摩訶般若波羅蜜經

CHAPTER ON GREAT SKILLFUL MEANS

SIXTY-NINTH

At that time, Venerable Subhuti said: “Blessed One! How long has it been since that great bodhisattva, who has perfected such power of skillful means, first gave rise to the aspiration?”

The Buddha said: “Subhuti! It has been immeasurable, innumerable kalpas since that great bodhisattva, who has perfected the power of skillful means, first gave rise to the aspiration.”

– Blessed One! How many Buddhas has that great bodhisattva, who has perfected such power of skillful means, made offerings to?

– Subhuti! That great bodhisattva, who has perfected such power of skillful means, has made offerings to as many Buddhas as there are grains of sand in the Ganges River.

– Blessed One! What roots of virtue has the bodhisattva who has attained such power of skillful means planted?

– Subhuti! From the time that the bodhisattva who has perfected such power of skillful means first gave rise to the aspiration until now, the bodhisattva has fully perfected dana paramita, sila paramita, kshanti paramita, virya paramita, dhyana paramita, and prajnaparamita.

– Blessed One! A great bodhisattva who has perfected such power of skillful means is truly exceedingly rare.

– Subhuti! Just as the sun and moon circle and illuminate the four continents, bringing many benefits,

so too does prajnaparamita illuminate the other five paramitas and bring many benefits.

Subhuti! Just as a Wheel-Turning Sage King is called a Wheel-Turning Sage King because he has perfected the precious wheel,

so too, if the other five paramitas are separated from prajnaparamita, they cannot be called paramitas. If they are not separated from prajnaparamita, those five are called paramitas.

Subhuti! Just as a woman without a husband is easily violated,

so too, if the other five paramitas are separated from prajnaparamita, evil maras or heavenly maras can easily destroy them. If those five paramitas are accompanied by prajnaparamita, maras cannot obstruct or destroy them, just as a woman with a husband is difficult to violate.

Subhuti! Just as a military commander fully equipped with armor and weapons cannot be invaded by powerful enemies from neighboring countries,

so too, if the other five paramitas are not separated from prajnaparamita, evil maras, heavenly maras, persons of overweening pride, or bodhisattva-candalas cannot destroy them.

Subhuti! Just as lesser kings attend upon the Wheel-Turning Sage King at the appropriate times,

so too do the five paramitas accord with prajnaparamita.

Subhuti! Just as all streams flow into the Ganges River and then pour into the great ocean,

so too are the five paramitas protected by prajnaparamita and follow it until they reach knowledge of all modes.

Subhuti! Just as a person’s right hand works dexterously, so too does prajnaparamita.

Just as a person’s left hand works less dexterously, so too do the five paramitas.

Subhuti! Just as all streams, whether large or small, flow into the great ocean,

so too are the five paramitas protected by prajnaparamita; by following prajnaparamita and entering knowledge of all modes, they come to be called paramitas.

Subhuti! Just as the precious wheel leads the four divisions of the Wheel-Turning Sage King’s army from the front, and when the king wishes to halt, the precious wheel immediately stops, enabling all four divisions of the army to have their wishes fulfilled while the precious wheel itself does not depart from its place,

so too does prajnaparamita lead the five paramitas to knowledge of all modes, always abiding therein without departing from its place.

Subhuti! Just as the precious wheel guides the four divisions of the Wheel-Turning King’s army,

so too does prajnaparamita guide the five paramitas to knowledge of all modes.

While abiding in prajnaparamita, it does not discriminate, thinking: ‘Dana paramita follows me, but the other four paramitas do not follow me.’ Dana paramita likewise does not discriminate, thinking: ‘I follow prajnaparamita, but the other four paramitas do not follow it.’ The other paramitas likewise make no such discriminations.

Why is this?

Because the nature of the paramitas has no agent that performs any action; their intrinsic nature is empty, false, and illusory.”

At that time, Venerable Subhuti said: “Blessed One! If the intrinsic nature of all dharmas is empty, how can a great bodhisattva who practices the six paramitas attain unsurpassed perfect enlightenment?”

– Subhuti! When a great bodhisattva practices the six paramitas, the bodhisattva thinks: ‘The minds of worldly beings are all inverted. If I do not employ the power of skillful means, I cannot deliver sentient beings from birth and death. For the sake of sentient beings, I practice dana paramita, sila paramita, kshanti paramita, virya paramita, dhyana paramita, and prajnaparamita.’

For the sake of sentient beings, the bodhisattva relinquishes possessions both internal and external. When relinquishing them, the bodhisattva thinks: ‘I relinquish nothing at all.’ Why is this? Because those things will decay and perish.

By contemplating in this way, the bodhisattva can fully perfect dana paramita.

For the sake of sentient beings, the bodhisattva never breaks the precepts, thinking: ‘For the sake of sentient beings, I have given rise to the aspiration for unsurpassed perfect enlightenment; it would be wrong for me to kill sentient beings.’ And so forth, even to thinking: ‘For the sake of sentient beings, I have given rise to the aspiration for unsurpassed perfect enlightenment; it would be wrong for me to hold wrong views or to aspire to the states of a sravaka or a pratyekabuddha.’

By contemplating in this way, the bodhisattva can fully perfect sila paramita.

For the sake of sentient beings, the bodhisattva does not give rise to anger for even a single thought-moment, thinking: ‘I must benefit sentient beings; how could I give rise to anger?’

By contemplating in this way, the bodhisattva can fully perfect kshanti paramita.

For the sake of sentient beings, from the time the bodhisattva first gives rise to the aspiration until attaining unsurpassed perfect enlightenment, the bodhisattva never gives rise to laziness.

Through such diligence, the bodhisattva can fully perfect virya paramita.

For the sake of sentient beings, from the time the bodhisattva first gives rise to the aspiration until attaining unsurpassed perfect enlightenment, the bodhisattva never allows the mind to become distracted.

By gathering the mind in this way, the bodhisattva can fully perfect dhyana paramita.

For the sake of sentient beings, from the time the bodhisattva first gives rise to the aspiration until attaining unsurpassed perfect enlightenment, the bodhisattva never departs from wisdom, because apart from wisdom there is no other Dharma by which sentient beings can be liberated.

By cultivating wisdom in this way, the bodhisattva can fully perfect prajnaparamita.

– Blessed One! If the paramitas have no distinguishing characteristics, why is prajnaparamita the most sublime, supreme, and foremost among the five paramitas?

– It is so, Subhuti! The paramitas are indeed without distinction, but without prajnaparamita, the other five cannot be called paramitas. It is because of prajnaparamita that the other five are called paramitas.

Subhuti! Just as birds of many colors all become the same color when they approach Mount Sumeru,

so too, through prajnaparamita, the five paramitas enter knowledge of all modes and become one, without distinction. There is no longer any discrimination among dana paramita, sila paramita, kshanti paramita, virya paramita, dhyana paramita, and prajnaparamita.

Why is this? Because the paramitas have no intrinsic nature; therefore, the paramitas are without distinction.

– Blessed One! If there is no discrimination according to ultimate truth, why is prajnaparamita the most sublime and supreme among the five paramitas?

– It is so, Subhuti! Although there is no discrimination in ultimate truth, conventionally one speaks of dana paramita through prajnaparamita.

This is for the sake of delivering sentient beings from birth and death; yet in truth, sentient beings are neither born nor do they die, neither arise nor decline.

Subhuti, because sentient beings are without inherent existence, one should know that all dharmas are without inherent existence. For this reason, among the five paramitas, prajnaparamita is the most subtle, most honored, and supreme.

Subhuti, just as among the women of Jambudvipa, the precious maiden is foremost, supreme, and most wondrous,

so too, among the five paramitas, prajnaparamita is foremost, supreme, and most wondrous.

– Blessed One, for what reason does the Buddha say that prajnaparamita is supreme and most wondrous?

– Subhuti, it is because this prajnaparamita gathers all wholesome dharmas and brings them into the knowledge of all modes, abiding yet not abiding.

– Subhuti, no. Prajnaparamita has no dharma that can be grasped and no dharma that can be relinquished. Why? Because all dharmas are neither grasped nor relinquished.

– Blessed One, with respect to which dharmas does prajnaparamita neither grasp nor relinquish?

– Subhuti, prajnaparamita neither grasps nor relinquishes form; it neither grasps nor relinquishes feeling, perception, formations, or consciousness. Up to and including unsurpassed bodhi, it neither grasps nor relinquishes anything.

– Blessed One, why does it not grasp form, up to and including unsurpassed bodhi?

– Subhuti, if a bodhisattva does not think of or recollect form, up to and including unsurpassed bodhi, this is called not grasping form, up to and including not grasping unsurpassed bodhi.

– Blessed One, if one does not think of or recollect form, up to and including unsurpassed bodhi, how can one increase one’s wholesome roots? If one’s wholesome roots do not increase, how can one perfect the paramitas? If the paramitas are not perfected, how can one attain unsurpassed bodhi?

– Subhuti, when a bodhisattva does not think of or recollect form, up to and including unsurpassed bodhi, at that very time the wholesome roots increase. Because the wholesome roots increase, the paramitas are perfected. Because the paramitas are perfected, unsurpassed bodhi is attained.

Why? Because the very time when one does not think of or recollect form, up to and including unsurpassed bodhi, is precisely the time when unsurpassed bodhi is attained.

– Blessed One, why is unsurpassed bodhi attained at the very time when one does not think of or recollect form, up to and including unsurpassed bodhi?

– Subhuti, because of thinking and recollection, one becomes attached to the three realms: the desire realm, the form realm, and the formless realm. Because one does not think or recollect, one is not attached. Therefore, a great bodhisattva practicing prajnaparamita should have no attachment whatsoever.

– Blessed One, when practicing prajnaparamita in this way, where does a great bodhisattva abide?

– Subhuti, practicing in this way, a great bodhisattva does not abide in form, up to and including not abiding in the knowledge of all modes.

– Blessed One, for what reason does a great bodhisattva not abide in the knowledge of all modes?

– Subhuti, because the bodhisattva is not attached, the bodhisattva does not abide. Why? Because this bodhisattva sees no dharma to which one could become attached or in which one could abide. Thus, the bodhisattva practices prajnaparamita by neither attaching to nor abiding in any dharma.

– Subhuti, suppose a bodhisattva thinks: “Practicing in this way and cultivating in this way is the practice of prajnaparamita. I am now practicing prajnaparamita; I am cultivating prajnaparamita.” If a bodhisattva grasps characteristics in this way, that bodhisattva is thereby separated from prajnaparamita. To be separated from prajnaparamita is to be separated from dana-paramita through to the knowledge of all modes.

Why? Because prajnaparamita has no object of attachment and is empty of self-nature.

If a bodhisattva attaches to characteristics in this way, that bodhisattva regresses from prajnaparamita. If one regresses from prajnaparamita, one regresses from unsurpassed bodhi and does not receive a prediction of future buddhahood.

Suppose a bodhisattva further thinks: “Abiding in this prajnaparamita can give rise to dana-paramita, up to and including great compassion.” By thinking in this way, one loses prajnaparamita. If one loses prajnaparamita, one cannot give rise to dana-paramita, up to and including great compassion.

Suppose a bodhisattva further thinks: “Because the Buddhas know that dharmas neither receive nor reward, they attain unsurpassed bodhi.” If a bodhisattva expounds, reveals, instructs, and teaches in this way, that bodhisattva loses prajnaparamita.

Why? With respect to all dharmas, the Buddhas have nothing that they know and nothing that they attain. Nor is there any dharma that can be spoken, much less anything that can be attained. Such a thing can never be.

– Blessed One, how can a bodhisattva practicing prajnaparamita avoid this error?

– Subhuti, when a great bodhisattva practicing prajnaparamita thinks, “All dharmas are without inherent existence and cannot be grasped. Since dharmas are without inherent existence and cannot be grasped, there is nothing to be attained,” practicing in this way is precisely the practice of prajnaparamita.

If a bodhisattva becomes attached to the dharma of being without inherent existence, that bodhisattva is separated from prajnaparamita. Why? Because within prajnaparamita there is no dharma called “attachment.”

– Blessed One, is prajnaparamita separated from prajnaparamita? Is dana-paramita separated from dana-paramita? Up to and including the knowledge of all modes, is the knowledge of all modes separated from the knowledge of all modes?

If so, how can a bodhisattva attain prajnaparamita, up to and including the knowledge of all modes?

– Subhuti, while practicing prajnaparamita, a great bodhisattva does not conceive of form, thinking, “This is form; what kind of form is it?” Up to and including the knowledge of all modes, the bodhisattva does not conceive, “This is the knowledge of all modes; what kind of knowledge of all modes is it?” In this way, that bodhisattva can give rise to prajnaparamita, up to and including the knowledge of all modes.

Furthermore, Subhuti, while practicing prajnaparamita, a great bodhisattva does not contemplate form as permanent or impermanent, as suffering or happiness, as self or non-self, as empty or not empty, as detached or not detached.

Why? Because self-nature cannot give rise to self-nature.

It is likewise so up to and including the knowledge of all modes.

If, while practicing prajnaparamita, a bodhisattva contemplates form, up to and including the knowledge of all modes, in this way, that bodhisattva can give rise to prajnaparamita, up to and including the knowledge of all modes.

Just as wherever a wheel-turning sage-king goes, the four divisions of his army all follow him,

so too, wherever prajnaparamita goes, the five paramitas all follow it and come to abide in the knowledge of all modes.

Just as the carriage of a chariot drawn by four horses, when it does not stray from the level road, can go wherever one wishes,

so too, prajnaparamita, riding upon the five paramitas, does not lose the right path and reaches the knowledge of all modes.

– Blessed One, what is the path, and what is not the path, of a great bodhisattva?

– Subhuti, the path of the sravakas and the path of the pratyekabuddhas are not the bodhisattva’s path. The path to the knowledge of all modes is the bodhisattva’s path. This is called the path and what is not the path of a great bodhisattva.

– Blessed One, for the sake of the great undertaking of the great bodhisattvas, prajnaparamita has arisen: it reveals what is the path and what is not the path.

Subhuti, prajnaparamita has arisen to liberate immeasurable sentient beings and has arisen to benefit innumerable sentient beings.

Although it accomplishes this benefit, prajnaparamita does not apprehend form; it does not apprehend feeling, perception, formations, or consciousness; nor does it apprehend the stages of the sravakas or pratyekabuddhas.

Subhuti, prajnaparamita is the guide of the great bodhisattvas. It reveals unsurpassed bodhi, enables them to depart far from the stages of the sravakas and pratyekabuddhas, and causes them to abide in the knowledge of all modes. This is because prajnaparamita neither arises nor ceases, and all dharmas eternally abide.

– Blessed One, if prajnaparamita neither arises nor ceases, why must great bodhisattvas, while practicing prajnaparamita, still practice generosity, observe moral discipline, cultivate patience, apply diligence, and practice meditative concentration? Why must they still cultivate wisdom?

– Subhuti, a great bodhisattva who is mindful of the knowledge of all modes should practice giving, observe the precepts, cultivate patience, vigor, meditative concentration, and wisdom. The great bodhisattva should share these merits with all sentient beings and dedicate them to unsurpassed perfect enlightenment. By dedicating them in this way, the six paramitas, the mind of loving-kindness and compassion, and all other merits are brought to perfection.

Subhuti, if a great bodhisattva does not depart from the six paramitas, he does not depart from the knowledge of all modes.

Therefore, a great bodhisattva who wishes to attain unsurpassed perfect enlightenment must study and practice the six paramitas.

By practicing the six paramitas, a great bodhisattva fully develops all roots of virtue and will attain unsurpassed perfect enlightenment.

Therefore, a great bodhisattva must cultivate and practice the six paramitas.

– Blessed One, how should a great bodhisattva cultivate and practice the six paramitas?

– Subhuti, a great bodhisattva should contemplate in this way:

Form neither comes together nor disperses. Feeling, perception, formations, and consciousness neither come together nor disperse. Up to and including the knowledge of all modes, none comes together or disperses. This is called a great bodhisattva’s cultivation and practice of the six paramitas.

Furthermore, Subhuti, a great bodhisattva should reflect in this way:

I should not abide in form. I should not abide in feeling, perception, formations, or consciousness. Up to and including the knowledge of all modes, I should not abide in it. Why? Because form has no abiding place; feeling, perception, formations, and consciousness have no abiding place. Up to and including the knowledge of all modes, it has no abiding place.

When a great bodhisattva cultivates and practices the six paramitas in accord with the Dharma of nonabiding, he will attain unsurpassed perfect enlightenment.

Subhuti, suppose someone wishes to eat an amra fruit or a panava fruit. He must plant its seed and then, at the proper times, water, fertilize, and tend it. The tree will gradually grow, and when the conditions of season and climate are harmonious, it will bear fruit for him to eat.

In the same way, a great bodhisattva who wishes to attain unsurpassed perfect enlightenment must study the six paramitas: gathering sentient beings through giving; gathering sentient beings through observing the precepts, patience, vigor, meditative concentration, and wisdom; and delivering sentient beings from birth and death. By practicing in this way, a great bodhisattva will attain unsurpassed perfect enlightenment.

Therefore, Subhuti, a great bodhisattva who wishes not to rely upon the words of others must study prajnaparamita. One who wishes to purify a Buddha-land, bring sentient beings to fulfillment, sit at the seat of enlightenment, and turn the Dharma wheel must study prajnaparamita.

A great bodhisattva who wishes to attain mastery over all dharmas must study prajnaparamita. By studying this prajnaparamita, he attains mastery over all dharmas.

Furthermore, Subhuti, among all dharmas, prajnaparamita is supreme, just as the great ocean is supreme among all rivers. Therefore, those who seek the path of the sravaka, the pratyekabuddha, or the bodhisattva must study prajnaparamita, up to and including the knowledge of all modes.

Subhuti, just as a skilled archer who holds bow and arrows ready at hand does not fear enemies or bandits,

so too, when a great bodhisattva practices prajnaparamita, Mara and the maras of the heavenly realm cannot harm him.

Therefore, a great bodhisattva who wishes to attain unsurpassed perfect enlightenment must practice prajnaparamita.

A bodhisattva who practices this prajnaparamita is protected and kept in mind by the Buddhas of the ten directions.

– Blessed One, how do the Buddhas of the ten directions protect and keep in mind a great bodhisattva who practices prajnaparamita?

– Subhuti, when a great bodhisattva practices dana-paramita, the Buddhas of the ten directions all protect and keep him in mind. When he practices sila-paramita, ksanti-paramita, virya-paramita, dhyana-paramita, and prajnaparamita, the Buddhas of the ten directions all protect and keep him in mind.

How do they protect and keep him in mind?

Giving is ungraspable; observing the precepts, up to and including the knowledge of all modes, is ungraspable.

When a great bodhisattva is able not to apprehend dharmas in this way, all the Buddhas protect and keep that great bodhisattva in mind.

Furthermore, Subhuti, the Buddhas do not keep him in mind on account of form, nor on account of feeling, perception, formations, or consciousness; up to and including the knowledge of all modes, they do not keep him in mind on account of it.

– Blessed One, a great bodhisattva has much to study, yet in truth there is nothing to be studied.

– So it is, Subhuti. A great bodhisattva has much to study, yet in truth there is nothing to be studied. Why? Because all the dharmas studied by a great bodhisattva are ungraspable.

– Blessed One, the Dharma taught by the Buddha is sometimes concise and sometimes extensive. Among those teachings, great bodhisattvas who seek unsurpassed perfect enlightenment should receive and retain, read, and recite the six paramitas, whether taught concisely or extensively, and then reflect upon them and contemplate them correctly, because mind and mental factors do not arise in activity.

– Subhuti, so it is. When a great bodhisattva studies the six paramitas, whether taught concisely or extensively, he should understand the concise and extensive characteristics of all dharmas.

– Blessed One, how does a great bodhisattva understand the concise and extensive characteristics of all dharmas?

– Subhuti, he knows the characteristic of form as suchness; he knows the characteristics of feeling, perception, formations, and consciousness as suchness; up to and including the knowledge of all modes, he knows its characteristic as suchness. This is to understand the concise and extensive characteristics of all dharmas.

– Blessed One, what is the characteristic of form as suchness? What are the characteristics of feeling, perception, formations, and consciousness as suchness, up to and including the knowledge of all modes?

– Subhuti, the suchness of form is neither arising nor ceasing, neither abiding nor changing. This is called the characteristic of form. Up to and including the knowledge of all modes, its suchness is neither arising nor ceasing, neither abiding nor changing. This is called the characteristic of the knowledge of all modes as suchness. A great bodhisattva should train in this.

Furthermore, Subhuti, when a great bodhisattva knows the true limit of all dharmas, he understands the concise and extensive characteristics of all dharmas.

– Blessed One, what is the true limit of all dharmas?

– Subhuti, that which has no limit is called the true limit. When a bodhisattva studies this true limit, he understands the concise and extensive characteristics of all dharmas.

Subhuti, if a great bodhisattva knows the Dharma-nature of all dharmas, he understands the concise and extensive characteristics of all dharmas.

– Blessed One, what is the Dharma-nature of all dharmas?

– Subhuti, the nature of form is called the Dharma-nature.

That nature has neither parts nor absence of parts. By knowing the Dharma-nature, a bodhisattva understands the concise and extensive characteristics of all dharmas.

– Blessed One, in what further way should one understand the concise and extensive characteristics of all dharmas?

– Subhuti, a great bodhisattva understands them if he knows that all dharmas neither come together nor disperse.

– Blessed One, which dharmas neither come together nor disperse?

– Subhuti, form neither comes together nor disperses. Feeling, perception, formations, and consciousness neither come together nor disperse. Up to and including the knowledge of all modes, none comes together or disperses. Conditioned nature and unconditioned nature neither come together nor disperse.

Why? Since these dharmas are empty of intrinsic nature, how could there be any coming together or dispersing? If dharmas are empty of intrinsic nature, they are non-dharmas. Dharmas and non-dharmas neither come together nor disperse. One should understand the concise and extensive characteristics of all dharmas in this way.

– Blessed One, this is called the concise exposition of prajnaparamita for a great bodhisattva.

Blessed One, in this concise exposition of prajnaparamita, newly resolved bodhisattvas should train, and even great bodhisattvas at the tenth bhumi should also train.

When great bodhisattvas study this concise exposition of prajnaparamita, they understand the concise and extensive characteristics of all dharmas.

Blessed One, great bodhisattvas of keen faculties can enter this Dharma gate.

– Subhuti, bodhisattvas of dull faculties can also enter this Dharma gate. Bodhisattvas of middling faculties and distracted bodhisattvas can also enter this gate.

This Dharma gate is without obstruction.

If great bodhisattvas study it with one-pointed minds, they can all enter this Dharma gate.

Those who are indolent, possess little vigor, indulge in confused recollections, and have distracted minds cannot enter it. Those who are vigorous and not indolent, who gather their minds through right mindfulness, can enter it.

Those who wish to abide on the stage of non-retrogression and those who wish to attain all-knowledge may enter.

These bodhisattvas must train exactly as taught in the prajnaparamita, and must likewise train exactly as taught in the dana paramita and the other paramitas.

These great bodhisattvas will attain all-knowledge.

When these great bodhisattvas practice the prajnaparamita, any demonic hindrance that has just arisen immediately vanishes.

Therefore, great bodhisattvas who wish to possess the power of skillful means must practice the prajnaparamita.

If great bodhisattvas thus practice, cultivate, and develop the prajnaparamita, they will be protected and kept in mind by the Buddhas presently dwelling in immeasurable, innumerable worlds.

Why is this? Because from this prajnaparamita arise the Buddhas of the past, the Buddhas of the future, and the Buddhas of the present.

Therefore, great bodhisattvas should think: “I too shall attain the Dharma attained by the Buddhas of the three times.”

Subhuti! Great bodhisattvas must cultivate the prajnaparamita. If they cultivate the prajnaparamita in this way, they will swiftly attain unsurpassed bodhi.

For this reason, great bodhisattvas must never become separated from the mind of all-knowledge.

If great bodhisattvas practice the prajnaparamita in this way, even for the time of a finger snap, they acquire exceedingly great merit.

Suppose someone were to teach the beings throughout the great trichiliocosm to make priceless gifts; teach them morality, meditative concentration, and wisdom; teach them to attain liberation and the knowledge and vision of liberation; and teach them to attain the fruit of stream-entry up to the fruit of a pratyekabuddha. This would still not equal the merit of a bodhisattva who cultivates the prajnaparamita for the time of a fingernail snap.

Why is this? Because from within the prajnaparamita arise generosity through wisdom, and from within it arise the fruit of stream-entry through the fruit of a pratyekabuddha.

All the Buddhas presently dwelling throughout the ten directions arise from this prajnaparamita.

The Buddhas of the past and the Buddhas of the future likewise all arise from the prajnaparamita.

Moreover, Subhuti! Whether for the time of a finger snap, half a day, one day, one month, one hundred days, one year, one hundred years, one kalpa, one hundred kalpas, or even immeasurable, boundless, innumerable kalpas, a great bodhisattva who practices the prajnaparamita in conformity with the mind of all-knowledge acquires exceedingly great merit, surpassing that of teaching beings throughout worlds as numerous as the sands of the Ganges in the ten directions to practice generosity, morality, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation, and to attain the fruit of stream-entry through the fruit of a pratyekabuddha.

Why is this? Because the Buddhas who arise from the prajnaparamita proclaim generosity through the knowledge and vision of liberation, and proclaim the fruit of stream-entry through the fruit of a pratyekabuddha.

If a great bodhisattva abides exactly as taught in the prajnaparamita, you should know that this is a bodhisattva on the stage of non-retrogression, protected and kept in mind by the Buddhas.

Having perfected such power of skillful means, you should know that this bodhisattva has attended upon and made offerings to immeasurable thousands, myriads, and kotis of Buddhas; planted roots of virtue; closely followed spiritual friends; long practiced the six paramitas; and long cultivated the eighteen kinds of emptiness, the four foundations of mindfulness through the Noble Eightfold Path, and the ten powers through all-knowledge.

You should know that this great bodhisattva abides on the stage of a Dharma Prince, has fulfilled all practices and vows, is never separated from the Buddhas or from roots of virtue, and passes from one Buddha-land to another. You should know that this bodhisattva possesses inexhaustible eloquence, is fully endowed with dharanis, possesses a perfect bodily form, has received complete predictions, and assumes bodies for the sake of sentient beings.

You should know that this bodhisattva thoroughly understands the gateways of written characters and what is not a gateway of written characters; is skilled in speech and in non-speech; is skilled in one word, two words, and many words; thoroughly understands feminine characteristics and masculine sounds; thoroughly understands form through consciousness; thoroughly understands the nature of the world and the nature of nirvana; thoroughly understands the characteristics of all dharmas; thoroughly understands the nature of the conditioned and the characteristics of the unconditioned; thoroughly understands existent dharmas and nonexistent dharmas; thoroughly understands intrinsic nature and other-nature; thoroughly understands dharmas in combination and dharmas in separation;

thoroughly understands associated dharmas and unassociated dharmas; thoroughly understands suchness and non-suchness; thoroughly understands the Dharma-nature and the abiding state of dharmas; thoroughly understands conditions and the absence of conditions; thoroughly understands the skandhas, ayatanas, and dhatus; thoroughly understands the Four Noble Truths; thoroughly understands the twelve links of dependent origination; thoroughly understands the four dhyanas, the four immeasurable minds, and the four formless concentrations; thoroughly understands the six paramitas, the four foundations of mindfulness, and so forth through all-knowledge; thoroughly understands conditioned nature and unconditioned nature; thoroughly understands the nature of existence and the nature of nonexistence;

thoroughly understands the contemplation of form, the contemplation of feeling, perception, formations, and consciousness, through the contemplation of all-knowledge; thoroughly understands that form and the characteristics of form are empty, through bodhi and the characteristics of bodhi being empty; thoroughly understands abandoning the path and not abandoning the path; thoroughly understands arising and cessation; thoroughly understands abiding and change; thoroughly understands desire, anger, and delusion; thoroughly understands non-desire, non-anger, and non-delusion; thoroughly understands views and the absence of views; thoroughly understands all views; thoroughly understands name; thoroughly understands form; thoroughly understands name-and-form;

thoroughly understands the causal condition, the immediately preceding condition, the objective condition, and the dominant condition; thoroughly understands the characteristics of formations; thoroughly understands suffering; thoroughly understands its origin; thoroughly understands its cessation; thoroughly understands the path; thoroughly understands hungry ghosts and the destiny of hungry ghosts; thoroughly understands animals and the animal destiny; thoroughly understands human beings and the human destiny; thoroughly understands devas and the deva destiny; thoroughly understands stream-enterers; thoroughly understands once-returners, the fruit of once-returning, and the path of once-returning;

thoroughly understands non-returners, the fruit of non-returning, and the path of non-returning; thoroughly understands arhats and the path of arhatship; thoroughly understands pratyekabuddhas; thoroughly understands the Buddha, all-knowledge, and the path to all-knowledge; thoroughly understands the faculties and the fulfillment of the faculties; thoroughly understands wisdom, swift wisdom, powerful wisdom, keen wisdom, transcendent wisdom, great wisdom, vast wisdom, profound wisdom, supreme wisdom, unequaled wisdom, and true wisdom; thoroughly understands the past, the future, and the present; thoroughly understands skillful means; thoroughly understands how to accord with sentient beings; thoroughly understands mind and the mind-body; thoroughly understands meaning;

thoroughly understands language; and thoroughly understands the distinctions among the Three Vehicles.

Subhuti! Great bodhisattvas who practice the prajnaparamita, bring forth the prajnaparamita, and cultivate the prajnaparamita acquire benefits such as these.”

CHAPTER: THREEFOLD WISDOM

SEVENTIETH

Venerable Subhuti asked: “Blessed One! How do great bodhisattvas practice the prajnaparamita? How do they bring forth the prajnaparamita? How do they cultivate the prajnaparamita?”

The Buddha replied: “Subhuti! Because form is quiescent and extinguished, because form is empty, because form is false and deceptive, and because form is not solid, one should practice the prajnaparamita.

Feeling, perception, formations, and consciousness are likewise so.

As to your question, ‘How does one bring forth the prajnaparamita?’

Because it is brought forth like empty space, one brings forth the prajnaparamita.

As to your question, ‘How does one cultivate the prajnaparamita?’

Because one cultivates the dissolution of all dharmas, one cultivates the prajnaparamita.”

“Blessed One! For how long should one practice the prajnaparamita, bring forth the prajnaparamita, and cultivate the prajnaparamita?”

“Subhuti! From the initial arising of the aspiration until one sits at the seat of enlightenment, one should practice, bring forth, and cultivate the prajnaparamita.”

“Blessed One! With what state of mind should one practice the prajnaparamita?”

“Subhuti! Never abandoning the mind of all-knowledge and allowing no other thought to intrude—that is practicing the prajnaparamita, bringing forth the prajnaparamita, and cultivating the prajnaparamita. If neither mind nor mental factors arise in activity, that is practicing, bringing forth, and cultivating the prajnaparamita.”

“Blessed One! Will a great bodhisattva attain all-knowledge by cultivating the prajnaparamita?”

“Subhuti! No.”

“Blessed One! Will one attain all-knowledge by not cultivating the prajnaparamita?”

“Subhuti! No.”

– Blessed One! Is all-knowledge attained through both cultivation and non-cultivation?

– Subhuti! No.

– Blessed One! If it is not so, then how shall all-knowledge be attained?

– Subhuti! A great bodhisattva attains all-knowledge in accordance with the characteristic of suchness.

– Blessed One! What is the characteristic of suchness?

– Subhuti! It is like the ultimate reality.

– Blessed One! What is the ultimate reality like?

– Subhuti! It is like the Dharma-nature.

– Blessed One! What is the Dharma-nature like?

– Subhuti! It is like the nature of self, the nature of sentient beings, and the nature of lifespan.

– Blessed One! What are the nature of self, the nature of sentient beings, and the nature of lifespan?

– Subhuti! What do you think? Can the dharmas of self, sentient being, and lifespan be apprehended?

– Blessed One! They cannot be apprehended.

– Subhuti! If self, sentient being, and lifespan cannot be apprehended, how can it be said that there are a nature of self, a nature of sentient beings, and a nature of lifespan?

If, within prajnaparamita, it is not said that all dharmas exist, then all-knowledge shall be attained.

– Blessed One! Is only prajnaparamita ineffable, or are dhyana paramita through dana paramita also ineffable?

– Subhuti! Prajnaparamita is ineffable; dana paramita through all dharmas—whether conditioned or unconditioned, whether the Dharma of the sravakas, the Dharma of the pratyekabuddhas, the Dharma of the bodhisattvas, or the Dharma of the Buddhas—are likewise all ineffable.

– Blessed One! If all dharmas are ineffable, why is it said that there are hell beings, hungry ghosts, animals, humans, devas, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Buddhas?

– Subhuti! What do you think? Can the names of sentient beings truly be apprehended?

– Blessed One! They cannot be apprehended.

– Subhuti! If sentient beings cannot be apprehended, how can it be said that there are hell beings, up to and including Buddhas?

Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in the ineffability of all dharmas.

– Blessed One! When practicing prajnaparamita, a great bodhisattva should train in form, feeling, perception, formations, and consciousness, up to and including all-knowledge.

– Subhuti! When practicing prajnaparamita, a great bodhisattva should train in the neither-increase-nor-decrease of form, up to and including the neither-increase-nor-decrease of all-knowledge.

– Blessed One! What is training in the neither-increase-nor-decrease of form, up to and including training in the neither-increase-nor-decrease of all-knowledge?

– Blessed One! What is training in neither arising nor ceasing?

– Subhuti! It is neither initiating nor performing any formative karma, whether existent or nonexistent.

– Blessed One! What is meant by neither initiating nor performing any formative karma, whether existent or nonexistent?

– Subhuti! It is contemplating all dharmas as empty of intrinsic nature.

– Blessed One! How should all dharmas be contemplated as empty of intrinsic nature?

– Subhuti! One should contemplate form and the characteristic of form as empty. One should contemplate feeling, perception, formations, consciousness, and their characteristics as empty. One should contemplate the eye and the characteristic of the eye as empty. Up to and including the consciousness-dhatu of mind, one should contemplate the consciousness-dhatu of mind and its characteristic as empty. Up to and including the emptiness of nonexistence and existence, one should contemplate the characteristic of the emptiness of nonexistence and existence as empty. One should contemplate the four dhyanas and the characteristics of the four dhyanas as empty. Up to and including the attainment of the cessation of feeling and perception, one should contemplate the attainment of the cessation of feeling and perception and its characteristic as empty. One should contemplate the four foundations of mindfulness and the characteristics of the four foundations of mindfulness as empty. Up to and including unsurpassed bodhi, one should contemplate the characteristic of unsurpassed bodhi as empty.

Thus, Subhuti, when practicing prajnaparamita, a bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty.

– Blessed One! If form and the characteristic of form are empty, up to and including unsurpassed bodhi and the characteristic of unsurpassed bodhi being empty, why should a great bodhisattva practice prajnaparamita?

– Subhuti! Not practicing is called practicing prajnaparamita.

– Blessed One! How is not practicing called practicing prajnaparamita?

– Subhuti! Because prajnaparamita cannot be apprehended, a bodhisattva cannot be apprehended, and practice itself cannot be apprehended; the practitioner, the dharma practiced, and the place of practice all cannot be apprehended. This is called a great bodhisattva’s practice of non-practice of prajnaparamita, for all conceptual proliferations cannot be apprehended.

– Blessed One! If non-practice is a great bodhisattva’s practice of prajnaparamita, how does a newly resolved bodhisattva practice prajnaparamita?

– Subhuti! From the time of first arousing the resolve onward, a bodhisattva should train in the dharma of emptiness in which nothing is apprehended.

By means of the dharma in which nothing is apprehended, this bodhisattva practices giving, observes the precepts, cultivates patience, applies diligence, cultivates meditative concentration and wisdom, up to and including cultivating all-knowledge by means of the dharma in which nothing is apprehended.

– Blessed One! What is called apprehending something? What is called apprehending nothing?

– Subhuti! Dharmas involving duality constitute apprehending something. Nonduality constitutes apprehending nothing.

– Blessed One! What constitutes duality and thus apprehending something? What constitutes nonduality and thus apprehending nothing?

– Subhuti! The eye and form are two; up to and including unsurpassed bodhi and Buddha are two. This is called duality.

– Blessed One! Is nothing apprehended from within apprehending something, or is nothing apprehended from within apprehending nothing?

– Subhuti! Nothing is apprehended neither from within apprehending something nor from within apprehending nothing.

Subhuti! The equality of apprehending something and apprehending nothing is called apprehending nothing.

Thus, Subhuti, a great bodhisattva should train in the equality of the dharmas of apprehending something and apprehending nothing.

Subhuti! A great bodhisattva who trains in prajnaparamita in this way is called one who apprehends nothing, one who is free from error.

– Blessed One! If a great bodhisattva practicing prajnaparamita practices neither apprehending something nor apprehending nothing, how can that bodhisattva ascend from one stage to another until attaining all-knowledge?

– Subhuti! When practicing prajnaparamita, a great bodhisattva does not ascend from one stage to another within apprehending something.

Why is this? Subhuti! Apprehending nothing is the characteristic of prajnaparamita; apprehending nothing is the characteristic of unsurpassed bodhi; and apprehending nothing is also the characteristic of one who practices prajnaparamita.

A great bodhisattva should practice prajnaparamita in this way.

– Blessed One! If prajnaparamita cannot be apprehended, unsurpassed bodhi cannot be apprehended, and one who practices prajnaparamita cannot be apprehended, how do great bodhisattvas distinguish the characteristics of dharmas as form; as feeling, perception, formations, and consciousness; up to and including unsurpassed bodhi?

– Subhuti! When practicing prajnaparamita, a great bodhisattva does not perceive the existence of form, up to and including not perceiving the existence of unsurpassed bodhi.

– Blessed One! If, when practicing prajnaparamita, a great bodhisattva does not perceive the existence of form, up to and including not perceiving the existence of unsurpassed bodhi, how can that bodhisattva perfect the six paramitas and enter the bodhisattva stage? Having entered it, how can that bodhisattva purify Buddha lands, bring sentient beings to maturity, and attain all-knowledge? Having attained all-knowledge, how can that bodhisattva turn the Dharma wheel, perform the work of a Buddha, and liberate sentient beings from birth and death?

– Subhuti! A great bodhisattva does not practice prajnaparamita for the sake of form, up to and including not practicing prajnaparamita for the sake of unsurpassed bodhi.

– Blessed One! For what purpose does a great bodhisattva practice prajnaparamita?

– Subhuti! A great bodhisattva practices prajnaparamita because there is nothing to be done.

Why is this so? Because all dharmas have no place of doing and no place of acting; prajnaparamita also has no place of doing and no place of acting; unsurpassed bodhi also has no place of doing and no place of acting; and the great bodhisattva also has no place of doing and no place of acting.

Thus, Subhuti, a great bodhisattva should practice prajnaparamita without any place of doing or any place of acting.

– Blessed One, if all dharmas have no place of doing and no place of acting, then one should not distinguish three vehicles: the sravaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle.

– Subhuti, among dharmas that have no place of doing and no place of acting, there is no distinction. Where there is a place of doing and a place of acting, there is distinction.

Why is this so? Because foolish ordinary beings, having never heard the noble Dharma, cling to the five skandhas: form, feeling, perception, formations, and consciousness. They cling to dana paramita and so forth, up to unsurpassed bodhi. These foolish beings conceive that form exists and that form can be attained, and so forth, up to conceiving that unsurpassed bodhi exists and that unsurpassed bodhi can be attained.

A bodhisattva thinks, “I shall attain unsurpassed bodhi; I shall deliver sentient beings from birth and death.”

Subhuti, when I contemplate with the five eyes, I do not even see the existence of form and so forth, up to unsurpassed bodhi. How much less could foolish beings without eyes hope to attain unsurpassed bodhi and deliver sentient beings from birth and death?

– Blessed One, if the Buddha, contemplating with the five eyes, does not see anyone to be delivered among sentient beings subject to birth and death, why has the Blessed One now attained unsurpassed bodhi and distinguished sentient beings into three groups: those established in the right, those established in the wrong, and those not yet established?

– Subhuti, when I attained unsurpassed bodhi, I originally did not see any sentient beings belonging to the three groups: those established in the right, those established in the wrong, and those not yet established.

Subhuti, because sentient beings imagine dharmas where no dharma exists, I speak of attainment in order to remove their false attachment to conventional dharmas, but this is not according to the ultimate truth.

– Blessed One, is unsurpassed bodhi not attained within the ultimate truth?

– Subhuti, no.

– Blessed One, is unsurpassed bodhi attained within delusion?

– Subhuti, no.

– Blessed One, if unsurpassed bodhi is attained neither within the ultimate truth nor within delusion, does this mean that there is no Blessed One who has attained unsurpassed bodhi?

– Subhuti, it is not so. I truly attained unsurpassed bodhi without abiding in the characteristic of the conditioned or the characteristic of the unconditioned.

Subhuti, it is like a conjured person manifested by a Buddha. Though not abiding in the characteristics of the conditioned or the unconditioned, the conjured person nevertheless comes, goes, sits, and stands.

Subhuti, that conjured person may practice the six paramitas; practice the four dhyanas and the four immeasurable minds; practice the formless concentrations and the five superknowledges; practice the four foundations of mindfulness through the Noble Eightfold Path; enter the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness; practice inner emptiness and so forth, up to the emptiness of nonexistence and existence; practice the eight liberations and the nine successive concentrations; practice the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, and great compassion; attain unsurpassed bodhi; and turn the Dharma wheel.

That conjured person manifests immeasurable sentient beings belonging to the three groups.

Subhuti, what do you think? Does that conjured person practice dana paramita and so forth, up to the manifestation of the three groups of sentient beings?

– Blessed One, no.

– Subhuti, the Buddha is likewise. The Buddha knows that all dharmas are like conjurations. Just as a conjured person delivers sentient beings, there are in truth no sentient beings to be delivered.

Thus, Subhuti, when a great bodhisattva practices prajnaparamita, he practices as a conjured person practices.

– Blessed One, if all dharmas are like conjurations, what difference is there between a Buddha and a conjured person?

– Subhuti, there is no difference between a Buddha and a conjured person. Why is this so? Because a Buddha can perform deeds, and a conjured person can also perform deeds.

– Blessed One, if there were no Buddha, could a conjured person alone perform deeds?

– Subhuti, a conjured person alone could perform deeds.

– Blessed One, if there were no Buddha, how could a conjured person perform deeds?

– Subhuti, in the past there was a Buddha named Tu Phien Da. Wishing to deliver the bodhisattvas, he manifested a conjured Buddha and then himself entered nirvana. That conjured Buddha remained in the world for half a kalpa, performing the work of a Buddha. After bestowing predictions upon the bodhisattvas, he entered nirvana. All sentient beings in the world believed that a real Buddha had entered nirvana. Yet, Subhuti, the conjured person was truly neither born nor extinguished.

Thus, Subhuti, a bodhisattva practicing prajnaparamita should believe and know that all dharmas are like conjurations.

– Blessed One, if the Buddha and the conjured person manifested by the Buddha are no different from one another, how can donors be made pure?

If someone makes offerings to the Buddha, that person’s merit will remain inexhaustible until the attainment of nirvana without remainder.

If someone makes offerings to a conjured Buddha, will that person likewise gain inexhaustible merit?

– Subhuti, the Buddha serves as a field of merit for devas, humans, and all sentient beings by means of the true characteristic of all dharmas. A conjured Buddha also serves as a field of merit for devas, humans, and all sentient beings by means of the true characteristic of all dharmas.

Subhuti, setting aside the conjured Buddha and the merit planted in the presence of that conjured Buddha, if a good man or good woman recollects the Buddha with sincere reverence, then through the causes and conditions of this root of goodness, the merit of that good man or good woman will remain inexhaustible until liberation.

Setting aside such sincere and reverent recollection of the Buddha, if a good man or good woman scatters a single flower into empty space while recollecting the Buddha, that person’s merit will remain inexhaustible until liberation.

Setting aside such sincere and reverent recollection of the Buddha, if someone merely once recites, “Namo Buddha,” that person’s merit will remain inexhaustible until liberation.

Thus, Subhuti, one who plants roots of goodness in the Buddha-field of merit gains immeasurable merit.

Therefore, know that there is no difference between a Buddha and a conjured Buddha, because the characteristics of all dharmas are no different.

Subhuti, a great bodhisattva should practice prajnaparamita and enter the true characteristic of all dharmas in this way. The true characteristic of all dharmas is thus. Because the true characteristic of all dharmas is indestructible, it is called the indestructible characteristic of prajnaparamita, and so forth, up to the indestructible characteristic of unsurpassed bodhi.

– Blessed One, if the true characteristic of all dharmas is indestructible, why does the Buddha destroy the characteristics of all dharmas by teaching, “This is form; these are feeling, perception, formations, and consciousness; these are internal dharmas; these are external dharmas; these are wholesome dharmas; these are unwholesome dharmas; these are with outflows; these are without outflows; these are mundane; these are supramundane; these are contentious dharmas; these are conditioned dharmas; these are unconditioned dharmas,” and so forth? Blessed One, does this not destroy the characteristics of all dharmas?

– Subhuti, no. The characteristics of names are used to reveal dharmas so that sentient beings may understand them. The Buddha does not destroy the characteristics of dharmas.

– Blessed One, if dharmas are spoken of by using the characteristics of names so that sentient beings may understand them, then if all dharmas have neither names nor characteristics, how can names and characteristics be used to reveal them so that sentient beings may understand?

– Subhuti, according to conventional truth, names and characteristics exist, but in reality there is nothing to which one may cling.

Subhuti, when ordinary people hear suffering spoken of, they immediately grasp at the name and seize upon the characteristic. But the Buddhas and their noble disciples neither grasp at names nor seize upon characteristics. Subhuti, if names were to grasp names and characteristics were to grasp characteristics, then space should also grasp space, signlessness should grasp signlessness, wishlessness should grasp wishlessness, the reality-limit should grasp the reality-limit, Dharma-nature should grasp Dharma-nature, and the nature of the unconditioned should grasp the nature of the unconditioned.

Subhuti, all these dharmas possess only names and characteristics; the dharmas themselves do not abide within those names and characteristics.

Thus, Subhuti, a great bodhisattva should practice prajnaparamita only amid names and characteristics, yet should not grasp even those names and characteristics.

– Blessed One, if all conditioned dharmas possess only names and characteristics, then for whose sake does a great bodhisattva arouse the aspiration for unsurpassed bodhi and undergo so many hardships? While practicing the Path, a bodhisattva gives, observes the precepts, practices patience, diligently cultivates vigor, enters meditative concentration, develops wisdom, practices the four dhyanas, the four immeasurable states of mind, the four formless concentrations, the four foundations of mindfulness through the Noble Eightfold Path, practices emptiness, signlessness, and wishlessness, and cultivates the ten powers through great loving-kindness and great compassion.

– Subhuti, it is as you have just said: if all conditioned dharmas possess only names and characteristics, for whose sake does a great bodhisattva practice the bodhisattva path?

Subhuti, although conditioned dharmas possess only names and characteristics, those very names and characteristics are also empty. Therefore, a great bodhisattva practices the bodhisattva path, attains knowledge of all modes, turns the Dharma wheel, and uses the Dharma of the Three Vehicles to liberate sentient beings.

Those names and characteristics neither arise nor cease, neither abide nor change.

– Blessed One, does the Blessed One teach knowledge of all modes?

– Subhuti, I teach knowledge of all modes.

– Blessed One, the Buddha teaches knowledge of all things, knowledge of the paths, and knowledge of all modes. How do these three kinds of knowledge differ?

– Subhuti, knowledge of all things belongs to all sravakas and pratyekabuddhas; knowledge of the paths is the knowledge of great bodhisattvas; and knowledge of all modes is the knowledge of the Buddhas.

– Blessed One, for what reason is knowledge of all things the knowledge of sravakas and pratyekabuddhas?

– Subhuti, the term “all things” refers to internal and external dharmas. These are dharmas that sravakas and pratyekabuddhas can know, but they cannot employ knowledge of all paths or knowledge of all modes.

– Blessed One, for what reason is knowledge of the paths the knowledge of great bodhisattvas?

– Subhuti, a great bodhisattva must fully know all paths, whether the path of a sravaka, the path of a pratyekabuddha, or the path of a bodhisattva. The bodhisattva must also use these paths to liberate sentient beings, yet must not take the reality-limit as something to be realized.

– Blessed One, as the Buddha has taught, a great bodhisattva must perfect all the paths, yet should not take these paths as the reality-limit to be realized. Why is this, Blessed One?

– Subhuti, because this bodhisattva has not yet purified a Buddha-land or brought sentient beings to maturity, the bodhisattva should not at that time realize the reality-limit.

– Blessed One, should a bodhisattva realize the reality-limit while abiding in the Path?

– Subhuti, no.

– Blessed One, should one realize the reality-limit while abiding in what is not the Path?

– Subhuti, no.

– Blessed One, should one realize the reality-limit while abiding in what is neither the Path nor not the Path?

– Subhuti, no.

– Blessed One, where should a great bodhisattva abide when realizing the reality-limit?

– Subhuti, what do you think? Does a person abiding in the Path, by not accepting any dharma, become liberated in mind through the exhaustion of the outflows?

– Blessed One, no.

– Subhuti, does a person abiding in what is not the Path become liberated in mind through the exhaustion of the outflows?

– Blessed One, no.

– Subhuti, does a person abiding in what is neither the Path nor not the Path become liberated in mind through the exhaustion of the outflows?

– Blessed One, no. By abiding nowhere and accepting no dharma, I became liberated in mind through the exhaustion of the outflows.

– Subhuti, it is the same with a great bodhisattva: abiding nowhere, the bodhisattva realizes the reality-limit.

– Blessed One, what is the characteristic of knowledge of all modes?

– Subhuti, it is called knowledge of all modes because of its single characteristic, namely, the characteristic of quiescence in all dharmas.

Moreover, the Buddha knows, in accordance with reality, all categories of conduct, characteristics, names, designations, and verbal expressions. Therefore, it is called knowledge of all modes.

– Blessed One, with regard to knowledge of all things, knowledge of the paths, and knowledge of all modes, is there a difference among these three kinds of knowledge in whether the fetters are completely severed or some residue remains?

– Subhuti, there is no difference in the severance of the afflictions. The Buddhas completely sever all habitual tendencies of the afflictions, whereas sravakas and pratyekabuddhas do not completely sever them.

– Blessed One, can those persons sever the afflictions without attaining the unconditioned Dharma?

– Subhuti, no.

– Blessed One, can any distinction be found within the unconditioned Dharma?

– Subhuti, no.

– Blessed One, if no distinction can be found within the unconditioned Dharma, why is it said that this person has completely severed the habitual tendencies of the afflictions while that person has not completely severed them?

– Subhuti, habitual tendencies are not themselves afflictions. Those sravakas and pratyekabuddhas may display through body and speech certain appearances resembling lust, anger, and delusion, for which ordinary people would incur offenses. These are the habitual tendencies of the three poisons. The Buddhas have none of these.

– Blessed One, if the Path is devoid of dharmas and nirvana is also devoid of dharmas, why are distinctions made, saying that one is a stream-enterer, a once-returner, a non-returner, an arhat, a pratyekabuddha, a bodhisattva, or a Buddha?

– Subhuti, all such distinctions are made on the basis of the unconditioned Dharma.

– Blessed One, is it truly on the basis of the unconditioned Dharma that distinctions are made from stream-enterer through Buddha?

– Subhuti, such distinctions exist because of conventional worldly speech, not because of ultimate truth. Within ultimate truth there are no distinctions or verbal expressions. Why? Because within ultimate truth there is no verbal expression. The final limit is spoken of because the fetters have been severed.

– Blessed One, since the intrinsic characteristics of all dharmas are empty, even the beginning limit cannot be apprehended; how much less could one speak of a final limit?

– Subhuti, so it is. Since the intrinsic characteristics of all dharmas are empty, there is not even a beginning limit; how much less could there be a final limit?

Subhuti, because sentient beings do not know that the intrinsic characteristics of all dharmas are empty, a beginning limit and a final limit are spoken of. Within the emptiness of the intrinsic characteristics of all dharmas, neither the beginning limit nor the final limit can be apprehended.

Thus, Subhuti, a great bodhisattva should practice prajnaparamita within the emptiness of the intrinsic characteristics of all dharmas.

If a great bodhisattva practices the emptiness of the intrinsic characteristics of dharmas, there is nothing to which the bodhisattva clings, whether internal dharmas or external dharmas, conditioned dharmas or unconditioned dharmas, the dharmas of sravakas, the dharmas of pratyekabuddhas, or the Buddha-Dharma.

– Blessed One, prajnaparamita is often spoken of. By virtue of what meaning is prajnaparamita called prajnaparamita?

– Subhuti, because through ultimate truth it carries all dharmas across to the other shore, it is called prajnaparamita.

Furthermore, Subhuti, the Buddhas, bodhisattvas, pratyekabuddhas, and arhats use this prajnaparamita to reach the other shore. For this reason, it is called prajnaparamita.

Furthermore, Subhuti, when all dharmas are analyzed, measured, and broken down into minute particles, nothing solid or substantial can be found within them. For this reason, it is called prajnaparamita.

Furthermore, Subhuti, suchness, Dharma-nature, and the reality-limit of all dharmas are all encompassed within prajnaparamita. For this reason, it is called prajnaparamita.

Furthermore, Subhuti, this prajnaparamita contains no dharma that is either joined or dispersed, either possessing form or formless, either visible or invisible, either resistant or non-resistant, either contaminated or uncontaminated, either conditioned or unconditioned. Why? Because this prajnaparamita has no color, no shape, and no falsity; it has only one single characteristic, namely, no characteristic.

Furthermore, Subhuti, this prajnaparamita is able to give rise to all dharmas, all eloquence, and all illumination.

Subhuti, neither Mara nor the heavenly Maras, nor those who seek the state of a sravaka or a pratyekabuddha, nor any followers of non-Buddhist paths, brahmins, enemies, or evil persons can destroy a bodhisattva who practices prajnaparamita.

Why? Because all such persons are ungraspable within prajnaparamita.

Subhuti, a great bodhisattva should practice in accordance with the meaning of prajnaparamita in this way.

Furthermore, Subhuti, a great bodhisattva who wishes to practice the meaning of prajnaparamita should practice the meaning of impermanence, the meaning of suffering, the meaning of emptiness, and the meaning of non-self. The bodhisattva should also practice the meaning of the knowledge of suffering, the knowledge of its origin, the knowledge of its cessation, the knowledge of the path, knowledge of dharmas, inferential knowledge, worldly knowledge, knowledge of the minds of others, knowledge of exhaustion, knowledge of non-arising, and knowledge in accordance with reality.

Thus, Subhuti, for the sake of the meaning of prajnaparamita, a great bodhisattva should practice prajnaparamita.

– Blessed One, within this profound prajnaparamita, both meaning and non-meaning are ungraspable. Why, then, does a great bodhisattva practice prajnaparamita for the sake of the meaning of profound prajnaparamita?

– Subhuti, for the sake of the meaning of profound prajnaparamita, a great bodhisattva reflects: “Craving is non-meaningful; such a meaning should not be practiced. Anger and delusion are non-meaningful; such a meaning should not be practiced. All wrong views are non-meaningful; such a meaning should not be practiced.” Why? Because the suchness-characteristic of the three poisons has neither meaning nor non-meaning, and the suchness-characteristic of all wrong views has neither meaning nor non-meaning.

Furthermore, Subhuti, a great bodhisattva should reflect: “Form is neither meaningful nor non-meaningful; likewise, consciousness is neither meaningful nor non-meaningful. Dana-paramita, and likewise unsurpassed bodhi, is neither meaningful nor non-meaningful.” Why is this so?

Subhuti, when the Buddha attained unsurpassed bodhi, there was nothing to destroy and nothing to attain, whether meaning or non-meaning.

Subhuti, whether or not a Buddha appears, the dharmas and the characteristics of dharmas constantly abide, having neither meaning nor non-meaning.

Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should be free from both meaning and non-meaning.

– Blessed One, why is prajnaparamita neither meaningful nor non-meaningful?

– Subhuti, all conditioned dharmas lack the characteristic of fabrication; for this reason, prajnaparamita is neither meaningful nor non-meaningful.

– Blessed One, all noble sages, such as the Buddha and the Buddha’s disciples, take the unconditioned as their meaning. Why, then, does the Buddha say that prajnaparamita has neither meaning nor non-meaning?

– Subhuti, although all noble sages take the unconditioned as their meaning, it is not thereby increased, nor is it thereby diminished.

– Subhuti, just as the nature of empty space neither benefits sentient beings nor harms them, so too the bodhisattva’s prajnaparamita neither increases nor diminishes.

– Blessed One, does a great bodhisattva attain knowledge of all modes by studying the unconditioned prajnaparamita?

– Subhuti, a great bodhisattva who studies this unconditioned prajnaparamita will attain knowledge of all modes, because the bodhisattva does not apprehend two dharmas.

– Blessed One, can a non-dual dharma attain a non-dual dharma?

– Subhuti, no.

– Blessed One, can two dharmas attain a non-dual dharma?

– Subhuti, no.

– Blessed One, if a great bodhisattva apprehends neither two dharmas nor a non-dual dharma, how will the bodhisattva attain knowledge of all modes?

– Subhuti, non-attainment itself is attainment, for this attainment is the attainment of nothing whatsoever.”