大般若波羅蜜多經

LXVIII. THE CHAPTER ON SKILLFUL MEANS

At that time, the Venerable Subhuti said to the Buddha:

“Blessed One! How long ago did a great bodhisattva who has accomplished such skillful means first arouse the aspiration for bodhi?”

The Buddha said to Subhuti:

“This great bodhisattva first aroused the aspiration for bodhi countless hundreds of thousands, hundreds of millions, and tens of billions of kalpas ago.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! How many Buddhas has a great bodhisattva who has accomplished such skillful means previously approached and made offerings to?”

The Buddha said to Subhuti:

“This great bodhisattva has previously approached and made offerings to Buddhas as numerous as the sands of the Ganges.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! What kinds of supreme wholesome roots has a great bodhisattva who has accomplished such skillful means planted?”

The Buddha said to Subhuti:

“From the time this great bodhisattva first aroused the aspiration for bodhi until now, there has been no wholesome root produced through generosity, pure ethical discipline, patient acceptance, diligence, meditation, or prajnaparamita that this bodhisattva has not diligently cultivated and brought to perfection. Through this, the bodhisattva has accomplished these skillful means.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! Is it not exceedingly rare for a great bodhisattva to accomplish the power of such skillful means?”

The Buddha said to Subhuti:

“So it is! So it is! It is just as you say: this great bodhisattva is truly exceedingly rare.

“Subhuti, you should know that just as the sun and moon circle and illuminate the four great continents of the world, carrying out their functions, while the sentient beings dwelling therein rely upon the power of that light to complete their tasks, so too does prajnaparamita illuminate the five other paramitas and perform its functions, while the five paramitas, such as generosity and so forth, all rely upon the power of prajnaparamita to complete their respective tasks.

“Subhuti, you should know that just as a wheel-turning king, if he does not possess the seven treasures, is not called a wheel-turning king, and only when he possesses the seven treasures is he called a wheel-turning king, so too is it with the five paramitas, such as generosity and so forth. If separated from prajnaparamita, they cannot be called paramitas; only when not separated from prajnaparamita can they be called paramitas.

“Subhuti, you should know that just as a beautiful and wealthy woman, if she is not protected by a strong husband, will be humiliated by wicked men, but if she is protected by a strong and powerful husband, will not be humiliated by them, so too is it with the five paramitas, such as generosity and so forth. If they are not protected by the power of prajnaparamita, they can easily be obstructed and destroyed by heavenly maras and their retinues. If they are protected by the power of prajnaparamita, no heavenly mara or any of their retinues can obstruct or destroy them.

“Subhuti, you should know that just as a mighty general, thoroughly versed in military strategy and skillfully equipped with various kinds of durable armor and weapons, cannot be harmed by the enemy forces of neighboring kingdoms, so too is it with the five paramitas, such as generosity and so forth. Because they are not separated from prajnaparamita, heavenly maras and their retinues, persons of overweening pride, and even candala bodhisattvas and others cannot destroy them.

“Subhuti, you should know that just as the minor kings of Jambudvipa offer tribute and service to the holy wheel-turning king at the appropriate times and, relying upon that wheel-turning king, reach an excellent destination, so too do the five paramitas, such as generosity and so forth, accompany and support prajnaparamita; guided by the power of prajnaparamita, they swiftly attain the knowledge of all-knowing wisdom.

“Subhuti, you should know that just as all the rivers in eastern Jambudvipa flow into the great Ganges and, following the Ganges, enter the great ocean, so too are the five paramitas, such as generosity and so forth, guided by profound prajnaparamita, and only thereby can they attain the knowledge of all-knowing wisdom.

“Subhuti, you should know that just as a person’s right hand can perform every task, so too can prajnaparamita bring forth all supreme wholesome dharmas.

“Subhuti, you should know that just as a person’s left hand cannot perform tasks conveniently, so too can the preceding five paramitas not bring forth supreme wholesome dharmas by themselves.

“Subhuti, you should know that just as all rivers, whether large or small, acquire the salty taste once they flow into the ocean, so too must the preceding five paramitas enter prajnaparamita before they can reach the other shore.

“Subhuti, you should know that just as, wherever a wheel-turning king wishes to go, the four divisions of his army follow behind while the precious wheel proceeds before him: when the king and the four divisions of his army wish to eat and drink, the precious wheel immediately stops; after they have eaten and drunk, when the king wishes to proceed, the wheel immediately goes before him. Whether that wheel moves or stops accords with the king’s wishes.

Once they have reached their destination, it no longer proceeds before them. So too, when the preceding five paramitas and wholesome dharmas seek to reach unsurpassed, complete enlightenment, they must rely upon prajnaparamita to proceed before them and guide the way. Moving and stopping together, they must never become separated from one another.

Once unsurpassed, complete enlightenment has been reached, prajnaparamita no longer proceeds before them.

“Subhuti, you should know that just as, wherever a wheel-turning king wishes to go, the four divisions of his army and the seven treasures accompany him, some before and some behind, yet although the precious wheel proceeds at the head, it does not discriminate the characteristics of being before or behind, so too, when the preceding five paramitas and wholesome dharmas seek to reach unsurpassed, complete enlightenment, they must rely upon prajnaparamita to proceed before them and guide the way.

Yet this prajnaparamita does not think, ‘I proceed at the head and guide the preceding five paramitas, and they all follow me.’ Nor do the five paramitas, such as generosity and so forth, think, ‘Profound prajnaparamita proceeds before us, and we follow that Dharma.’ Why is this? The intrinsic nature of these six paramitas and of all dharmas is subtle and quiescent, uncreated, without a sovereign, false and unreal, empty, nonexistent, and devoid of any autonomous characteristic.

They are like a mirage, an image in a mirror, a shadow, the moon in water, an illusion, a dream, and so forth. Within them there is no discrimination and no functioning of any true intrinsic entity.”

At that time, the Venerable Subhuti again said to the Buddha:

“Blessed One! If the intrinsic nature of all dharmas is empty and they have no real characteristics or functions, why do great bodhisattvas cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita in quest of unsurpassed, complete enlightenment?”

The Buddha said to Subhuti:

“While cultivating these six paramitas, great bodhisattvas constantly reflect: ‘The minds of sentient beings in the world are continually inverted. They are submerged in birth and death and cannot free themselves. If I do not cultivate supreme and skillful practices, I shall be unable to rescue them from the suffering of birth and death. For the sake of all kinds of sentient beings, I must now diligently cultivate the supreme and skillful practices of generosity through prajnaparamita, advance toward the attainment of unsurpassed, complete enlightenment, and liberate sentient beings from the great ocean of birth and death.’”

Having reflected in this way, this great bodhisattva gives all internal and external possessions to sentient beings. After giving them away, he further reflects: “With regard to what is internal and external, I have given nothing whatsoever. Why?

These internal and external things are all devoid of intrinsic nature; no act of giving can be apprehended, and nothing belongs to me.” Through contemplating in this way, this great bodhisattva’s cultivation of the perfection of generosity is soon brought to fulfillment, and he swiftly realizes unsurpassed, complete, perfect enlightenment. Wishing to liberate sentient beings from the ocean of suffering of birth and death, this great bodhisattva never violates the precepts.

Why? This great bodhisattva constantly reflects: “Wishing to liberate all sentient beings from the suffering of birth and death and seeking to attain unsurpassed, complete, perfect enlightenment, I must certainly not take life, and so forth, up to holding wrong views. Nor must I seek exquisite objects of sensual desire, the wealth and pleasures of the heavenly realms, or to become Śakra, Māra, or Brahmā.

Nor must I seek to become a śrāvaka or pratyekabuddha and liberate only myself.”

Through contemplating in this way, this great bodhisattva’s cultivation of the perfection of pure morality is soon brought to fulfillment, and he swiftly realizes unsurpassed, complete, perfect enlightenment.

Wishing to rescue sentient beings from the suffering of birth and death, this great bodhisattva never gives rise to anger. Even if he is continually slandered, humiliated, and bitterly reviled, with pain penetrating his heart and marrow, he never gives rise to even a single thought of anger. Even if his body is continually beaten with knives, staffs, tiles, stones, clods of earth, and the like; even if it is cut, hacked, stabbed, slashed, or its limbs dissected, he does not give rise to a single evil thought.

Why? This great bodhisattva contemplates all sounds as echoes and forms as masses of foam. He should not delusively give rise to anger toward them and thereby ruin his wholesome qualities.

Through contemplating in this way, this great bodhisattva’s cultivation of the perfection of patience is soon brought to fulfillment, and he swiftly realizes unsurpassed, complete, perfect enlightenment.

Wishing to liberate sentient beings from the suffering of birth and death, this great bodhisattva diligently seeks all excellent wholesome dharmas. From the time he first arouses the aspiration until he attains unsurpassed, complete, perfect enlightenment, he is never indolent. Why? This great bodhisattva constantly reflects: “If I am indolent, I shall be unable to rescue all sentient beings and help them forever escape the great suffering of birth and death, nor shall I be able to attain the knowledge of all-knowing wisdom.” Through contemplating in this way, this great bodhisattva’s cultivation of the perfection of diligence is soon brought to fulfillment, and he swiftly realizes unsurpassed, complete, perfect enlightenment.

Wishing to rescue sentient beings from the suffering of birth and death, this great bodhisattva cultivates excellent meditative concentrations. Until he attains unsurpassed, complete, perfect enlightenment, he never gives rise to a distracted mind associated with greed, hatred, or delusion. Why? This great bodhisattva constantly reflects: “If I give rise to a distracted mind associated with greed, hatred, delusion, and so forth, I shall be unable to accomplish the welfare of others, nor shall I be able to realize the buddhahood I seek.” Through contemplating in this way, this great bodhisattva’s cultivation of the perfection of meditation is soon brought to fulfillment, and he swiftly realizes unsurpassed, complete, perfect enlightenment.

To rescue sentient beings from the suffering of birth and death, this great bodhisattva never parts from prajnaparamita. Until he attains unsurpassed, complete, perfect enlightenment, he always diligently trains in the excellent and subtle wisdoms of the mundane and supramundane realms. Why? This great bodhisattva constantly reflects: “If I part from prajnaparamita, I shall be unable to bring sentient beings to maturity, nor shall I be able to attain the knowledge of all-knowing wisdom.” Through contemplating in this way, this great bodhisattva’s cultivation of prajnaparamita is soon brought to fulfillment, and he swiftly realizes unsurpassed, complete, perfect enlightenment.

Subhūti! For this reason, although all dharmas possess no real characteristics or functions and are all empty of intrinsic nature, great bodhisattvas diligently cultivate the six perfections without indolence or negligence, seeking to realize unsurpassed, complete, perfect enlightenment.

At that time, the Venerable Subhūti again addressed the Buddha:

“World-Honored One! If all the perfections are by nature not different from one another, are all encompassed by prajnaparamita, and are all cultivated and perfected in reliance upon prajnaparamita, they should accordingly be combined into the single perfection of prajnaparamita. Why, then, can it be said that among the other five perfections, prajnaparamita is the foremost, most excellent, most honored, most exalted, wondrous, exceedingly wondrous, supreme, unsurpassed, unequaled, and equal to the unequaled?”

The Buddha said to Subhūti:

“So it is! So it is! It is just as you say. These six perfections are by nature not different from one another and are all sustained by prajnaparamita. Without prajnaparamita, the five perfections beginning with generosity could not be called perfections. Only through reliance upon prajnaparamita can the five beginning with generosity be called perfections. Therefore, the preceding five perfections are included within prajnaparamita, and consequently there is only one perfection, called prajnaparamita. Thus, all the perfections are by nature not different from one another.

“Subhūti, you should know that although sentient beings have many different kinds of physical forms, any that draw near Mount Sumeru all assume the same color. So too, although the five perfections have different categories, they are all included within prajnaparamita, are all cultivated and perfected in reliance upon prajnaparamita, and all enter prajnaparamita; hence, no distinctions in their names or natures can be established.

“Furthermore, only by relying upon prajnaparamita do the perfections beginning with generosity enter the knowledge of all-knowing wisdom and come to be called that which has reached the other shore. Therefore, the six perfections all have the same flavor; their natures do not differ, and it cannot be asserted: ‘This is the perfection of generosity,’ and so forth, up to ‘This is prajnaparamita.’ Why? The six perfections all proceed toward the knowledge of all-knowing wisdom, all reach the other shore, and their natures do not differ. For this reason, the six practices beginning with generosity cannot be asserted to have different names and natures.”

The Venerable Subhūti again addressed the Buddha:

“If, according to ultimate truth, the perfections and all dharmas possess no distinctions of this or that, superior or inferior, why is it said that among the other five perfections, prajnaparamita is the foremost, most excellent, most honored, most exalted, wondrous, exceedingly wondrous, supreme, unsurpassed, unequaled, and equal to the unequaled?”

The Buddha said to Subhūti:

– It is so! It is so! It is just as you have said. According to the true meaning, the paramitas and all dharmas admit of no distinction between this and that, or superior and inferior. It is only in accordance with worldly convention that their functions are discussed, distinctions between this and that, or superior and inferior, are said to exist, and the paramita of generosity through the prajnaparamita are established. This is done in order to liberate all kinds of sentient beings from worldly functions and from birth, aging, sickness, and death. Yet the birth, aging, sickness, and death of sentient beings have no true existence; they are merely provisional fabrications. Why? Since sentient beings are empty, one should know that all dharmas are likewise nonexistent. The profound prajnaparamita fully comprehends that all dharmas are nonexistent and can deliver sentient beings from worldly functions and from birth, aging, sickness, and death. Therefore, among the five paramitas, the prajnaparamita is said to be foremost, excellent, honored, exalted, sublime, wondrously sublime, supreme, unsurpassed, unequaled, and equal to the unequaled.

Subhuti, you should know: Just as, among human women, the precious queen of a wheel-turning king is foremost, excellent, honored, exalted, sublime, wondrously sublime, supreme, unsurpassed, unequaled, and equal to the unequaled, so too, in relation to the paramita of generosity, the prajnaparamita is foremost, excellent, honored, exalted, sublime, wondrously sublime, supreme, unsurpassed, unequaled, and equal to the unequaled.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Why do you continually praise the profound prajnaparamita as being, in comparison with the other paramitas, foremost, excellent, honored, exalted, sublime, wondrously sublime, supreme, unsurpassed, unequaled, and equal to the unequaled?

The Buddha told Subhuti:

– Because this prajnaparamita employs nonattainment as a skillful means, it can encompass all wholesome dharmas, harmoniously integrate them into the knowledge of all-knowing wisdom, and abide immovably therein. Therefore, I continually praise the prajnaparamita.

The Venerable Subhuti again addressed the Buddha:

– Does the profound prajnaparamita accept or reject any wholesome dharmas?

The Buddha said:

– No! The profound prajnaparamita neither accepts nor rejects any dharma. Why? Because no dharma can be grasped or relinquished.

The Venerable Subhuti again addressed the Buddha:

– With regard to which dharmas does the profound prajnaparamita neither accept nor reject?

The Buddha told Subhuti:

– The prajnaparamita neither accepts nor rejects form; it neither accepts nor rejects feeling, perception, formations, or consciousness. It neither accepts nor rejects the eye ayatana through the mind ayatana. It neither accepts nor rejects the form ayatana through the dharma ayatana. It neither accepts nor rejects the eye dhatu through the mind dhatu. It neither accepts nor rejects the form dhatu through the dharma dhatu. It neither accepts nor rejects the eye-consciousness dhatu through the mind-consciousness dhatu. It neither accepts nor rejects eye-contact through mind-contact. It neither accepts nor rejects feelings arising with eye-contact as condition through feelings arising with mind-contact as condition. It neither accepts nor rejects the earth dhatu through the consciousness dhatu. It neither accepts nor rejects the causal condition through the predominant condition. It neither accepts nor rejects ignorance through aging and death. It neither accepts nor rejects the paramita of generosity through the prajnaparamita. It neither accepts nor rejects inner emptiness through the emptiness of the absence of self-nature. It neither accepts nor rejects suchness through the inconceivable realm. It neither accepts nor rejects the Noble Truths of suffering, its origin, its cessation, and the path. It neither accepts nor rejects the four foundations of mindfulness through the Noble Eightfold Path. It neither accepts nor rejects the four dhyanas, the four immeasurables, or the four formless absorptions. It neither accepts nor rejects the eight liberations through the ten totalities. It neither accepts nor rejects the liberation gateways of emptiness, signlessness, and wishlessness. It neither accepts nor rejects the Stage of Pure Contemplation through the Stage of the Tathagata. It neither accepts nor rejects the Stage of Utmost Joy through the Stage of the Dharma Cloud. It neither accepts nor rejects any dharani gateway or samadhi gateway. It neither accepts nor rejects the five kinds of eyes or the six superknowledges. It neither accepts nor rejects the ten powers of the Tathagata through the eighteen unique qualities of a Buddha. It neither accepts nor rejects the thirty-two excellent marks or the eighty beautiful characteristics of a Great Being. It neither accepts nor rejects the quality of never forgetting or the nature of constant equanimity. It neither accepts nor rejects the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects. It neither accepts nor rejects the fruit of stream-entry through the bodhi of a pratyekabuddha. It neither accepts nor rejects any practice of a great bodhisattva. It neither accepts nor rejects the unsurpassed, complete, perfect enlightenment of the Buddhas. It neither accepts nor rejects all-knowing wisdom.

The Venerable Subhuti again addressed the Buddha:

– Why does the prajnaparamita neither accept nor reject form, through neither accepting nor rejecting all-knowing wisdom?

The Buddha told Subhuti:

– Because the profound prajnaparamita does not conceptualize form, it neither accepts nor rejects form. In the same way, because it does not conceptualize all-knowing wisdom, it neither accepts nor rejects all-knowing wisdom.

The Venerable Subhuti again addressed the Buddha:

– Why does the prajnaparamita not conceptualize form, through not conceptualizing all-knowing wisdom?

The Buddha told Subhuti:

– Because this prajnaparamita does not conceptualize any characteristic of form, nor does it conceptualize any object pertaining to form, it does not conceptualize form. In the same way, because it does not conceptualize any characteristic of all-knowing wisdom, nor does it conceptualize any object pertaining to all-knowing wisdom, it does not conceptualize all-knowing wisdom.

The Venerable Subhuti again addressed the Buddha:

– If a great bodhisattva does not conceptualize form, through not conceptualizing all-knowing wisdom, how can the roots of goodness already planted be developed? If those roots of goodness already planted are not developed, how can the paramitas be perfected? If the paramitas are not perfected, how can one attain the unsurpassed, complete, perfect enlightenment one seeks?

The Buddha told Subhuti:

– If a great bodhisattva does not conceptualize form, through not conceptualizing all-knowing wisdom, that great bodhisattva can thereby develop the roots of goodness already planted. Because the roots of goodness already planted are developed, the paramitas can thereby be perfected. Because the paramitas are perfected, that bodhisattva can thereby attain the unsurpassed, complete, perfect enlightenment sought. Why? Subhuti! It is precisely because great bodhisattvas do not conceptualize form, through not conceptualizing all-knowing wisdom, that they can fully cultivate all the practices of great bodhisattvas and attain unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti again addressed the Buddha:

– Why is it only when great bodhisattvas do not conceptualize form, through not conceptualizing all-knowing wisdom, that they can fully cultivate all the practices of great bodhisattvas and attain unsurpassed, complete, perfect enlightenment?

The Buddha told Subhuti:

– If great bodhisattvas conceptualize form, up to and including all-knowledge, there is attainment. Because there is attainment, they become attached to the Desire Realm, the Form Realm, and the Formless Realm. If they are attached to the Desire Realm, the Form Realm, and the Formless Realm, they cannot fully cultivate the practices of great bodhisattvas and cannot attain unsurpassed, perfect enlightenment. If great bodhisattvas do not conceptualize form, up to and including all-knowledge, there is no attainment. Because there is no attainment, they are not attached to the Desire Realm, the Form Realm, or the Formless Realm. Only when they are not attached to the Desire Realm, the Form Realm, or the Formless Realm can they fully cultivate the practices of great bodhisattvas and attain unsurpassed, perfect enlightenment.

Therefore, Subhuti, great bodhisattvas who wish to cultivate fully the practices of great bodhisattvas and swiftly attain the unsurpassed, perfect enlightenment they seek and aspire to must diligently train in the profound prajnaparamita and should not conceptualize or become attached to any dharma.

The Venerable Subhuti again addressed the Buddha:

– Where should great bodhisattvas who diligently train in the profound prajnaparamita abide?

The Buddha told Subhuti:

– Great bodhisattvas who diligently train in the profound prajnaparamita should not abide in form, up to and including all-knowledge.

The Venerable Subhuti again addressed the Buddha:

– Why should great bodhisattvas who diligently train in the profound prajnaparamita not abide in form, up to and including all-knowledge?

The Buddha told Subhuti:

– Great bodhisattvas who diligently train in the profound prajnaparamita should not abide in form, up to and including all-knowledge, because they are unattached to all dharmas. Why is this? Subhuti, these great bodhisattvas do not perceive any dharma to which they could become attached or in which they could abide. Subhuti, employing nonattachment and nonabiding as skillful means, these great bodhisattvas diligently train in the profound prajnaparamita.

Furthermore, Subhuti, a great bodhisattva may think: “If one can be unattached to anything, abide nowhere, and diligently cultivate the profound prajnaparamita, this is cultivating prajnaparamita; this is practicing prajnaparamita. I can cultivate the profound prajnaparamita without attachment to anything, and I can practice the profound prajnaparamita without attachment to any activity; thus I have practiced prajnaparamita.”

Subhuti, because this great bodhisattva thinks in this way, apprehends characteristics, and becomes attached, that bodhisattva becomes far removed from prajnaparamita. Because that bodhisattva becomes far removed from prajnaparamita, that bodhisattva also becomes far removed from the paramitas of meditative concentration, diligence, patient acceptance, pure discipline, and generosity; also from internal emptiness up to and including the emptiness of the absence of self-nature; also from suchness up to and including the inconceivable realm; also from the noble truths of suffering, its origin, its cessation, and the path; also from the four foundations of mindfulness up to and including the Noble Eightfold Path;

also from the four meditative absorptions, the four immeasurables, and the four formless attainments; also from the eight liberations up to and including the ten totalities; also from the gateways to liberation of emptiness, signlessness, and wishlessness; also from the Ground of Utmost Joy up to and including the Dharma Cloud Ground; also from all dharani gateways and samadhi gateways; also from the five kinds of eyes and the six superknowledges; also from the Tathagata’s ten powers up to and including the eighteen unique qualities of a Buddha; also from the quality of never forgetting and the nature of constant equanimity; also from knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; also from all the practices of great bodhisattvas;

also from the unsurpassed, perfect enlightenment of all Buddhas; and also from all-knowledge.

Why is this? It is because the profound prajnaparamita has no attachment to any dharma; the profound prajnaparamita neither possesses attachment nor has attachment as its nature. Why is this?

Because the profound prajnaparamita is entirely devoid of self-nature and therefore cannot be attached to any dharma.

Therefore, Subhuti, when practicing prajnaparamita, if a great bodhisattva gives rise to the thought, “This is prajnaparamita; I practice prajnaparamita,” then this great bodhisattva’s cultivation of prajnaparamita is wholly unattached to all dharmas and to the profound prajnaparamita.

Furthermore, Subhuti, when cultivating the profound prajnaparamita, if a great bodhisattva gives rise to the thought, “This is prajnaparamita; my practice of prajnaparamita is the practice of the entirety of the true nature of all dharmas,” then, because of conceiving in this way, this great bodhisattva retreats from prajnaparamita. If that bodhisattva retreats from prajnaparamita, that bodhisattva retreats from all excellent wholesome dharmas. Why is this? Because prajnaparamita is the root of all wholesome dharmas; to lose prajnaparamita is to lose all wholesome dharmas.

Furthermore, Subhuti, if a great bodhisattva thinks, “The profound prajnaparamita encompasses the paramitas of generosity, pure discipline, patient acceptance, diligence, and meditative concentration, up to and including all-knowledge,” then this great bodhisattva loses prajnaparamita. If that bodhisattva loses prajnaparamita, that bodhisattva cannot encompass the paramitas of generosity, pure discipline, patient acceptance, diligence, and meditative concentration, up to and including all-knowledge. Why is this? Subhuti, it is because, apart from prajnaparamita, one cannot encompass the dharmas constituting the factors of enlightenment or attain all-knowledge.

Furthermore, Subhuti, if a great bodhisattva thinks, “By abiding in prajnaparamita, I shall certainly receive the prediction of unsurpassed, perfect enlightenment,” then this great bodhisattva loses prajnaparamita. If that bodhisattva loses prajnaparamita, that bodhisattva will not receive the prediction of unsurpassed, perfect enlightenment. Why is this? Subhuti, it is because, apart from prajnaparamita, one cannot receive the prediction of unsurpassed, perfect enlightenment.

Furthermore, Subhuti, if a great bodhisattva thinks, “By abiding in prajnaparamita, one can give rise to the paramita of generosity, up to and including the paramita of meditative concentration; likewise, up to and including great loving-kindness, great compassion, great sympathetic joy, and great equanimity,” then this great bodhisattva loses prajnaparamita. If that bodhisattva loses prajnaparamita, that bodhisattva cannot give rise to the paramita of generosity, up to and including the paramita of meditative concentration; likewise, that bodhisattva cannot give rise to great loving-kindness, great compassion, great sympathetic joy, and great equanimity. Why is this? Subhuti, it is because, apart from prajnaparamita, one cannot give rise to the excellent dharmas of abiding.

Furthermore, Subhuti, if a great bodhisattva thinks thus: “The Buddha knows that all dharmas are without any characteristic that can be apprehended, and he personally realized unsurpassed, complete enlightenment. After attaining enlightenment, he expounded and revealed the true characteristics of all dharmas for sentient beings to hear,” then this great bodhisattva has regressed from profound prajnaparamita. Why? Subhuti, the Tathagata does not know or realize, expound or reveal any dharma. Why? Since the true nature of all dharmas cannot be known or realized and cannot be produced, how could there be any knowing or realization, exposition or revelation of all dharmas? If it is said that there truly is a knowing or realization, exposition or revelation of all dharmas, that is impossible.

At that time, the Venerable Subhuti again addressed the Buddha:

“Blessed One, when great bodhisattvas practice prajnaparamita, what should they do to remain far removed from these faults?”

The Buddha said to Subhuti:

“If a great bodhisattva practicing prajnaparamita thinks thus: ‘All dharmas are nonexistent and cannot be apprehended. Since dharmas are nonexistent and cannot be apprehended, there is no one who can presently realize complete enlightenment, nor is there anyone who can expound or reveal it,’ then, by practicing prajnaparamita in this way, that bodhisattva remains far removed from all faults. If a great bodhisattva becomes attached to the notion that dharmas are nonexistent and cannot be apprehended, that bodhisattva is far removed from prajnaparamita. Why? Subhuti, profound prajnaparamita neither attaches to nor apprehends any dharma. If one attaches to and apprehends dharmas, one is far removed from prajnaparamita.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One, is prajnaparamita separate or not separate from prajnaparamita? Is generosity paramita, and likewise each paramita in turn, separate or not separate from generosity paramita? In the same way, is omniscient wisdom separate or not separate from omniscient wisdom?

“Blessed One, if prajnaparamita is either separate or not separate from prajnaparamita, how can a great bodhisattva, without attachment, bring forth prajnaparamita? If generosity paramita, and likewise each paramita in turn, is either separate or not separate from generosity paramita, how can a great bodhisattva, without attachment, bring forth generosity paramita? In the same way, if omniscient wisdom is either separate or not separate from omniscient wisdom, how can a great bodhisattva, without attachment, bring forth omniscient wisdom?”

The Buddha said to Subhuti:

“Prajnaparamita is neither separate nor not separate from prajnaparamita. Likewise, omniscient wisdom is neither separate nor not separate from omniscient wisdom. Therefore, a great bodhisattva can, without attachment, bring forth prajnaparamita, up to and including omniscient wisdom. Why? Subhuti, neither through self-nature itself nor apart from self-nature can one abide in and bring forth self-nature.

“Furthermore, Subhuti, great bodhisattvas practicing prajnaparamita do not become attached to form or conceive, ‘This is form; this form belongs to that person.’ Nor do they become attached to feeling, perception, volitional formations, or consciousness, or conceive, ‘These are feeling, perception, volitional formations, and consciousness; these feeling, perception, volitional formations, and consciousness belong to that person.’ In the same way, up to and including omniscient wisdom, they do not become attached to omniscient wisdom or conceive, ‘This is omniscient wisdom; this omniscient wisdom belongs to that person.’

“Subhuti, because these great bodhisattvas do not become attached to any dharma, they bring forth prajnaparamita, up to and including generosity paramita, and likewise up to and including omniscient wisdom. Why? Subhuti, if great bodhisattvas practicing prajnaparamita become attached to dharmas and conceive, ‘This is a dharma; this dharma belongs to that person,’ they cannot freely bring forth and abide in supreme qualities.

“Furthermore, Subhuti, great bodhisattvas practicing prajnaparamita do not contemplate form as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

“Nor do they contemplate feeling, perception, volitional formations, or consciousness as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

“Up to and including omniscient wisdom, they do not contemplate omniscient wisdom as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

“Because they do not contemplate any dharma in this way, these great bodhisattvas are able to bring forth prajnaparamita, up to and including generosity paramita, and likewise up to and including omniscient wisdom. Why? Subhuti, if great bodhisattvas practicing prajnaparamita contemplate dharmas as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded, they cannot freely bring forth and abide in supreme qualities.

“Furthermore, Subhuti, when great bodhisattvas practice prajnaparamita, they are thereby practicing the paramitas of meditation, diligence, patient endurance, pure morality, and generosity. They also abide in inner emptiness, up to and including the emptiness of the self-nature of non-nature. They also abide in suchness, up to and including the inconceivable realm.

They also abide in the noble truths of suffering, its origin, its cessation, and the path. They also practice the four foundations of mindfulness, up to and including the Noble Eightfold Path. They also practice the four dhyanas, the four immeasurables, and the four formless concentrations.

They also practice the eight liberations, up to and including the ten totalities. They also practice the liberation gateways of emptiness, signlessness, and wishlessness. They also practice the ten bodhisattva bhumis.

They also practice all dharani gateways and samadhi gateways. They also practice the five kinds of eyes and the six superknowledges. They also practice the Tathagata’s ten powers, up to and including the eighteen distinctive qualities of a Buddha.

They also practice the Dharma of non-forgetfulness and the nature of perpetual equanimity. They also practice the wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects. They also practice all the practices of great bodhisattvas.

They also practice the unsurpassed, complete enlightenment of all Buddhas. They also practice omniscient wisdom.

“Furthermore, Subhuti, wherever profound prajnaparamita proceeds, all the paramitas and all dharmas that are factors of enlightenment follow it. Wherever profound prajnaparamita arrives, all the paramitas and all dharmas that are factors of enlightenment arrive with it.

“Subhuti, just as wherever a wheel-turning king proceeds, the four divisions of his mighty army follow him, and wherever the wheel-turning king arrives, the four divisions of his mighty army arrive as well, so too, along whatever path profound prajnaparamita proceeds and wherever it arrives, all the paramitas and all dharmas that are factors of enlightenment follow it until they reach the ultimate destination of omniscient wisdom.

“Subhuti, just as a skilled charioteer guides a four-horse chariot away from dangerous roads, enters the right road, and reaches the desired destination at will, so too, prajnaparamita skillfully guides all the paramitas and all dharmas that are factors of enlightenment away from the dangerous roads of samsara and nirvana and onto the right path of benefiting oneself and others, thereby reaching the sought-after omniscient wisdom.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One, what is the path, and what is not the path, for great bodhisattvas?”

The Buddha said to Subhuti:

“The paths of sentient beings, shravakas, and pratyekabuddhas are not paths traveled by great bodhisattvas, because by relying upon them they cannot attain omniscient wisdom. The profound prajnaparamita, which gives rise to the six paramitas, is the path of great bodhisattvas, because by relying upon it they can certainly attain omniscient wisdom.”

The Venerable Subhuti again addressed the Buddha:

“Does the appearance of the profound prajnaparamita in the world accomplish a great work, namely, revealing the characteristics of the path and what is not the path, enabling great bodhisattvas to know what is the path and what is not the path, and to swiftly realize omniscient wisdom?”

The Buddha said to Subhuti:

“So it is! So it is! It is just as you have said. The appearance of the profound prajnaparamita in the world accomplishes a great work, namely, revealing to great bodhisattvas the characteristics of the path and what is not the path, enabling them to know what is the path and what is not the path, and to swiftly realize omniscient wisdom.

“Furthermore, Subhuti, the appearance of the profound prajnaparamita in the world can accomplish the great work of liberating immeasurable, countless, and boundless sentient beings, bringing them supreme benefit and happiness.

“Subhuti, you should know that although the profound prajnaparamita performs countless deeds for the benefit and happiness of others, it does not become attached to those deeds.

“Furthermore, Subhuti, although the profound prajnaparamita can reveal the functions of form, it does not become attached to them. Although it can reveal the functions of feeling, perception, formations, and consciousness, it does not become attached to them. Thus, up to and including the fact that although it can reveal the functions of omniscient wisdom, it does not become attached to them; and although it can reveal the practices of shravakas and pratyekabuddhas, it does not become attached to them.

“Subhuti, although the profound prajnaparamita can guide all great bodhisattvas, enabling them to attain unsurpassed, complete, perfect enlightenment and to remain far removed from the stages of shravakas and pratyekabuddhas, with regard to all dharmas it neither arises nor ceases, because the abiding nature of dharmas is taken as the standard.”

The Venerable Subhuti again addressed the Buddha:

“The profound prajnaparamita neither arises nor ceases with regard to all dharmas. Why, then, while practicing the profound prajnaparamita, must great bodhisattvas practice generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajna for the sake of sentient beings?”

The Buddha said to Subhuti:

“While cultivating prajnaparamita, great bodhisattvas must practice generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajna because they wish to attain omniscient wisdom.

“Subhuti, those great bodhisattvas dedicate these roots of virtue to sentient beings and, together with them, transfer the merit toward omniscient wisdom. By transferring the merit toward omniscient wisdom in this way, they swiftly perfect their cultivation of the six paramitas and also swiftly perfect their cultivation of the bodhisattva qualities of loving-kindness, compassion, sympathetic joy, and equanimity. Until they are seated upon the wondrous seat of enlightenment, they never remain apart from these six paramitas. Those who do not remain apart from these six paramitas do not remain apart from omniscient wisdom.

“Therefore, Subhuti, great bodhisattvas who wish swiftly to realize omniscient wisdom must diligently cultivate and train in the six paramitas. Great bodhisattvas who diligently cultivate, train in, and practice these six paramitas swiftly perfect all their roots of virtue and can swiftly realize omniscient wisdom. Therefore, Subhuti, great bodhisattvas should always remain in accord with the six paramitas and never become separated from them.”

The Venerable Subhuti said:

“Blessed One, how can great bodhisattvas always remain in accord with the six paramitas without becoming separated from them?”

The Buddha said to Subhuti:

“If great bodhisattvas contemplate form in accordance with reality as neither conjoined nor unconjoined, and contemplate feeling, perception, formations, and consciousness in accordance with reality as neither conjoined nor unconjoined, up to and including contemplating omniscient wisdom in accordance with reality as neither conjoined nor unconjoined, then these great bodhisattvas can always remain in accord with the six paramitas without becoming separated from them.

“Furthermore, Subhuti, great bodhisattvas should always think: ‘I should not abide in form, nor should I abide in non-form. I should not abide in feeling, perception, formations, or consciousness, nor should I abide in non-feeling, non-perception, non-formations, or non-consciousness. Thus, up to and including: I should not abide in omniscient wisdom, nor should I abide in the absence of omniscient wisdom.’ Why is this?

Because form is neither that which abides nor that in which one abides; feeling, perception, formations, and consciousness are likewise neither that which abides nor that in which one abides. Thus, up to and including omniscient wisdom, which is also neither that which abides nor that in which one abides. Subhuti, great bodhisattvas who think in this way can always remain in accord with the six paramitas without becoming separated from them.

“Subhuti, great bodhisattvas who can cultivate the six paramitas through this skillful means of non-abiding swiftly realize omniscient wisdom.

“Subhuti, suppose a person wishes to eat a mango or custard apple. That person must first plant its seed in fertile soil, water and fertilize it at the proper times, and carefully protect and tend it. Gradually it produces a sprout, trunk, branches, and leaves.

After some time, flowers and fruit appear; and when the fruit ripens, it is picked and eaten. Subhuti, so too, great bodhisattvas who wish to attain unsurpassed, complete, perfect enlightenment must first train in the six paramitas and then embrace sentient beings through generosity, kind speech, beneficial conduct, or cooperation. After embracing them, they further teach them to abide in the paramitas of generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajna.

After enabling them to abide in these, they further enable them to gain liberation from birth, aging, sickness, and death and to realize ultimate, eternally abiding happiness. Bodhisattvas who act in this way will attain unsurpassed, complete, perfect enlightenment, turn the wondrous Dharma wheel, and deliver countless sentient beings.

“Therefore, Subhuti, great bodhisattvas who wish to understand all dharmas clearly by themselves without relying upon others; who wish to bring all sentient beings to maturity; who wish perfectly to adorn Buddha lands; who wish swiftly to be seated upon the wondrous seat of enlightenment; who wish to subdue all the armies of Mara; who wish swiftly to realize omniscient wisdom; and who wish to turn the Dharma wheel, liberating sentient beings from birth, aging, sickness, and death and enabling them to attain ultimate, eternally abiding happiness, should train in the six paramitas and use the skillful means of the four methods of embracing to embrace sentient beings.

After embracing them, they should enable them to abide in the paramitas of generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajna. While diligently cultivating and training in this way, bodhisattvas must also constantly and diligently cultivate and train in prajnaparamita.”

Fascicle 460

THE END