhisattva practicing the perfection of wisdom abides in the nature of emptiness and benefits sentient beings in this way.
Furthermore, Subhūti, the bodhisattva practicing the perfection of wisdom, using skillful means, abides in the nature of emptiness and benefits sentient beings, using wisdom to teach them:
Noble ones, purify body, speech, and mind in order to receive the immortal Dharma. Those who receive the immortal Dharma will not be separated from the empty nature of dharmas. Why? Because the empty nature of dharmas is neither an existent dharma nor a non-existent dharma.
The Buddha said to Subhūti:
The bodhisattva practicing the perfection of wisdom always diligently teaches sentient beings to practice and learn in this way. The bodhisattva personally practices and teaches others to practice the ten wholesome deeds, the five precepts, the eight precepts of purification, the four meditations, the four immeasurables, the four formless concentrations, the thirty-seven aids to enlightenment, the ten powers, the eighteen unique qualities, and the eighty excellent marks. They personally learn and teach others to learn the wisdom path of stream-enterer, arhat, and pratyekabuddha, yet within these they do not seek anything. They themselves generate the aspiration for unsurpassed bodhi and teach others to learn unsurpassed bodhi.
The Buddha said to Subhūti:
The Great Bodhisattva cultivates the bodhisattva practices, using skillful means, and is never lazy.
Subhūti said to the Buddha:
World-Honored One, if the nature of all dharmas is empty, sentient beings cannot be attained, there is no right dharma and no non-dharma, then why does the bodhisattva attain omniscient wisdom?
The Buddha said to Subhūti:
That is correct! It is exactly as you have said. The nature of all dharmas is empty. Within emptiness there are no sentient beings, no right dharma, and no non-dharma. If there were a nature of dharmas that was not empty, the bodhisattva would not attain unsurpassed bodhi within dharma. Because of emptiness, the bodhisattva explains that the nature of the five aggregates is also empty.
Therefore, the bodhisattva practicing the perfection of wisdom explains that the nature of the five aggregates, the eighteen elements, the twelve links of dependent origination, the four meditations, the four immeasurables, the four formless concentrations, the thirty-seven aids to enlightenment, the three gates of liberation, the eight liberations, the nine successive meditations, the four unobstructed wisdoms, the eighteen unique qualities of the Buddha, great loving-kindness, great compassion, and the eighty excellent marks are all empty.
Therefore, the bodhisattva teaches sentient beings such dharmas as the path of the śrāvaka, the path of the pratyekabuddha, omniscient wisdom, and the elimination of all habitual tendencies. The bodhisattva uses this emptiness to teach such doctrines as internal emptiness, external emptiness, emptiness of existence, and emptiness of non-existence.
If this nature were not empty, the bodhisattva would not use emptiness to teach the Dharma. If internal emptiness, external emptiness, emptiness of existence, and emptiness of non-existence were not the nature of emptiness, then emptiness itself would be destroyed. The nature of emptiness cannot be destroyed, nor is it permanent. Why? Because emptiness has neither a place where it abides nor a place where it does not abide; it neither comes nor goes. Therefore, it is a permanently abiding dharma, without increase or decrease, without arising or ceasing, without permanence or annihilation.
The bodhisattva abides in this dharma to attain the fruit of perfect enlightenment, not seeing that any dharma has a place it reaches, nor that it has no place it reaches. This is the permanently abiding dharma.
The bodhisattva practicing the perfection of wisdom sees that the nature of all dharmas is empty; therefore, regarding unsurpassed bodhi, the bodhisattva does not regress. Why? Because the bodhisattva does not see any dharma as obstructing, so from where would doubt concerning unsurpassed bodhi arise?
This emptiness has no sentient beings and does not see the dwelling place of sentient beings. It does not see self, life span, or views of knowledge; it does not see the five aggregates up to the eighty excellent marks.
Subhūti, it is like a magically created Buddha who creates monks, nuns, male lay disciples, and female lay disciples, teaching sentient beings for countless kalpas without stopping.
Subhūti, does that created body attain the Dharma of the three vehicles?
Subhūti replied:
World-Honored One, no. Because there are no forms or appearances. The dharmas also have no forms or appearances. Then what sentient beings are there for the bodhisattva to guide and cause to attain the paths of śrāvaka and pratyekabuddha?
Sentient beings fall into delusion, and the bodhisattva leads them out of delusion. Thus, delusion itself is non-delusion. There is no delusion and no mindfulness foundations, no sentient beings, no self, life span, or knowledge and views, no five aggregates, and no path. This is the nature of emptiness.
The bodhisattva, within delusion, practices the perfection of wisdom, transcends delusion, and has thoughts of persons, thoughts of sentient beings, thoughts of form, thoughts of the formless, and conditioned dharmas. Therefore, transcending unconditioned dharmas is not ultimate meaning.
What are unconditioned dharmas? The thirty-seven aids to enlightenment, which neither exist nor arise, are not created. This is called the nature of emptiness, the path of the Buddhas and World-Honored Ones. The path of the Buddhas has no sentient beings, no self, person, life span, knowledge and views, five aggregates, thirty-two marks, or eighty excellent marks. This is the true path of the Tathāgata.
The bodhisattva does not generate the aspiration for unsurpassed bodhi because of the bodhisattva path alone, but because the nature of emptiness, from beginning to end, is never not empty and is always the nature of emptiness. The bodhisattva practices the perfection of emptiness because sentient beings cling to the appearance of sentient beings, and therefore guides them to seek omniscient wisdom.
Thus, the bodhisattva constantly practices the wisdom path. By practicing the wisdom path, the bodhisattva can enter all paths and the paths of the three vehicles. Having fully entered all paths, the bodhisattva teaches sentient beings, purifies Buddha-lands, and then abides within conditioned dharmas, attaining unsurpassed bodhi, without losing the Buddha lineage or the natures of emptiness. Abiding in the nature of emptiness is the path activity of the Buddhas of the three times.
Samsara and worldly dharmas are not separate from the nature of emptiness. All bodhisattvas must learn the practices of the Buddhas and practice the nature of emptiness. Although practicing the nature of emptiness, they do not lose omniscient wisdom.
Subhūti said:
World-Honored One, the Great Bodhisattvas are truly wondrous. They practice the nature of emptiness without discrimination. What is non-discriminating emptiness? The bodhisattva does not say that form, feeling, perception, formations, and consciousness are empty; up to the path, there is no difference from the nature of emptiness. The nature of emptiness itself is the path, and the path itself is the nature of emptiness.
The Buddha said to Subhūti:
If the nature of emptiness were different from the five aggregates, then the bodhisattva would never be able to attain omniscient wisdom. The nature of emptiness and the five aggregates are not different. Because they know that the nature of all dharmas is empty, bodhisattvas generate the aspiration for unsurpassed bodhi.
Because the nature of dharmas cannot be destroyed and cannot be honored, ordinary people become deluded and regard the five aggregates as belonging to me, or me as belonging to the five aggregates. Depending on the five aggregates, they perform actions for me. Depending on inner and outer appearances, they experience the body of the five aggregates, and then there arise birth, aging, illness, death, sorrow, grief, suffering, and distress, falling into the five realms without liberation.
Therefore, the bodhisattva practices the perfection of emptiness and does not discriminate the five aggregates. The five aggregates are empty; one does not contemplate them as being not empty. Up to the path, it is empty; one also does not contemplate the path as being not empty.
Why? Because one does not regard the five aggregates as empty while the five aggregates appear, and one does not regard the path as empty while the path appears.
Subhūti, it is like space: space does not discriminate space, nor does it discriminate the inside and outside of space. Likewise, Subhūti, one does not regard the five aggregates as empty while the five aggregates appear, nor does one regard the path as empty while the path appears. Why? Because emptiness is non-existence, and it does not discriminate whether it is empty or not empty. The path is the same.
Subhūti said to the Buddha:
World-Honored One, if all dharmas cannot be discriminated and cannot be destroyed, then why does the bodhisattva generate the aspiration for unsurpassed bodhi? Regarding the path, if there are two, one cannot generate the aspiration for unsurpassed bodhi.
The Buddha taught:
That is correct, Subhūti. Practicing dual appearances, there is no path. The path is without two. The bodhisattva and the path are not discriminated as two. The bodhisattva is the path, and the path is the bodhisattva. The path is not practiced within form, feeling, perception, formations, and consciousness, nor is it practiced within the path itself. Why? Because the path cannot be spoken.
You should practice the five aggregates and practice the path. The bodhisattva practices the path without grasping.
Subhūti said to the Buddha:
The bodhisattva practices the path without grasping and also without abandoning. In that case, what does one do and where does one practice the path?
The Buddha taught:
What do you think? Do those who are created by the Tathāgata and who practice the path have any place where they grasp or abandon?
Subhuti said:
“World-Honored One! No. There is neither attachment nor abandonment.”
The Buddha asked:
“In a dream, does an Arhat have attachment or abandonment?”
Subhuti said:
“World-Honored One! No. An Arhat has no attachment, so how could there be a dream?”
The Buddha taught:
“That is correct, Subhuti! A Bodhisattva practices without attachment and without abandonment.”
Subhuti said:
“World-Honored One! If the Bodhisattva’s intention of neither attaching to nor abandoning the five aggregates and the Bodhisattva path does not practice such dharmas as the Ten Abodes, the Ten Grounds, the Six Paramitas, the Thirty-seven Factors of Enlightenment, the Four Dhyanas, the Four Immeasurable Minds, the Four Formless Concentrations, the Eight Liberations, the Nine Sequential Meditations, the Ten Powers, the Four Fearlessnesses, the Thirty-two Marks of Excellence, the Eighty Auspicious Characteristics, the Five Spiritual Powers, purifying the Buddha lands, teaching and transforming sentient beings, and attaining All-knowing Wisdom, then can such a Bodhisattva accomplish the unsurpassed supreme Bodhi?”
The Buddha taught:
“Subhuti! If a Bodhisattva does not fully practice the Ten Grounds, the Six Paramitas, the Four Dhyanas, the Four Immeasurable Minds, the Four Formless Concentrations, the Eight Liberations, the Nine Sequential Meditations, the Thirty-seven Factors of Enlightenment, and up to the Eighty Auspicious Characteristics, then they certainly will not realize unsurpassed supreme Bodhi. A Bodhisattva who does not fully practice them will not attain All-knowing Wisdom, nor eliminate the empty aspect of the five aggregates and the emptiness-nature of the path. After eliminating this nature, they abide in the nature of cessation, without causing the Dharma to diminish, without arising or ceasing, without attachment, without abandonment, and without realization.
Subhuti! Through conventional truth, a Bodhisattva realizes right and complete enlightenment; the five aggregates and the path also exist through conventional truth, not through ultimate truth. From the time of first generating the mind of enlightenment until now, although the Bodhisattva practices the path, the mind is not extinguished, sentient beings are not extinguished, the path is not extinguished, and the Bodhisattva is not extinguished.
Subhuti! What do you think? If you eliminate the five aggregates and attain immeasurable Samadhis, from Stream-enterer up to Arhatship, at that time do you see the mind and the fruits of the path?”
Subhuti said:
“World-Honored One! No, I do not see them.”
The Buddha taught:
“Why then do you say there is a place of attainment?”
Subhuti said:
“World-Honored One! That is only a matter of conventional truth.”
The Buddha taught:
“Because of conventional truth, we speak of the five aggregates, of Bodhisattvas, and of All-knowing Wisdom. Regarding the path, the Bodhisattva has no Dharma to attain and no Dharma that increases or decreases. Because of the nature of Dharma, it cannot be attained. Even the natures of all dharmas do not realize the natures of all dharmas; how much less could they realize the Ten Abodes and Grounds, the Six Paramitas, the Thirty-seven Factors of Enlightenment, the three Gates of Liberation, and up to the eighteen Dharmas Unique to Buddhas. Therefore, attainment of anything is impossible.
Subhuti! The Great Bodhisattva practices unsurpassed perfect enlightenment, attains Buddha wisdom, and benefits sentient beings.”