大般若波羅蜜多經

03

Thus, Subhuti! When great bodhisattvas practice the profound prajnaparamita, although they do not perceive the dharmadhatu as separate from all dharmas, nor all dharmas as separate from the dharmadhatu, nor do they perceive sentient beings or the realities fabricated by them as apprehensible, they nevertheless give rise to skillful means. They themselves cultivate the six paramitas and also encourage others to cultivate the six paramitas; they do not praise practices contrary to the cultivation of the six paramitas, but joyfully praise those who cultivate the six paramitas.

They themselves undertake and uphold the ten wholesome courses of karma and also encourage others to undertake and uphold the ten wholesome courses of karma; they do not praise practices contrary to undertaking and upholding the ten wholesome courses of karma, but joyfully praise those who undertake and uphold the ten wholesome courses of karma.

They themselves undertake and uphold the five precepts and also encourage others to undertake and uphold the five precepts; they do not praise practices contrary to undertaking and upholding the five precepts, but joyfully praise those who undertake and uphold the five precepts.

They themselves undertake and uphold the eight precepts and also encourage others to undertake and uphold the eight precepts; they do not praise practices contrary to undertaking and upholding the eight precepts, but joyfully praise those who undertake and uphold the eight precepts.

They themselves undertake and uphold the precepts of renunciation and also encourage others to undertake and uphold the precepts of renunciation; they do not praise practices contrary to undertaking and upholding the precepts of renunciation, but joyfully praise those who undertake and uphold the precepts of renunciation.

They themselves cultivate the four dhyanas and also encourage others to cultivate the four dhyanas; they do not praise practices contrary to the cultivation of the four dhyanas, but joyfully praise those who cultivate the four dhyanas.

They themselves cultivate the four immeasurables and also encourage others to cultivate the four immeasurables; they do not praise practices contrary to the cultivation of the four immeasurables, but joyfully praise those who cultivate the four immeasurables.

They themselves cultivate the four formless absorptions and also encourage others to cultivate the four formless absorptions; they do not praise practices contrary to the cultivation of the four formless absorptions, but joyfully praise those who cultivate the four formless absorptions.

They themselves cultivate the four foundations of mindfulness through the eightfold noble path and also encourage others to cultivate the four foundations of mindfulness through the eightfold noble path; they do not praise practices contrary to the cultivation of the four foundations of mindfulness through the eightfold noble path, but joyfully praise those who cultivate the four foundations of mindfulness through the eightfold noble path.

They themselves cultivate the gateways to liberation of emptiness, signlessness, and wishlessness and also encourage others to cultivate the gateways to liberation of emptiness, signlessness, and wishlessness; they do not praise practices contrary to the cultivation of the gateways to liberation of emptiness, signlessness, and wishlessness, but joyfully praise those who cultivate the gateways to liberation of emptiness, signlessness, and wishlessness.

They themselves abide in inner emptiness through the emptiness of the absence of inherent nature and also encourage others to abide in inner emptiness through the emptiness of the absence of inherent nature; they do not praise practices contrary to abiding in inner emptiness through the emptiness of the absence of inherent nature, but joyfully praise those who abide in inner emptiness through the emptiness of the absence of inherent nature.

They themselves abide in suchness through the inconceivable realm and also encourage others to abide in suchness through the inconceivable realm; they do not praise practices contrary to abiding in suchness through the inconceivable realm, but joyfully praise those who abide in suchness through the inconceivable realm.

They themselves abide in the Noble Truths of suffering, its origin, its cessation, and the path and also encourage others to abide in the Noble Truths of suffering, its origin, its cessation, and the path; they do not praise practices contrary to the Noble Truths of suffering, its origin, its cessation, and the path, but joyfully praise those who abide in the Noble Truths of suffering, its origin, its cessation, and the path.

They themselves cultivate the eight liberations and also encourage others to cultivate the eight liberations; they do not praise practices contrary to the cultivation of the eight liberations, but joyfully praise those who cultivate the eight liberations.

They themselves cultivate the eight bases of mastery and also encourage others to cultivate the eight bases of mastery; they do not praise practices contrary to the cultivation of the eight bases of mastery, but joyfully praise those who cultivate the eight bases of mastery.

They themselves cultivate the nine successive absorptions and also encourage others to cultivate the nine successive absorptions; they do not praise practices contrary to the cultivation of the nine successive absorptions, but joyfully praise those who cultivate the nine successive absorptions.

They themselves cultivate the ten totalities and also encourage others to cultivate the ten totalities; they do not praise practices contrary to the cultivation of the ten totalities, but joyfully praise those who cultivate the ten totalities.

They themselves cultivate the ten bodhisattva grounds and also encourage others to cultivate the ten bodhisattva grounds; they do not praise practices contrary to the cultivation of the ten bodhisattva grounds, but joyfully praise those who cultivate the ten bodhisattva grounds.

They themselves cultivate all dharani gateways and also encourage others to cultivate all dharani gateways; they do not praise practices contrary to the cultivation of all dharani gateways, but joyfully praise those who cultivate all dharani gateways.

They themselves cultivate all samadhi gateways and also encourage others to cultivate all samadhi gateways; they do not praise practices contrary to the cultivation of all samadhi gateways, but joyfully praise those who cultivate all samadhi gateways.

They themselves perfect the five faculties and also enable others to perfect the five faculties; they do not praise practices contrary to the perfection of the five faculties, but joyfully praise those who perfect the five faculties.

They themselves perfect the six superknowledges and also enable others to perfect the six superknowledges; they do not praise practices contrary to the perfection of the six superknowledges, but joyfully praise those who perfect the six superknowledges.

They themselves perfect the Tathagata's ten powers and also enable others to perfect the Tathagata's ten powers; they do not praise practices contrary to the perfection of the Tathagata's ten powers, but joyfully praise those who perfect the Tathagata's ten powers.

They themselves perfect the four fearlessnesses and also enable others to perfect the four fearlessnesses; they do not praise practices contrary to the perfection of the four fearlessnesses, but joyfully praise those who perfect the four fearlessnesses.

They themselves perfect the four unobstructed understandings and also enable others to perfect the four unobstructed understandings; they do not praise practices contrary to the perfection of the four unobstructed understandings, but joyfully praise those who perfect the four unobstructed understandings.

They themselves perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity; they also enable others to perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity; they do not praise practices contrary to the perfection of great loving-kindness, great compassion, great sympathetic joy, and great equanimity, but joyfully praise those who perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

They themselves perfect the eighteen distinctive qualities of a Buddha and also enable others to perfect the eighteen distinctive qualities of a Buddha; they do not praise practices contrary to the perfection of the eighteen distinctive qualities of a Buddha, but joyfully praise those who perfect the eighteen distinctive qualities of a Buddha.

They themselves perfect the Dharma of non-forgetfulness and also enable others to perfect the Dharma of non-forgetfulness; they do not praise practices contrary to the perfection of the Dharma of non-forgetfulness, but joyfully praise those who perfect the Dharma of non-forgetfulness.

They themselves perfect the nature of constant equanimity and also enable others to perfect the nature of constant equanimity; they do not praise practices contrary to the perfection of the nature of constant equanimity, but joyfully praise those who perfect the nature of constant equanimity.

They themselves perfect the knowledge of all things and also enable others to perfect the knowledge of all things; they do not praise practices contrary to the perfection of the knowledge of all things, but joyfully praise those who perfect the knowledge of all things.

They themselves perfect the knowledge of the aspects of the paths and also enable others to perfect the knowledge of the aspects of the paths; they do not praise practices contrary to the perfection of the knowledge of the aspects of the paths, but joyfully praise those who perfect the knowledge of the aspects of the paths.

They themselves perfect the knowledge of all aspects, also lead others to perfect the knowledge of all aspects, do not praise what is contrary to the Dharma of perfecting the knowledge of all aspects, and joyfully praise those who perfect the knowledge of all aspects.

They themselves perfect the thirty-two marks of a Great Being and the eighty minor characteristics, also lead others to perfect the thirty-two marks of a Great Being and the eighty minor characteristics, do not praise what is contrary to the Dharma of perfecting the thirty-two marks of a Great Being and the eighty minor characteristics, and joyfully praise those who perfect the thirty-two marks of a Great Being and the eighty minor characteristics.

Subhuti! If the beginning, middle, and final limits of the true dharmadhatu differed from one another, then when great bodhisattvas practice profound prajnaparamita, they would be unable to give rise to skillful means, teach the true dharmadhatu to sentient beings, purify Buddha lands, bring sentient beings to maturity, cultivate the practices of great bodhisattvas, attain unsurpassed, complete, perfect enlightenment, and benefit and bring happiness to all beings until the end of future time.

Because the beginning, middle, and final limits of the true dharmadhatu never differ from one another, when great bodhisattvas practice profound prajnaparamita, they skillfully give rise to skillful means, teach the true dharmadhatu to sentient beings, purify Buddha lands, bring sentient beings to maturity, cultivate the practices of great bodhisattvas, attain unsurpassed, complete, perfect enlightenment, and benefit and bring happiness to all beings until the end of future time.

LXXVIII. CHAPTER ON ULTIMATE REALITY

01

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! If sentient beings posited as sentient beings are utterly unobtainable, for whose sake do great bodhisattvas practice profound prajnaparamita?”

The Buddha said:

“Subhuti! Great bodhisattvas practice profound prajnaparamita solely by taking ultimate reality as their measure.

“Subhuti, you should know that if the reality of sentient beings differed from ultimate reality, they should not practice profound prajnaparamita. Because the reality of sentient beings does not differ from ultimate reality, the great bodhisattvas practice profound prajnaparamita for the sake of sentient beings.

“Furthermore, Subhuti! When great bodhisattvas practice profound prajnaparamita, they do not destroy ultimate reality, but establish sentient beings so that they abide in ultimate reality.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! If the reality of sentient beings is itself ultimate reality, then when great bodhisattvas practice profound prajnaparamita, how do they avoid destroying ultimate reality while establishing sentient beings so that they abide in ultimate reality?

“Blessed One! If, when great bodhisattvas practice profound prajnaparamita, they establish sentient beings so that they abide in ultimate reality, then this would amount to establishing ultimate reality so that it abides in ultimate reality.

“Blessed One! If, when great bodhisattvas practice profound prajnaparamita, they establish ultimate reality so that it abides in ultimate reality, then this would amount to establishing intrinsic nature so that it abides in intrinsic nature. Yet, according to principle, intrinsic nature should not be established so that it abides in intrinsic nature. How, then, can it be said that when great bodhisattvas practice profound prajnaparamita, they do not destroy ultimate reality, but establish sentient beings so that they abide in ultimate reality?”

The Buddha said:

“Subhuti! Ultimate reality cannot be established so as to abide in ultimate reality, nor can intrinsic nature be established so as to abide in intrinsic nature. Nevertheless, when great bodhisattvas practice profound prajnaparamita, because they possess skillful means, they are able to establish sentient beings so that they abide in ultimate reality. Yet sentient beings do not differ from ultimate reality; the reality of sentient beings and ultimate reality are neither two nor different.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! What are the skillful means of great bodhisattvas, through the power of which, when practicing profound prajnaparamita, they establish sentient beings so that they abide in ultimate reality without destroying the characteristic of ultimate reality?”

The Buddha said:

“Subhuti! When great bodhisattvas practice profound prajnaparamita, they accomplish such skillful means. Through the power of these skillful means, they establish sentient beings in generosity.

Having established them therein, they explain to them that the prior, subsequent, and intermediate characteristics of generosity do not differ. That is to say, such generosity is utterly empty in its prior, subsequent, and intermediate phases. The giver, the recipient, and the fruit obtained from giving are also all empty.

Within ultimate reality, all such dharmas are nonexistent and utterly unobtainable. You should not consider the act of generosity, the giver, the recipient, and the fruit of giving to be each distinct from the others. If you do not cling to the act of generosity, the giver, the recipient, and the fruit of giving as distinct from one another, then the merit cultivated through generosity will lead toward the Deathless, attain the fruit of the Deathless, and certainly have the Deathless as its final limit.

“They further say: In employing this Dharma to cultivate generosity, do not apprehend form through consciousness; do not apprehend the eye ayatana through the mind ayatana; do not apprehend the form ayatana through the dharma ayatana; do not apprehend the eye dhatu through the mind dhatu; do not apprehend the form dhatu through the dharma dhatu; do not apprehend the eye-consciousness dhatu through the mind-consciousness dhatu; do not apprehend eye-contact through mind-contact; do not apprehend the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition; do not apprehend the earth dhatu through the consciousness dhatu; do not apprehend the causal condition through the dominant condition; do not apprehend the dharmas arising from conditions;

do not apprehend ignorance through old age and death; do not apprehend the paramita of generosity through prajnaparamita; do not apprehend the four dhyanas, the four immeasurables, or the four formless attainments; do not apprehend the four foundations of mindfulness through the Noble Eightfold Path; do not apprehend the liberation doors of emptiness, signlessness, and wishlessness; do not apprehend inner emptiness through the emptiness of the absence of intrinsic nature; do not apprehend suchness through the inconceivable realm; do not apprehend the Noble Truths of suffering, its origin, its cessation, and the path; do not apprehend the eight liberations through the ten totalities; do not apprehend the Stage of Pure Contemplation through the Stage of the Tathagata;

do not apprehend the Stage of Extreme Joy through the Stage of the Dharma Cloud; do not apprehend any dharani doors or samadhi doors; do not apprehend the five kinds of eyes or the six superknowledges; do not apprehend the ten powers of the Tathagata through the eighteen unique qualities of a Buddha; do not apprehend the thirty-two marks of a Great Being or the eighty minor characteristics; do not apprehend the Dharma of never losing mindfulness or the nature of constant equanimity; do not apprehend the knowledge of all, the knowledge of the aspects of the paths, or the knowledge of all aspects; do not apprehend the fruit of stream-entry through the fruit of a pratyekabuddha; do not apprehend any practices of great bodhisattvas;

do not apprehend the unsurpassed, complete, perfect enlightenment of the Buddhas; do not apprehend wholesome or unwholesome dharmas; do not apprehend determinate or indeterminate dharmas; do not apprehend contaminated or uncontaminated dharmas; do not apprehend worldly or supramundane dharmas; do not apprehend conditioned or unconditioned dharmas.

Why is this? Because every act of generosity and the nature of generosity are empty. Every giver and the nature of a giver are empty.

Every fruit of giving and the nature of the fruit of giving are empty. Within this emptiness, the act of giving, the giver, the recipient, and the fruits of giving are all unobtainable. Why is this?

Because the distinct intrinsic natures of all such dharmas are utterly empty. Within this ultimate emptiness, all such dharmas are unobtainable. Because these dharmas are unobtainable, the apprehension of any other dharma is also unobtainable.”

Furthermore, Subhuti, when great bodhisattvas practice profound prajnaparamita, they perfect such skillful means. By the power of these skillful means, they establish sentient beings in pure morality. Having established them, they further say: “From this day onward, you should cherish all sentient beings wholeheartedly, abandon the taking of life, and likewise abandon wrong views and cultivate right view.

Why is this? Because all such dharmas lack intrinsic nature. You should neither discriminate nor cling to them.

You should contemplate them in accordance with reality: What dharma is called life? How could one wish to end that life? Through what causes and conditions could that life be ended?

And so forth, up to: What dharma is called the object of wrong view? How could one wish to give rise to wrong view? Through what causes and conditions could wrong view arise?

The intrinsic nature of all such dharmas is empty.

Subhuti, when that great bodhisattva practices profound prajnaparamita, perfecting such skillful means, the bodhisattva can skillfully bring all kinds of sentient beings to maturity. Through innumerable approaches, the bodhisattva explains that neither generosity nor the fruit of pure morality can be apprehended, enabling them to understand that the intrinsic nature of generosity and the fruit of pure morality is empty.

Having understood that the intrinsic nature of cultivating generosity and the fruit of pure morality is empty, they do not become attached to them. Because they are unattached, their minds are not distracted. Because their minds are not distracted, they can give rise to sublime wisdom.

Through this sublime wisdom, they permanently eliminate latent tendencies and all entangling fetters, and then enter the realm of parinirvana without remainder.

Subhuti, this is spoken in dependence upon conventional truth, not in dependence upon ultimate truth. Why is this? Because within emptiness, not even the slightest dharma can be apprehended. Whether one has attained nirvana, will attain nirvana, or is now attaining nirvana; whether there is one who attains nirvana or that through which parinirvana is attained—all such dharmas have no true existence and are ultimately empty. Ultimate emptiness itself is nirvana; apart from this nirvana, there is no other dharma.

Furthermore, Subhuti, when great bodhisattvas practice profound prajnaparamita, they perfect such skillful means. By the power of these skillful means, upon seeing that the minds of sentient beings are filled with anger, they cherish them wholeheartedly, instruct and discipline their minds, and cause them to undertake the practice of patient acceptance, saying: “You should now cultivate patient acceptance and delight in the Dharma of patient acceptance.

The intrinsic nature of the dharma toward which you feel anger is empty. Why, then, do you give rise to an angry mind toward that dharma? You should contemplate in accordance with reality: Because of what dharma do I become angry?

Who is angry? With whom is one angry? All such dharmas are empty in their original nature.

Dharmas that are empty in their original nature have never been otherwise than empty. Such emptiness was not created by a Buddha, nor by a bodhisattva, a pratyekabuddha, or a sravaka. Nor was it created by devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, or nonhumans.

Nor was it created by the Heaven of the Four Great Kings through the Heaven of Mastery over Others’ Creations; nor by the Heaven of Brahma’s Assembly through the Heaven of Akanishtha; nor by the Heaven of the Sphere of Infinite Space through the Heaven of Neither Perception nor Non-Perception.

“You should further contemplate in accordance with reality: From where does such anger arise? To whom does it belong? Who gives rise to it? What fruit will be obtained from it? What benefit does it bring in the present? All these dharmas are empty in their original nature; within emptiness there is no anger. Therefore, practice patient acceptance for your own benefit.”

Thus, Subhuti, when great bodhisattvas practice the skillful means of prajnaparamita, they perfect the most excellent skillful means. They establish sentient beings in the principle of emptiness and in the causes and fruits understood through emptiness. Gradually, they instruct them in the Dharma of unsurpassed, complete and perfect enlightenment, gladden, encourage, and inspire them, causing them to abide therein and swiftly attain realization.

Subhuti, this is spoken in dependence upon conventional truth, not in dependence upon ultimate truth. Why is this? Because within emptiness in original nature, the one who attains, that which is attained, the place of attainment, and the time of attainment are all nonexistent.

Subhuti, you should know that this is called the principle of ultimate reality, emptiness in original nature. Wishing to benefit all sentient beings, great bodhisattvas rely upon this principle of ultimate reality, emptiness in original nature, as they practice profound prajnaparamita, yet they do not perceive any sentient being or any dharma that acts. Why is this?

Subhuti, it is because all dharmas are separate from sentient beings. Because they are separate from sentient beings, dharmas cannot be apprehended. Dharmas and sentient beings are provisionally established in mutual dependence.

Furthermore, Subhuti, when great bodhisattvas practice profound prajnaparamita, they perfect such skillful means. By the power of these skillful means, upon seeing that the bodies and minds of sentient beings are indolent and that they have lost their diligence, they immediately encourage them to arouse physical and mental diligence and cultivate wholesome dharmas, saying: “Good men, you should bear this in mind and have profound faith: Within emptiness in original nature, there is no dharma of indolence, no indolent person, no place of indolence, and no time of indolence.

Indolence does not arise because of any such dharma. All such dharmas are empty in their original nature and do not transcend the principle of emptiness. You should arouse physical and mental diligence, abandon all indolence, and assiduously cultivate wholesome dharmas.

That is, cultivate the paramita of generosity through the paramita of prajna. Or cultivate the four dhyanas, the four immeasurables, and the four formless concentrations. Or cultivate the four establishments of mindfulness through the Noble Eightfold Path.

Or cultivate the gateways to liberation of emptiness, signlessness, and wishlessness. Or abide in inner emptiness through the emptiness of the intrinsic nature of nonexistence. Or abide in suchness through the inconceivable realm.

Or abide in the Noble Truths of suffering, its origin, its cessation, and the path. Or cultivate the eight liberations through the ten spheres of totality. Or cultivate the Stage of Pure Contemplation through the Stage of the Tathagata.

Or cultivate the Stage of Utmost Joy through the Stage of the Dharma Cloud. Or cultivate all dharani gateways and samadhi gateways. Or cultivate the five kinds of eyes and the six superknowledges.

Or cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. Or cultivate the thirty-two marks and eighty excellent characteristics of a Great Being. Or cultivate the quality of never forgetting and the nature of constant equanimity.

Or cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. Or cultivate the fruit of stream-entry through the enlightenment of a pratyekabuddha. Or cultivate all the practices of great bodhisattvas.

Or cultivate the unsurpassed, complete and perfect enlightenment of all Buddhas. Or cultivate immeasurably many other Buddha-dharmas.

“Great bodhisattvas should encourage them to be diligent and not give rise to indolence. If they give rise to indolence, they will undergo boundless suffering.

“Good men, all these dharmas are empty in their original nature, without any obstruction. You should contemplate the principle of emptiness in original nature. Within it there is no obstruction, no dharma of indolence, and no indolent person. The supporting conditions, place, and time also cannot be apprehended.”

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, they perfect excellent skillful means and establish sentient beings, causing them to abide in the principle that all dharmas are empty in their original nature. Although they cause them to abide therein, they entertain no conception of duality. Why is this? Because the principle of emptiness in original nature is nondual and without discrimination; one cannot form a conception of duality within a nondual dharma.

Furthermore, Subhuti, when this great bodhisattva practices profound prajnaparamita, the bodhisattva relies upon emptiness in original nature to admonish and instruct all kinds of sentient beings, causing them to cultivate and train diligently, with these words:

Good men! You should diligently and energetically cultivate wholesome dharmas. When cultivating the perfection of generosity through the perfection of prajna, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects.

When cultivating the four dhyanas, the four immeasurables, and the four formless concentrations, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When cultivating the four foundations of mindfulness through the Noble Eightfold Path, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When cultivating the gates of liberation of emptiness, signlessness, and wishlessness, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects.

When abiding in inner emptiness through the emptiness of the absence of self-nature, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When abiding in suchness through the inconceivable realm, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When abiding in the Noble Truths of suffering, its origin, its cessation, and the path, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects.

When cultivating the eight liberations through the ten totalities, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When cultivating the Stage of Pure Contemplation through the Stage of the Tathagata, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When cultivating the Stage of Utmost Joy through the Stage of the Dharma Cloud, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects.

When cultivating all dharani gates and samadhi gates, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When cultivating the five kinds of eyes and the six superknowledges, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When cultivating the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects.

When cultivating the thirty-two marks of a Great Being and the eighty minor characteristics, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When cultivating the quality of never losing mindfulness and the nature of constant equanimity, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When cultivating the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects.

When cultivating the fruit of stream-entry through a pratyekabuddha’s awakening, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When cultivating all the practices of great bodhisattvas and the unsurpassed, complete awakening of the Buddhas, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects. When cultivating immeasurably many other Buddha-dharmas, you should not conceptually discriminate these dharmas as having two aspects or not having two aspects.

Why is this? Good men, it is because all such dharmas are empty in their original nature. Within the principle of emptiness of original nature, one should not conceptually discriminate between duality and nonduality.

Thus, Subhuti, when great bodhisattvas practice the profound perfection of prajna, they perfect supreme skillful means, practice the bodhisattva conduct, and bring sentient beings to maturity. After those sentient beings have been brought to maturity, the bodhisattvas gradually establish them, in due order, in accordance with what is appropriate for each: they may cause them to abide in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, a pratyekabuddha’s awakening, the supreme state of a bodhisattva, or unsurpassed, complete awakening.

Furthermore, Subhuti, when great bodhisattvas practice the profound perfection of prajna and perfect such skillful means, through the power of these means they perceive that the minds of sentient beings are extremely distracted. In relation to objects of desire, sentient beings are unable to restrain their faculties and consequently produce all kinds of unpeaceful karma. Seeing this, great bodhisattvas employ skillful means to cause them to enter supreme concentration and instruct them as follows:

“Come, good men! You should cultivate supreme samadhi. Do not give rise to distracted thoughts or to the conception of supreme concentration. Why is this? Because all these dharmas are empty in their original nature. Within emptiness of original nature, no dharma can be apprehended, nor is there any designation called ‘distraction’ or any designation called ‘one-pointedness of mind.’ If you abide in this supreme concentration and perform wholesome deeds, they will all swiftly be brought to perfect fulfillment, and in accordance with your aspirations you will also abide in emptiness of original nature.”

What is meant by performing wholesome deeds? It means generating supremely pure karma of body, speech, and mind: cultivating the perfection of generosity through the perfection of prajna; cultivating the four foundations of mindfulness through the Noble Eightfold Path; cultivating the gates of liberation of emptiness, signlessness, and wishlessness; abiding in inner emptiness through the emptiness of the absence of self-nature; abiding in suchness through the inconceivable realm; abiding in the Noble Truths of suffering, its origin, its cessation, and the path; cultivating the four dhyanas, the four immeasurables, and the four formless concentrations; cultivating the eight liberations through the ten totalities; cultivating the Stage of Pure Contemplation through the Stage of the Tathagata;

proceeding toward the bodhisattva’s certainty of attaining the right nature; cultivating the Stage of Utmost Joy through the Stage of the Dharma Cloud; cultivating all dharani gates and samadhi gates; cultivating the five kinds of eyes and the six superknowledges; cultivating the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; cultivating the thirty-two marks of a Great Being and the eighty minor characteristics; cultivating the quality of never losing mindfulness and the nature of constant equanimity; cultivating the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; cultivating the fruit of stream-entry through a pratyekabuddha’s awakening;

cultivating the practices of great bodhisattvas and the unsurpassed, complete awakening of the Buddhas; or bringing sentient beings to maturity and purifying Buddha-fields.

All such supreme wholesome dharmas are swiftly accomplished through the power of supreme concentration, and one abides in emptiness of original nature in accordance with one’s aspirations.

Thus, Subhuti, great bodhisattvas who cultivate the skillful means of the profound perfection of prajna, from the initial generation of the aspiration until the ultimate end, continuously seek to perform wholesome deeds that bring benefit. Wishing to benefit sentient beings, they travel from one Buddha-field to another, draw near to and make offerings to the Buddhas, the Blessed Ones, and hear and receive the teachings in their presence.

They relinquish one body and assume another over immeasurable kalpas until they attain unsurpassed, complete awakening. Throughout that time, these great bodhisattvas never forget what they have learned. They attain dharani, and their faculties do not decline.

Why is this? Because these great bodhisattvas always skillfully and fully cultivate the knowledge of all-knowing wisdom, all their actions are rightly contemplated. Because they skillfully and fully cultivate the knowledge of all-knowing wisdom and all their actions are rightly contemplated, they are able to cultivate every path: the path of the sravakas, the path of the pratyekabuddhas, the path of the bodhisattvas, the path of the Buddhas, the supreme path of the devas, the supreme path of human beings, and the supreme path of the bodhisattvas’ superknowledges.

These great bodhisattvas, because they abide in the path of supreme supernormal powers, constantly perform deeds that benefit sentient beings. Although they pass through the realms of birth and death in cyclic existence, their supreme supernormal powers never diminish. Because their resultant supernormal powers do not diminish, they constantly accomplish supreme benefit for themselves and others.

Thus, Subhuti, when great bodhisattvas practice the skillful means of profound prajnaparamita and abide in the emptiness of intrinsic nature, through skillful means they skillfully bring benefit and happiness to all kinds of sentient beings and swiftly realize unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti, when great bodhisattvas practice profound prajnaparamita, they perfect such skillful means. Through the power of these skillful means, while abiding in the emptiness of intrinsic nature, they see sentient beings whose wisdom is weak and meager, who are ignorant and confused, and who commit evil karma. Through skillful means, the great bodhisattvas lead them into profound prajnaparamita, instructing them as follows:

“Come, good sons! You should cultivate profound prajnaparamita and contemplate the empty and quiescent intrinsic nature of all dharmas. If you skillfully cultivate this prajnaparamita and contemplate the empty and quiescent intrinsic nature of all dharmas, then all the bodily, verbal, and mental karma that you cultivate will be directed toward the deathless, will yield the fruit of the deathless, and will certainly have the deathless as its ultimate end.

“Good sons! All these dharmas are empty in their intrinsic nature. Within the emptiness of intrinsic nature, although sentient beings and dharmas cannot be apprehended, the practices undertaken are never lost.

Why is this? Good sons, it is because the principle of the emptiness of intrinsic nature neither increases nor decreases. Within the emptiness of intrinsic nature, dharmas likewise neither increase nor decrease.

Why is this? Because the principle of the emptiness of intrinsic nature takes absence of intrinsic nature as its nature, is free from all discrimination, and has utterly ceased all conceptual proliferation. Therefore, within it, dharmas neither increase nor decrease.

Consequently, what is done is never lost. You should therefore cultivate prajnaparamita, contemplate the emptiness of intrinsic nature, and do what ought to be done.”

Thus, Subhuti, great bodhisattvas who cultivate profound prajnaparamita skillfully instruct and guide sentient beings, causing them to enter prajnaparamita, abide in the emptiness of intrinsic nature, and cultivate wholesome karma.

Subhuti, those great bodhisattvas instruct and guide sentient beings in this way without ever becoming indolent or abandoning their practice. That is to say, they themselves constantly practice the ten wholesome courses of karma and also encourage others constantly to practice the ten wholesome courses of karma.

They themselves constantly undertake and uphold the five precepts of lay followers and also encourage others constantly to undertake and uphold the five precepts of lay followers.

They themselves constantly undertake and uphold the eight precepts and also encourage others to undertake and uphold the eight precepts.

They themselves constantly undertake and uphold the precepts of renunciation and also encourage others constantly to undertake and uphold the precepts of renunciation.

They themselves constantly cultivate the four dhyanas, the four immeasurables, and the four formless absorptions, and also encourage others constantly to cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

They themselves constantly cultivate the four foundations of mindfulness through to the Noble Eightfold Path, and also encourage others constantly to cultivate the four foundations of mindfulness through to the Noble Eightfold Path.

They themselves constantly cultivate the liberation gates of emptiness, signlessness, and wishlessness, and also encourage others constantly to cultivate the liberation gates of emptiness, signlessness, and wishlessness.

They themselves constantly cultivate the paramita of generosity through to prajnaparamita, and also encourage others constantly to cultivate the paramita of generosity through to prajnaparamita.

They themselves constantly abide in inner emptiness through to the emptiness of the intrinsic nature of nonexistence, and also encourage others constantly to abide in inner emptiness through to the emptiness of the intrinsic nature of nonexistence.

They themselves constantly abide securely in suchness through to the inconceivable realm, and also encourage others constantly to abide securely in suchness through to the inconceivable realm.

They themselves constantly abide securely in the Noble Truths of suffering, its origin, its cessation, and the path, and also encourage others constantly to abide securely in the Noble Truths of suffering, its origin, its cessation, and the path.

They themselves constantly cultivate the eight liberations through to the ten totalities, and also encourage others constantly to cultivate the eight liberations through to the ten totalities.

They themselves constantly cultivate the bodhisattva grounds and also encourage others constantly to cultivate the bodhisattva grounds.

They themselves constantly cultivate all dharani gates and samadhi gates, and also encourage others constantly to cultivate all dharani gates and samadhi gates.

They themselves constantly train in the five kinds of eyes and the six supernormal powers, and also encourage others constantly to train in the five kinds of eyes and the six supernormal powers.

They themselves constantly train in the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha, and also encourage others constantly to train in the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha.

They themselves constantly train in the thirty-two marks of a Great Being and the eighty minor characteristics, and also encourage others constantly to train in the thirty-two marks of a Great Being and the eighty minor characteristics.

They themselves constantly train in the quality of never forgetting and the disposition of perpetual equanimity, and also encourage others constantly to train in the quality of never forgetting and the disposition of perpetual equanimity.

They themselves constantly train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, and also encourage others constantly to train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They themselves constantly arouse the knowledge of the fruit of stream-entry through to the knowledge of a pratyekabuddha’s enlightenment, and also encourage others constantly to arouse the knowledge of the fruit of stream-entry through to the knowledge of a pratyekabuddha’s enlightenment; or they cause them to abide in the fruit of stream-entry through to the enlightenment of a pratyekabuddha.

They themselves constantly arouse the practices of great bodhisattvas and also encourage others constantly to arouse the practices of great bodhisattvas.

They themselves constantly arouse the path to the unsurpassed, complete, perfect enlightenment of all Buddhas and also encourage others constantly to arouse the path to the unsurpassed, complete, perfect enlightenment of all Buddhas.

Thus, Subhuti, when great bodhisattvas practice the skillful means of profound prajnaparamita, they themselves cultivate wholesome karma without ever becoming indolent or abandoning it, and they instruct and guide all kinds of sentient beings, causing them likewise to cultivate wholesome karma without ever becoming indolent or abandoning it.

Subhuti, this is called the great bodhisattvas’ practice of the skillful means of prajnaparamita. Through the power of these skillful means, they establish sentient beings within the ultimate reality without destroying the characteristic of ultimate reality.

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

“Blessed One! If all dharmas are empty in their intrinsic nature, then within this emptiness of intrinsic nature, neither sentient beings nor dharmas can be apprehended, because no non-dharma exists therein. Why, then, do great bodhisattvas seek to realize unsurpassed, complete, perfect enlightenment for the sake of sentient beings, wishing constantly to benefit them until the end of future time?”

The Buddha said to Subhuti:

“So it is! So it is! It is exactly as you have said. All dharmas are empty in their intrinsic nature. Within the emptiness of intrinsic nature, neither sentient beings nor dharmas can be apprehended, because no non-dharma exists therein.

“Subhuti, you should know that if all dharmas were not empty in their intrinsic nature, then when great bodhisattvas practice profound prajnaparamita, they should not abide in the principle of the emptiness of intrinsic nature, seek unsurpassed, complete, perfect enlightenment, benefit sentient beings, or teach the Dharma of the emptiness of intrinsic nature.

“Because all dharmas are empty in their intrinsic nature, when great bodhisattvas practice profound prajnaparamita, they abide in the principle that all dharmas are empty in their intrinsic nature, seek to realize unsurpassed, complete, perfect enlightenment, benefit sentient beings, and teach the Dharma of the emptiness of intrinsic nature.”

Subhuti, which dharmas are empty in their intrinsic nature, such that when great bodhisattvas practice profound prajnaparamita, having known in accordance with reality that their intrinsic nature is empty, they abide in intrinsic-nature emptiness and teach the Dharma to others?

Subhuti, form through consciousness are all empty in their intrinsic nature. The eye ayatana through the mind ayatana are all empty in their intrinsic nature. The form ayatana through the dharma ayatana are all empty in their intrinsic nature. The eye dhatu through the mind dhatu are all empty in their intrinsic nature. The form dhatu through the dharma dhatu are all empty in their intrinsic nature. The eye-consciousness dhatu through the mind-consciousness dhatu are all empty in their intrinsic nature. Eye-contact through mind-contact are all empty in their intrinsic nature. The feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are all empty in their intrinsic nature.

The earth dhatu through the consciousness dhatu are all empty in their intrinsic nature. The causal condition through the dominant condition are all empty in their intrinsic nature. Dharmas arising from conditions are all empty in their intrinsic nature. Ignorance through aging and death are all empty in their intrinsic nature.

The perfection of generosity through prajnaparamita are all empty in their intrinsic nature. The four meditative absorptions, the four immeasurables, and the four formless attainments are all empty in their intrinsic nature. The four foundations of mindfulness through the eightfold Noble Path are all empty in their intrinsic nature.

The liberation gates of emptiness, signlessness, and wishlessness are all empty in their intrinsic nature. Internal emptiness through the emptiness of the absence of intrinsic nature are all empty in their intrinsic nature. Suchness through the inconceivable realm are all empty in their intrinsic nature.

The Noble Truths of suffering, its origin, its cessation, and the path are all empty in their intrinsic nature. The eight liberations through the ten totalities are all empty in their intrinsic nature.

The Ground of Pure Contemplation through the Tathagata Ground are all empty in their intrinsic nature. The Ground of Utmost Joy through the Dharma Cloud Ground are all empty in their intrinsic nature. All dharani gates and samadhi gates are empty in their intrinsic nature.

The five kinds of eyes and the six superknowledges are all empty in their intrinsic nature. The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are all empty in their intrinsic nature. The thirty-two marks of a Great Being and the eighty excellent characteristics are all empty in their intrinsic nature.

The Dharma of never forgetting and the nature of perpetual equanimity are empty in their intrinsic nature. All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are all empty in their intrinsic nature. The fruit of stream-entry through the bodhi of a pratyekabuddha are all empty in their intrinsic nature.

All practices of great bodhisattvas are empty in their intrinsic nature. The unsurpassed, complete, perfect enlightenment of the Buddhas is empty in its intrinsic nature. The permanent eradication of the continuous succession of all afflictions and habitual tendencies is empty in its intrinsic nature.

When great bodhisattvas practice profound prajnaparamita, having known in accordance with reality that the intrinsic nature of the skandhas—form and so forth—through the permanent eradication of the continuous succession of all afflictions and habitual tendencies is empty, they then abide in intrinsic-nature emptiness and expound to sentient beings the Dharma of intrinsic-nature emptiness in this way.

Furthermore, Subhuti, if the nature of internal emptiness were not intrinsically empty; or if the nature of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless-and-endless emptiness, the emptiness of dispersion and non-dispersion, intrinsic-nature emptiness, the emptiness of individual and shared characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the absence of intrinsic nature were likewise not intrinsically empty, then great bodhisattvas, when practicing profound prajnaparamita,

should not tell sentient beings that all dharmas are empty in their intrinsic nature.

If they spoke thus, they would destroy intrinsic-nature emptiness. Yet the principle of intrinsic-nature emptiness cannot be destroyed; it is neither eternalism nor annihilationism.

Why is this? Because the principle of intrinsic-nature emptiness has no direction and no location; it comes from nowhere and goes nowhere. This principle of emptiness is also called the abiding of dharmas. Within it, there is no dharma, no aggregation, no dispersion, no decrease, no increase, no arising, no cessation, no purity, and no defilement. All dharmas have originally abided in such a nature. Great bodhisattvas abide therein and seek to realize unsurpassed, complete, perfect enlightenment, yet they do not perceive any dharma or any destination toward which they might aspire. Because all dharmas have no abiding place, this is called the abiding of dharmas.

Great bodhisattvas abide therein and practice profound prajnaparamita. Having seen that all dharmas are empty in their intrinsic nature, they will certainly attain non-retrogression from unsurpassed, complete, perfect enlightenment. Why is this? Because these great bodhisattvas do not perceive any dharma capable of creating an obstruction. Because they see that all dharmas are unobstructed, they do not give rise to doubt regarding unsurpassed, complete, perfect enlightenment and attain non-retrogression.

Furthermore, Subhuti, great bodhisattvas who abide in the intrinsic-nature emptiness of all dharmas contemplate intrinsic-nature emptiness and apprehend nothing whatsoever. That is to say, a self, a sentient being, a life principle, a living being, one who is nurtured, a person, a pudgala, a mind-born being, a youth, an agent, an experiencer, a knower, and a seer are all unattainable. Form through consciousness are also unattainable.

The eye ayatana through the mind ayatana are also unattainable. The form ayatana through the dharma ayatana are also unattainable. The eye dhatu through the mind dhatu are also unattainable.

The form dhatu through the dharma dhatu are also unattainable. The eye-consciousness dhatu through the mind-consciousness dhatu are also unattainable. Eye-contact through mind-contact are also unattainable.

The feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are also unattainable.

The earth dhatu through the consciousness dhatu are also unattainable. The causal condition through the dominant condition are also unattainable. Dharmas arising from conditions are also unattainable. Ignorance through aging and death are also unattainable.

The perfection of generosity through prajnaparamita are also unattainable. Internal emptiness through the emptiness of the absence of intrinsic nature are also unattainable. Suchness through the inconceivable realm are also unattainable. The Noble Truths of suffering, its origin, its cessation, and the path are also unattainable. The four foundations of mindfulness through the eightfold Noble Path are also unattainable. The four meditative absorptions, the four immeasurables, and the four formless attainments are also unattainable. The eight liberations through the ten totalities are also unattainable. The liberation gates of emptiness, signlessness, and wishlessness are also unattainable.

The Ground of Pure Contemplation through the Tathagata Ground are also unattainable. The Ground of Utmost Joy through the Dharma Cloud Ground are also unattainable. All dharani gates and samadhi gates are also unattainable. The five kinds of eyes and the six superknowledges are also unattainable. The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are also unattainable. The Dharma of never forgetting and the nature of perpetual equanimity are also unattainable. All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are also unattainable.

The fruit of stream-entry through the bodhi of a pratyekabuddha are also unattainable. All practices of great bodhisattvas are also unattainable. The unsurpassed, complete, perfect enlightenment of the Buddhas is also unattainable. Wholesome dharmas and unwholesome dharmas are also unattainable. Determinate dharmas and indeterminate dharmas are also unattainable. Contaminated dharmas and uncontaminated dharmas are also unattainable. Mundane dharmas and supramundane dharmas are also unattainable. Conditioned dharmas and unconditioned dharmas are also unattainable. The thirty-two marks of a Great Being and the eighty excellent characteristics are also unattainable.

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