The Bodhisattva way

Described in detail in the Perfection of Wisdom Sutra in 32 chapters, the Bodhisattva way expounded in the Lotus Sutra is an essential teaching to help grasp the true profundity of the Lotus Sutra teaching. The Lotus teaching puts a culminating exclamation point on the entire body of the Buddhist teachings through the Buddha realizations that are fully attained by Bodhisattva practice and then adds that this perception is like himself, absolutely without time and infinite.
Of course, to fully appreciate this, it is, I think, essential to fully grasp what is Bodhisattva Practice. The definition is in one of the largest collection of Sutras in the Perfection of Wisdom teachings.

Here are a few selected passages................................................................................
Bodhisattva Practice of Perfection of Wisdom for Lotus Sutra Practice
From the Prajna Paramita Sutra in 32 Chapters
Chapter 11: MARA'S DEEDS

Various Deeds of Mara
Subhuti: The Lord proclaims virtues of sons and daughters of good family. Are any obstacles here which arise in such ones?
The Lord: Many obstacles are here, and are seen and thought of as the deeds of Mara.

The Perfection of Wisdom and the Sutras of the Disciples
In addition, some of us may or may not recognize whether or not we belong to this vehicle of the Bodhisattvas, and some give up and think to abandon perfection of wisdom...this understanding beyond knowledge which nourishes this cognition of all-knowing. We might decide to look for other Sutras, the understanding of which may or may not come to reveal this uniform awareness for our nourishment, this pure cognition common to beings beyond number, yet exceedingly rare to be found and understood. Indeed, as rare as a turtle which happens upon a single life preserving float amidst an infinite ocean, which ferries it upon it's natural currents to a shore of rest and nourishment. Indeed, Subhuti, exceedingly rare is this.
...
Though all possess this identical potential, some get rid of and abandon perfection of wisdom, which is the root of the comprehension of worldly and universal spiritual dharmas as these are, and instead decide to look for support in what are different branches. As a dog spurns a morsel of food offered by it's master, and takes a mouthful of water from a servant instead, just so, beings recognized as implicitly related to this vehicle of Bodhisattvas spurn perfection of wisdom which is the taproot revealing cognizance of all-knowing, yet decide to look for the core, for growth, for Buddhahood, in vehicles of Disciples as Sravakas and Pratyekabuddhas, which corresponds to branches, leaves and foliage. This also may be seen as done to them by Mara.
Again, all beings have equal potential yet do not equally recognize concentrated right effort and mindfulness towards perfection of wisdom and apply this, hereby nourishing cognition of all-knowing.Still most of us at one time or another get rid of, abandon, spurn, or even simply forget perfection of wisdom, and decide to study, as if superior to this, Sutras by which we welcome the level of a Disciple or Pratyekabuddha which are compared to branches, leaves and foliage. A Bodhisattva does not train in the same way in which a being recognized as belonging to the vehicle of a Disciple or Pratyekabuddha is trained.

How does a Disciple and Pratyekabuddha train? Well, I make up my mind thus, following this teacher over here and the knowledge I derive hereof, I in my turn teach others what I come to understand, and so one single self I have tamed, one single self I pacify, one single self I lead to final Nirvana. Thus I undertake exercises and practices which are intended to bring about wholesome roots for the sake of taming myself, pacifying myself, leading myself to Nirvana.

The Lord: The same is true of any persons who belong to the vehicle of the Bodhisattvas, who do not understand this perfection of wisdom and ask no questions.

The Lord: The same applies to persons who avow themselves to this Bodhisattva-vehicle and who in some future reject this perfection of wisdom, and seek for all-knowledge through sutras associated with level of Sravaka as Disciple, or Pratyekabuddha. This also is -seen as- done to these ones by Mara. On the contrary, I certainly do not say, "Bodhisattvas, seek for all-knowledge through the Sutras associated with the level of Sravaka as Disciple or Pratyekabuddha." Bodhisattvas certainly do not go forth to reveal supreme enlightenment unless trained in what Tathagatas have announced in the perfection of wisdom as the skill in means of these Bodhisattvas. For the full knowledge of a Bodhisattva is unknown in other Sutras.

The Lord: If a starving man refuses superior and excellent food, and prefers to eat inferior and stale food, is he using the full potential of his intelligence?
Subhuti: No, Lord!
The Lord: Just so, Subhuti, in the future some Bodhisattvas still refuse this perfection of wisdom, and prefer the Sutras associated with the level of Sravaka, the Disciple or Pratyekabuddha, and still seek all-knowledge through Sutras which welcome the level of Disciple or Pratyekabuddha. Do these Bodhisattvas use the full potential of their intelligence?

The Lord: So, here too, in this future some persons belonging to the vehicle of the Bodhisattvas who, though these have got this deep and brightly shining gem of perfect wisdom, nevertheless think this should be considered equal with the vehicle of Sravakas, these Disciples and Pratyekabuddhas, and decide to seek all-knowledge and skill in means on the level of Disciple or Pratyekabuddha. Are these using the full potential of intelligence?

Considered in a view with wisdom, all this is nothing but rebirth in suffering. The Lord has said: "I do not praise any kind of rebirth in becoming, because this lasts no longer than a finger-snap. For everything conditioned is impermanent.

The Lord: Perfection of wisdom is a beginningless and thus endless source of all-knowledge of Buddhas, the Lords, which in its turn is the source of endless devotion of Tathagatas, which leads immeasurable and incalculable beings to dissolve their defilements and obscurations by this simple revelation.

Tathagatas of three times as well as beyond are enlightened perfection of wisdom. It is as this perfection of wisdom these Tathagatas are instructed and generated...and instruct and generate us in this world, so we may be instructed and generated...and instruct and generate as well. Thus we come, thus we go.
Flashes of enlightening and pure undifferentiated awareness, identical with absolute emptiness, this dark as pitch notion, infinite as space.
The Lord: The five skandhas are by the Tathagatas declared as 'world' [loka]. Which five? Form, feeling, perception, impulse, and consciousness.
Subhuti: How do five skandhas come to be shown up by perfection of wisdom of Tathagatas, or what is shown up by her?
The Lord: Skandhas are shown and realized by this perfection of wisdom of Tathagatas as 'this world' [loka], as these do not crumble, nor crumble away [lujyante, pralujyante]. These five skandhas are emptiness as to any own-being and devoid of any own-being and sameness, inasmuch as can be said with any meaning whatsoever of emptiness, so, can neither crumble nor crumble away. As this sense, this perfect wisdom instructs these Tathagatas in this world. As emptiness can neither crumble nor crumble away, so the Signless, the Wishless, the Uneffected, the Unproduced, Non-existent, and all-completeness of any Realm of Dharma.

How Tathagatas Know Thoughts of All Beings

Moreover Subhuti, due to this perfection of wisdom, Tathagatas quite naturally know immeasurable and incalculable beings as these really are. This comes about through the inevitable dissolution of obscurations. For, herein is simultaneously revealed an increase toward, or away from pure cognition, depending on one's perspective and relationship to these six perfections and Noble Eightfold Path, primarily right intention and right action. Eventually this 'pinnacle' awareness comes about as all-knowledge. This is, however, completely different and other than bits and pieces of knowing formulated of some discursive thought process. This naked realization is of an objectless and purely undifferentiated experience of this uniform non-existence of any individualized or collective own-being within any sentience whatsoever.
Again, Tathagatas are naturally aware of thoughts and actions of immeasurable and incalculable beings, since 'here' or anywhere, in anytime, or in any way for any beings is no real existence. This indication only of some thing called existence, exists neither as separate individualities as many 'ones', nor any totality of individualities, neither any singular one, nor any grouping of two or more, and not even simply as one divided into many...because ultimately and this means even now, any beings and things are incalculable and immeasurable. And even still, Tathagatas, again due to this perfection of wisdom, are naturally aware of the collected thoughts of countless beings as only 'collected thoughts'. And how do Tathagatas come to be cognizant of this?
This is naturally cognized, for as pure awareness, this "collectedness of thought" is realized as equivalent to extinct [for, any thing called singular, lone or individual thought, etc., speaking also in terms which are 'thought of' as having an existential basis and from some 'point of view' in existence, does not exist, and is purely cognized as not-other than already as infinitely absolute by Tathagatas. But, this doesn't materialize or manifest as having been thought of. - What does matter in truth is...what is such as eventually becomes thought as any relative result of it's 'original' pristine continuum of absolution? or even, What is any thought at any 'time' or 'place' a result of, in spite or regardless of what we may think?]
This extinction is just non-extinction, as this which is realized as extinct, 'is' no-thing to be extinct and as such is merely non-extinct. Furthermore, Tathagatas are naturally cognizant of distracted thoughts of beings as such, as these Tathagatas realize 're'-occupation with any thought as mere distraction, for just as objects of this world, even thought is known as external, and a grave distraction from this sourceless-source of which these are spontaneously manifest with neither time nor limitation. Not even mindfulness can be effortlessly directed as such toward this realm of Dharma. For even as in this consideration of 'the one divided into many', ...in truth, what is this dreamed of 'one anything' other than, as a basis (?), from which to determine its singularity? As here is no-thing other than this 'one', this 'one' has no-thing or support upon which to lean to determine either itself, or any phenomena whatsoever as this or these dharmas. So as even one cannot be determined as such, how much more so hundreds of ones? How much more so hundreds of thousands of ones? How much more so hundreds of thousands of niyutas of kotis of ones? Such is what is meant as immeasurable and incalculable. Such, in this true aspect is infinite. This 'one', all 'ones', are exactly identical as being only an instantaneous reflection of an inexplicable and spontaneous interdependence merely seeming to be individuated by habits coming to be established from beyond any thought or knowledge of this process of reification, hereby 'creating', first of all, this duality called thought itself, (ignorance) so as to attempt to determine some separateness of an illusion of even this non-existent oneness...an appearing of some thing, from the essentially pure infinite space/awareness as ground of any and all being. Suchness is a wholeness at once of space and primordial awareness. Here is neither one nor parts of one, neither many individual ones nor none. As Suchness is beyond thought and measurement, Such is as Suchness is.
All beings are understood, for as cognizant mind these buddhas naturally realize immeasurable non-extinction of space as immeasurable non-extinction of mind. Buddha-Mind as this infinite continuum is neither produced nor sustained in any time, cognizes neither production nor cessation, neither gives nor requires any support.

Tathagatas realize thoughts as outflows. Thus Tathagatas reveals this world to this infatuated world [as such is also] preoccupied as unreasoned passion(s). Thusly this vision of worlds takes place. Thus...perfect wisdom is mother of Tathagatas, as such spontaneously appear, neither as her result nor not. Thus...Tathagatas, neither realizing nor not realizing Suchness, cognize Suchness of worlds, as Non-falseness, as unaltered Suchness. Thus, as these neither do nor do not 'realize' Suchness [tathata] Tathagatas are called, 'Tathagata'.

The Lord: So it is, Subhuti. Suchness, as Tathagatas fully neither do nor do not 'realize', is inexhaustible, as Tathagatas are purely aware [beyond thought and word...as space] of Suchness as such, and can describe Suchness as inexhaustible...for Suchness, neither fully 'realized' nor not...is infinitely pure awareness [as space...dharmakaya].

The World Shown as Empty

The Lord: So it is, Subhuti. With this process of perfection of wisdom are Tathagatas instructed within worlds. As Tathagatas are spontaneously interdependent with dharma, as also with this perfection of wisdom, to this extent are these dharmas which stand without support fully realized by Tathagatas, as these take their stand nowhere. As such, these dwell interdependently as just Dharma. Tathagatas treat Dharma with respect, revere, worship and adore this, as these realize this essential nature of dharma is just perfection of wisdom. Just as all-knowledge of Tathagatas is realized as perfection of wisdom, Tathagatas are grateful and thankful for her. With justice can Tathagatas be called "grateful and thankful" [kritajna kritavedin]. With gratitude and thankfulness Tathagatas [275] favor and cherish this vehicle for such is this path by which these realize full enlightenment. One knows this gratitude and thankfulness of Tathagatas. In addition, Tathagatas fully know all dharmas as neither made [akrita] nor unmade, as not brought together. This also, one knows as gratitude and thankfulness of Tathagatas. It is as gratitude to perfection of wisdom this cognition of Tathagatas thus proceeds in all dharmas. This is another aspect of the fact this perfection of wisdom simultaneously instructs Tathagatas in this world.

Five Attributes of Perfect Wisdom
Subhuti: Unfathomable, O Lord, is perfect wisdom. As a great enterprise this perfection of wisdom becomes of itself when illucidated and revealed through any exceedingly refined vortex of cognition and awareness. Such comes to be simply revealed as unthinkable, incomparable, immeasurable, incalculable, ...as an enterprise equaling the unequalled.

The Lord: So it is, Subhuti. How and why does this come to be an unthinkable enterprise? Unthinkable is Tathagatahood, Buddhahood, [our] spontaneous self-existence which is at all times empty of any self or notions whatsoever, truly as this state of all-knowledge, yet still comes to be revealed as such. On such as this one cannot reflect with one's thought, since this can be neither any object as thought, nor of volition, nor of any dharmas which constitute thought. Why is it this incomparable enterprise? One cannot reflect on Tathagatahood, etc., nor compare these as such. Why is it immeasurable? Tathagatahood, etc., is immeasurable. Why is it incalculable? Tathagatahood, etc., is incalculable. Why is any enterprise equal to such as this unequalled? Nothing can equal Tathagatas, as fully Enlightened Ones, as Self-existent, as All-knowing, can anything be superior to such as these as totally equanimous?
Subhuti: Do these five attributes apply only to Tathagatahood, etc., or also to the skandhas, and to all dharmas?
The Lord: These attributes apply to skandhas as well as all dharmas also. Also the skandhas, and also all dharmas are unthinkable. As skandhas (i.e., form, feeling, perceptions, impulses, and/or consciousness) regard or 'show up' as in relation to true essential nature, here is neither thought nor volition, nor any of these dharmas which constitute thought, nor any comparing. For and as this reason, skandhas and all dharmas are also unthinkable and uncomparable. These are also immeasurable, as one cannot conceive of a measure of any nor all skandhas, since such a measure cannot itself exist as a consequence of infinitude [and as all dharmas relate to such]. These are also incalculable, as these are beyond any possibility of counting. These are also equal to the unequalled, as all dharmas are space. So do you think, Subhuti, here even exists (as related to space)...any sameness, or counting, or measure, or comparison, or thought, or any dharma which might even constitute thought?

Subhuti: No, Lord.
The Lord: In like manner Dharma is unthinkable, incomparable, immeasurable, incalculable, equal to no-thing even such as no equal...as Tathagata-dharma. Tathagata-dharma is unthinkable as all thought is as naught, is incomparable as such is beyond all comparison. Words such as 'unthinkable' and 'incomparable' denote any and all objects as consciousness as do 'immeasurable', 'incalculable' and 'equal to the unequalled'. Any measure, calculation and sameness is as naught, as Tathagata-dharma is immeasurable, incalculable, equal to no-thing as such has no equal. This is immeasurable, incalculable, equal to no-thing as this immeasurableness and incalculability is as space. Dharma is incomparable as any sense, as space is incomparable. Dharma cannot be placed side by side, as such cannot be compared. Dharma is unthinkable, incomparable, immeasurable, incalculable, equal to no-thing as such in this same sense, as space is this attribute.

Spiritual Rebirth Resulting from This Knowledge
As any doctrine of unthinkability, etc., is being taught, the minds of hundreds of monks who are ripened are freed from the outflows, without further clinging, and so are the minds of two thousand nuns in similar ripeness. [i.e., Four outflows; 1) sense-desire, 2) becoming 3) ignorance 4) false views. The extinction of these four outflows constituted arhatship.] Six thousand lay brethren and three thousand lay sisters obtain the pure, dispassionate, unstained eye of Dharma. Twenty thousand Bodhisattvas secure the patient acceptance of dharmas which fail to be produced. The Lords have predicted these to secure enlightenment in this very Bhadrakalpa [an auspicious aeon in which one thousand Buddhas are to appear]. And as to these lay brethren and lay sisters, whose dharma-eye is purified, these also are predestined by the Lords, and these also are free, without further clinging, from any outflows.

Nothing To Take Hold Of
Subhuti: Unfathomable, O Lord, is perfect wisdom. Certainly as a great venture this is set upon.

The Lord: So it is, Subhuti. All-knowledge is entrusted to perfection of wisdom, and so is these levels of a Pratyekabuddha and the level of all the Disciples. An anointed king, a Kshatriya, who feels strong and secure in his kingdom, entrusts all his business concerning his kingly office, and the city and the kingdom to his minister, and he himself has few cares and his burden is light. Just so, whatever dharmas of Buddhas, Pratyekabuddhas, or Disciples may be possible are all entrusted to the perfection of wisdom. It is the perfection of wisdom which in these does the work. It is in this manner that perfect wisdom is set upon for a great venture, i.e. so one cannot take hold of form, feeling, perception, impulse, or consciousness, nor settle down in it and so also for skandhas, so also for the fruits of this holy life, from the fruit of a Streamwinner to this state of all-knowledge.
Subhuti: In what way is perfection of wisdom set upon so one cannot take hold of this state of all-knowledge, nor settle down in this?
The Lord: Do we view Arhatship as any real dharma which we could take hold of, or settle down in?
Subhuti: No, Lord!
The Lord: So it is, Subhuti. I also do not view Tathagatahood as real, and here I do not take hold of it, do not settle down in this. For this reason all-knowledge also is a state in which one neither takes hold of anything, nor settles down in anything.
Subhuti: Bodhisattvas who have but newly set out in the vehicle, and whose wholesome roots are but small, must beware not to tremble when hearing this exposition. On the other hand, Bodhisattvas do, on hearing this unfathomable perfection of wisdom, firmly believe this as these may have become suitable for Buddhahood, have fulfilled their duties in view of the Jinas of any time, and have planted wholesome roots continuously.
The Lord: So it is, Subhuti.

Reaction of the Gods
So now...the Gods of the realm of sense-desire and of the realm of form said to the Lord: Unfathomable, O Lord, is this perfection of wisdom, hard to see, hard to understand. Bodhisattvas who resolutely believe in this unfathomable perfection of wisdom fulfill their duties in accord with Jinas of any time, must have planted wholesome roots continuously. If, O Lord, all the beings in this great trichiliocosm, for an aeon or the remainder of an aeon, course as any stage of a Faith-follower; on the other hand someone for one day only is finding pleasure in patient acceptance of this unfathomable perfection of wisdom, and as one searches this, as one reflects on this, weighs this up, investigates this and is meditating on this, this latter being unveils realization of view and knowledge as all these things.
The Lord: As someone hears, O Gods, this unfathomable perfection of wisdom, meditation, joyful effort, patience, self-discipline, generosity... then one can rightly expect one's realization to take place more quickly than realizations of those who course on any stage of a faith-follower for an aeon, or for the remainder of an aeon.
The Gods: A great perfection is this perfection of wisdom! With these words, they saluted the Lord's feet with their heads, thrice walked round the Lord, decided to go away from this presence of the Lord, took friendly leave of him, and moved away. Before these had not gone far, yet these disappeared from sight, and these Gods of the realm of sense-desire departed for the world of sense-desire, and these Gods of the realm of form departed for the Brahma-world.

The Beginner's Task
Subhuti: How does a Bodhisattva which is just beginning stand in perfect wisdom... how train oneself?
The Lord: Such a Bodhisattva tends to, loves and honors good friends. Any good friends are such as instruct and admonish this Bodhisattva in perfection of wisdom, and such as expound its meaning. These expound this perfection as follows: "Come here, you born of good family, make endeavours in these six perfections. Achieve generosity, guard morality, perfect patience and exert with vigour, enter into concentration [293] or mastery of perfection in wisdom, - all this turn over for no reason. Such is nature as Suchness...unthinkable, intangible, full enlightenment. Do not misconstrue full enlightenment as form, or any skandhas. Intangible also is all-knowledge. Neither long for nor settle in any levels, as for instance, of Sravaka as Disciple or Pratyekabuddha."

It is thus Subhuti, a Bodhisattva beginning gradually through these good friends enters into the perfecting of wisdom, by, through, and from her unlimited and all permeating perfectness.

How a Bodhisattva Helps Beings
Subhuti: Doers of what is difficult are these Bodhisattvas which set out to realize fully benevolent enlightenment. Due to this practice of these six perfections as herein described, these do not wish to realize some private Nirvana of some own-being. Bodhisattvas survey these highly painful worlds of beings. These aspire to realize full enlightenment, and still these do not tremble at birth-and-death.
The Lord: So it is. Doers of what is difficult are these Bodhisattvas which set out for the benefit and happiness of worlds, out of compassion. - "We are a shelter for worlds, a refuge, a place of rest, a complete relief, islands, lights, and leaders of worlds. We equanimously reveal full enlightenment and resort to these worlds," - with these words these ones make diligent efforts to realize such full enlightenment. [294]

1. How is any Bodhisattva awakened to full enlightenment and come to be the shelter of worlds? These bring to light the nature of suffering and even by doing this, so offer protection from sufferings which belong to these deep skandhas of birth-and-death. Also these struggle and make efforts to rid the worlds of any and all sufferings, whether a hurt by some slight of heart, a bruised knee or deep and severe as causing the pains of both birth and death.
2. How are these the worlds refuge?
   These reveal as free from birth, decay, illness, death, sorrow, lamentation, pain, sadness and despair any beings who are doomed to undergo these by bringing understanding of the true and complete nature of these conditions, to any beings who desire to know and are willing to listen.
3. How are these the worlds resting place?
   Tathagatas demonstrate Dharma to beings so they may learn to not embrace anything whatsoever.

Subhuti: How does this non-embracing come about?

The Lord: Non-embracing comes about, or more accurately, is realized regarding form, feeling, perception, impulse, and consciousness, and is the same as in any skandhas (dharmas or phenomena). What comes to be revealed is an inherent non-arising and uniform non-sustainability, from which is non-production, and so non-stopping. [295] As no thing whatsoever CAN BE revealed in, or, of any beginning, how could any such thing stop? This is revealed and eventually realized as true of any and all skandhas -which would have been- seen, or thought of, or experienced as either thoughts, words and writings, or even actions, as these merely indicate notions only of form, feeling, perception, impulse, or consciousness of anything whatsoever as already being non-embraced. What does not exist, in truth cannot BE embraced. One thus learns not to even think to embrace anything as a result of this cognition and vision. Non-embracing is "already established" as of itself and timelessly self-existent. Once revealed, what comes about is our realization of Such. All dharmas are non-embracing for such cannot be embraced, and these are also non-arising as lacking attributes such as, coming into being (to begin with!), and consequently dwelling in time, duration and place, and ceasing to exist.

1. How are these the complete relief of worlds?
   Any state of form is not form, but formless; and so beyond form, and this same fact applies to any state of feeling, perception, impulse and consciousness, and all dharmas.
   Subhuti: If form, etc., and all dharmas (as any phenomena) are beyond mere appearance, as such these Bodhisattvas fully know and realize all dharmas, as here is no discrimination between them. [the gradual dawning of the realization of all-knowledge.]
   The Lord: So it is. Beyond these mere appearances, here is no discrimination. Through this non-discrimination are all dharmas fully known to Bodhisattvas. This also is most difficult yet effortless, as Bodhisattvas meditate on all dharmas (at once), and neither realize [296], nor are cowed, and these meditate thus: "In this way are all dharmas fully known...and thus awakened as full enlightenment, we demonstrate and reveal these dharmas."
2. How are these the islands of worlds?
   'Islands' are pieces of land limited by water, as rivers or great lakes. Just so form, etc., is only limited at its perceived beginning and end, and so are all dharmas. This limitation of all dharmas is the same as this Calm Quiet, this Sublime, as Nirvana, as this which is Really Existing, the Unperverted or Undifferentiated.
3. How are these the lights of worlds?
   Here these Bodhisattvas, once having come to realize full enlightenment, cannot help but to reveal it's light and subsequent knowledge to help dispell this dark obscurity and defiled gloom of non-cognizance from beings who for long are enveloped as the membrane of this eggshell of ignorance, and overcome by darkness, so these illuminate these beings through wisdom. [297]
4. How are these leaders of worlds?
   As these are enlightened, Bodhisattvas demonstrate Dharma in order to reveal this absence of production and stopping as but one attribute of infinite quintessential nature of skandhas, and also as these very same dharmas which constitute and distinguish ordinary people, Sravakas as Disciples, Pratyekabuddhas, Bodhisattvas and Buddhas, indeed all dharmas which are no dharma, yet uniform in essence and no thing in general.
5. How are these the resort of worlds?
   As these are enlightened, Bodhisattvas demonstrate Dharma by teaching these skandhas are situated as one and the same as this space of worlds. All dharmas exist in equal balance and exchange, as and with space. This does not come, this does not go, this is the same as space. Space neither comes nor goes, is neither made nor unmade, nor affected; space neither stands up to, nor as such does space last, nor endure; such is neither produced nor stopped. The same is true of all dharmas which are, as this fashion of space, indiscriminate. [298] Only within mind's less refined activity as consciousness is thought lent of itself to discriminate...and such fathers this great delusion, mothers this great illusion, and begets this great suffering. Only within mind's exceedingly refined activity toward cognizance of pure space-like awareness is thought lent of itself to reveal it's nature from beyond even uniform stillness and emptiness. As such is realized as naught, and devoid of any possible notion evolved of subjective states or objective perusal, is begotten of nothing and purely spontaneous. To even say borne of the stuff of stars, does Suchness no justice, yet provides a general directive. As this emptiness of skandhas neither comes nor goes, neither does this emptiness of dharmas, for dharmas are situated as emptiness, and situated as such these dharmas do not depart. These are situated as sign-less, wish-less, ineffective; as non-production, no-birth, non-arising as absence of relativity and polarity, as dream and self, as this boundless, as this calm quiet, as Nirvana, as this Unrecoverable; these neither come, nor go, and are situated as immobility; these are situated as form, etc., [299] and also as full enlightenment of Arhats and Pratyekabuddhas.
   Description of Perfect Wisdom
   Subhuti: Who can understand this perfection of wisdom?
   The Lord: Bodhisattvas which course under Tathagatas, and which mature these wholesome roots.
   Subhuti: What is own-being to such as these?
   The Lord: To these, own-being is isolated from any need for discipline.
   Subhuti: Bodhisattvas so situated as these fully know this resort, these demonstrate and show this as available to all beings? Is it in this sense these resort to all beings? [300]
   The Lord: So it is, Subhuti. It is in this sense a Bodhisattva, as one knowing full enlightenment, resorts to countless beings.
   Subhuti: A doer of what is difficult is any Bodhisattva which arms oneself with this armor: "To immeasurable and incalculable beings I indicate Nirvana."
   The Lord: This armor of such a Bodhisattva is, however, not connected with skandhas, nor is it put on for any sake of form, feeling, perceptions, impulses, or consciousness. It is not connected with any level of Sravakas as Disciples, or Pratyekabuddhas, or any Buddha, nor put on for any own-self nature. Truly unconnected with any and all dharma is this armor of any Bodhisattva which is armed with this great armour.
   Subhuti: Three standpoints one does not aspire to as a Bodhisattva which is armed with this great armor and which courses thus in unfathomable wisdom. Which three? The level of a Sravaka, or, Disciple, or of a Pratyekabuddha, or of a Buddha. [301]
   The Lord: For what reason do you say this? This is, of course, impossible, here cannot be any Bodhisattva belonging to either vehicle of the Sravakas as Disciples or Pratyekabuddhas. But, since ones such as these put on this armor to benefit all beings, these truly aspire to become Buddhas.
   Subhuti: Fathomless, O Lord, is perfect wisdom as such is perfection. This cannot be developed by anything, nor by anyone, nor is anything or anyone to be developed. As perfect wisdom nothing whatsoever has been brought to perfection. The development of perfect wisdom is like development of space, or all dharmas, or non-attachment, the infinite, what is non-arising, or has no-taking-hold-of.
   The Lord: So it is as you say, any Bodhisattva making adjustments toward unfathomable and perfect wisdom is regarded as irreversible unto realization. Now, as such a Bodhisattva does not and cannot settle down within unfathomable and perfect wisdom, nor in the declarations or counsels of others; one does not merely go by 'someone else' whom one puts one's trust in. As fathomless perfection of wisdom is taught, one is not cowed, or stolid, nor does one turn one's back; one does not tremble, nor manifest fright or terror; one does not hesitate nor doubt, nor get stupefied, but one is immersed in and fully saturated, is resolutely intent, and delights in being totally permeated in and by this vision and hearing. One knows in a former life already one explores perfection of wisdom. As now, as unfathomable perfect wisdom is taught as her perfection, one does not tremble, is not frightened, nor terrified.
   Subhuti: By means of what mode does any Bodhisattva which does not tremble as this unfathomable perfection of wisdom is taught apperceive perfect wisdom?
   The Lord: A Bodhisattva apperceives perfect wisdom through a series [of thoughts] which are inclined toward all-knowledge. Such is this process of perfection of wisdom.
   Subhuti: How does one apperceive such a series of thoughts? [303]
   The Lord: As a series of thoughts which indicate space, are prone to space, steadily yield non-substance as space. This apperception is realized as a series of thoughts which indicate full awareness. And why? Full awareness is immeasurable and unlimited. What is immeasurable and unlimited...this is not form, nor any skandha. This is not attainment, nor reunion, nor getting anywhere; not any path nor its fruit; not cognition, nor consciousness; no genesis, nor destruction, nor production, or passing away, or stopping, neither development, nor annihilation. Such is not made by anything, nor does this come from anywhere; such does not go to anywhere, as such does not stand in any place or spot. On the contrary, such can merely be indicated as "immeasurable, unlimited." As immeasurable infinite space is immeasurable full, or infinite awareness. This is immeasurableness as such does not, nay cannot lend itself to being fully known by anything, be it form, or any skandha, or any of these six perfections. Form is all-knowledge, and so are the skandhas, and even these six perfections.
   Here now, Sakra approached [304] and said: Unfathomable, O Lord, is perfect wisdom. It is impossible to fully fathom, impossible to fully see, impossible to fully cognize or understand. This thought of Tathagatas which considers this depth of dharma, and who, seated on this terrace of enlightenment, has just realized full enlightenment, is inclined to carefree non-action, and not to demonstration of dharma.

The Lord: So it is. Deep certainly is this dharma I fully know. Nothing has been, or will be, or is fully known, and such is this unfathomable depth of this dharma. This dharma which I fully know is unfathomable as the depth of space, beyond the depth of the self, the depth not-coming of all dharmas, and of their not going. [305]

Sakra: It is wonderful, O Lord, it is astonishing, O Well-Gone! As contrary to the ways of the whole world is this dharma demonstrated, - it teaches one not to seize upon dharmas, yet this world is wont to grasp at anything.
 
Chapter 16: SUCHNESS

Tathagata-Suchness
Subhuti: As non-observation of all dharmas, to be sure, is this dharma set forth. Nowhere is this dharma obstructed. Identical with space this dharma is, beyond even ultimacy marked with non-obstruction, as no trace can be purely cognized of such prior to, during, or after, any dharma which is indicated only by, what's best described as objective observation and appearance. When purely cognized unconditionally, dharma (as all phenomena whatsoever) comes to be revealed as some 'thing' which can only seem to be what it is, yet neither is nor can be what it seems. No-dharma exists as such yet all dharmas are. At what seems the very least, perception will vouch for such. Yet, perception 'itself' is identical with this mysterious dharma. These are 'all' identical. So now, any dharmas -as- such, cognized -in- such cannot be purely cognized as other -than- such. So, here is no counterpart, as pure emptiness without any second, nor even a first from which a second might be determined Such is incalculable, beyond number, immeasureable, truly infinite...purely no-thing whatsoever. Here is no opponent, as such is beyond all opposites. Such as this is appears without a trace. Here can be no cause, indeed, here is no cause to become as such. This is non-produced (as, by some other acting as producer, or doing something to produce), as here is no occasion such as rebirth from some thing other than what this simply is. Here can be no path, as in truth no path exists which can be cognized.
Sakra and the Gods: Born as this image of the Lord is Disciple holy Subhuti, this Elder. Whichever dharma Subhuti demonstrates is merely indicated, truly an emanation of emptiness. [307]
Subhuti: As he is not born is Subhuti the Elder born as this image of Tathagata. He is born as this reflection of Tathagatas Suchness. As neither coming nor going, so Subhuti, of Suchness neither comes nor goes. With nothing whatsoever to establish any beginning, Subhuti the Elder simply is this Tathagatas Suchness. Suchness as Tathagata and Suchness as all dharmas is this same thing...these are 'both' Suchness and same as Subhuti this Elder. This image as Subhuti the Elder is Suchness; hence this same manner of Tathagatas.
Yet, Suchness is also empty of anything as Suchness, so as this non-image of Suchness Subhuti emanates. It is in this sense Elder Subhuti is emanated as this image of Tathagatas as a result of the non-establishable order of Suchness of Tathagata. Subhuti's Suchness is immutable and unchangeable, undiscriminated and undifferentiated Suchness of Tathagatas. Thusly Subhuti this Elder, immutable, unchangeable, undiscriminated, undifferentiated, through this Suchness, is this very image of any and all Tathagata.
So again, just as this Suchness of Tathagatas, immutable and undifferentiated, is nowhere obstructed, so also Suchness of all dharmas is immutable and undifferentiated. Suchness of Tathagatas, and this Suchness of all dharmas, are infinite and unlimited Suchness, neither two, nor any division of any one is possible. A non-dual Suchness, however, is nowhere, is 'from' nowhere, 'belongs to' nowhere. It is as it is Suchness belonging nowhere it is non-dual. Here through non-producible Suchness this Elder Subhuti is emanated even as non-image of all Tathagatas. Non-producible Suchness, however, is no time not Suchness [308] and non-dual. It is in this non-sense [be careful with this!] Elder Subhuti emanates as any and all imagery of 'the race' of Tathagatas beyond any and all phenomena. As Suchness of Tathagata is undiscriminated and undifferentiated, at all times and in all dharmas, so Suchness of the Eminent Subhuti.
For this reason, although this seems a duality in which Subhuti has been conjured up from Suchness of Tathagatas, nevertheless nothing is lopped off 'from' any Suchness, which as unbound infinity devoid even of any center or direction, remains perfect and unbroken, as one cannot apprehend any real OR imagined outside agent which could break such apart. In this sense is the Eminent Subhuti the Elder [as other than Eminent] emanated as this image of any Tathagata.
As Suchness of Tathagata cannot be other than, or outside Suchness of any and all dharmas, so also Suchness of Subhuti. So also, whatever is, or appears as outside Suchness of dharmas, this is nothing which is not also Suchness. Suchness of Subhuti is here just the same as Suchness of all dharmas, Suchness of all Tathagatas. Subhuti the Elder undergoes this experience of Suchness of all dharmas. As such an emanated image of Suchness is Subhuti called "emanated such as Tathagatas." It is also by and as Suchness of Tathagatas [and not only his own] he conforms to Suchness. It is just through Suchness of Tathagatas he conforms to any 'past' Suchness, as it is also through any 'past' Suchness he conforms to Suchness of Tathagatas. Likewise with future and present dharmas as Suchness. It is through Suchness of Tathagatas he conforms to any such 'thing' as past, future and present Suchness, and it is through any past, future and present Suchness he conforms to Suchness of Tathagatas. In this sameness of elucidation, Suchness of Subhuti, and any past, future and present Suchness, and Suchness of the Tathagatas, are not two, nor any division such as any past, future, or present. Suchness of any and all dharmas and Suchness of Subhuti are anywhere or as anyway not two, nor any division. [309] And also, Suchness of the Lord as he is a Bodhisattva is Suchness of the Lord as he realizes full enlightenment. And this is same Suchness through which any Bodhisattva, as one definitely realizes full enlightenment, comes to be called a 'Tathagata'.

The Earth Shakes and Many Are Saved
As this disquisition of Suchness of the Tathagatas takes place, the great earth shakes in six ways, stirs, quakes, is agitating, resounding and tumbling, as Tathagata remove any obstruction to full enlightenment.
Subhuti: It is thus, O Gods, Subhuti the Elder is emanates as this formless form of Tathagata. But he is not emanated as an image of form, nor any fruits of a holy life, from the fruit of a Streamwinner to Buddhahood. As any dharmas which may appear to be born after the image of anything, or in any image of which these may appear to be born, do not exist, still are these not got at, thusly Subhuti the Elder emanates in the image of Tathagata.
Sariputra: Suchness, O Lord, courses beyond even depth!
The Lord: So it is, Sariputra.
Yet as this disquisition of Suchness is expounded, the minds of three hundred monks are freed from the outflows, without any further clinging. Five hundred nuns obtain the pure, dispassionate and unstained dharma-eye. [310] Five thousand Gods, who in the past had made the necessary preparations, acquire this patient acceptance of dharmas which fail to be produced. And the minds of six thousand Bodhisattvas are freed from the outflows, without any further clinging.

Perfect Wisdom and Skill in Means
Sariputra knows the thoughts of these Bodhisattvas are free from the outflows, without any further clinging, and asks the Lord for the reason, or cause, of such.
The Lord: These Bodhisattvas honor five hundred Buddhas, and during all this time are generous, disciplined, perfecting patience, exercise diligence, and concentration. But these are not upheld by perfect wisdom and lack in skill in means. And so, although these gain this path of emptiness, course in Signlessness, put their minds to work on Wishlessness, yet still wanting skill in means these realize the reality limit, and come forth on the level of Sravaka Disciple or Pratyekabuddha, still not coming forth toward the level of a Buddha. Suppose here is a very huge bird, one hundred, or up to five hundred miles large, but without any wings, or with crippled or damaged wings. This bird now wants to fly down to Jambudvipa from the Heaven of the Gods of Thirty-three. In intermediate space, the middle of its journey [311] to Jambudvipa, it wants to return to the Gods of Thirty-three, is it able to do so?
Sariputra: No, Lord.
The Lord: And can it hope to come down on Jambudvipa without damage or injury?
Sariputra: No, Lord. It is bound to get damaged and injured, and as it drops down on Jambudvipa it incurrs death or deadly pain. Just the fact that, whereas its body is huge, the strength of its wings is insufficient, so it just drops down from above.
The Lord: So it is, Sariputra. Even as a Bodhisattva, after one raises one's mind to full enlightenment, for countless aeons, gives gifts, shows discipline, perfects patience, exercises diligence, and has excellent concentration, how ever great this setting forth and this thought raised to full enlightenment, -as one is not upheld by perfect wisdom and lacks skill in means, one is bound to fall on the level of Sravaka Disciple or Pratyekabuddha. Furthermore, Sariputra, it may be as this Bodhisattva brings to mind, and retains in one's mind, [312] of the Buddhas and Lords, past, future and present, the self-discipline, the concentration, the wisdom, the emancipation, the vision and cognition of emancipation, -but all this after the manner of a sign, this sign being an object of attention, a basis of recognition, or some such occasion for entrancement. This one now neither knows nor sees self-discipline of Tathagatas, nor their concentration, or wisdom, or emancipation, nor their vision and cognition of emancipation. Ignorant of these, blind to these, one hears this word 'emptiness', treats this as a sign, and wishes to covert [this (imagined) mass of merit] over into full enlightenment [which one regards as emptiness]. As consequence such a one as this remains on the level of a Sravaka Disciple or Pratyekabuddha, -as the fact is, this one is not upheld by perfect wisdom, and as well does this one lack in skill in means, both more silent than a whisper, and a gentle wind from space providing innate guidance.
Sariputra: As I understand the meaning of the Lord's teaching, although a Bodhisattva is joined to a huge carriage of merit, as long as this one is not upheld by perfect wisdom and is without skill in means, such a one lacks the good friend, and this one's attainment of full enlightenment is uncertain. A Bodhisattva aspiring to reveal full enlightenment for others and self, in this develops this perfection of wisdom, even as skillful means.
The Lord: So it is, Sariputra.
Sakra and the Gods: Unfathomable, O Lord, is perfect wisdom! Difficult to win, exceedingly hard to win is full enlightenment!
The Lord: So it is, O Gods. Deep is this perfection of wisdom. Difficult to win, exceedingly hard to win is full enlightenment, as one is weak in wisdom, below the mark in diligence and resolve, unskilled in means, and as one serves friends who have less than good intent and action.

Enlightenment and Emptiness
Subhuti: How is it the Lord says full enlightenment is difficult to know , exceedingly difficult to acknowledge, as here is no one who can get at enlightenment? As emanations of emptiness are all dharmas, no dharma exists which is able to win enlightenment. All dharmas are empty. This dharma for the forsaking of which dharma is demonstrated, this dharma does not exist. As well is this dharma which [314] might have been enlightened in full enlightenment, and this which could have been enlightened, and this which might have cognized [the enlightenment], and this which could have cognized such, -all these dharmas are empty. In this manner I am inclined to think that full enlightenment is easy to win, not hard to win.
The Lord: As this cannot possibly come about is full enlightenment difficult to obtain, attain, or get at, as in reality this enlightenment is not here, for this can neither be discriminated nor figured as any base or ultimacy whatsoever, as this is not fabricated [in either reality or false appearances].
Sariputra: As this is empty is this hard to win, O Subhuti. Such does not occur to space as winning full enlightenment. As such...for instance, as without own-being...any and all dharmas are [already] known in enlightenment. All dharmas are space. And, Subhuti, if full enlightenment were easy to win, then countless Bodhisattvas would not turn away from this. As countless Bodhisattvas do turn away from this, here one can discern [315] full enlightenment is hard to win, exceedingly hard to win.
Subhuti: But, Sariputra, does form, feeling, perception, impulse, or consciousness, turn away from full enlightenment?
Sariputra: No, Subhuti.
Subhuti: Is this dharma which turns away from full enlightenment other than form, etc.?
Sariputra: No, Subhuti.
Subhuti: Does Suchness of form, etc., turn away?
Sariputra: No, Subhuti. [316]
Subhuti: Is this dharma which turns away from full enlightenment other than the Suchness of form, etc.?
Sariputra: No, Subhuti.
Subhuti: Does form, etc., know full enlightenment?
Sariputra: No, Subhuti.
Subhuti: Is the dharma which knows full enlightenment other than form, etc.?
Sariputra: No, Subhuti.
Subhuti: Does Suchness of form, etc., know full enlightenment?
Sariputra: No, Subhuti. [317]
Subhuti: Is the dharma which knows full enlightenment other than the Suchness of form, etc.?
Sariputra: No, Subhuti.
Subhuti: Should form, etc., be known in full enlightenment, or any dharma other than form, etc. [318] or the Suchness of form, etc., or a dharma other than the Suchness of form, etc.?
Sariputra: No, Subhuti.
Subhuti: Does Suchness turn away from full enlightenment?
Sariputra: No, Subhuti.
Subhuti: Is some dharma which turns away from full enlightenment in Suchness?
Sariputra: No, Subhuti. [319]
Subhuti: What, Sariputra, is this dharma which turns away from full enlightenment, as we consider this as standing in this nature of dharmas, which is just emptiness, as so to is this manner of taking no stand in any dharma? Or what dharma is this Suchness? Is it perhaps Suchness is turned away?
Sariputra: No, Subhuti.
Subhuti: As thus in ultimate truth and as things stand, no dharma is apprehended as real, what is this dharma which is turned away from full enlightenment?
Sariputra: As one adopts this method of considering dharmas as ultimate reality, which Subhuti the Elder uses in this exposition, indeed here is no dharma which turns away from full enlightenment. But now, Venerable Subhuti, here is no longer any ground for the distinction of these who set their hearts on enlightenment into three kinds of persons, who differ with respect to the vehicle which these have chosen, as described by the Tathagata. According to this exposition of the Venerable Subhuti, here is only one vehicle [for those whose hearts are set on enlightenment], this being the Buddha-vehicle, the Bodhisattva-vehicle, the great vehicle.
Purna: First of all the Venerable Sariputra must ask the Venerable Subhuti the Elder whether he admits even one single kind of being whose heart is set on enlightenment, and who uses either the vehicle of the Sravaka Disciples, or that of the Pratyekabuddhas, or the great vehicle.
Sariputra: Subhuti, do you admit even one single kind of being whose heart is set on enlightenment, and who uses either the vehicle of the Disciples, or that of the Bodhisattvas, or the great vehicle? [320]
Subhuti: Sariputra, do you see as Suchness of Suchness even one single being whose heart is set on enlightenment [i.e. as a real entity], be this one who uses the vehicle of the Sravaka Disciples, or that of the Pratyekabuddhas, or the great vehicle?
Sariputra: No so, Subhuti. Suchness, first of all, is not apprehended as of three kinds, how much less any being whose heart is set on enlightenment.
Subhuti: Is now Suchness apprehended as of one kind even?
Sariputra: Not so, Subhuti.
Subhuti: Do you now perhaps see in Suchness even one single dharma which would constitute a being whose heart is set on enlightenment?
Sariputra: Not so, Subhuti.
Subhuti: Thus in ultimate truth and as things stand, such a dharma which constitutes any being whose heart is set on enlightenment cannot be apprehended, where do you get the idea "this one belongs to the vehicle of the Disciples, that one to the vehicle of the Pratyekabuddhas, that one to the great vehicle?" Any Bodhisattva which hears this absence of difference, distinction or differentiation between the three kinds of persons who set their hearts on enlightenment, in so far as we are each and all 'encompassed' as Suchness, and do not become cowed or stolid in mind, do not turn back, now any of these one's know such as these go forth to enlightenment. [321]
The Lord: Well said, Subhuti. Through this might and sustaining power of Tathagata you are inspired to say this.
Sariputra: To which enlightenment, O Lord, will these Bodhisattvas go forth?
The Lord: To this full and supreme enlightenment, so difficult to win.

Requisites of Going Forth To Enlightenment
Subhuti: How does a Bodhisattva behave, how does one train, as one wants to go forth in realization to this full enlightenment?
The Lord: The Bodhisattva adopts the same attitude towards all beings, one's mind is even, equanimous towards all beings, one does not handle others with an uneven mind, but with a mind which is friendly, well disposed, helpful, free from aversion, avoiding harm and hurt, and handles others as if these were one's mother, father, son or daughter. [322] As a refuge and one able to benefit any and all beings does any Bodhisattva behave towards all beings, does one train oneself, as one wants to know full enlightenment. A Bodhisattva stands in abstention from all evil, as also one gives gifts, guards discipline, perfects patience, exerts diligence, enters into mental stabilization, achieves mastery through perfection of wisdom, surveys conditioned co-production, both in direct and in reverse order; and also one instigates, incites and encourages others to do the same. One takes the same stance in everything from the meditation on these truths, to such a stage as one reaches certainty. As a Bodhisattva this one is liberated from defilements and samsaric bondage, and as one matures any and all beings, instigates these to do the same, and incites and encourages these. As one longs eagerly for all this and trains oneself in it, so everything is uncovered to ones such as these, from form to the established order of dharma.