大般若波羅蜜多經

04

At that time, Subhuti said to the Buddha:

“World-Honored One! You often speak of the profound prajnaparamita. On the basis of what meaning is the profound prajnaparamita called prajnaparamita?”

The Buddha said:

“Subhuti! Because this prajnaparamita is capable of reaching the shore of awakening and is the ultimate culmination of all dharmas, on the basis of this meaning it is called prajnaparamita.

“Furthermore, Subhuti! Because all sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas rely upon this prajnaparamita to reach the shore of awakening, on the basis of this meaning it is called prajnaparamita.

“Furthermore, Subhuti! Because this prajnaparamita analyzes all dharmas according to the principle of ultimate truth and therefore finds not the slightest thing that can be attained, on the basis of this meaning it is called prajnaparamita.

“Furthermore, Subhuti! Because this prajnaparamita encompasses all suchness, the dharma realm, the nature of dharmas, and, in full exposition, even the inconceivable realm, on the basis of this meaning it is called prajnaparamita.

“Furthermore, Subhuti! With regard to this prajnaparamita, there is not the slightest dharma with which it is either associated or not associated, whether possessing form or formless, visible or invisible, resistant or non-resistant; on the basis of this meaning it is called prajnaparamita.

“Why is this so? Because this profound prajnaparamita is neither associated nor unassociated, has no form, is invisible and non-resistant, and has the single characteristic called signlessness.

“Furthermore, Subhuti! Because this prajnaparamita is capable of producing all supreme wholesome dharmas, giving rise to every kind of wisdom and eloquence, bringing about all worldly and supramundane fruits of happiness, and illuminating all profound principles, on the basis of this meaning it is called prajnaparamita.

“Furthermore, Subhuti! Because the principles of this prajnaparamita are true and firm, immovable and indestructible, on the basis of this meaning it is called prajnaparamita.

“Subhuti, you should know that if great bodhisattvas practice this profound prajnaparamita, none of the evil Maras and their retinues, sravakas, pratyekabuddhas, non-Buddhist brahmins, harmful companions, or enemies can destroy their practice. Why is this so? Because this scripture of profound prajnaparamita teaches that the intrinsic characteristics of all dharmas are empty, and therefore the evil Maras can do nothing.

“Subhuti, you should know that great bodhisattvas should practice profound prajnaparamita in accordance with this true meaning: because the intrinsic characteristics of all dharmas are empty, they cannot be shaken or destroyed by any adverse condition.

“Furthermore, Subhuti! In order to practice the profound principles of prajnaparamita, great bodhisattvas use non-attainment as skillful means to practice the principles of impermanence, suffering, emptiness, and non-self. They also practice the principles of the knowledge of suffering, the knowledge of its origin, the knowledge of its cessation, and the knowledge of the path; the knowledge of dharmas, subsequent knowledge, conventional knowledge, knowledge of others’ minds, knowledge of exhaustion, knowledge of non-arising, and knowledge in accordance with what has been taught.

“Thus, Subhuti! In order to practice the profound principles of prajnaparamita, great bodhisattvas practice prajnaparamita.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! In this profound prajnaparamita, both meaning and non-meaning are unattainable. How should great bodhisattvas practice prajnaparamita when practicing the profound principles of prajnaparamita?”

The Buddha said:

“Subhuti! In order to practice the profound principles of prajnaparamita, great bodhisattvas should reflect: ‘I should not practice the non-meaning of craving; I should not practice the non-meaning of anger; I should not practice the non-meaning of delusion; I should not practice the non-meaning of arrogance; I should not practice the non-meaning of wrong views; and I should not practice the non-meaning of any attachment to views. Nor should I practice craving, anger, delusion, arrogance, wrong views, attachment to views, or any other meaningful dharmas.’

“Why is this so? Because the suchness and true reality of craving, anger, delusion, and so forth do not constitute either meaning or non-meaning in relation to any dharma.

“Furthermore, Subhuti! In order to practice prajnaparamita’s profound principles, great bodhisattvas should reflect: ‘I should not practice either the meaning or non-meaning of form; I should not practice either the meaning or non-meaning of feeling, perception, volitional formations, or consciousness. In full exposition, I should not practice either the meaning or non-meaning of the Buddhas’ fruit of unsurpassed, complete, perfect awakening; nor should I practice either the meaning or non-meaning of the knowledge of all-knowing wisdom.’

“Why is this so? Because when I attain the fruit of unsurpassed, complete, perfect awakening, I shall seek throughout all dharmas for meaning and non-meaning, yet neither will be found.

“Subhuti, you should know that whether Buddhas appear in the world or do not appear in the world, the dharmas, the dharma realm, the abiding nature of dharmas, and the fixed order of dharmas have always remained constant; no dharma constitutes either meaning or non-meaning in relation to any other dharma.

“Thus, Subhuti! Great bodhisattvas should relinquish attachment to meaning and non-meaning when practicing the profound principles of prajnaparamita.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! Why does this profound prajnaparamita constitute neither meaning nor non-meaning in relation to any dharma?”

The Buddha said:

“Subhuti! This profound prajnaparamita does nothing with regard to either conditioned or unconditioned dharmas; it shows neither favor nor hostility and brings neither benefit nor harm. For this reason, it constitutes neither meaning nor non-meaning in relation to any dharma.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! Do the Buddhas, their disciples, and all the sages and noble ones take the unconditioned as that toward which they proceed?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. All sages and noble ones take the unconditioned as that toward which they proceed. Yet that unconditioned dharma brings neither benefit nor harm to any dharma. Just as space, suchness, and true reality bring neither benefit nor harm to any dharma, so too the profound prajnaparamita practiced by great bodhisattvas brings neither benefit nor harm to any dharma. Therefore, prajnaparamita constitutes neither meaning nor non-meaning in relation to any dharma.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! Is it necessary for great bodhisattvas to train in unconditioned prajnaparamita before they can attain the knowledge of all-knowing wisdom?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. Great bodhisattvas need not train in a profound, unconditioned prajnaparamita before they can attain the knowledge of all-knowing wisdom, using non-duality as skillful means.”

Subhuti asked:

“World-Honored One! Is it by relying upon a non-dual dharma that one attains a non-dual dharma?”

The Buddha said:

“No.”

Subhuti asked:

“Then is it by relying upon two dharmas that one attains a non-dual dharma?”

The Buddha said:

“No.”

Subhuti asked:

“If there are neither two dharmas nor reliance upon two dharmas whereby a non-dual dharma is attained, how do great bodhisattvas attain the knowledge of all-knowing wisdom?”

The Buddha said:

“Subhuti! Both dual and non-dual dharmas are unattainable. Therefore, the attained knowledge of all-knowing wisdom does not depend upon two dharmas to attain a non-dual dharma. Rather, through the dharma of non-attainment, one is capable of attaining non-attainment.

“Why is this so? Because both profound prajnaparamita and the knowledge of all-knowing wisdom are unattainable. Only attainment through non-attainment is called true attainment.”

At that time, Subhuti said to the Buddha:

“Blessed One! This prajnaparamita is extremely profound. The great bodhisattvas are able to undertake what is difficult to undertake: although sentient beings are unobtainable and the activities of sentient beings are unobtainable, for the sake of sentient beings they seek unsurpassed, complete, perfect enlightenment. It is like someone planting a tree in empty space—this would be extremely difficult. The great bodhisattvas are likewise: although sentient beings are unobtainable and the activities of sentient beings are unobtainable, for the sake of sentient beings they seek unsurpassed, complete, perfect enlightenment. This is extremely difficult.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. This prajnaparamita is extremely profound. The great bodhisattvas are able to undertake what is difficult to undertake: although sentient beings are unobtainable and the activities of sentient beings are unobtainable, for the sake of sentient beings they seek unsurpassed, complete, perfect enlightenment.

“Subhuti, you should know that although the great bodhisattvas do not perceive any truly existent sentient beings or any truly existent activities belonging to them, foolish and deluded sentient beings perversely cling to them as truly existent. They sink into and wander through birth and death, enduring immeasurable suffering. In order to liberate them, the bodhisattvas seek unsurpassed, complete, perfect enlightenment.

After attaining enlightenment, they employ skillful means to deliver them to liberation. It is like someone planting a tree in fertile soil. Although that person does not know who will enjoy the roots, trunk, branches, leaves, flowers, and fruits of the tree, after planting it, the person diligently waters, fertilizes, tends, and protects it according to the seasons.

Later, the tree grows large, and its roots, trunk, branches, leaves, flowers, and fruits flourish abundantly. Many people make use of them, their illnesses are cured, and they attain peace and happiness. The great bodhisattvas are likewise.

Although they do not perceive any attainment of Buddhahood or any sentient beings, for the sake of sentient beings they seek unsurpassed, complete, perfect enlightenment, progressively cultivating the six perfections and immeasurable other factors conducive to enlightenment. Having brought them to perfection, they then realize unsurpassed, complete, perfect enlightenment, enabling sentient beings to partake of the branches, leaves, flowers, and fruits of the Buddha-tree and thereby all receive benefit.

“Subhuti, you should know that the benefit of the branches and leaves means that sentient beings, relying upon this Buddha-tree, escape the suffering of the realms of unfortunate rebirth.

“The benefit of the flowers means that sentient beings, relying upon this Buddha-tree, are born into a great kshatriya clan, or even into a great householder clan; or they are born in the heaven of the Four Great Kings, or even in the Heaven of Neither Perception nor Non-Perception.

“The benefit of the fruits means that sentient beings, relying upon this Buddha-tree, realize the fruit of stream-entry, up to the enlightenment of a pratyekabuddha, or unsurpassed, complete, perfect enlightenment.

“After attaining enlightenment, these sentient beings in turn use the branches, leaves, flowers, and fruits of the Buddha-tree to benefit other sentient beings, enabling them also to escape the unfortunate realms, attain happiness among gods and humans, progressively become established in the three vehicles, and enter nirvana.

“Subhuti, you should know that although the great bodhisattvas bring about such immense benefit, they do not perceive any truly existent sentient being who attains nirvana; they perceive only the complete cessation of the sufferings born of deluded conceptualization.

“Thus, Subhuti, when the great bodhisattvas practice profound prajnaparamita, sentient beings and their activities are unobtainable; yet, in order to eliminate these deluded and inverted conceptions, they seek unsurpassed, complete, perfect enlightenment. For this reason, they are said to undertake what is extremely difficult.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! The great bodhisattvas should be regarded in the same way as the Buddha. Why? Because it is through these great bodhisattvas that the sufferings of the realms of hell beings, animals, and hungry ghosts are forever eliminated, and the sufferings of insecurity, poverty, and lowly status within the three realms can also be forever eliminated.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. The great bodhisattvas should be regarded in the same way as the Buddha. If, in this world, there were no bodhisattvas progressing toward unsurpassed, complete, perfect enlightenment, then there would be no Buddhas of the ten directions and the three times, nor would there be pratyekabuddhas or shravakas. The sufferings of hell beings, animals, and hungry ghosts, as well as the sufferings of insecurity, poverty, and lowly status within the three realms, could not be forever eliminated.

“Therefore, Subhuti, it is exactly as you have said: the great bodhisattvas should be regarded in the same way as the Buddha.

“Furthermore, Subhuti, you should know that the great bodhisattvas are themselves Tathagatas, Arhats, Completely and Perfectly Enlightened Ones. Why? If this suchness gives rise to Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, then this same suchness gives rise to pratyekabuddhas.

“If this suchness gives rise to pratyekabuddhas, then this same suchness gives rise to shravakas.

“If this suchness gives rise to shravakas, then this same suchness gives rise to all noble sages.

“If this suchness gives rise to all noble sages, then this same suchness brings the form skandha into activity.

“If this suchness gives rise to the form skandha, then this same suchness gives rise to the skandhas of feeling, perception, formations, and consciousness.

“If this suchness gives rise to the skandhas of feeling, perception, formations, and consciousness, then this same suchness gives rise to the eye ayatana.

“If this suchness gives rise to the eye ayatana, then this same suchness gives rise to the ear, nose, tongue, body, and mind ayatanas.

“In this way, proceeding successively, if this suchness gives rise to the unsurpassed, complete, perfect enlightenment of all Buddhas, then this same suchness gives rise to the wisdom of all-knowledge.

“If this suchness gives rise to the wisdom of all-knowledge, then this same suchness gives rise to the conditioned realm.

“If this suchness gives rise to the conditioned realm, then this same suchness gives rise to the unconditioned realm.

“If this suchness gives rise to the unconditioned realm, then this same suchness gives rise to all dharmas.

“If this suchness gives rise to all dharmas, then this same suchness gives rise to all sentient beings.

“If this suchness gives rise to all sentient beings, then this same suchness gives rise to all great bodhisattvas.

“Thus, Subhuti, whether it is the suchness of the Tathagatas, the suchness of the pratyekabuddhas, the suchness of the shravakas, the suchness of all noble sages, the suchness of all forms, the suchness of all dharmas, the suchness of sentient beings, or the suchness of all great bodhisattvas, suchness accords with reality and is without any difference whatsoever. Because it is without difference, it is called suchness.

“By bringing their training in this suchness to perfection and realizing unsurpassed, complete, perfect enlightenment, the great bodhisattvas are called Tathagatas, Arhats, Completely and Perfectly Enlightened Ones.

“Therefore, Subhuti, you should know that the great bodhisattvas are themselves Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, because all sentient beings take suchness as their definitive measure.”

Therefore, Subhuti, great bodhisattvas should study the suchness of this profound prajnaparamita. If those great bodhisattvas study the suchness of profound prajnaparamita, they will be able to study the suchness of all dharmas. If they are able to study the suchness of all dharmas, they will be able to perfect the suchness of all dharmas.

If they are able to perfect the suchness of all dharmas, they will attain mastery over the suchness of all dharmas. If they attain mastery over the suchness of all dharmas, they will be able to know well the superior and inferior faculties of all sentient beings. If they are able to know well the superior and inferior faculties of all sentient beings, they will be able to discern correctly and clearly the differences among all sentient beings.

If they are able to discern correctly and clearly the differences among all sentient beings, they will clearly know the karma created by all sentient beings and the results they experience. If they know all the karma created by sentient beings and the results they experience, they will perfect aspiration and wisdom. If they perfect aspiration and wisdom, they will be able to cultivate purely the wondrous wisdom of the three times.

If they are able to cultivate purely the wondrous wisdom of the three times, they will be able to perfect the wisdom of all-knowing wisdom. If they are able to perfect the wisdom of all-knowing wisdom, they will be able to practice the bodhisattva conduct without error. If they are able to practice the bodhisattva conduct without error, they will be able to bring sentient beings to maturity.

If they are able to bring sentient beings to maturity, they will be able to adorn and purify Buddha-lands. If they are able to adorn and purify Buddha-lands, they will be able to attain the fruit of unsurpassed, complete, perfect enlightenment that they seek. If they are able to attain the fruit of unsurpassed, complete, perfect enlightenment that they seek, they will be able to turn the wheel of the wondrous Dharma in accordance with reality.

If they are able to turn the wheel of the wondrous Dharma in accordance with reality, they will be able to establish sentient beings securely upon the paths of the three vehicles. If they are able to establish sentient beings securely upon the paths of the three vehicles, only then will they be able to lead sentient beings into the realm of nirvana without remainder.

Thus, Subhuti, because they behold all such qualities that benefit both themselves and others, great bodhisattvas arouse the aspiration for unsurpassed, complete, perfect enlightenment and strive courageously, without retreating, to practice profound prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One, if great bodhisattvas, wishing to benefit sentient beings, are able to arouse the aspiration for unsurpassed, complete, perfect enlightenment and practice this profound prajnaparamita in accordance with the Dharma, then the world, including devas, humans, asuras, and others, will all honor and venerate them.

The Buddha said:

– Subhuti, so it is! So it is! It is exactly as you have said. If great bodhisattvas, wishing to benefit sentient beings, are able to arouse the aspiration for unsurpassed, complete, perfect enlightenment and practice this profound prajnaparamita in accordance with the Dharma, then the world, including devas, humans, asuras, and others, will all honor them and make offerings to them.

Thereupon, Subhuti said to the Buddha:

– Blessed One, if great bodhisattvas, for the sake of all sentient beings everywhere, perform deeds of benefit and are able to arouse the aspiration for unsurpassed, complete, perfect enlightenment, how much merit do they acquire?

The Buddha said:

– Subhuti, these great bodhisattvas acquire immeasurable merit that cannot be calculated or illustrated by analogy.

Subhuti, you should know that, even if all the sentient beings filling a trichiliocosm of Buddha-worlds were to progress toward the stages of the shravakas and pratyekabuddhas, what do you think? Would the merit of these sentient beings be great?

Subhuti replied:

– Blessed One, it would be exceedingly great. They would acquire immeasurable and boundless merit.

The Buddha said:

– Subhuti, compared with the merit acquired by one bodhisattva who, wishing to benefit sentient beings, arouses the aspiration for unsurpassed, complete, perfect enlightenment, as you have asked, the merit they acquire would not equal even one hundredth part, one thousandth part, or even one part in a hundred thousand million kotis. Why? Because shravakas and pratyekabuddhas all come into being in dependence upon great bodhisattvas; great bodhisattvas do not come into being in dependence upon shravakas and pratyekabuddhas.

Furthermore, Subhuti, let us set aside the merit acquired by all the sentient beings in a trichiliocosm who progress toward the stages of the shravakas and pratyekabuddhas. Suppose that all the sentient beings filling a trichiliocosm were to abide in the Stage of Pure Contemplation. What do you think? Would the merit of these sentient beings be great?

Subhuti replied:

– Blessed One, it would be exceedingly great. They would acquire immeasurable and boundless merit.

The Buddha said:

– Subhuti, compared with the merit acquired by one great bodhisattva who, wishing to benefit sentient beings, arouses the aspiration for unsurpassed, complete, perfect enlightenment, as you have asked, the merit they acquire would not equal even one hundredth part, one thousandth part, or even one part in a hundred thousand million kotis. Why? Because shravakas and pratyekabuddhas all come into being in dependence upon great bodhisattvas; great bodhisattvas do not come into being in dependence upon shravakas and pratyekabuddhas.

Furthermore, Subhuti, let us set aside the merit acquired by all the sentient beings in a trichiliocosm who abide in the Stage of Pure Contemplation. Suppose that all the sentient beings filling a trichiliocosm were to abide in the Stage of Lineage, the Eighth Stage, the Stage of Complete Vision, the Stage of Attenuation, the Stage of Freedom from Desire, the Stage of Accomplishment, or the Stage of the Pratyekabuddha. What do you think? Would the merit of these sentient beings be great?

Subhuti replied:

– Blessed One, it would be exceedingly great. They would acquire immeasurable and boundless merit.

The Buddha said:

– Subhuti, compared with the merit acquired by one great bodhisattva who, wishing to benefit sentient beings, arouses the aspiration for unsurpassed, complete, perfect enlightenment, as you have asked, their merit would not equal even one hundredth part, one thousandth part, or even one part in a hundred thousand million kotis. Why? Because shravakas and pratyekabuddhas all come into being in dependence upon great bodhisattvas; great bodhisattvas do not come into being in dependence upon shravakas and pratyekabuddhas.

Furthermore, Subhuti, suppose that all the sentient beings filling a trichiliocosm of Buddha-worlds were, wishing to benefit sentient beings, to arouse the aspiration for unsurpassed, complete, perfect enlightenment. Compared with the merit acquired by one great bodhisattva who has entered the bodhisattva’s assured state of freedom from arising, the merit acquired by this assembly of great bodhisattvas would not equal even one hundredth part, one thousandth part, or even one part in a hundred thousand million kotis.

Furthermore, Subhuti, suppose that all the sentient beings filling a trichiliocosm of Buddha-worlds were to abide in the bodhisattva’s assured state of freedom from arising. Compared with the merit acquired by one great bodhisattva who progresses toward enlightenment, the merit acquired by this assembly of great bodhisattvas would not equal even one hundredth part, one thousandth part, or even one part in a hundred thousand million kotis.

Furthermore, Subhuti, suppose that all the sentient beings filling a trichiliocosm of Buddha-worlds were to progress toward enlightenment. Compared with the merit of one Tathagata, Arhat, Completely and Perfectly Enlightened One, the merit acquired by this assembly of great bodhisattvas would not equal even one hundredth part, one thousandth part, or even one part in a hundred thousand million kotis.

The Venerable Subhuti said to the Buddha:

– Blessed One, upon what dharma should great bodhisattvas who have newly aroused the aspiration for unsurpassed, complete, perfect enlightenment reflect?

The Buddha said:

– Subhuti, these great bodhisattvas should constantly reflect correctly upon the wisdom of all aspects.

The Venerable Subhuti said to the Buddha:

– Blessed One! What does the knowledge of all aspects take as its nature? What does it take as its object? What does it take as its dominant condition? What is its mode of activity? What characteristic does it possess?

The Buddha said:

– Subhuti! The knowledge of all aspects takes non-nature as its nature; it is signless, causeless, without anything to be discerned, unborn, and unmanifest.

Furthermore, regarding your questions as to what the knowledge of all aspects takes as its object, its dominant condition, its mode of activity, and its characteristic: Subhuti, you should know that the knowledge of all aspects takes non-nature as its object, right mindfulness as its dominant condition, quiescence as its mode of activity, and signlessness as its characteristic.

The Venerable Subhuti said to the Buddha:

– Blessed One! Is it only the knowledge of all aspects that takes non-nature as its nature, or do form, feeling, perception, formations, and consciousness also take non-nature as their nature?

Thus, in full detail, does even the fruit of the Buddhas’ unsurpassed, complete enlightenment take non-nature as its nature? Do the conditioned realm and the unconditioned realm also take non-nature as their nature?

The Buddha said:

– Subhuti! It is not only the knowledge of all aspects that takes non-nature as its nature; form, feeling, perception, formations, and consciousness also take non-nature as their nature. Even the conditioned realm and the unconditioned realm take non-nature as their nature.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason does the knowledge of all aspects take non-nature as its nature? Why do form, feeling, perception, formations, and consciousness, up to and including the conditioned realm and the unconditioned realm, also take non-nature as their nature?

The Buddha said:

– Subhuti! Because the knowledge of all aspects has no intrinsic nature. Whatever dharma has no intrinsic nature takes non-nature as its nature. Form, feeling, perception, formations, and consciousness, up to and including the conditioned realm and the unconditioned realm, likewise have no intrinsic nature. Whatever dharma has no intrinsic nature takes non-nature as its nature.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason does the knowledge of all aspects have no intrinsic nature? Why do form, feeling, perception, formations, and consciousness, up to and including the conditioned realm and the unconditioned realm, also have no intrinsic nature?

The Buddha said:

– Subhuti! Because the knowledge of all aspects has no intrinsic nature produced through combination. If a dharma has no intrinsic nature produced through combination, that dharma takes non-nature as its nature. Form, feeling, perception, formations, and consciousness, up to and including the conditioned realm and the unconditioned realm, likewise have no intrinsic nature produced through combination. If a dharma has no intrinsic nature produced through combination, that dharma takes non-nature as its nature. For this reason, great bodhisattvas know that all dharmas take non-nature as their intrinsic nature.

Furthermore, Subhuti! All dharmas take emptiness, signlessness, and wishlessness as their intrinsic nature. For this reason, great bodhisattvas know that all dharmas take non-nature as their intrinsic nature.

Furthermore, Subhuti! All dharmas take suchness as their intrinsic nature and, in full detail, up to and including the inconceivable realm as their intrinsic nature. For this reason, great bodhisattvas know that all dharmas take non-nature as their intrinsic nature.

The Venerable Subhuti said to the Buddha:

– Blessed One! If all these dharmas are without intrinsic nature, then by what skillful means are great bodhisattvas who have first awakened the aspiration for unsurpassed, complete enlightenment able to practice generosity through prajnaparamita, mature sentient beings, and purify and adorn Buddha lands? Thus, in full detail, by what skillful means are they able to practice omniscient knowledge, mature sentient beings, and purify and adorn Buddha lands?

The Buddha said:

– Subhuti! These great bodhisattvas are endowed with wondrous skillful means. Although they know that all dharmas take non-nature as their intrinsic nature, they nevertheless diligently mature sentient beings and purify and adorn Buddha lands. Although they diligently mature sentient beings and purify and adorn Buddha lands, they fully comprehend that all sentient beings and all Buddha lands take non-nature as their intrinsic nature.

Subhuti, you should know! Although these great bodhisattvas practice generosity through prajnaparamita and train in the path to enlightenment, they nevertheless know that generosity through prajnaparamita and this path to enlightenment all take non-nature as their intrinsic nature.

Thus, in full detail, although they practice omniscient knowledge and train in the path to enlightenment, they nevertheless know that omniscient knowledge and the path to enlightenment both take non-nature as their intrinsic nature.

Subhuti, you should know! These great bodhisattvas cultivate the six perfections to reach the shore of enlightenment and thus train in the path to enlightenment; in full detail, they cultivate omniscient knowledge and thus train in the path to enlightenment. Yet, if they have not accomplished the Tathagata’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the Dharma of never losing mindfulness, the nature of constant equanimity, all-knowledge, knowledge of the aspects of the paths, knowledge of all aspects, and the immeasurable and boundless other qualities of a Buddha,

then their training in the path to enlightenment is said to be not yet complete.

If great bodhisattvas have completed their training in this path, they have also perfected the perfections. Because the perfections have been perfected, in a single moment of mind corresponding with prajna they are immediately able to attain the knowledge of all aspects.

At that time, even the most subtle habitual tendencies of the afflictions will never again arise. Thus, it is said that they have been utterly severed without remainder, and one is called a Tathagata, Arhat, Perfectly and Completely Awakened One.

Furthermore, with the pure and unobstructed Buddha-eye, these bodhisattvas contemplate all dharmas throughout the ten directions and the three times and cannot apprehend even nonexistence, much less existence.

Thus, Subhuti! Great bodhisattvas should practice prajnaparamita and contemplate that all dharmas take non-nature as their intrinsic nature.

Subhuti! This is called the great bodhisattvas’ complete possession of wondrous skillful means. That is, while practicing prajnaparamita, bodhisattvas contemplate all dharmas and cannot apprehend even nonexistence, much less existence.

Subhuti, you should know! When these great bodhisattvas practice profound prajnaparamita and cultivate generosity, with regard to the act of giving, the recipient, the gift, and the mind of enlightenment, they do not perceive even nonexistence, much less existence.

When great bodhisattvas cultivate pure ethical discipline, with regard to that pure ethical discipline, the object in relation to which it is observed, the one who observes it, and the mind that observes it, they do not perceive even nonexistence, much less existence.

When great bodhisattvas cultivate patient acceptance, with regard to this patient acceptance, the object toward which patience is cultivated, the one who cultivates patience, and the mind that cultivates patience, they do not perceive even nonexistence, much less existence.

When great bodhisattvas cultivate diligence, with regard to this diligence, the object toward which diligence is cultivated, the one who practices diligence, and the mind that cultivates diligence, they do not perceive even nonexistence, much less existence.

When great bodhisattvas cultivate meditative concentration, with regard to this meditative concentration, the object of concentration, the one who practices concentration, and the mind that cultivates concentration, they do not perceive even nonexistence, much less existence.

When great bodhisattvas cultivate prajna, with regard to this prajna, the object in relation to which prajna is cultivated, the one who practices prajna, and the mind that cultivates prajna, they do not perceive even nonexistence, much less existence.

Thus, in full detail, when they attain omniscient knowledge, with regard to this omniscient knowledge, the one who attains it, that by means of which it is attained, and the place and time in which it is attained, they do not perceive even nonexistence, much less existence.

Why is this? Because these great bodhisattvas think: All dharmas take non-nature as their intrinsic nature.

The non-nature of dharmas is originally and naturally so. It is not made by Buddhas, sravakas, or pratyekabuddhas, nor is it made by anyone else, because all dharmas are without an agent and are free from any agent.

At that time, Subhuti said to the Buddha:

– Blessed One! Are not all dharmas separate from the nature of all dharmas?

The Buddha said:

– Subhuti! So it is! So it is!

Subhuti said:

– Blessed One! If all dharmas are devoid of the nature of dharmas, how can that which is devoid know whether a dharma devoid of nature exists or does not exist?

Why is this so? Because a nonexistent dharma cannot know a nonexistent dharma; an existent dharma cannot know an existent dharma; a nonexistent dharma cannot know an existent dharma; and an existent dharma cannot know a nonexistent dharma. Thus, if all dharmas have the unconditioned as their nature, how can great bodhisattvas, while practicing profound prajnaparamita, reveal that dharmas exist or do not exist?

The Buddha said:

– Subhuti! While practicing profound prajnaparamita, great bodhisattvas reveal that dharmas exist or do not exist in accordance with worldly convention, not in accordance with ultimate truth.

Subhuti said to the Buddha:

– Blessed One! Is there any difference between worldly convention and ultimate truth?

The Buddha said:

– Subhuti! Apart from worldly convention, there is no ultimate truth. Why is this so? Because the true nature of worldly convention is itself ultimate truth. Since sentient beings mistakenly and perversely cling to delusions, they neither know nor see this true suchness of dharmas. For the benefit of sentient beings, great bodhisattvas reveal that dharmas exist or do not exist in accordance with the characteristics of worldly convention, without relying on ultimate truth.

Furthermore, Subhuti! Sentient beings deludedly conceive the five skandhas to be truly existent, not knowing that they are not real. Great bodhisattvas, however, for the benefit of sentient beings, reveal that the skandhas either exist or do not exist, so that sentient beings may thereby fully comprehend that dharmas such as the skandhas are neither existent nor nonexistent, and so that they will not cling to the marks of real existence or nonexistence.

Thus, Subhuti! These great bodhisattvas diligently and vigorously abandon attachment to existence and nonexistence, practice profound prajnaparamita, and perform deeds of immense benefit for sentient beings.

At that time, Subhuti said to the Buddha:

– Blessed One! The Tathagata often speaks of bodhisattva practices. What are those practices?

The Buddha said:

– Subhuti! Bodhisattva practice means practicing in pursuit of unsurpassed, complete, perfect enlightenment, or performing deeds that benefit sentient beings. This is called bodhisattva practice.

The Venerable Subhuti said to the Buddha:

– Blessed One! With respect to what do great bodhisattvas perform bodhisattva practices?

The Buddha said:

– Subhuti! Great bodhisattvas should perform bodhisattva practices with respect to the emptiness of form; they should perform bodhisattva practices with respect to the emptiness of feeling, perception, formations, and consciousness. More extensively, they should perform bodhisattva practices with respect to the emptiness of the knowledge of all things; they should perform bodhisattva practices with respect to the emptiness of the knowledge of the aspects of the paths and the knowledge of all aspects; they should perform bodhisattva practices with respect to the emptiness of the purification and adornment of Buddha lands; they should perform bodhisattva practices with respect to the emptiness of bringing sentient beings to maturity; they should perform bodhisattva practices with respect to the emptiness of dharanis generated through eloquence; they should perform bodhisattva practices with respect to the emptiness of dharanis generated through written characters; they should perform bodhisattva practices with respect to the emptiness of dharanis entered through realization without written characters; they should perform bodhisattva practices with respect to the emptiness of the conditioned realm; and they should perform bodhisattva practices with respect to the emptiness of the unconditioned realm.

Subhuti, you should know! When great bodhisattvas cultivate bodhisattva practices, there are no two marks among dharmas with respect to a Buddha's unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! Great bodhisattvas who cultivate profound prajnaparamita in this way are said to perform bodhisattva practices for the sake of sentient beings while established in unsurpassed, complete, perfect enlightenment.

At that time, Subhuti said to the Buddha:

– Blessed One! The Tathagata often speaks everywhere of the Buddha. In reliance upon what meaning is the name “Buddha” spoken?

The Buddha said:

– Subhuti! One is called Buddha because one can awaken to the true meaning; one is called Buddha because one has awakened to the true Dharma. One is called Buddha because one can thoroughly comprehend the true meaning and manifest perfect enlightenment. One is called Buddha because one has completely awakened, with respect to all dharmas, to their true nature and their ultimate nature. One is called Buddha because one truthfully awakens all sentient beings and enables them to abandon all delusions and inversions.

At that time, Subhuti said to the Buddha:

– Blessed One! The Tathagata often speaks everywhere of bodhi. In reliance upon what meaning is the name “bodhi” spoken?

The Buddha said:

– Subhuti! Bodhi means emptiness, true suchness, the ultimate reality, the dharma realm, and the nature of dharmas.

Furthermore, Subhuti! Provisionally establishing names and characteristics and setting forth words in order to bring about true awakening leading to what is supreme and most sublime is called bodhi.

Furthermore, Subhuti! Bodhi is true, not false, and unchanging.

Furthermore, Subhuti! Bodhi means that which cannot be destroyed and cannot be conceptually differentiated.

Furthermore, Subhuti! Awakening to the true purity of all Buddhas is called bodhi.

Furthermore, Subhuti! Because through this all Buddhas manifest complete, perfect enlightenment regarding all dharmas in all their aspects, it is called bodhi.

Furthermore, Subhuti! Because it is merely designated through conventional speech based upon provisional characteristics and has no real existence, it is called bodhi.

At that time, Subhuti said to the Buddha:

– Blessed One! For the sake of bodhi, great bodhisattvas cultivate the six paramitas, and, more extensively, the knowledge of all-knowing knowledge. When accumulating roots of virtue, with respect to which dharmas do they bring benefit or harm, increase or decrease, arising or cessation, defilement or purification?

The Buddha said:

– Subhuti! For the sake of bodhi, great bodhisattvas cultivate the six paramitas, and, more extensively, the knowledge of all-knowing knowledge. When accumulating roots of virtue, they bring neither benefit nor harm to any dharma; they cause neither increase nor decrease, neither arising nor cessation, and neither defilement nor purification. Why is this so? Because these great bodhisattvas, for the sake of bodhi, cultivate profound prajnaparamita and take non-apprehension as their skillful means with respect to all dharmas. Thus, without causing benefit or harm, increase or decrease, arising or cessation, or defilement or purification, they attain direct realization.

The Venerable Subhuti said to the Buddha:

– Blessed One! If great bodhisattvas, for the sake of bodhi, practice profound prajnaparamita and take non-apprehension as their skillful means with respect to all dharmas, causing neither benefit nor harm, neither increase nor decrease, neither arising nor cessation, and neither defilement nor purification, then while practicing profound prajnaparamita, how do these great bodhisattvas encompass the practices of generosity, pure ethical conduct, patient acceptance, vigor, meditative concentration, and prajnaparamita? And how do they encompass the knowledge of all aspects, transcend the stages of sravakas, pratyekabuddhas, and ordinary beings, directly enter the bodhisattva's certainty of rightness, cultivate the practices of great bodhisattvas, and gradually attain this knowledge of all-knowing knowledge?

The Buddha said:

– Subhuti! Great bodhisattvas practicing profound prajnaparamita, by not relying upon duality, uphold generosity through prajnaparamita. More extensively, by not relying upon duality, they will gradually attain the knowledge of all-knowing knowledge.

The Venerable Subhuti said to the Buddha:

– Blessed One! If great bodhisattvas practicing profound prajnaparamita, by not relying upon duality, uphold generosity through prajnaparamita, and likewise, by not relying upon duality, gradually attain the knowledge of all-knowing knowledge, how do great bodhisattvas, from the first arising of the aspiration until the very end, continually increase their supreme wholesome dharmas?

The Buddha said:

– Subhuti! If great bodhisattvas rely upon duality in their practice, their wholesome dharmas will not increase. Why? Because foolish ordinary beings all rely upon duality; although they give rise to wholesome dharmas, those dharmas do not increase. Great bodhisattvas, however, do not rely upon duality; therefore, from the time they first arouse the aspiration until the very end, their supreme wholesome dharmas continually increase.

Therefore, Subhuti, the wholesome roots of great bodhisattvas are firm and cannot be overcome. Even the world with its devas, humans, asuras, and others cannot destroy them, cause them to fall to the stages of shravakas or pratyekabuddhas, or allow the evil and unwholesome dharmas of the world to lead and compel them so that the wholesome dharmas arising from the practice of the six paramitas, up to the wisdom of all-knowledge, fail to increase.

Thus, Subhuti, great bodhisattvas should not practice the profound, nondual prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One! Do great bodhisattvas practice profound prajnaparamita for the sake of wholesome roots?

The Buddha said:

– Subhuti! It is not so. Subhuti, you should know that great bodhisattvas do not practice this profound prajnaparamita for the sake of wholesome roots, nor do they practice profound prajnaparamita for the sake of unwholesome roots. Why? Because such is the Dharma: if great bodhisattvas have not drawn near to, made offerings to, and honored the Buddhas, the Blessed Ones; if their wholesome roots have not been brought to complete fulfillment; and if they are not protected and sustained by true and virtuous spiritual friends, they certainly cannot attain the wisdom of all-knowledge.

The Venerable Subhuti said to the Buddha:

– Blessed One! How do great bodhisattvas draw near to and make offerings to the Buddhas, the Blessed Ones, bring their wholesome roots to complete fulfillment, receive the protection and support of many true and pure spiritual friends, and swiftly attain the wisdom of all-knowledge?

The Buddha said:

– Subhuti! From the time they first arouse the aspiration, great bodhisattvas draw near to and make offerings to the Buddhas, the Blessed Ones, and hear the Buddhas teach the Sutras, up to the treatises on doctrine. Having heard them, they receive and retain them, read and recite them, and review them until they have completely mastered them. Having completely mastered them, they then contemplate them in accordance with reason. Having contemplated them, they clearly perceive their profound meaning. Having clearly perceived their profound meaning, they are then able to comprehend it completely; through such complete comprehension, they attain dharanis and give rise to unobstructed understanding, until they attain unsurpassed bodhi. Wherever they may be reborn, they receive and retain without forgetting the doctrines of the true Dharma they have heard, and they plant many wholesome roots in the presence of the Buddhas. Through the power of firmly preserving these wholesome roots, they do not fall into the evil destinies but are born in places of peace and happiness. Furthermore, through firmly preserving their wholesome roots, they abide in pure happiness, are never deluded or inverted, bring sentient beings to maturity, and adorn and purify Buddha-fields. Moreover, through firmly preserving their wholesome roots, they are never separated from true and pure spiritual friends—namely, the Tathagatas, bodhisattvas, pratyekabuddhas, shravakas, and those who skillfully praise the Buddha, Dharma, and Sangha.

Thus, Subhuti, great bodhisattvas draw near to and make offerings to the Buddhas, the Blessed Ones, bring their wholesome roots to complete fulfillment, devote themselves wholeheartedly to serving true and pure spiritual friends, and swiftly attain the wisdom of all-knowledge. Therefore, Subhuti, great bodhisattvas who practice profound prajnaparamita and wish swiftly to attain the wisdom of all-knowledge must diligently and energetically draw near to and make offerings to the Buddhas, the Blessed Ones, bring their supreme wholesome roots to complete fulfillment, and serve true and pure spiritual friends without ever becoming weary.

At that time, Subhuti said to the Buddha:

– Blessed One! If great bodhisattvas do not draw near to and make offerings to the Buddhas, do not perfect supreme wholesome roots, and do not devote themselves wholeheartedly to serving true and pure spiritual friends, can they attain the wisdom of all-knowledge?

The Buddha said:

– Subhuti! If great bodhisattvas do not draw near to and make offerings to the Buddhas, do not perfect supreme wholesome roots, and do not devote themselves wholeheartedly to serving true and pure spiritual friends, they are unworthy of the name mahasattva; how much less could they attain the wisdom of all-knowledge? Why? Some great bodhisattvas draw near to and make offerings to the Buddhas, the Blessed Ones, plant many wholesome roots, and devote themselves wholeheartedly to serving true and pure spiritual friends, yet still cannot attain the wisdom of all-knowledge. How, then, could those who do not draw near to and make offerings to the Buddhas, do not plant wholesome roots, and do not devote themselves wholeheartedly to serving true and pure spiritual friends attain the wisdom of all-knowledge? That such great bodhisattvas could attain the wisdom of all-knowledge is certainly impossible.

Therefore, Subhuti, if great bodhisattvas wish to bear the name bodhisattva-mahasattva, or great bodhisattva, and wish swiftly to attain the wisdom of all-knowledge, they should constantly draw near to and make offerings to the Buddhas, ultimately cultivate many supreme wholesome roots, and devote themselves wholeheartedly to serving true and pure spiritual friends without becoming weary.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason do some great bodhisattvas draw near to and make offerings to the Buddhas, plant many wholesome roots, and devote themselves wholeheartedly to serving true and pure spiritual friends, yet do not attain the wisdom of all-knowledge?

The Buddha said:

– Subhuti! Because these great bodhisattvas are separated from the skillful means of prajnaparamita, although they draw near to and make offerings to the Buddhas, plant many wholesome roots, and devote themselves wholeheartedly to serving true and pure spiritual friends, they are unable to attain the wisdom of all-knowledge.

The Venerable Subhuti said to the Buddha:

– Blessed One! What is called skillful means? What must great bodhisattvas who have perfected skillful means do in order to attain the wisdom of all-knowledge?

The Buddha said:

– Subhuti! If, from the time great bodhisattvas first arouse the aspiration, while cultivating the paramita of giving, they apply mental attention associated with the wisdom of all-knowledge—whether making offerings to the Buddhas, bodhisattvas, pratyekabuddhas, and shravakas, or giving to other humans, nonhuman beings, and so forth—then those great bodhisattvas perfect mental attention associated with the wisdom of all-knowledge. Thus, when these great bodhisattvas practice giving, they do not conceive of themselves as practicing it, do not conceive of a recipient, and do not conceive of any self or anything belonging to a self. Why? Because these great bodhisattvas contemplate the nature and characteristics of all dharmas as empty, unarisen, unaccomplished, and unmoving; they do not apprehend the characteristics of dharmas and know that all dharmas are inactive and incapable of entering into the various modes of activity. Having perfected skillful means in this way, these great bodhisattvas continually increase their supreme and wondrous wholesome roots. Through the increase of these wholesome roots, they are able to practice the paramita of giving in order to bring sentient beings to maturity and adorn and purify Buddha-fields. Although they practice giving, bodhisattvas do not seek its karmic rewards; that is, they do not crave the excellent rewards of birth and death. They diligently cultivate the paramita of giving solely to rescue those who have not yet been rescued and to liberate those who have not yet been liberated.

Furthermore, Subhuti! If, from the moment of first arousing the aspiration, a great bodhisattva cultivates the perfection of pure morality, and, with attention corresponding to the knowledge of all knowledge, undertakes and upholds pure morality, then his mind does not give rise to greed, hatred, or delusion, nor is it bound by latent tendencies. He also does not give rise to unwholesome qualities that obstruct bodhi, such as avarice and greed, immoral conduct, anger and resentment, indolence, mental distraction, weakness and decline, wrong wisdom, self-conceit, and so forth; nor does he give rise to attention corresponding to the shravaka or pratyekabuddha vehicles.

Why is this? Because this great bodhisattva contemplates the nature and characteristics of all phenomena as empty, unarisen, unproduced, unchanging, and unceasing. He penetrates the characteristics of phenomena and knows all phenomena to be inactive and unmoving within the characteristics of conditioned formations.

When this great bodhisattva perfects such skillful means, his supreme and wondrous roots of goodness increase. Through the increase of these roots of goodness, the great bodhisattva is able to practice the perfection of pure morality, bring sentient beings to maturity, and adorn and purify a Buddha-land. Although he practices pure morality, he does not seek its karmic reward; that is, he does not become attached to any excellent reward within samsara.

It is only to rescue those who have not yet been rescued and to liberate those who have not yet been liberated that he diligently cultivates the perfection of pure morality through the perfection of prajnaparamita. Each of these has been explained extensively above.

Furthermore, Subhuti! If, from the moment of first arousing the aspiration, a great bodhisattva employs skillful means and, with attention corresponding to the knowledge of all knowledge, enters the four dhyanas, the four immeasurables, and the four formless absorptions, then although this great bodhisattva freely enters and emerges from the dhyanas, immeasurables, and formless absorptions, he does not appropriate their resultant maturation.

Why is this? Because this great bodhisattva is endowed with the most excellent skillful means and contemplates the nature and characteristics of the dhyanas, immeasurables, and formless absorptions as empty, unborn, unproduced, unchanging, and unceasing. He therefore penetrates the characteristics of phenomena and knows all phenomena to be inactive and unmoving within the characteristics of conditioned formations.

If this great bodhisattva perfects such skillful means, his supreme and wondrous roots of goodness increase. Through the increase of these roots of goodness, the great bodhisattva is able to practice the dhyanas, immeasurables, and formless absorptions. By practicing the dhyanas, immeasurables, and formless absorptions, he is able freely to bring sentient beings to maturity and to adorn and purify a Buddha-land.

Furthermore, Subhuti! If, from the moment of first arousing the aspiration, a great bodhisattva employs skillful means and, with attention corresponding to the knowledge of all knowledge, practices what is to be abandoned by the path of seeing and what is to be abandoned by the path of cultivation, yet does not consent to realize the fruits of stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha bodhi, why is this?

Because this great bodhisattva contemplates the nature and characteristics of all phenomena as empty, unarisen, unproduced, unchanging, and unceasing. He therefore penetrates the characteristics of phenomena and knows all phenomena to be inactive and unmoving within the characteristics of conditioned formations. Only when this great bodhisattva perfects the most excellent skillful means do his supreme roots of goodness increase.

Through the increase of these roots of goodness, the great bodhisattva is able to practice all the factors conducive to bodhi, transcend the stages of the shravakas and pratyekabuddhas, and enter the bodhisattva's state of the certainty of freedom from arising.

This is called the bodhisattva's patient acceptance of the non-arising of phenomena. Through possessing this patient acceptance, the great bodhisattva is also able freely to bring sentient beings to maturity and to adorn and purify a Buddha-land.

Furthermore, Subhuti! When a great bodhisattva practices the perfection of prajnaparamita, employs skillful means, and directs attention corresponding to the knowledge of all knowledge, although he freely enters and emerges from the eight liberating absorptions and the nine successive absorptions in both forward and reverse order, he does not realize the fruits of stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha bodhi. Why is this?

Because this great bodhisattva contemplates the nature and characteristics of all phenomena as empty, unarisen, unproduced, unchanging, and unceasing. He therefore penetrates the characteristics of phenomena and knows all phenomena to be inactive and unmoving within the characteristics of conditioned formations. Only when this great bodhisattva perfects the most excellent skillful means do his supreme roots of goodness increase. Through the increase of these roots of goodness, the great bodhisattva is able freely to bring sentient beings to maturity, adorn and purify a Buddha-land, attain the stage of an irreversible bodhisattva, and receive the patient acceptance associated with the prediction of buddhahood.

Furthermore, Subhuti! When a great bodhisattva practices the perfection of prajnaparamita, employs skillful means, and directs attention corresponding to the knowledge of all knowledge, he diligently cultivates the Tathagata's ten powers and the immeasurable and boundless other qualities of a Buddha. Nevertheless, if he has not yet brought sentient beings to maturity or adorned and purified a Buddha-land, he still does not realize the knowledge of all knowledge.

Why is this? Because this great bodhisattva contemplates the nature and characteristics of all phenomena as empty, unarisen, unproduced, unchanging, and unceasing. He therefore penetrates the characteristics of phenomena and knows all phenomena to be inactive and unmoving within the characteristics of conditioned formations.

Only when this great bodhisattva is fully endowed with the most excellent skillful means do his supreme roots of goodness increase. Through the increase of these roots of goodness, the great bodhisattva is able freely to bring sentient beings to maturity, adorn and purify a Buddha-land, and gradually realize the knowledge of all knowledge. This is called skillful means.

If a great bodhisattva perfects skillful means and also practices the meditative absorptions, only then can he realize the knowledge of all knowledge. Such supreme skillful means are all perfected through the perfection of prajnaparamita. Therefore, Subhuti, great bodhisattvas should diligently cultivate and train in the profound perfection of prajnaparamita.

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