摩訶般若波羅蜜經

CHAPTER: THE LIMIT OF REALITY

EIGHTIETH

Venerable Subhuti said to the Buddha, “Blessed One! If beings are ultimately unobtainable, for whose sake does a bodhisattva practice prajnaparamita?”

The Buddha told Venerable Subhuti, “A bodhisattva practices prajnaparamita for the sake of the limit of reality.

Subhuti! If the limit of reality and the limit of beings were different, a bodhisattva would not practice prajnaparamita. Yet because the limit of reality and the limit of beings are not different, a great bodhisattva practices prajnaparamita for the benefit of beings.

Furthermore, Subhuti! When practicing prajnaparamita, a great bodhisattva establishes beings within the limit of reality without destroying the limit of reality.

“Blessed One! If the limit of reality is itself the limit of beings, then the bodhisattva establishes the limit of reality within the limit of reality.

Blessed One! If the limit of reality is established within the limit of reality, then intrinsic nature is established within intrinsic nature.

Blessed One! Intrinsic nature cannot be established within intrinsic nature.

Blessed One! How, when practicing prajnaparamita, does a great bodhisattva establish beings within the limit of reality?”

“Subhuti! The limit of reality cannot be established within the limit of reality, and intrinsic nature cannot be established within intrinsic nature.

When a great bodhisattva now practices prajnaparamita, through the power of skillful means, the bodhisattva establishes beings within the limit of reality.

The limit of reality is not different from the limit of beings. The limit of reality and the limit of beings are neither two nor different.”

“Blessed One! What is the great bodhisattva’s power of skillful means? By that power of skillful means, when practicing prajnaparamita, a great bodhisattva establishes beings within the limit of reality without destroying the characteristic of the limit of reality.”

“Subhuti! When practicing prajnaparamita, a great bodhisattva, through the power of skillful means, establishes beings in generosity. Having established them, the bodhisattva teaches that generosity is ultimately empty: generosity such as this is empty before, after, and in between; the giver is empty, the karmic result of generosity is empty, and the recipient is also empty.

You people! Within the limit of reality, all these dharmas are unobtainable. Do not conceive of generosity as one thing, the giver as another, the result of generosity as another, and the recipient as another.

If you do not conceive of them as different, generosity can lead to the flavor of ambrosia and bring the fruit of the flavor of ambrosia. Because generosity is thus, you should not cling to form, nor should you cling to feeling, perception, formations, or consciousness. Why?

Generosity is empty of the characteristic of generosity. The giver is empty of a giver. The karmic result of giving is empty of a karmic result of giving.

The recipient is empty of a recipient. When generosity is practiced within emptiness, generosity is unobtainable, the giver is unobtainable, the karmic result of giving is unobtainable, and the recipient is unobtainable. Why?

Because these dharmas are ultimately empty of intrinsic nature.

Furthermore, Subhuti! When practicing prajnaparamita, a great bodhisattva, through the power of skillful means, teaches beings to observe the precepts, saying to them: You should abandon killing, and so forth, up to abandoning wrong views. Why? Because the dharmas you discriminate do not possess such a nature. You should carefully consider: What being is there that you would kill? With what thing would you kill it? You should carefully consider wrong views in the same way, and so forth.

Subhuti! A great bodhisattva matures beings through such power of skillful means.

This great bodhisattva then teaches beings about the karmic fruits of generosity and observance of the precepts. The karmic fruits of generosity and observance of the precepts are empty of intrinsic nature.

Having known that the karmic fruits of generosity and observance of the precepts are empty of intrinsic nature, one does not cling to them. Because one does not cling, the mind is not distracted and wisdom arises. With that wisdom, one extinguishes all fetters and afflictions and enters nirvana without remainder.

What has been taught above is a conventional dharma, not the ultimate truth. Why? Because within emptiness there is no extinction, nor is there anyone who attains extinction. The ultimate emptiness of all dharmas is itself nirvana.

Furthermore, Subhuti! When a great bodhisattva sees beings whose minds are afflicted by anger and resentment, the bodhisattva teaches them, saying: Come here! You should cultivate the practice of patience, become a patient person, and delight in patience. Your anger is empty of intrinsic nature.

You should carefully contemplate thus: With regard to what dharma am I angry? Who is the one who is angry? Who is the person at whom anger is directed? All these dharmas are empty. This empty nature of dharmas is never not empty. This emptiness was not created by a Buddha, bodhisattva, sravaka, or pratyekabuddha, nor was it created by devas, ghosts, or spirits.

You should carefully contemplate thus: At whom is anger directed? Who is the one who is angry? What is anger? All these dharmas are empty of intrinsic nature. Within empty dharmas, there is no object of anger.

Thus, Subhuti! When practicing prajnaparamita, a great bodhisattva, through this dharma of causes and conditions, establishes beings within the nature of emptiness, gradually instructing and guiding them in due sequence so that they gain benefit and joy and attain unsurpassed bodhi. This is a conventional dharma, not the ultimate truth. Why? Because within this nature of emptiness, there is no one who attains, no dharma attained, and no place of attainment.

Subhuti! This is called the dharma of the empty nature of the limit of reality.

A great bodhisattva practices this dharma for the sake of beings.

Those beings are also unobtainable. Why? Because all dharmas are free from the characteristic of beings.

Furthermore, Subhuti! When practicing prajnaparamita, a great bodhisattva, through the power of skillful means, sees beings who are indolent and teaches them physical vigor and mental vigor, saying to them: You people! Within the empty nature of all dharmas, there is no indolence and no indolent person.

The nature of all these dharmas is empty, and nothing transcends the nature of emptiness. You should arouse physical vigor and mental vigor. Because you are bringing wholesome dharmas into being, do not be indolent.

These are wholesome dharmas: generosity, observance of the precepts, patience, vigor, meditative concentration, wisdom, the meditative concentrations, liberations, and samadhis, the four foundations of mindfulness through the Noble Eightfold Path, the liberation gates of emptiness, signlessness, and wishlessness, up to the eighteen distinctive qualities of a Buddha. Do not be indolent.

You people! Within the empty nature of all these dharmas, you should know that there is no characteristic of obstruction. Within dharmas free from obstruction, there is no indolent person and no dharma of indolence.

Thus, Subhuti! When practicing prajnaparamita, a great bodhisattva teaches beings and causes them to abide in the nature of emptiness, without falling into dualistic dharmas. Why? Because within this nature of emptiness, there is neither duality nor difference. In this nondual dharma, there is nothing to which one can cling.

Furthermore, Subhuti! When practicing the prajnaparamita of the nature of emptiness, a great bodhisattva teaches beings and causes them to cultivate vigor, saying to them: You people! You should diligently cultivate vigor in generosity, observance of the precepts, patience, vigor, meditative concentration, wisdom, the meditative concentrations, liberations, and samadhis, the four foundations of mindfulness through the factors of the Noble Eightfold Path, the liberation gates of emptiness, signlessness, and wishlessness, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen distinctive qualities of a Buddha, great loving-kindness, and great compassion.

With regard to these dharmas, you should neither conceive of them as dual nor conceive of them as nondual.

Why? Because the nature of these dharmas is entirely empty. This empty nature of dharmas should not be conceived through a characteristic of duality, nor should it be conceived through a characteristic of nonduality.”

Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva, through the power of skillful means, brings sentient beings to maturity. Having brought sentient beings to maturity, the bodhisattva gradually teaches them to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the path of a pratyekabuddha, entry into the bodhisattva stage, and unsurpassed perfect enlightenment.

Furthermore, Subhuti, when practicing prajnaparamita, a great bodhisattva sees sentient beings whose minds are distracted and, through the power of skillful means and for their benefit, tells them: “All of you should cultivate meditative concentration. Do not give rise to distracted thoughts; you should develop single-mindedness. Why?

The nature of all these dharmas is emptiness. Within that empty nature, no dharma can be apprehended, whether distraction or single-mindedness. Abiding in that samadhi, whatever actions you perform—whether bodily, verbal, or mental; whether giving, observing moral discipline, practicing patience, diligently exerting yourselves, cultivating meditative concentration, or developing wisdom; whether practicing the four foundations of mindfulness through the factors of the Noble Eightfold Path; whether practicing the liberations or the successive concentrations; whether practicing the Buddha’s ten powers through great loving-kindness and great compassion; whether cultivating the thirty-two marks and the eighty minor characteristics;

whether following the path of a shravaka, the path of a pratyekabuddha, or the path of a Buddha; whether attaining the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship; whether attaining the path of a pratyekabuddha or knowledge of all aspects; whether bringing sentient beings to maturity or purifying a buddha-land—you should practice according to your aspirations so as to abide in the nature of emptiness.”

Thus, Subhuti, a great bodhisattva practicing prajnaparamita, through the power of skillful means and for the benefit of sentient beings, never grows weary or abandons the task from the first arising of the aspiration. The bodhisattva constantly seeks wholesome dharmas to benefit sentient beings, journeys from one buddha-land to another, hears the Dharma from the Buddhas, and relinquishes one body and assumes another, never forgetting this until attaining unsurpassed perfect enlightenment.

These bodhisattvas always acquire dharanis and possess complete faculties, namely the bodily faculty, the faculty of speech, and the mental faculty.

Why? Because these great bodhisattvas constantly cultivate knowledge of all aspects. Since they cultivate knowledge of all aspects, they cultivate every path of practice, whether the path of a shravaka, the path of a pratyekabuddha, or the bodhisattva path of supernormal powers. While practicing the path of supernormal powers, bodhisattvas constantly benefit sentient beings. They enter the five destinies of birth and death yet are never diminished.

Thus, Subhuti, a great bodhisattva practicing prajnaparamita abides in the nature of emptiness and benefits sentient beings by means of meditative concentration.

Furthermore, Subhuti, a great bodhisattva practicing prajnaparamita abides in the nature of emptiness and, through the power of skillful means, benefits sentient beings, telling them: “All of you should contemplate the emptiness of the nature of all dharmas. You should perform actions—whether bodily, verbal, or mental—that lead toward the flavor of the deathless nectar. Within emptiness, there is no dharma that retreats, nor is there anyone who retreats, because emptiness is not a dharma. How could there be any retreat within a dharma of nonexistence?”

Subhuti, when practicing prajnaparamita, a great bodhisattva instructs sentient beings in this way and never grows weary or abandons the task.

This bodhisattva personally practices the ten wholesome actions and also teaches others to practice the ten wholesome actions. The same applies to the five precepts and the eight fasting precepts.

This bodhisattva personally practices the four dhyanas and also teaches others to practice the four dhyanas. The bodhisattva constantly practices loving-kindness, compassion, sympathetic joy, and equanimity; personally practices the four formless concentrations; personally practices the four foundations of mindfulness through the factors of the Noble Eightfold Path; and personally practices the Buddha’s ten powers through the eighteen exclusive qualities, up to and including the eighty minor characteristics. The bodhisattva likewise teaches others to practice loving-kindness through the eighty minor characteristics.

This bodhisattva gives rise to wisdom concerning the fruit of stream-entry but does not abide in that fruit, and also teaches others to attain the fruit of stream-entry. The same applies through arhatship.

This bodhisattva personally gives rise to wisdom concerning the path of a pratyekabuddha but does not abide therein, and also teaches others to attain the path of a pratyekabuddha.

This bodhisattva personally reaches the path to unsurpassed perfect enlightenment and also teaches others to attain the path to unsurpassed perfect enlightenment.

Thus, Subhuti, a great bodhisattva practicing prajnaparamita, through the power of skillful means, never grows weary or abandons the task.”

Venerable Subhuti said to the Buddha: “World-Honored One, if the nature of all dharmas is perpetually empty, and if within that perpetually empty nature sentient beings cannot be apprehended, while dharmas and non-dharmas likewise cannot be apprehended, how does a great bodhisattva seek knowledge of all aspects?”

The Buddha said to Venerable Subhuti: “So it is. It is exactly as you say: the nature of all dharmas is empty. Within that empty nature, sentient beings cannot be apprehended, and dharmas and non-dharmas likewise cannot be apprehended.

“Subhuti, if the nature of all dharmas were not empty, a great bodhisattva could not, on the basis of the emptiness of the eye, ear, nose, tongue, body, and mind, attain unsurpassed perfect enlightenment and teach sentient beings the Dharma of the emptiness of nature.

“Subhuti, the nature of form is empty, and the nature of feeling, perception, formations, and consciousness is empty. When practicing prajnaparamita, a great bodhisattva teaches that the nature of the five skandhas is empty; that the nature of the twelve ayatanas is empty; that the nature of the eighteen dhatus is empty; that the four dhyanas, the four immeasurable minds, and the four formless concentrations are empty; that the four foundations of mindfulness through the factors of the Noble Eightfold Path are empty;

and that the three gates of liberation, the eight liberations, the nine successive concentrations, the ten powers of knowledge, the four fearlessnesses, the four unobstructed knowledges, the eighteen exclusive qualities, great loving-kindness and great compassion, the thirty-two marks, and the eighty minor characteristics are all empty in nature.

“The great bodhisattva also teaches that the dharmas of the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the path of a pratyekabuddha, and knowledge of all aspects, which severs the habitual seeds of the afflictions, are all empty in nature.

“Subhuti, if the nature of inner emptiness through the emptiness of both dharmas and non-dharmas were not empty, that would destroy the nature of emptiness.

“Subhuti, this nature of emptiness is neither eternal nor annihilated. Why? Because this nature of emptiness has no abiding place, comes from nowhere, and goes nowhere. This is called the abiding characteristic of dharmas. Herein there is no dharma, no abiding, no dispersion, no increase, no decrease, no arising, no cessation, no defilement, and no purity. These are the characteristics of all dharmas.

“A great bodhisattva, abiding in these characteristics of all dharmas, gives rise to the aspiration for unsurpassed perfect enlightenment yet sees no dharma in which there is any arising, non-arising, or abiding. This is called the abiding characteristic of dharmas.

“When practicing prajnaparamita, this great bodhisattva sees that the nature of all dharmas is empty and does not retreat from unsurpassed perfect enlightenment. Why? Because the bodhisattva sees no dharma capable of creating an obstruction; therefore, where could doubt arise? This is called unsurpassed perfect enlightenment.

“This nature of emptiness contains no sentient being, no self, no person, no living being, no life, and even no knower or seer.

“Within this nature of emptiness, form cannot be apprehended; feeling, perception, formations, and consciousness cannot be apprehended; and even the eighty minor characteristics cannot be apprehended.

“Subhuti, suppose the Buddha were to conjure the fourfold assembly—bhikshus, bhikshunis, upasakas, and upasikas—and then continually teach the Dharma to this fourfold assembly for thousands, tens of thousands, and hundreds of millions of kalpas without ceasing. What do you think? Would those conjured beings attain the fruit of stream-entry, and eventually attain unsurpassed perfect enlightenment?”

“World-Honored One, they would not. Why? Because those conjured beings have no real foundation. Since the nature of all dharmas is empty and likewise has no real foundation, what sentient beings could attain the fruit of stream-entry, or eventually receive a prediction of unsurpassed perfect enlightenment?”

– Subhuti! In the same way, a great bodhisattva teaches beings that the nature of phenomena is empty. Those beings are truly unfindable. Yet because beings have fallen into delusion, the bodhisattva rescues them and causes them to abide in freedom from delusion.

Delusion itself is freedom from delusion.

Delusion and freedom from delusion are both of a single characteristic, yet there is much delusion and little freedom from delusion.

Within freedom from delusion, there is no self, no being, and even no knower or seer.

Within freedom from delusion, there is also no form; no feeling, perception, formations, or consciousness; no twelve ayatanas; and even no unsurpassed bodhi.

This is called the emptiness of the nature of all phenomena.

When practicing prajnaparamita, a great bodhisattva abides herein and rescues beings from within the deluded characteristic of beings.

That is, from within the characteristic in which there are no beings, the bodhisattva rescues those regarded as beings. Even from within the characteristics of a knower and a seer, the bodhisattva rescues them. Within the characteristic in which there is no form, feeling, perception, formations, or consciousness, the bodhisattva rescues beings who are regarded as possessing form, feeling, perception, formations, and consciousness. It is likewise with the twelve ayatanas, the eighteen dhatus, and even all conditioned phenomena subject to outflows.

Subhuti! There are also phenomena free from outflows: the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. All these are phenomena free from outflows, yet they are also not equal to the characteristic of ultimate truth.

That characteristic of ultimate truth is uncreated, unconditioned, unborn, without characteristics, and inexpressible. This is called ultimate truth; it is also called the emptiness of intrinsic nature and the Buddha path. Within it, beings are unfindable; even a knower and a seer are unfindable. Form, feeling, perception, formations, and consciousness are unfindable; even the eighty minor marks are unfindable.

Why is this?

Because a great bodhisattva does not seek unsurpassed bodhi for the sake of the phenomena of the path. A great bodhisattva seeks unsurpassed bodhi for the sake of the true characteristic of all phenomena—the emptiness of intrinsic nature.

That emptiness of intrinsic nature is empty in the past, the future, and the present! It is always empty by nature; there is never a time when it is not empty by nature.

A great bodhisattva who practices the prajnaparamita of the emptiness of intrinsic nature seeks knowledge of all paths in order to rescue those beings who cling to the characteristic of beings.

While seeking knowledge of all paths, the great bodhisattva fully practices every path, such as the path of the shravakas and the path of the pratyekabuddhas. That great bodhisattva perfects all paths and rescues beings from perceptions and attachments. Having purified a Buddha-land, the bodhisattva attains unsurpassed bodhi in accordance with the allotted lifespan.

Subhuti! In the past, the path of the Buddhas of the ten directions was the emptiness of intrinsic nature. In the future and the present, the path of the Buddhas of the ten directions is the emptiness of intrinsic nature. Apart from the emptiness of intrinsic nature, there is no path and no fruition in the world. One must draw near to the Buddhas and hear them teach this emptiness of the nature of all phenomena. By practicing this Dharma, one does not lose knowledge of all modes.

– Blessed One! It is exceedingly rare. Great bodhisattvas practice this emptiness of the nature of phenomena without destroying the characteristic of the emptiness of intrinsic nature by holding that form is different from the emptiness of intrinsic nature; that feeling, perception, formations, and consciousness are different from the emptiness of intrinsic nature; or even that unsurpassed bodhi is different from the emptiness of intrinsic nature.

– Subhuti! Form itself is the emptiness of intrinsic nature, and the emptiness of intrinsic nature itself is form. Even unsurpassed bodhi itself is the emptiness of intrinsic nature, and the emptiness of intrinsic nature itself is unsurpassed bodhi.

Subhuti! If form were different from the emptiness of intrinsic nature, and even unsurpassed bodhi were different from the emptiness of intrinsic nature, a great bodhisattva could not attain knowledge of all modes.

Yet form is not different from the emptiness of intrinsic nature, and even unsurpassed bodhi is not different from the emptiness of intrinsic nature. Therefore, a great bodhisattva knows that the intrinsic nature of all phenomena is empty and generates the resolve to seek unsurpassed bodhi.

Why? Because within this there is no phenomenon that is either real or permanent. It is only because ordinary people, through their habitual conduct, cling to form, feeling, perception, formations, and consciousness, and their minds cling to a self in relation to internal and external phenomena, that they subsequently take up another body of the five skandhas—form, feeling, perception, formations, and consciousness. For this reason, they cannot escape birth, aging, sickness, death, sorrow, lamentation, suffering, and anguish, but continue to revolve among the five destinies.

For this reason, a great bodhisattva practices the prajnaparamita of the emptiness of intrinsic nature without destroying the characteristics of phenomena such as form and feeling, whether empty or not empty.

Why? Because the characteristic of the emptiness of form's intrinsic nature does not destroy form. Thus it is form, it is emptiness; and it is likewise with feeling, perception, formations, consciousness, and even unsurpassed bodhi.

Just as space does not destroy space, inner space does not destroy outer space, and outer space does not destroy inner space.

So it is, Subhuti! Form does not destroy the empty characteristic of form, and the empty characteristic of form does not destroy form. Why? Because these two phenomena have no intrinsic nature that could be destroyed, whether emptiness or non-emptiness.

It is likewise even with unsurpassed bodhi.

– Blessed One! If all phenomena are empty and without discrimination, why has a great bodhisattva, from the first generation of resolve onward, made this vow: “I shall attain unsurpassed bodhi”?

Blessed One! If all phenomena are without discrimination, why does a bodhisattva generate the resolve: “I shall attain unsurpassed bodhi”?

Blessed One! If one discriminates among phenomena, one cannot attain unsurpassed bodhi.

– So it is. Subhuti! If a great bodhisattva practices in terms of dual characteristics, there is no unsurpassed bodhi. If one discriminates and divides things into two, there is no unsurpassed bodhi. When phenomena are nondual and undiscriminated, that is unsurpassed bodhi.

Bodhi has the characteristic of nonduality and the characteristic of indestructibility.

Subhuti! That bodhi does not course in form, nor does it course in feeling, perception, formations, or consciousness. Bodhi does not course even in bodhi.

Why? Because form itself is bodhi, and bodhi itself is form; they are nondual and undiscriminated. It is likewise even with the eighteen unique qualities of a Buddha.

That bodhi does not course for the sake of grasping, nor does it course for the sake of abandoning.

– Blessed One! If a great bodhisattva's bodhi does not course for the sake of grasping or abandoning, then where does the great bodhisattva's bodhi course?

– Subhuti! What do you think? Where does an apparitional person conjured by the Buddha course? Does it course in grasping or in abandoning?

– Blessed One! It does not course in grasping, nor does it course in abandoning.

– Subhuti! A great bodhisattva's bodhi is also like this: it does not course in grasping, nor does it course in abandoning.

Subhuti! What do you think? Where does the bodhi of an arhat in a dream course? Does it course in grasping or in abandoning?

– Blessed One! No. It does not course in grasping, nor does it course in abandoning. Why? Because ultimately an arhat does not sleep; how, then, could bodhi in a dream course in grasping or in abandoning?

– Subhuti! A great bodhisattva's unsurpassed bodhi is also like this. It does not course in grasping, nor does it course in abandoning—that is, it does not course in form, and even does not course in knowledge of all modes.

– Blessed One! Is it then the case that a great bodhisattva does not practice the ten bhumis, does not practice the six paramitas, does not practice the thirty-seven factors conducive to awakening, does not practice the eighteen kinds of emptiness, does not practice the dhyanas, liberations, and samadhis, and does not practice the ten powers or even the eighty minor marks, yet abides in the five superknowledges, purifies Buddha-lands, brings beings to maturity, and attains unsurpassed bodhi?

– It is so. Subhuti! It is just as you have said. Although a bodhisattva has nowhere to practice for bodhi, if the bodhisattva does not perfect the ten grounds, the six paramitas, the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, up to the eighty subsidiary marks, the practice of constant equanimity, the unfailing qualities, and the unerring qualities—if the bodhisattva does not perfect these dharmas, then the bodhisattva will never attain unsurpassed bodhi.

That great bodhisattva abides in the characteristic of form; abides in the characteristics of feeling, perception, formations, and consciousness; and, up to and including, abides in the characteristic of unsurpassed bodhi. Thus the bodhisattva can perfect the ten grounds and, up to and including, attain unsurpassed bodhi.

That characteristic is eternally quiescent and extinct. There is no dharma that increases or decreases, arises or ceases, is defiled or purified, by which the path or its fruit can be attained.

It is by virtue of conventional truth that a bodhisattva attains unsurpassed bodhi, not by virtue of ultimate truth. Why? Because within ultimate truth there is no form and, up to and including, no unsurpassed bodhi; nor is there anyone who practices for unsurpassed bodhi. All these dharmas are spoken of merely according to convention, not according to ultimate truth.

Subhuti! From the time a great bodhisattva first gives rise to the aspiration until now, while practicing for unsurpassed bodhi, bodhi does not increase, sentient beings do not decrease, and the bodhisattva likewise neither increases nor decreases.

Subhuti! What do you think? When a person first attains the path, abides in the uninterrupted samadhi, and attains the fulfillment of the uncontaminated faculties—whether the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship—at that time, is there anything you attain, whether a dream, a mind, a path, or the fruit of the path?

– Blessed One! There is nothing attained.

– Subhuti! How, then, is it known that a person has attained the path of an arhat?

– Blessed One! Because of conventional truth, it is distinguished and called the path of an arhat.

– It is so, Subhuti! Because of conventional truth, one is called a bodhisattva; form, feeling, perception, formations, and consciousness are named; and so forth, up to and including knowledge of all modes.

Within that bodhi, there is no dharma that can be attained, increased, or diminished. This is because the nature of all dharmas is emptiness.

The emptiness of the nature of all dharmas is itself unattainable; how much less could there be the attainment of the mind of the first ground through the thirtieth ground, and how much less the six paramitas, the thirty-seven factors conducive to the path, up to and including all Buddha-dharmas!

Thus, Subhuti, a great bodhisattva who practices for unsurpassed bodhi attains the Dharma of unsurpassed bodhi and benefits sentient beings in this way.”

CHAPTER: COMPLETE ENDOWMENT

EIGHTY-ONE

Venerable Subhuti addressed the Buddha: “Blessed One! If a great bodhisattva practices the six paramitas, the eighteen kinds of emptiness, the thirty-seven factors conducive to the path, the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen exclusive qualities, yet cannot attain unsurpassed bodhi without perfecting the bodhisattva path, then how must a great bodhisattva attain unsurpassed bodhi?”

The Buddha told Venerable Subhuti: “When practicing prajnaparamita, a great bodhisattva, through the power of skillful means, practices dana-paramita without seeing any giving, any giver, or any recipient, yet also without departing from these dharmas while practicing dana-paramita. This illuminates the bodhisattva path.

Subhuti! Through the power of skillful means, a bodhisattva perfects the bodhisattva path in this way. Having perfected it, the bodhisattva can attain unsurpassed bodhi.

The same applies to moral discipline, patience, vigor, meditative concentration, and wisdom, up to and including the eighteen exclusive qualities.”

Venerable Sariputra addressed the Buddha: “Blessed One! How does a great bodhisattva cultivate prajnaparamita?”

The Buddha told Venerable Sariputra: “When a great bodhisattva practices prajnaparamita, through the power of skillful means the bodhisattva neither destroys form nor follows form. Why? Because the nature of form is empty, it is neither destroyed nor followed. The same applies to feeling, perception, formations, and consciousness.

Sariputra! When a great bodhisattva practices prajnaparamita, through the power of skillful means the bodhisattva practices dana-paramita without destroying it or following it. Why? Because the nature of dana-paramita is empty, it is neither destroyed nor followed. The same applies up to and including the eighteen exclusive qualities.”

– Blessed One! If dharmas have no intrinsic nature that can be destroyed or followed, how can a great bodhisattva cultivate prajnaparamita and the fields of training of great bodhisattvas? Why? Because if a great bodhisattva does not train in prajnaparamita, the bodhisattva cannot attain unsurpassed bodhi.

– Sariputra! It is as you have said: if a bodhisattva does not train in prajnaparamita, the bodhisattva cannot attain unsurpassed bodhi. Yet, by not departing from the power of skillful means, the bodhisattva can attain it.

Sariputra! If, when practicing prajnaparamita, a great bodhisattva could apprehend the nature of even a single dharma, then the bodhisattva should grasp it. But if it is unattainable, what could be grasped? This applies to prajnaparamita, dhyana-paramita, virya-paramita, kshanti-paramita, sila-paramita, dana-paramita, form, feeling, perception, formations, and consciousness, up to and including unsurpassed bodhi.

Sariputra! This prajnaparamita cannot be grasped through characteristics. The same applies up to and including all Buddha-dharmas: they cannot be grasped through characteristics.

Sariputra! This is called not grasping prajnaparamita, up to and including the Buddha-dharmas. This is what a great bodhisattva should train in.

When a great bodhisattva trains therein, even the characteristic of training is unattainable, how much more so prajnaparamita, the dharmas of a Buddha, the dharmas of a bodhisattva, the dharmas of a pratyekabuddha, the dharmas of a sravaka, or the dharmas of an ordinary person.

Why? Sariputra! Among all dharmas, not a single dharma possesses an intrinsic nature.

Since dharmas have no intrinsic nature in this way, what could be an ordinary person, a stream-enterer, a once-returner, a non-returner, an arhat, a pratyekabuddha, a bodhisattva, or a Buddha!

If there are no such noble ones, how could there be a dharma through knowledge of which distinctions are made and one is said to be an ordinary person, a stream-enterer, and so forth, up to a Buddha?

– Blessed One! If dharmas have no intrinsic nature, no reality, and no root, how can one know who is an ordinary person, up to who is a Buddha?

– Sariputra! Do the things grasped by an ordinary person, such as form and so forth, possess an intrinsic nature or reality?

– Blessed One! No. They are merely due to the deluded mind.

– Sariputra! When practicing prajnaparamita, a great bodhisattva, through the power of skillful means, sees that dharmas have no intrinsic nature and no root, and can therefore give rise to the aspiration for unsurpassed bodhi.

– Blessed One! When practicing prajnaparamita, how does a great bodhisattva, through the power of skillful means and by seeing that dharmas have no intrinsic nature and no root, give rise to the aspiration for unsurpassed bodhi?

– Sariputra! When practicing prajnaparamita, a great bodhisattva does not see any root of dharmas wherein the bodhisattva might regress or give rise to indolence.

Sariputra! The true root of all dharmas is without self, has no possessed intrinsic nature, and is eternally empty. It is only because of delusion and ignorance that sentient beings grasp the skandhas, ayatanas, and dhatus.

When this great bodhisattva sees that dharmas have no possessed intrinsic nature, are eternally empty, and are empty of their own characteristics, the bodhisattva truly practices prajnaparamita, establishes the self as if an illusionist, and teaches the Dharma to sentient beings.

To the miserly, the bodhisattva teaches the Dharma of giving. To those who violate moral discipline, the Dharma of observing moral discipline. To the angry, the Dharma of patience. To the indolent, the Dharma of vigor. To the distracted, the Dharma of meditative concentration. To the ignorant, the Dharma of wisdom.

The bodhisattva teaches the Dharma so that sentient beings may abide in giving, moral discipline, patience, vigor, meditative concentration, and wisdom. Thereafter, the bodhisattva teaches them the noble Dharma by which they can escape suffering. Through that Dharma, they can attain the fruit of stream-entry, up to and including unsurpassed bodhi.

– Blessed One! The great bodhisattva apprehends those beings who are nonexistent, teaches them giving through wisdom, and afterward expounds the noble Dharma by which they may escape suffering. By means of that Dharma, they attain the fruit of stream-entry through unsurpassed, complete enlightenment.

– Sariputra! When practicing prajnaparamita, a great bodhisattva is free from the error of apprehending anything as existent.

Why is this? Sariputra! When practicing prajnaparamita, a great bodhisattva does not apprehend any being. It is only because of the continuity of empty dharmas that the designation “being” is established.

Sariputra! A great bodhisattva abides in the two truths and teaches the Dharma to beings: the conventional truth and the ultimate truth.

Sariputra! Although beings cannot be apprehended within either of the two truths, a great bodhisattva, while practicing prajnaparamita, teaches the Dharma to beings through the power of skillful means.

When beings hear that Dharma, even the self and what belongs to the self in this very life cannot be apprehended, much less the person who will attain unsurpassed, complete enlightenment or the Dharma by which it is cultivated.

Sariputra! When practicing prajnaparamita, a great bodhisattva teaches the Dharma to beings in this way through the power of skillful means.

– Blessed One! That great bodhisattva possesses a vast mind. Though no dharma can be apprehended—whether as a single characteristic, a different characteristic, or a distinct characteristic—he is nevertheless able to don such great armor.

By means of this armor, he is not born in the desire realm, the form realm, or the formless realm.

That bodhisattva does not perceive the nature of the conditioned or the nature of the unconditioned, yet within the three realms he liberates beings, although he does not apprehend any being.

Why is this? Because beings are neither bound nor liberated. Since beings are neither bound nor liberated, they are neither defiled nor purified. Since they are neither defiled nor purified, there is no differentiation among the five destinies. Since there is no differentiation among the five destinies, there is neither karma nor affliction. If there is neither karma nor affliction, there should be no karmic result through which one is born within the three realms.

– It is exactly so, Sariputra! It is as you say. If beings first existed and afterward ceased to exist, the Buddhas and bodhisattvas would be at fault. The same is true of all dharmas and the five destinies of birth and death: if they first existed and afterward ceased to exist, the Buddhas and bodhisattvas would be at fault.

Sariputra! Whether a Buddha appears or does not appear, the characteristics of all dharmas continually abide without difference.

Within the characteristics of dharmas, there is not even a self, a being, a living entity, or, up to and including, a knower or a seer, much less form, feeling, perception, formations, or consciousness.

If these dharmas do not exist, how could there be coming and going among the five destinies, or any place from which beings are rescued?

Sariputra! The nature of these dharmas is perpetually empty.

Therefore, after hearing the characteristics of dharmas from the Buddhas of the past, great bodhisattvas arouse the aspiration for unsurpassed, complete enlightenment. Within these characteristics, there is no dharma whatsoever to be attained in the future, nor any place that beings can definitively grasp.

No dharma can be transcended. Beings grasp only because they are deluded. Therefore, great bodhisattvas don the great armor and never retreat from unsurpassed, complete enlightenment.

Such a bodhisattva does not doubt, thinking, “I shall not attain unsurpassed, complete enlightenment.” He is certain: “I shall attain unsurpassed, complete enlightenment. After attaining unsurpassed, complete enlightenment, I shall benefit beings by means of the true Dharma and lead them beyond delusion.”

Sariputra! It is like an illusionist who conjures hundreds of thousands of myriads of kotis of people and provides them with abundant food and drink. Those people rejoice and cry out, “I have gained great merit! I have gained great merit!”

What do you think? Is there anyone among them who has actually eaten and drunk to satisfaction?

– Blessed One! No.

– Sariputra! From the time a great bodhisattva first arouses the aspiration, he practices the six paramitas, the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, and up to the eighteen distinctive qualities of a Buddha. He fulfills the bodhisattva path, brings beings to maturity, and purifies a Buddha-land. Yet no dharma called a being can be found that is liberated.”

Venerable Subhuti said to the Buddha: “Blessed One! What is this bodhisattva path by which beings may be brought to maturity and Buddha-lands purified?”

– Subhuti! From the time a great bodhisattva first arouses the aspiration, he practices the paramita of giving, the paramita of morality, the paramita of patience, the paramita of diligence, the paramita of meditative concentration, and the paramita of wisdom, up to practicing the eighteen distinctive qualities of a Buddha, thereby bringing beings to maturity and purifying a Buddha-land.

– Blessed One! How does a great bodhisattva bring beings to maturity by practicing the paramita of giving?

– Subhuti! When practicing the paramita of giving, some great bodhisattvas themselves give and also teach others to give, saying to them: “Do not grasp at giving. If you grasp at giving, you will have to take on a body again. Because you must take on a body again, you will have to undergo much suffering. Good people! Within the characteristics of all dharmas, there is no object that is given, no giver, and no recipient. The nature of all three is empty, and that emptiness cannot be grasped. The characteristic of being ungraspable is the nature of emptiness.”

Subhuti! When practicing the paramita of giving, a great bodhisattva gives to beings, yet therein he does not apprehend giving, a giver, or a recipient. Why is this? The paramita of nonapprehension is called the paramita of giving.

Because that bodhisattva does not apprehend these three dharmas, he can teach beings and enable them to attain the fruit of stream-entry through unsurpassed, complete enlightenment.

Thus, Subhuti, when practicing the paramita of giving, a great bodhisattva brings beings to maturity. That bodhisattva himself practices giving, teaches others to give, praises the Dharma of giving, and joyfully praises those who give.

After giving in this manner, that bodhisattva is born into a kshatriya, brahmin, or householder family; or he becomes a minor king or a wheel-turning sage king. He then gathers beings by means of the four methods of attraction: giving, loving speech, beneficial conduct, and cooperation.

After gathering beings by these four methods, he gradually establishes them in morality, the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, and up to the Noble Eightfold Path and the three gates of liberation. They enter the stage of certainty and attain the fruit of stream-entry through the fruit of arhatship, or attain the path of a pratyekabuddha. Or he teaches them: “Unsurpassed, complete enlightenment is very easy to attain.

Why is this? There is no fixed dharma that beings can grasp; beings grasp only because of delusion. Therefore, you should yourselves depart from birth and death and should also teach others to depart from birth and death.

By arousing this aspiration, you can benefit yourselves and will also benefit others.”

Subhuti! A great bodhisattva should practice the paramita of giving in this way.

Because he practices the paramita of giving, from the time he first arouses the aspiration, the bodhisattva never falls into the lower realms and frequently becomes a wheel-turning sage king. Why is this? Because he obtains a great karmic result in accordance with the seeds he has sown.

When that bodhisattva is a wheel-turning sage king and sees someone approaching to make a request, he thinks: “I did not assume the position of a wheel-turning sage king for any other purpose, but solely to benefit all beings.” Having reflected in this way, he says to the petitioner: “These are your possessions. Take them as you wish and do not hesitate; I am not reluctant to part with them. For the sake of beings, I undergo birth and death. Out of compassion for you, I have perfected great compassion.”

That bodhisattva practices such great compassion and benefits beings, yet he does not apprehend any fixed, truly existent characteristic of a being. A being can be spoken of only as a provisional designation. That name is empty, like an echo; in truth, no fixed characteristic can be expressed.

Subhuti, a great bodhisattva should practice the perfection of giving in this way: withholding nothing from sentient beings, not even the skin and flesh of his own body, much less external possessions. By means of these dharmas, he can rescue sentient beings from birth and death. What are these dharmas? They are the perfection of giving, the perfection of morality, the perfection of patience, the perfection of vigor, the perfection of wisdom, and so forth, up to the eighteen unique qualities. By means of these dharmas, he enables sentient beings to escape from birth and death.

Furthermore, Subhuti, a great bodhisattva who abides in the perfection of giving, the perfection of morality, the perfection of patience, the perfection of vigor, the perfection of wisdom, and so forth, up to the eighteen unique qualities, after giving, says: “All of you, come here and observe the precepts. I shall provide for you so that you lack nothing. Food and drink, things for the eyes, ears, nose, tongue, body, and mind, clothing, bedding, and everything needed to sustain life—I shall fully provide all these necessities so that you lack nothing, whether food, drink, or even the seven treasures.

“Abiding in this moral discipline, you will gradually bring suffering to an end and attain liberation by relying upon the Three Vehicles: the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Buddha Vehicle.”

Furthermore, Subhuti, when a great bodhisattva abiding in the perfection of giving sees sentient beings who are angry, he says to them: “All of you, why are you angry? I shall provide whatever necessities you require. Whatever you desire, take it from me. I shall provide everything fully so that you lack nothing.”

Abiding in the perfection of giving, this bodhisattva teaches sentient beings patience, saying to them: “Among all dharmas, there is no dharma that is truly substantial. The conditions that provoke your anger are empty and not truly substantial; they all arise from thoughts and false conceptions. Your minds are corrupted by this baseless anger, so you revile one another with harsh speech, injure one another with knives and clubs, and even kill one another.

Do not allow this illusory dharma to give rise to baseless anger that corrupts your minds, causing you to revile one another with harsh speech, injure one another with knives and clubs, and even kill one another. Do not become angry because of this illusory dharma and consequently fall into the hells, the animal realm, or the realm of hungry ghosts, where you will undergo immeasurable suffering. Do not create evil karma because of these false and unreal dharmas.

On account of such evil karma, you will not even obtain a human body, much less be born in an age when a Buddha is present. All of you, an age in which a Buddha appears is difficult to encounter, and a human body is difficult to obtain. Do not lose this precious opportunity.

If you lose this precious opportunity, you cannot be saved.”

That great bodhisattva teaches and transforms sentient beings in this way. He himself practices patience, teaches others to practice patience, praises the Dharma of patience, and rejoices in and praises those who practice patience.

That bodhisattva causes sentient beings to abide in patience, so that they gradually bring suffering to an end through the Three Vehicles.

Thus, Subhuti, a great bodhisattva abiding in the perfection of giving causes sentient beings to abide in patience.

Subhuti, how does a great bodhisattva abiding in the perfection of giving cause sentient beings to cultivate vigor?

Subhuti, when a bodhisattva sees sentient beings who are indolent, he says to them: “Why are you indolent?” The sentient beings reply, “Because we lack the necessary conditions.” That bodhisattva says to them: “I shall cause you to possess all the necessary conditions, whether for giving, morality, or patience. I shall cause you to possess all such conditions fully.”

Because those sentient beings receive from the bodhisattva the benefit of these conditions, they attain vigor of body, vigor of speech, and vigor of mind. Because their three kinds of karma are vigorous, they perfect all wholesome dharmas and cultivate the noble, uncontaminated Dharma. Because they cultivate the noble, uncontaminated Dharma, they attain the fruit of stream-entry and so forth, up to unsurpassed perfect enlightenment.

Thus, Subhuti, when a great bodhisattva practices the perfection of giving, he abides in the perfection of vigor in order to gather in sentient beings.

Subhuti, how does a great bodhisattva, while practicing the perfection of giving, teach and transform sentient beings so that they cultivate the perfection of meditative concentration?

Subhuti, when a bodhisattva sees sentient beings whose minds are distracted, he says to them: “You should cultivate meditative concentration.” The sentient beings reply, “We do not possess the necessary conditions.” The bodhisattva says: “I shall cause you to possess all the necessary conditions, so that your minds do not follow initial and sustained thought and do not become scattered.” Because they possess these necessary conditions, the sentient beings put an end to initial and sustained thought, enter the first dhyana, the second dhyana, the third dhyana, and the fourth dhyana, and practice loving-kindness, compassion, sympathetic joy, and equanimity.

By means of these dhyanas and immeasurable states of mind, sentient beings are able to cultivate the four foundations of mindfulness and so forth, up to the Noble Eightfold Path. While cultivating these thirty-seven factors conducive to enlightenment, sentient beings gradually enter the Three Vehicles and attain nirvana, never losing the path.

Subhuti, in this way, while practicing the perfection of giving, a great bodhisattva uses the perfection of meditative concentration to gather in sentient beings and cause them to practice the perfection of meditative concentration.

Subhuti, how does a great bodhisattva practicing the perfection of giving use the perfection of wisdom to gather in sentient beings?

Subhuti, when a bodhisattva sees sentient beings who are deluded and lack wisdom, he says to them: “Why do you not cultivate wisdom?” The sentient beings reply, “Because we do not possess the necessary conditions.” That bodhisattva says: “Whatever conditions you require in order to perfect wisdom, you may obtain from me: giving, morality, patience, vigor, and meditative concentration. When these conditions have been fulfilled, contemplate as follows: While contemplating the perfection of wisdom, is there any dharma that can be apprehended?

Can a self, a sentient being, a living being, or even a knower or a seer be apprehended? Can form, feeling, perception, volitional formations, consciousness, the Desire Realm, the Form Realm, the Formless Realm, the six perfections, the thirty-seven factors conducive to enlightenment, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the path of a Pratyekabuddha, or unsurpassed perfect enlightenment be apprehended?”

When contemplating in this way, those sentient beings find no dharma within the perfection of wisdom that can be apprehended or grasped.

If they do not grasp any dharma, then those sentient beings do not perceive any dharma as arising or ceasing, defiled or purified. They do not discriminate: “This is hell; this is the animal realm; this is the realm of hungry ghosts; this is the realm of asuras; this is the human realm; this is the heavenly realm; this is observing the precepts; this is breaking the precepts; this is a stream-enterer; this is a once-returner; this is a non-returner; this is an arhat; this is a Pratyekabuddha; this is a Buddha.”

Thus, Subhuti, while practicing the perfection of giving, a great bodhisattva uses the perfection of wisdom to gather in sentient beings.

Subhuti, how does a great bodhisattva, abiding in the perfection of giving, the perfection of morality, the perfection of patience, the perfection of vigor, the perfection of meditative concentration, the perfection of wisdom, and so forth, up to the thirty-seven factors conducive to enlightenment, gather in sentient beings?

Subhuti, a great bodhisattva abiding in the perfection of giving benefits sentient beings by providing them with necessities. Because of the beneficial conditions thus provided, sentient beings are able to cultivate the four foundations of mindfulness and so forth, up to the Noble Eightfold Path. By practicing these thirty-seven factors conducive to enlightenment, sentient beings escape from birth and death.

Thus, Subhuti, a great bodhisattva uses the noble, uncontaminated Dharma to gather in sentient beings.

Again, Subhuti! When a great bodhisattva teaches and transforms sentient beings, he tells them: “Good people! Come to me and take whatever necessities you require—food and drink; eyes, ears, noses, tongues, bodies; eyes, ears, noses, tongues, bodies, minds; clothing, bedding, incense and flowers, and even the seven treasures. From now on, you shall forever enjoy benefit, peace, and happiness. Do not think that these things do not belong to you. For a long time, I have continually gathered these things for the sake of sentient beings; therefore, you should take them as though they were your own, without any distinction.”

The bodhisattva teaches and transforms sentient beings, causing them to practice generosity, morality, patience, diligence, meditative concentration, and wisdom; he even causes them to attain the thirty-seven factors conducive to enlightenment, the ten powers of wisdom, and up to the eighteen distinctive qualities. He also causes them to attain the undefiled dharmas, namely, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the path of a pratyekabuddha, and unsurpassed bodhi.

Subhuti! In this way, while practicing the perfection of generosity, the great bodhisattva teaches and transforms sentient beings, enabling them to become free from the three evil destinies and from all the suffering of repeatedly coming and going through birth and death.

Furthermore, Subhuti! A great bodhisattva abiding in the perfection of morality teaches and transforms sentient beings, telling them: “What causes and conditions do you lack that lead you to break the precepts? I shall provide for you so that your causes and conditions may be complete—generosity, up to wisdom, and the various necessities required for sustaining life.”

This great bodhisattva, abiding in the perfection of morality, benefits sentient beings, causing them to practice the ten wholesome deeds and to remain far removed from the ten unwholesome deeds.

Those sentient beings observe all the precepts, neither breaking the precepts nor keeping mixed precepts, nor grasping at the precepts; gradually, through the three vehicles, they bring suffering to an end.

The perfection of morality is foremost, just as is the perfection of generosity.

The other four perfections are likewise.”