THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
Volume 19
Chapter 81: The Formless
Subhūti said to the Buddha:
“World-Honored One! If a great Bodhisattva practices the six Pāramitās, the thirty-seven aids to enlightenment, the ten powers of a Buddha, the four fearlessnesses, the four unhindered wisdoms, the eighteen unique qualities of a Buddha, and the eighteen kinds of emptiness, yet does not perfect the Bodhisattva path, then unsurpassed, perfect enlightenment cannot be attained. How, then, does a great Bodhisattva attain unsurpassed, perfect enlightenment?”
The Buddha said to Subhūti:
“A Bodhisattva studies wisdom together with skillful means. While practicing the Perfection of Giving, the Bodhisattva sees no gift, sees no giver, and sees no recipient. Without departing from that Dharma, the Bodhisattva also does not perceive that Dharma. Practicing in this way is the illumination of the Bodhisattva path.
“Subhūti! Only by practicing the Perfection of Wisdom through skillful means does a Bodhisattva attain unsurpassed, perfect enlightenment. When practicing the Perfection of Giving, the Bodhisattva does not see any gift, any giver, or any recipient. The same applies to practicing the other five Pāramitās and even up to the eighteen unique qualities of a Buddha.”
Śāriputra asked the Buddha:
“World-Honored One! When a Bodhisattva practices the Perfection of Wisdom, what is that Perfection of Wisdom like?”
The Buddha replied to Śāriputra:
“When a Bodhisattva practices the Perfection of Wisdom, through skillful means the five aggregates are neither produced nor not produced. Why? Because the five aggregates have no form or characteristic; they can neither be produced nor not produced. Likewise, the six Pāramitās are neither produced nor not produced. Why? Because the six Pāramitās have no form or characteristic. The same is true up to the eighteen dharmas—they can neither be produced nor not produced. Why? Because all eighteen dharmas are empty and have no form or characteristic.”
Śāriputra asked:
“World-Honored One! Since all dharmas possess nothing, have no form or characteristic, and cannot be perceived, is it because of this that they are neither produced nor not produced? How should one learn in order to enter the Perfection of Wisdom? If a Bodhisattva does not study the Perfection of Wisdom, unsurpassed, perfect enlightenment cannot be attained.”
The Buddha said:
“As you have said, if a Bodhisattva does not study the Perfection of Wisdom, unsurpassed, perfect enlightenment cannot be attained. Yet through skillful means one does not depart from skillful means. When a Bodhisattva practices the Perfection of Wisdom, all dharmas are without possession. Therefore, the Bodhisattva has nothing to grasp. The six Pāramitās possess nothing. The five aggregates possess nothing. Even up to the eighteen dharmas, none are seen. What dharma, then, is there to choose? Therefore, the Bodhisattva takes hold of nothing.”
Śāriputra said:
“The Perfection of Wisdom cannot itself be upheld or protected; likewise, even the eighteen dharmas cannot be upheld. Therefore, the Perfection of Wisdom cannot be upheld.”
The Buddha said:
“Śāriputra! Learning in this way, one does not perceive any learning, much less the learning of the Perfection of Wisdom, much less the Bodhisattva, the Buddha Dharma, the Dharma of the Śrāvakas, the Pratyekabuddhas, or the dharma of ordinary beings. Why? Śāriputra! All dharmas are without form. Since within dharmas there is no possession, where is the dharma of ordinary beings? Where is the dharma of the Śrāvakas or the Pratyekabuddhas? Where is perfect enlightenment?”
Śāriputra said to the Buddha:
“World-Honored One! Even the Three Vehicles and the dharma of ordinary beings cannot be perceived. How, then, can one say, ‘This is the dharma of ordinary beings,’ ‘This is the dharma of the Three Vehicles,’ or ‘This is the formless dharma’? On what basis do the dharma of ordinary beings and the dharma of the Three Vehicles exist?”
The Buddha asked Śāriputra:
“Do the five aggregates truly possess form, location, or reality?”
Śāriputra replied:
“No, World-Honored One. Properly speaking, they are merely deluded inversion.”
The Buddha asked:
“Within the Buddha Way, do ordinary beings truly possess form, location, or reality?”
Śāriputra replied:
“No, World-Honored One. They are merely deluded inversion.”
The Buddha said:
“Therefore, Śāriputra! When a Bodhisattva practices the Perfection of Wisdom through skillful means and sees that all dharmas are without form, only then does the aspiration for unsurpassed enlightenment arise.”
Śāriputra asked:
“World-Honored One! How does a Bodhisattva, through skillful means, see that all dharmas are without form and thereby generate the aspiration for unsurpassed, perfect enlightenment?”
The Buddha said to Śāriputra:
“When practicing the Perfection of Wisdom, the Bodhisattva does not perceive any form in dharmas that could become an obstacle, does not perceive any obstacle to abandon, and does not perceive any laziness.”
The Buddha continued:
“Taking that which is formless and without lifespan, all that is regarded as possessed is in fact without possession. The true nature and characteristics of all dharmas are empty. Yet beings, in their ignorance, cling to the five aggregates and the twelve sense bases.
“The Bodhisattva sees that all dharmas possess nothing and practices the Perfection of Wisdom like a magician teaching the Dharma to living beings. To the greedy, the Bodhisattva teaches the merit of generosity. To those who commit evil, the merit of morality. To the angry, the Dharma of patience. To the lazy, the Dharma of diligence. To the distracted, the Dharma of one-pointed concentration. To the foolish, the Dharma of wisdom.
“Having guided beings into the six Pāramitās, the Bodhisattva then expounds the noble and supreme Dharma, enabling them to attain the fruits of the Three Vehicles.”
Śāriputra asked:
“World-Honored One! Is there truly a Bodhisattva who teaches the six Pāramitās to nonexistent beings so that they attain the fruits of the Three Vehicles?”
The Buddha replied:
“When a Bodhisattva practices the Perfection of Wisdom, no dharma is attained. Why? Because while practicing the Perfection of Wisdom, the Bodhisattva sees no beings and no attainment, but merely uses the Dharma to teach and transform. A great Bodhisattva expounds the Dharma to beings in terms of the Two Truths.
“Śāriputra! Apart from the Two Truths, there are neither beings nor any place where they exist. While practicing the Perfection of Wisdom, the Bodhisattva, through skillful means, teaches the Dharma to beings. Yet even now, beings themselves do not perceive any true existence, much less those who have attained the path, are attaining it, or will attain it. Therefore, Śāriputra, the Bodhisattva practices the Perfection of Wisdom and, through skillful means, teaches the Dharma to beings.”
Śāriputra said to the Buddha:
World-Honored One! The Bodhisattva is the great hero among gods and humans. Yet within the teachings, not even a single word is perceived; no number is perceived; no distinction is perceived. From this it should be understood that there is likewise no existence within the three realms, nor within conditioned or unconditioned nature. Yet the Bodhisattva delivers beings in the three realms without seeing any beings or any mark of beings. Beings are neither bound nor liberated, and there is no attachment. Neither is there attachment to annihilation. The five destinies are all distinct and never truly united. No destruction is seen, no purity is seen, no impurity is seen—much less any future rebirth in the five paths.”
The Buddha said:
“Exactly so, exactly so, Śāriputra! Just as you have said. Suppose beings truly existed and were then made nonexistent—the Bodhisattva and the Buddha would answer, ‘Yes.’ Likewise, suppose the five paths of birth and death originally did not exist but were made to exist.
“The Tathāgata and the Bodhisattvas answer: Whether Buddhas appear or not, the Dharma of birth and death remains constant. It abides in that way. Yet there are no beings, no self, no others, no lifespan, no perception or knowledge. Much less is there truly a fivefold realm. That Dharma has no beginning whatsoever. How much less can there be birth and death within the five realms through which beings are liberated.
“Śāriputra! Hearing from the Buddhas of the past about the emptiness of all dharmas, the Bodhisattva generates the aspiration for unsurpassed, perfect enlightenment and does not say, ‘I have attained something within these dharmas.’ If there truly were attainment while beings wandered in delusion, then there would be no liberation. Therefore, the Bodhisattva makes great vows. Because of those vows, unsurpassed, perfect enlightenment is attained without regression, and complete enlightenment will certainly be realized. Using the Dharma for the benefit of beings, the Bodhisattva frees them from delusion.
“It is like a magician who conjures hundreds of millions of people and then provides them with countless kinds of food until they are satisfied. When they are full, they rejoice and say, ‘Today we have accumulated great merit.’ Śāriputra! What do you think? Were those people truly satisfied?”
Śāriputra replied:
“No, World-Honored One.”
The Buddha said:
“The Bodhisattva is just like that. From the first generation of the aspiration until now, the Bodhisattva has practiced the six Pāramitās, the four dhyānas, the four immeasurables, the four formless absorptions, the thirty-seven aids to enlightenment, the eighteen emptinesses, the three gates of liberation, the eight liberations, the nine stages of meditation, the ten powers of the Tathāgata, the four fearlessnesses, the four unhindered wisdoms, and finally the eighteen unique qualities of a Buddha, thereby completing the Bodhisattva path and purifying Buddha lands, while guiding beings without seeing any dharma or any person who is being transformed.”
Subhūti asked the Buddha:
“What are the dharmas through which a great Bodhisattva is able to guide living beings and purify a Buddha land?”
The Buddha said to Subhūti:
“From the moment of first generating the aspiration, the Bodhisattva practices the six Pāramitās up to the eighteen unique qualities of a Buddha, thereby guiding living beings and purifying the Buddha land.”
Subhūti asked:
“Why does a Bodhisattva, by practicing the Perfection of Giving, guide living beings?”
The Buddha said:
“When practicing the Perfection of Wisdom, the Bodhisattva personally gives and teaches others to give, saying:
‘Good men, you should learn generosity. Through generosity you may obtain great wealth and become liberated from birth and death. Do not become attached to the gift, the giver, or the recipient. These three are empty in nature. Even emptiness itself is not grasped, nor is the emptiness of non-grasping.’
“The Buddha continued:
“This is how the Bodhisattva practices the Perfection of Giving: giving to beings without seeing any gift, giver, or recipient. The Perfection of Giving is liberation without dependence, maintaining the three without perceiving the three, and guiding beings to the Three Vehicles.
“The great Bodhisattva practices the Perfection of Giving in this way: personally giving, encouraging others to give, and rejoicing in and praising those who practice generosity.
“By practicing generosity in this way, the Bodhisattva is reborn among the four great noble families and may become a Wheel-Turning King. As such, the Bodhisattva guides beings through the four means of attraction:
1. Generosity,
2. Kindness,
3. Beneficial conduct,
4. Cooperation.
“These four forms of generosity guide beings toward the Perfection of Morality and the Perfection of Meditation, leading them through the four dhyānas, the four immeasurables, the four formless absorptions, the thirty-seven aids to enlightenment, and the three gates of liberation. The Bodhisattva diligently assists those seeking the path of the Three Vehicles, teaching them:
‘Good men, you should attain unsurpassed, perfect enlightenment. Living beings are bound by deluded dharmas that possess nothing. You should free yourselves from delusion and teach others to abandon these bonds. Benefit yourselves and benefit all beings.’”
The Buddha said to Subhūti:
“When a Bodhisattva practices the Perfection of Giving in this way, from the first generation of the aspiration onward, such a Bodhisattva never falls into the evil destinies and wherever reborn enjoys the merit of a Wheel-Turning King. Why? Because the results received always correspond to the generosity that has been practiced.
“The Holy King reflects:
‘I sought to become a Wheel-Turning King solely for the sake of living beings.’
“He says to those who ask:
‘Whatever I possess belongs to you. All my merits I dedicate to living beings.’
“The king constantly benefits beings with great compassion, yet according to worldly convention, he still sees no beings. Beings and their names are merely like echoes.”
“Subhūti! When a Bodhisattva practices the Perfection of Giving, even flesh and skin are not cherished, much less external possessions. The sole wish is to liberate beings from birth and death. How could external things matter? Practicing in this way—from the six Pāramitās up to the eighteen unique qualities of a Buddha—is the liberation of living beings.
“Furthermore, Subhūti! While practicing the Perfection of Giving, the Bodhisattva gives to living beings and encourages them to observe the precepts:
‘Keep the precepts, and I shall ensure that you lack nothing. I will provide whatever you need. Because of material wealth, people often violate the precepts. If you uphold morality, I will help free you from greed.’
“Through the causes and conditions of morality, and according to the Dharma of the Three Vehicles, the Bodhisattva helps them transcend suffering.
“Furthermore, Subhūti! If, while practicing the Perfection of Giving, the Bodhisattva sees beings overcome by anger and conflict, the Bodhisattva asks:
‘Why are you quarreling? If you desire gold, silver, or precious treasures, come with me. Do not fight one another.’
“In this way, through the Perfection of Giving, the Bodhisattva guides beings to practice the Perfection of Patience.
“The Bodhisattva tells them:
‘Your disputes are empty and unreal. They have no true foundation. Do not harm one another over what is empty and create hatred. Do not quarrel over what is unreal and thereby fall into the three evil paths, giving rise to resentment. It is difficult to regain a human body, much less encounter a Buddha appearing in the world. Human birth is hard to obtain, and meeting a Buddha is even harder. Do not waste the rare opportunity to meet a Buddha by falling into immeasurable suffering.’
“The Bodhisattva practices patience, encourages others to practice patience, rejoices in and praises those who do so, guiding living beings through the Perfection of Patience and delivering them by means of the Dharma of the Three Vehicles.
“Subhūti! In this way, the Bodhisattva practices the Perfection of Patience based upon the Perfection of Giving, teaching living beings to practice the Perfection of Patience.”
Subhūti asked:
“How does a Bodhisattva practicing the Perfection of Giving (Dāna Pāramitā) guide and teach sentient beings to practice the Perfection of Diligence (Vīrya Pāramitā)?”
The Buddha said:
Seeing that sentient beings are lazy, the Bodhisattva asks, “Why are you lazy?” Sentient beings reply, “Because we do not have favorable conditions, so we are lazy.” The Bodhisattva says to them, “Good men, whatever you lack, I will provide so that you may be diligent. I will create favorable conditions for you through giving, observing precepts, and practicing patience.” Hearing this, the sentient beings become diligent in body, speech, and mind, fulfill all wholesome qualities, attain the undefiled Dharma of the noble sages, and, according to those wholesome qualities, cultivate the teachings of the Three Vehicles so that they may attain liberation.
Subhūti! This is how a Bodhisattva practicing the Perfection of Giving teaches sentient beings to fully practice the Perfection of Diligence.
What is meant by a Bodhisattva practicing the Perfection of Giving to lead sentient beings in cultivating the Perfection of Meditation (Dhyāna Pāramitā)?
The Bodhisattva asks sentient beings, “Why do you not study the Dharma of meditation?” They answer, “We have no suitable conditions, so we cannot learn meditation.” The Bodhisattva says, “I will create the necessary causes and conditions to help you eliminate deluded thoughts.” The Bodhisattva then establishes those conditions, bringing about non-conceptuality so that the deluded thoughts of sentient beings are completely extinguished. Through this, they attain the four meditations, the four immeasurable states, contemplate the thirty-seven factors conducive to enlightenment, and, according to the Dharma of the Three Vehicles, attain liberation, ultimately reaching unsurpassed, perfect enlightenment without wasting their spiritual practice.
Subhūti! This is how a Bodhisattva practicing the Perfection of Giving teaches and leads sentient beings in the perfection of meditation.
How does a Bodhisattva abiding in the Perfection of Giving encourage sentient beings to practice the Perfection of Wisdom (Prajñā Pāramitā)?
The Bodhisattva asks sentient beings, “Why do you not cultivate the Perfection of Wisdom?” They reply, “Because we lack the necessary conditions.” The Bodhisattva then says, “I will be your guide. You must fully practice such virtues as giving, observing precepts, patience, diligence, and meditation.”
The Bodhisattva reflects: “Is there any dharma that can truly be grasped? Is there any sentient being, self, lifespan, or the three realms that can be grasped? Can the six perfections or the thirty-seven factors conducive to enlightenment be grasped? Can the attainments of Stream-enterer, Arhat, or Pratyekabuddha be grasped?”
Practicing the Perfection of Wisdom, the Bodhisattva sees no dharma as something to be attained, nothing that can be grasped, and sees neither the arising nor the ceasing of dharmas, neither attachment to dharmas nor their annihilation. Although there is nothing seen, there is also no discrimination. Nor does the Bodhisattva speak of gods or humans, the three evil realms, the existence or nonexistence of moral precepts, or of Stream-enterers, Once-returners, Non-returners, Arhats, or Pratyekabuddhas; nor is there any assertion of the Thus Come One, the Unsurpassed, Perfectly Enlightened One.
Subhūti! This is how a Bodhisattva practicing the Perfection of Giving exhorts and guides sentient beings to practice the Perfection of Wisdom.
How does a Bodhisattva practice the six perfections while teaching and guiding sentient beings to cultivate the thirty-seven factors conducive to enlightenment? The Bodhisattva uses skillful means to teach sentient beings to practice the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. Whoever upholds these practices is freed from birth and death.
Subhūti! This is how a Bodhisattva teaches sentient beings with the Dharma of the noble sages.
Furthermore, Subhūti! The Bodhisattva teaches and guides sentient beings with kind words:
“Noble ones, for a long time I have continually practiced giving, and now I enjoy these blessings. Everything I possess belongs equally to all of you. If you desire gold, silver, the seven precious treasures, clothing, wealth, food, or anything else, I will provide it in full. Having obtained these possessions, you should always dwell in peace and security. You must practice the six perfections and encourage others to practice them as well. You must guide even those attached to the formless realm so that they cultivate the thirty-seven factors conducive to enlightenment, the ten powers of the Tathāgata, the eighteen unique qualities, and you must spread to all sentient beings the path of the Three Vehicles and the undefiled Dharma.”
Subhūti! A Bodhisattva practicing the Perfection of Wisdom should teach and guide sentient beings so that they transcend the evil realms and the dangers of cyclic existence.
Furthermore, Subhūti! This is how a Bodhisattva practicing the Perfection of Morality (Śīla Pāramitā) teaches sentient beings:
“You who live while violating the precepts, I will create the causes and conditions for you to attain pure moral discipline.”
The Bodhisattva practices giving through such skillful means to encourage their diligence, teaching sentient beings to uphold the ten wholesome deeds, live without faults, avoid violating the precepts of the noble sages, and gradually, through the Three Vehicles, eliminate all suffering.
With the Perfection of Morality taking the lead, it is just as has been explained regarding the Perfection of Giving; the remaining four perfections are likewise the same.
Chapter 82: Establishment
At that time, Subhūti thought to himself, “By cultivating which path does a great Bodhisattva obtain fulfillment of wishes and firmly uphold his vows?”
Knowing Subhūti’s thoughts, the Buddha said:
“The six perfections are the path of the great Bodhisattva, as are the thirty-seven factors conducive to enlightenment, the eighteen kinds of emptiness, the eight liberations, the nine successive meditative absorptions, the ten powers of the Tathāgata, and the eighteen unique qualities. Subhūti, all these dharmas are the path of the Bodhisattva. What do you think? Is there any dharma that a Bodhisattva does not study? If a Bodhisattva does not learn all dharmas, he cannot accomplish omniscient wisdom.”
Subhūti said to the Buddha:
Venerable Blessed One! If all dharmas are empty, then why must a Bodhisattva learn all dharmas? There is also nothing to possess, so how can there be the thought: This is the worldly path, this is defiled or undefiled, this is conditioned or unconditioned, this is the dharma of ordinary beings, this is the dharma of the Śrāvakas, this is the dharma of the Pratyekabuddhas? What, then, is the Buddha Dharma?
The Buddha said to Subhūti:
“Indeed, indeed! All dharmas are truly empty. If dharmas were not empty, then a Bodhisattva could never attain Unsurpassed, Perfect, Complete Enlightenment. Precisely because all dharmas are empty, a Bodhisattva attains Unsurpassed, Perfect, Complete Enlightenment.”
The Buddha said to Subhūti:
“Why do you ask this? If all dharmas are empty, why should a Bodhisattva think, ‘This is the Dharma, this is worldly law’? Subhūti, what do you think? If sentient beings knew that all dharmas are empty, then a Bodhisattva would not need to attain Unsurpassed, Perfect, Complete Enlightenment. Because sentient beings do not know that all dharmas are empty, the Bodhisattva attains Unsurpassed, Perfect, Complete Enlightenment. The Bodhisattva takes all dharmas as the basis and teaches the Dharma for the sake of sentient beings.
“Subhūti! When a Bodhisattva practices the Bodhisattva path, he should contemplate that dharmas are not merely attained in vain. They must all be realized through practice, contemplating the nature of all dharmas, with nothing to grasp. He does not enter the six Pāramitās, does not enter the thirty-seven factors conducive to enlightenment, nor the teachings of the three vehicles. Why? Because the nature of all dharmas is inherently empty, and even emptiness does not enter emptiness; emptiness itself cannot be obtained, much less entered. Therefore, regarding all dharmas, the Bodhisattva has nowhere to enter among the teachings to contemplate sentient beings who engage in actions without any true basis.
“The Bodhisattva further reflects: Although sentient beings engage in actions without any true basis, they are still easy to liberate. Through skillful means and the practice of Prajñāpāramitā, they can be delivered.
“The Bodhisattva tells sentient beings: ‘Those who practice generosity may obtain abundant wealth, but do not become arrogant because of riches, for wealth is not enduring.’ The Bodhisattva guides sentient beings to practice morality, patience, diligence, one-pointed concentration, and wisdom in the same way. Even those who practice the Dharma of the three vehicles may become arrogant, but such attainments are not enduring. Having thus instructed and helped them, although practicing the Bodhisattva path, he has nowhere to abide. Why? Because all dharmas have no possession; therefore they have nowhere to abide. The Bodhisattva path itself has nowhere to abide. Practicing the six Pāramitās has nowhere to abide. Practicing the four dhyānas also has nowhere to abide. Why? Because meditation is inherently empty, the meditator is empty, and the act of meditation is empty. The four immeasurables, the four formless absorptions, the eight liberations, and the nine stages of meditative concentration likewise have nowhere to abide. Even attaining the Śrāvaka path does not abide therein. Why is there no abiding? Because the two dharmas do not abide. What are these two? There is no place of abiding, and there is no one who abides in the path. Nor does one rejoice, saying: ‘I shall attain the fruit of Stream-enterer,’ yet one does not abide there. ‘I shall attain the fruit of Arhat or Pratyekabuddha,’ yet one does not abide there. ‘I shall attain Unsurpassed, Perfect, Complete Enlightenment.’ Why? Since first generating the aspiration, I have not turned toward any other path, but only toward Unsurpassed, Perfect, Complete Enlightenment. Why? Because from the moment the Bodhisattva first arouses the aspiration until abiding in the tenth stage, he never departs from the path, but only moves toward Unsurpassed, Perfect, Complete Enlightenment.
“Subhūti! The Bodhisattva’s body, speech, and mind are directed only toward that path. The Bodhisattva abides in that path and does not give rise to other activities.”
Subhūti said to the Buddha:
“World-Honored One! If all dharmas are unborn, then why is it said that the Bodhisattva gives rise to the aspiration for the path?”
The Buddha replied:
“Indeed, indeed! All dharmas are unborn. In all realms there is no one who creates them; therefore, regarding all dharmas, there is no arising.”
Subhūti asked:
“World-Honored One! Whether there is a Buddha or not, does the nature of reality permanently abide?”
The Buddha said:
“Indeed! Whether there is a Buddha or not, the nature of reality always abides. Because sentient beings do not know that the nature of reality always abides, the Bodhisattva creates causes and conditions to liberate them.”
Subhūti asked:
“World-Honored One! Is the path attained because the principle of the path arises?”
The Buddha replied:
“No.”
Subhūti asked:
“Then is the path attained without the arising of the aspiration for the path?”
The Buddha said:
“No.”
Subhūti asked:
“Then is the path attained through that which is neither arising nor ceasing?”
The Buddha said:
“Also no.”
Subhūti asked:
“If not so, then through what causes and conditions is the path attained?”
The Buddha said:
“The path is not attained through crossing over, nor is it not attained through crossing over. Subhūti! The path itself is crossing over, and crossing over itself is the path.”
Subhūti asked:
“If the path is crossing over, then the Bodhisattva has already attained the path and already crossed over. Why then is it said that the Tathāgata possesses the thirty-two marks of excellence, the eighty minor characteristics, the Ten Powers of the Tathāgata, the Four Fearlessnesses, the Four Unobstructed Wisdoms, the Four Immeasurables, the Four Formless Absorptions, and the Eighteen Unique Qualities?”
The Buddha asked Subhūti:
“What do you think? Did the Buddha attain the path?”
Subhūti replied:
“World-Honored One, that is not so. The Buddha is the path, and the path is the Buddha.”
The Buddha said:
“Subhūti! Why is it said that a Bodhisattva who practices and realizes the Bodhisattva path perfects the six Pāramitās, the thirty-seven factors conducive to enlightenment, the Ten Powers of the Tathāgata, the Four Fearlessnesses, the Four Unobstructed Wisdoms, the Four Dhyānas, the Four Immeasurables, and the Eighteen Unique Qualities? Through wisdom directed toward the one mark, from the Vajra Samādhi he attains Unsurpassed, Perfect, Complete Enlightenment. Therefore the Tathāgata is said to have complete mastery over all dharmas.”
Subhūti said to the Buddha:
“World-Honored One! How can a Bodhisattva purify a Buddha-land?”
The Buddha said:
“From the moment the Bodhisattva first arouses the aspiration until now, he constantly purifies body, speech, and mind, and teaches others to do likewise.”
Subhūti asked:
“World-Honored One! What are the evil bodily actions, evil speech, and evil thoughts of a Bodhisattva?”
The Buddha replied:
“Body, speech, and mind committing the ten evil deeds; jealousy; violating the precepts; anger that disturbs the mind; heedlessness; and improper observance of the precepts. Subhūti, these are the evil thoughts of a Bodhisattva. Impure morality is also evil. Departing from the thirty-seven factors conducive to enlightenment and departing from the three gates of liberation are also evil. Approaching the paths from Stream-enterer up to Pratyekabuddha is also evil; these are evil actions for a Bodhisattva.
“Furthermore, Subhūti! For the Bodhisattva, the five aggregates and the twelve sense bases are also evil; the marks of male and female, the marks of the three realms, the marks of good and evil, the marks of conditioned and unconditioned dharmas—these are the Bodhisattva’s evil body, speech, and mind. Therefore, after abandoning all evil actions, the Bodhisattva personally practices the six Pāramitās and also encourages others to diligently practice them, dedicating the merit to sentient beings so that together they may purify the Buddha-land. Offering the seven precious treasures of the three thousand worlds to the Three Jewels, the Bodhisattva vows: ‘May everything in my Buddha-land become the seven precious treasures.’
“Furthermore, Subhūti! The Bodhisattva offers music, lecture halls, and monasteries to the Buddha, the World-Honored One, and vows: ‘May my Buddha-land always hear heavenly music.’
“Subhūti! The Bodhisattva offers all fragrances from the three thousand worlds to the Three Jewels and vows: ‘May my Buddha-land always be filled with the fragrance of the heavenly beings.’
“Furthermore, Subhūti! The Bodhisattva offers food with five hundred flavors to the Tathāgata and the community of disciples, and vows: ‘When I become a Buddha, my disciples will naturally receive food of a hundred flavors.’
“Furthermore, Subhūti! The Bodhisattva anoints the body with fragrant ointments and offers them to the Buddha and his disciples, vowing: ‘When I become a Buddha, may the bodies of all beings in my Buddha-land be smooth, radiant, and fragrant like those of the heavenly beings.’
“Furthermore, Subhūti! With wholesome aspirations, the Bodhisattva offers the five worldly pleasures to the Buddha and his disciples, vowing: ‘When I become a Buddha, may my Buddha-land and all sentient beings therein obtain whatever five kinds of happiness they desire.’
“Furthermore, Subhūti! The Bodhisattva practices Prajñāpāramitā and makes vows. He personally practices the four dhyānas, the four immeasurables, and the four formless absorptions, while teaching sentient beings to practice them as well. He personally practices the thirty-seven factors conducive to enlightenment and encourages sentient beings to do the same, vowing: ‘When I become a Buddha, all beings in my Buddha-land will never be separated from the four dhyānas, the four formless absorptions, and the thirty-seven factors conducive to enlightenment.’
“Subhūti! This is how the Bodhisattva purifies a Buddha-land, fulfilling all vows through practicing the Bodhisattva path. If the vows are not yet fulfilled, he continues practicing the path, personally perfecting all wholesome dharmas while also fulfilling his vows for sentient beings. Those who encourage others in this way obtain the mark of a hundred blessings upon their bodies, and those who receive the instruction do likewise. Therefore, the Bodhisattva purifies the Buddha-land.
“What is meant by purity? There are no three evil destinies, no wrong views, no lust, anger, or delusion; no names of the two lower realms; no impermanence, no non-self, suffering, or emptiness; no household occupations; no attachment to self; no places of impurity; no receiving karmic retribution. One hears only the teachings of Emptiness, Signlessness, and Wishlessness. Hearing sounds from within and without is like hearing the wind pass by. The place from which sound arises is like the nature of all dharmas. Whether there is a Buddha or not, all dharmas are always empty. Emptiness is without marks, and being without marks is also without wishes. The sounds teach in this way. Day and night, whether lying down, awake, sitting, or walking, one constantly hears these teachings. Or when attaining Unsurpassed, Perfect, Complete Enlightenment in that Buddha-land, it is the same. The Buddha Dharma of the Buddhas of the ten directions praises and extols the name and virtues of that Buddha. All sentient beings who hear that Buddha’s name will certainly attain Unsurpassed, Perfect, Complete Enlightenment.
“At that time, the Tathāgata expounds the Dharma universally, and those who hear it no longer doubt what is Dharma and what is not Dharma. Why? Because the Dharma of the Buddhas contains no non-Dharma; it is all right Dharma. Those who have not planted roots of merit with the Buddha and his disciples have not yet gained true understanding, and thus perceive a self and others. Having perceived self and others, they fall into the sixty-two wrong views. Having entered those views, they cling to one extreme. Clinging to one extreme, they become attached to permanence. Attached to permanence, they then become attached to annihilation. Within unequal understanding they imagine they have correct knowledge, while regarding equal enlightenment they imagine there is no enlightenment. They call Dharma non-Dharma and non-Dharma Dharma, thereby slandering the true Dharma. Having slandered the true Dharma, they lose their human body and fall into evil destinies and hells. Only Bodhisattvas and Buddhas who have attained Unsurpassed, Perfect, Complete Enlightenment can liberate them. Having liberated them, they should then cultivate according to the Dharma of the three vehicles so that they do not fall into evil destinies.
“Subhūti! This is how a Great Bodhisattva purifies a Buddha-land. Having purified the Buddha-land, all sentient beings likewise have neither such dharmas nor non-dharmas, whether defiled or undefiled, conditioned or unconditioned. All attain Unsurpassed, Perfect, Complete Enlightenment.”
Chapter 83: ULTIMATE
At that time, Subhūti said to the Buddha:
Venerable World-Honored One! Does a great Bodhisattva ultimately attain fulfillment, or not?
The Buddha said:
A great Bodhisattva ultimately attains fulfillment, not that they do not attain fulfillment.
Subhūti asked:
World-Honored One! Which vehicle leads to ultimate fulfillment?
The Buddha said:
It is not ultimate with respect to the Two Vehicles, but it is ultimate with respect to the Buddha Vehicle.
Subhūti asked:
World-Honored One! With respect to the Buddha Vehicle, is ultimate fulfillment attained when a Bodhisattva first gives rise to the aspiration, or when a Bodhisattva reaches the Ten Abodes?
The Buddha said:
A Bodhisattva at the moment of first arousing the aspiration is also ultimate. Irreversibility is also ultimate. A Bodhisattva of the Ten Abodes is also ultimate.
Subhūti asked:
World-Honored One! Can a Bodhisattva who has attained ultimate fulfillment fall into the evil destinies?
The Buddha replied:
No, Subhūti! What do you think? Do those of the four pairs and eight stages, up to and including the Pratyekabuddha, get reborn in the evil destinies?
Subhūti answered:
World-Honored One! No.
The Buddha said:
When a Bodhisattva first gives rise to the aspiration and practices the six Pāramitās, all evil deeds are extinguished. Therefore, rebirth in the evil destinies is impossible. Nor are they reborn in the Heaven of Long Life, in remote borderlands, in places where the Buddha-Dharma does not exist, or in families holding wrong views. They are never reborn in such places, nor in families ignorant of the path of Dharma.
Subhūti! For a newly practicing Bodhisattva who has generated the aspiration for Unsurpassed Perfect Enlightenment, these ten evil conditions no longer exist.
Subhūti asked:
World-Honored One! A Bodhisattva who fully practices even one Dharma should not fall into the evil destinies. Why then did the World-Honored One himself speak of former lives over many kalpas in which he was reborn as a deer, a monkey, a horse, or an elephant, and endured many hardships? How is this to be understood?
The Buddha said to Subhūti:
A Bodhisattva does not commit evil karma and then fall into the evil destinies. Rather, according to skillful means for liberating beings, the Bodhisattva assumes such forms in order to rescue and benefit sentient beings.
The Buddha asked Subhūti:
If a Śrāvaka or a Pratyekabuddha possessed skillful means and entered among animals to liberate sentient beings, and even if harmed did not give rise to anger but continued to save them with compassion, would you Śrāvakas be capable of doing that?
Therefore, you should know that a Bodhisattva, with great compassion and skillful means, enters among all classes of beings to rescue and protect them, leading them to Unsurpassed Perfect Enlightenment.
Subhūti said to the Buddha:
World-Honored One! What wholesome qualities and meritorious Dharmas does a Bodhisattva cultivate in order to obtain forms that accord with whatever is intended?
The Buddha said:
One must fully accomplish all meritorious Dharmas. Only then can one attain Unsurpassed Perfect Enlightenment.
From the moment of first arousing the aspiration until sitting at the seat of enlightenment, there is not a single wholesome Dharma that is not perfected. To accomplish Perfect Enlightenment, a Bodhisattva must resolve to learn all the merits of wholesome Dharmas. Having learned in this way, one attains the wisdom of omniscience and cuts off all habitual tendencies.
Subhūti asked:
World-Honored One! A Bodhisattva who has perfected all wholesome Dharmas and attained the undefiled Dharma of the noble sages—can such a Bodhisattva still be reborn in the evil destinies, even among animals?
The Buddha asked Subhūti:
Has the Thus Come One attained the undefiled Dharma of the noble sages?
Subhūti answered:
Yes.
The Buddha said:
In carrying out the Buddha’s work, does the Thus Come One manifest the forms of various beings in order to teach and transform them?
Subhūti answered:
Yes, World-Honored One! In performing the Buddha’s work, the Thus Come One manifests the form of animals.
The Buddha said:
Then, when the Thus Come One appears as an animal, does he experience the suffering of animals?
Subhūti answered:
No, World-Honored One. He does not undergo such suffering.
The Buddha said:
By virtue of attaining the undefiled Dharma of the noble sages, one skillfully transforms into the forms of sentient beings. Just as an Arhat may manifest the appearance of an Arhat and cause beings to rejoice—is this not so?
Subhūti answered:
Yes, World-Honored One.
The Buddha said to Subhūti:
A Bodhisattva who has fully received the signless Dharma of the noble sages manifests whatever body accords with the wishes of sentient beings, appearing in the world to generate merit for them, yet does not suffer the afflictions of those forms.
The Buddha said to Subhūti:
Suppose a magician conjures elephants, horses, and countless transformations. What do you think?
Subhūti answered:
World-Honored One! They are not real elephants or horses.
The Buddha said:
Likewise, through skillful means, a Bodhisattva benefits sentient beings by entering each realm to teach them. Therefore, the Bodhisattva does not undergo those sufferings.
Subhūti said to the Buddha:
World-Honored One! A great Bodhisattva possesses exceedingly skillful means. Why? Because having fully attained the undefiled wisdom of the noble sages, wherever the Bodhisattva may be, he adapts to the local customs and forms through expedient means, benefiting sentient beings and practicing wholesome deeds.
World-Honored One! By practicing what wholesome Dharma can a Bodhisattva employ such skillful means without becoming the same as those beings?
The Buddha said:
A Bodhisattva practices Prajñāpāramitā. Through this, all such skillful means become the foundation for benefiting countless sentient beings throughout the ten directions, without becoming like them. Why? Because no Dharma is seen that can truly be grasped, nor is there any Dharma that can defile. Why? Because all dharmas are empty. Therefore, emptiness itself is not defiled; nor does emptiness defile anyone, and no one defiles emptiness. Why? Because emptiness itself is empty and cannot be obtained. Therefore, even emptiness has no attainment. A Bodhisattva abides in non-attainment and thereby accomplishes Unsurpassed Perfect Enlightenment.
Subhūti asked:
World-Honored One! Does a Bodhisattva abide only in Prajñāpāramitā and not in any other Dharma?
The Buddha said to Subhūti:
Can all dharmas enter wisdom?
Subhūti answered:
World-Honored One! The World-Honored One teaches that Prajñāpāramitā is empty and possesses nothing. How then can it be said that all dharmas enter Prajñāpāramitā? The World-Honored One says that emptiness has nowhere to enter, nor does it not enter.
The Buddha said:
How can it be said that dharmas do not enter the emptiness of dharmas?
Subhūti answered:
World-Honored One! Indeed, they do not. If all dharmas are empty, then all dharmas also do not enter emptiness.
Subhūti asked:
How does a Bodhisattva practicing Prajñāpāramitā abide so as to perfect wisdom and supernatural powers? Through wisdom and supernatural powers, the Bodhisattva traverses as many worlds in the eastern direction as there are grains of sand in the Ganges, sees all the Thus Come Ones, plants roots of goodness, and studies their teachings.
The Buddha said:
The Bodhisattva practices Prajñāpāramitā and sees that the Buddha lands as numerous as the sands of the Ganges are all empty. They appear there only by means of names; those places are merely conventional designations and are all empty.
If the Buddha lands are empty, then that emptiness is not distorted. Because it is not distorted, all dharmas are empty. Therefore, when a Bodhisattva practices Prajñāpāramitā and fully employs spiritual powers and skillful means, they immediately attain the Divine Eye, the Divine Ear, and complete supernatural abilities, including knowing the thoughts of others. They themselves understand the causes leading to birth and death. If a Bodhisattva does not attain supernatural powers, they cannot accomplish Unsurpassed, Perfect, Complete Enlightenment. Therefore, Prajñāpāramitā is the path of the Great Bodhisattva and should be diligently sought. With the Divine Eye, they personally perceive wholesome dharmas, see all beings practicing wholesome dharmas, yet do not enter into wholesome dharmas. Why? Because all dharmas are empty, and even emptiness has nowhere to enter. There is no one who enters emptiness, nor anyone who delights in emptiness, and emptiness itself has no delight. Therefore, when the Bodhisattva practices Prajñāpāramitā, through the Divine Eye they see that all dharmas are empty. Without this realization, they could not carry out the Buddha’s work of teaching the Dharma to sentient beings, nor could they understand the realms of sentient beings. Thus, by means of non-attainment they obtain supernatural powers. Whatever ought to be done can be done. The Bodhisattva’s Divine Eye sees throughout the ten directions, and in a single instant they can fly everywhere to benefit sentient beings. They may use the six pāramitās, the thirty-seven factors conducive to enlightenment, various meditative absorptions, the samādhi of emptiness, the teachings of the Śrāvakas, Pratyekabuddhas, Bodhisattvas, or the Dharma of Perfect Enlightenment.
For those who are greedy and jealous, they teach the merits of generosity. They speak of poverty, explaining that poverty is the suffering of the world. If one cannot benefit oneself, how can one benefit others? Therefore, worthy ones should constantly remember generosity, for it brings peace to oneself and to others. Do not, because of poverty, devour one another, for then you cannot escape the three evil paths. For those who commit evil, they teach the wholesome precepts. To do evil is to bring suffering upon oneself, burying oneself in evil deeds. How can such a person bring peace to others? The karmic retribution of evil conduct does not depart from the three painful realms. If you yourselves fall into the three evil paths, how can you help others? Therefore, you should not indulge your minds or follow evil paths, lest you later burn yourselves with suffering. If they see sentient beings filled with anger and intent on harming others, they teach the Dharma to them, saying: “Do not quarrel. Do not follow anger and thereby fall into the three evil paths.”
They teach diligence to those who are lazy. They teach meditation to those whose minds are disturbed. They teach wisdom to those of wrong understanding. They teach contemplation of impurity to those consumed by sensual desire. They show the right path to those with wrong views, leading them into the Three Vehicles. They teach them: “Wherever you enter, all is ultimately empty, without possession, without anything that can enter, and without any place to enter.”
Subhūti! When a Bodhisattva practices Prajñāpāramitā, they abide in supernatural powers and establish wholesome roots for sentient beings. Without abiding in supernatural powers, a Bodhisattva cannot teach the Dharma to sentient beings. It is like birds without wings—they cannot fly. Likewise, without abiding in supernatural powers, a Bodhisattva cannot teach the Dharma to sentient beings. Therefore, when practicing Prajñāpāramitā, the Bodhisattva should learn supernatural powers. Having attained them, they can benefit sentient beings. With the Divine Eye they see Buddha lands as numerous as the sands of the Ganges, see all sentient beings, and know their thoughts. According to each person’s capacity, they teach the Dharma, whether the six pāramitās or Nirvāṇa. With the Divine Ear they hear every sound, and they hear the Buddha teaching the Dharma across Buddha lands as numerous as the sands of the Ganges in the eastern direction. According to the inclinations of sentient beings, they expound the Dharma extensively, teaching either the six pāramitās or Nirvāṇa. With a pure mind they know the thoughts of sentient beings, understand the origins of birth and death, and know the affairs of others. Through the wisdom of supernatural powers, they clearly remember the names of all Buddhas and disciples of the past, know the previous karma of sentient beings, and teach the Dharma to them, whether the six pāramitās or Nirvāṇa. They can also fly to Buddha lands as numerous as the sands of the Ganges to meet the Buddhas, plant wholesome roots, then return to their own land with undefiled, pure wisdom. With that wisdom, they again teach the Dharma to sentient beings, whether the six pāramitās or Nirvāṇa.
Subhūti! A Bodhisattva practicing Prajñāpāramitā should understand supernatural powers in this way. Having attained pure supernatural powers, they can transform themselves into different forms at will. Neither suffering nor pleasure in the three realms can defile them. It is like the Buddha’s manifested body, which performs whatever tasks are necessary without being affected by suffering or pleasure.
Subhūti! The Great Bodhisattva who practices Prajñāpāramitā joyfully employs supernatural powers to purify Buddha lands in order to teach and transform sentient beings. Without complete supernatural powers, they cannot teach beings or purify Buddha lands. If a Bodhisattva does not purify Buddha lands and teach sentient beings, they certainly cannot accomplish Unsurpassed, Perfect, Complete Enlightenment. If a Bodhisattva does not fulfill these tasks, then there is no path.
Subhūti addressed the Buddha:
“World-Honored One! How does a Bodhisattva fully accomplish the conditions for attaining Unsurpassed, Perfect, Complete Enlightenment?”
The Buddha said:
“All wholesome dharmas are the work of the Bodhisattva.”
Subhūti asked:
“Why are all wholesome dharmas the work of the Bodhisattva?”
The Buddha said:
“From the moment of first arousing the aspiration and practicing wholesome dharmas in the Perfection of Giving, the Bodhisattva does not give for the sake of anyone, nor do they discriminate. Thoughts such as ‘This person should receive’ or ‘That person should not receive’ are discrimination, and both discrimination and thought are empty and nonexistent. By fully upholding this perfection, they first ferry themselves to the other shore, then ferry others across as well. They liberate sentient beings from birth and death. In this way, the Bodhisattva fully possesses all wholesome dharmas and accomplishes Unsurpassed, Perfect, Complete Enlightenment. The Bodhisattvas of the past, future, and present have all crossed over by means of this Dharma and have likewise used it to liberate sentient beings. The six pāramitās are also supported by the four dhyānas, the four immeasurables, the four formless absorptions, the thirty-seven factors conducive to enlightenment, the eighteen aspects of emptiness, the eight liberations, the nine successive meditative attainments, dhāraṇīs, the four unhindered wisdoms, and the eighteen unique qualities of a Buddha. These are all wholesome dharmas.”
Having completely traversed this path, the Bodhisattva then attains the Wisdom of All Modes. Having attained the Wisdom of All Modes, they then turn the Wheel of the Dharma.
Chapter 84: DISTINGUISHING WISDOM
Subhūti addressed the Buddha:
“World-Honored One! If those are the dharmas of a Bodhisattva, then which dharmas are the dharmas of a Buddha?”
The Buddha taught:
Because one fully possesses that Dharma, one attains the wisdom of omniscience, completely eliminating all habitual tendencies; only then does a Great Bodhisattva reach enlightenment. This is the Bodhisattva Dharma.
The Buddha Dharma employs only one wisdom, corresponding to all wisdoms through which Perfect Enlightenment is attained. Therefore, there is a distinction between the Buddha Dharma and the Bodhisattva Dharma.
Subhuti! It is like the stages from one who is on the path to one who has attained the path: both are noble sages. A Bodhisattva is the stage between the present Buddha and the Thus Come Ones of the past who attained Unsurpassed Perfect Enlightenment free from all attachment. That is the distinction.
Subhuti said:
World-Honored One! If it is as the Buddha says, then emptiness itself has distinctions and many kinds, which is why there are said to be hell, hungry ghosts, animals, humans, heavenly beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas.
Such paths also have no inherent possession; actions also have no inherent possession. Since actions have no inherent possession, the karmic results of good and evil likewise have no inherent possession.
The Buddha said:
Exactly so, exactly so! Subhuti, as you have said, emptiness is empty; there is no action and no attainment.
Subhuti! Those who do not understand this emptiness perform good or evil actions, contaminated or uncontaminated. Through the results of those actions, they enter the three evil realms. By doing good, they reap rebirth in the human or heavenly realms, revolving endlessly within the three realms of existence. A Bodhisattva practices the six pāramitās up to the eighteen unique qualities of a Buddha. Practicing the Bodhisattva Dharma is also without fault. This is the complete fulfillment through which a Bodhisattva attains the Vajra Samādhi, realizes Unsurpassed Perfect Enlightenment, and establishes wholesome roots. Those wholesome roots will never be lost or lead to rebirth in the five realms (instead, they create wholesome roots for sentient beings).
Subhuti asked:
World-Honored One! After attaining Perfect Enlightenment, is one still subject to birth and death within the five realms?
The Buddha replied:
No longer.
Subhuti asked:
Is the Thus Come One subject to good and evil dharmas?
The Buddha answered:
No!
Subhuti asked again:
Does the Thus Come One not perceive wholesome dharmas?
The Buddha replied:
No.
Subhuti asked:
Does the World-Honored One also not perceive wholesome or unwholesome dharmas?
The Buddha answered:
No.
Subhuti said:
If it is not due to these four possibilities, then how are there heavenly realms, the three evil realms, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas?
The Buddha asked Subhuti:
Do sentient beings understand the empty nature of all dharmas? If they understood that the nature of all dharmas is emptiness, then Bodhisattvas would certainly not give rise to the aspiration for Unsurpassed Perfect Enlightenment, nor would they be able to liberate beings from the evil realms. Because sentient beings do not understand that the nature of all dharmas is emptiness, they cannot escape the five realms. Hearing from Buddhas and Bodhisattvas about the emptiness of all dharmas, they immediately arouse the aspiration for Unsurpassed Perfect Enlightenment.
The dharma entered by ordinary beings is such that, from the perspective of the Thus Come One, there are no sentient beings who fail to understand emptiness. Yet they imagine that they have attained realization; though there are no sentient beings, they conceive of sentient beings; though there are no five aggregates, they conceive of the five aggregates; regarding the unconditioned, they conceive of the conditioned. What has no inherent existence gives rise to inverted perceptions through body, thought, and intention, causing them to fall into the five realms and preventing liberation. A Bodhisattva practices Prajñāpāramitā, preserves all wholesome dharmas, and performs the Bodhisattva path within Prajñāpāramitā, thereby attaining Unsurpassed Perfect Enlightenment. They expound the Dharma of the Four Noble Truths extensively, enabling sentient beings to cultivate them. Through wholesome dharmas such as the thirty-seven factors of enlightenment and the Four Noble Truths, the Three Jewels exist. By relying on the Three Jewels, sentient beings attain liberation and become free from suffering.
Subhuti addressed the Buddha:
World-Honored One! Are sentient beings liberated through the Four Noble Truths or through wisdom regarding the Four Noble Truths?
The Buddha said:
They are not liberated solely through the Four Noble Truths, nor solely through wisdom concerning the Four Noble Truths. I teach that from the Four Noble Truths comes Perfect Enlightenment, leading all the way to liberation.
Subhuti asked:
World-Honored One! What does it mean for the Four Noble Truths to be equal?
The Buddha said:
There is no suffering, no wisdom of suffering; no origin, no wisdom of origin; no cessation, no wisdom of cessation; no path, nor wisdom of the path. Because the Four Noble Truths are thus, the Dharma of the Dharma-nature undergoes no change. This ultimate truth remains constant whether a Buddha appears or not. Therefore, this Dharma neither ceases nor is lost, nor is it diminished with respect to any dharma. A Bodhisattva practicing Prajñāpāramitā and cultivating the Four Noble Truths attains the wisdom of the Four Noble Truths and realizes enlightenment in this way.
Subhuti asked again:
World-Honored One! When a Bodhisattva practices Prajñāpāramitā, how does one cultivate the Four Noble Truths and awaken to them? By awakening according to one’s practice without entering the two stages, is one then a Bodhisattva?
The Buddha said:
The essential nature of all dharmas cannot be seen. Even if it could be seen, it would possess no inherent existence. Since it possesses no inherent existence, all dharmas are seen as empty. Whether within the Four Noble Truths or outside them, all is empty and without inherent possession. Seeing in this way, one abides in the Bodhisattva lineage. Having abided in the Bodhisattva lineage, one encounters no obstruction above and does not enter the two stages.
By abiding in that lineage, one gives rise to the four meditations, the four immeasurables, and the four formless absorptions. Abiding in the attainment of cessation, one comes to know all dharmas, knows the wisdom of the Four Noble Truths, and no longer gives rise to the causes and conditions of suffering, origin, cessation, and the path. There remains only the contemplative intention that observes all dharmas as they truly are.
Subhuti said:
What does it mean to observe all dharmas as they truly are?
The Buddha replied:
It is emptiness.
Subhuti asked:
What is emptiness?
The Buddha said:
Just as one contemplates one’s own bodily form as empty, by comparing with this contemplation one sees all dharmas as empty. One does not see any dharma attaining enlightenment. The path also has no inherent existence. It is not created by the Buddha, nor by Arhats, Pratyekabuddhas, or Bodhisattvas.
All sentient beings fail to understand this. Therefore, great Bodhisattvas practice Prajñāpāramitā and, through skillful means, teach the Dharma to sentient beings.
Chapter 85: Existence and Emptiness
Subhuti addressed the Buddha:
World-Honored One! Suppose dharmas have no inherent possession, no arising or activity; they are not created by the Buddha, nor by Arhats, Pratyekabuddhas, or Bodhisattvas. Why then are there many different realms of good and evil, the three evil realms, the human realm, and the heavenly realms ranging from the Heaven of the Four Great Kings up to the Heaven of Long Life, each differing in rank?
Why is it said that if one does this, the result will be such-and-such? Why do those who do evil fall into the three evil realms, while those who do good are reborn among humans or in the heavenly realms?
Why does practicing the Path lead to the attainment of Stream-enterer, up to Arhat and Pratyekabuddha? And why does practicing the Bodhisattva Dharma lead to Supreme Perfect Enlightenment?
World-Honored One! If the Dharma has no possession, no fabrication, no practice, and there is no practice of the Śrāvaka, no practice of the Pratyekabuddha, no practice of the Bodhisattva, nor the practice of Supreme Perfect Enlightenment, and if omniscient wisdom cannot be attained to liberate sentient beings, then how is this to be understood?
The Buddha said to Subhūti:
That is so, that is so! That Dharma which has no possession neither creates nor has any practice by which it may be attained. Ordinary ignorant beings cannot understand the Dharma of the noble sages. They do not understand dharmas that have possession or have no possession, and they are deceived by the four inverted views. Whatever practices they perform, they receive corresponding karmic results; thus there are the five realms of birth and death. The Dharma without possession has no practice and receives nothing.
Subhūti! What do you think? Does the Stream-enterer, up to Unsurpassed Perfect Enlightenment, have any possession?
Subhūti replied:
World-Honored One! From the Stream-enterer up to Supreme Perfect Enlightenment, all are without possession.
The Buddha said to Subhūti:
Can what has no possession attain the Dharma that has no possession?
He replied:
World-Honored One! No.
The Buddha said:
Subhūti! Therefore, the Dharma without possession is the Path. All dharmas neither come together nor separate; they have no form and cannot be seen, nor is there even a single characteristic to be seen. A single characteristic is precisely no characteristic.
Subhūti! Therefore, when great Bodhisattvas practice Prajñāpāramitā, they employ skillful means. They see sentient beings entering delusion, entering the five aggregates, mistaking impermanence for permanence, suffering for happiness, non-self for self, and impurity for purity. All these belong to conditioned dharmas.
Through skillful means, Bodhisattvas enable sentient beings to depart from all forms of existence.
Subhūti said to the Buddha:
World-Honored One! The place where sentient beings enter is the five realms. Is there any other cause or condition that obstructs them, and is it important?
The Buddha said to Subhūti:
No, no! Other actions are insignificant. It is only because sentient beings cling to the four inverted views that there are the five realms.
Subhūti! Listen carefully, listen carefully! Because of this, I shall explain it so that you may understand. What do you think? In a dream, one delights in the five sensual pleasures. Is there someone who creates them?
Subhūti replied:
World-Honored One! Even the dream itself does not truly exist, much less the five sensual pleasures.
The Buddha said:
What do you think? Among conditioned and unconditioned dharmas, defiled and undefiled dharmas, is there any Dharma that is not like a dream?
He replied:
World-Honored One! All dharmas are like dreams.
The Buddha said:
What do you think? Does a person in a dream belong to the five realms?
Subhūti replied:
World-Honored One! No.
The Buddha said:
Subhūti! Does the person in a dream have mindfulness of the Path, attachment, or renunciation?
He replied:
World-Honored One! No. Why? Because the formless Dharma has no place where anything is created; likewise, attachment and renunciation have no place.
The Buddha asked:
Subhūti! Why is that? Because there is a mirror, one sees a reflection. Does that reflection act or produce the karmic results of birth and death in the five realms?
He replied:
World-Honored One! No. Why? Because that reflection in the mirror has never truly existed, yet ordinary beings, being deluded, believe it exists. That reflection has no five realms, no creation, and no action.
The Buddha asked:
Subhūti! Does the reflection in the mirror have mindfulness of the Path, attachment, or renunciation?
He replied:
World-Honored One! No.
Why? Because the formless Dharma has no place of creation; it neither clings nor renounces, nor does it abide anywhere.
The Buddha said:
Subhūti! What do you think? An echo resounds from within the mountains. Does that echo act or create the five realms?
Subhūti replied:
World-Honored One! No. Why? Because this formless Dharma neither acts nor creates; therefore it does not give rise to the five realms.
The Buddha asked:
Subhūti! What do you think? Does an echo have mindfulness of the Path, attachment, or renunciation?
He replied:
No. Why? Because the Dharma without possession has no creation, no attachment, no renunciation, and abides nowhere.
Subhūti! What do you think? It is like a mirage: where there is no river, one imagines a river; where there is no city, one imagines a city; where there is no garden, one imagines a garden. What do you think? Can this mirage create the five realms?
Subhūti replied:
World-Honored One! A mirage does not truly exist. It merely deceives the eyes of ordinary beings, causing an appearance.
The Buddha said:
Subhūti! Does that mirage have mindfulness of the Path, attachment, or renunciation?
Subhūti replied:
World-Honored One! No. The formless Dharma has no creation, no attachment, no renunciation, nor does it exist in any other place.
The Buddha said:
Subhūti! It is like a magician conjuring elephants, horses, people, and various forms. Do those conjured beings perform actions that lead to the five realms?
Subhūti replied:
World-Honored One! No. Why? Because they are illusions and have no real form.
The Buddha asked:
Subhūti! Do the illusory beings conjured by magic have mindfulness of the Path, attachment, or renunciation?
Subhūti replied:
World-Honored One! No. The formless Dharma has no creation, no attachment, no renunciation, and no place where it abides.
The Buddha asked:
“Subhūti! Does the transformation of the Tathāgata perform actions that lead to the five realms?”
Subhūti replied:
“World-Honored One! No, it does not. Why? Because that transformation does not exist.”
The Buddha asked:
“Subhūti! Does transformation have conceptual attachment to the path, attachment, or abandonment?”
Subhūti replied:
“World-Honored One! No. The formless Dharma has no conceptualization of the path, no attachment, no abandonment, and no place.”
The Buddha asked:
“Subhūti! What do you think? Do those dharmas involve attachment or abandonment?”
Subhūti replied:
“World-Honored One! No. There is neither attachment nor abandonment.”
The Buddha taught:
“If there is no attachment and no abandonment, then there is truly no attachment and no abandonment. Why? Because sentient beings cling to the notion of a self, and therefore there is attachment and abandonment. But one who has seen the Truth neither clings nor abandons. What sentient beings perceive is not the vision of the Truth; therefore, they have attachment and abandonment.”