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  If you act thus, your meditative stabilization will actualize that emptiness that possesses the best of all qualities. The Jewel in the Crown Sutra states, “Donning the armor of loving-kindness, while abiding in the state of great compassion, practice meditative stabilization that actualizes the emptiness possessing the best of all qualities. What is the emptiness possessing the best of all qualities? It is that which is not divorced from generosity, ethics, patience, effort, meditative stabilization, wisdom, or skillful means.” Bodhisattvas must rely on virtuous practices like generosity as means to thoroughly ripen all sentient beings and in order to perfect the place, body, and manifold retinue.

  Supreme emptiness refers to the wisdom that directly realizes emptiness and is supported by the practice of the method aspects. Note that practice of generosity and the other perfections is essential. This is because the fully enlightened state of Buddhahood is produced by the realization of favorable causes and conditions. There is no causeless production and nothing is produced by contrary causes. A Bodhisattva has many wonderful advantages to help enhance the welfare of sentient beings; every virtue performed by such a noble being is very powerful and effective. Therefore, Bodhisattvas earnestly engage in the practice of the method aspects of the path, including the six perfections, in order to swiftly actualize the state of Buddhahood.

  If it were not so, what would be the causes of these fields, the field of Buddhas and so forth, that the Buddha spoke about? The omniscient wisdom possessing the best of all qualities can be accomplished through generosity and other skillful means. Therefore, the Buddha has said that omniscient wisdom is perfected by skillful means. Therefore, Bodhisattvas should also cultivate generosity and other skillful means and not only emptiness.

  The Extensive Collection of All Qualities Sutra also says,

  “O Maitreya, Bodhisattvas thoroughly accomplish the six perfections in order to attain the final fruit of Buddhahood. But to this the foolish respond: ‘Bodhisattvas should train only in the perfection of wisdom—what is the need for the rest of the perfections?’ They repudiate the other perfections. Maitreya, what do you think of this? When the king of Kashi offered his flesh to the hawk for the sake of a pigeon was it a corruption of wisdom?” Maitreya replied, “This is not so.” The Buddha said, “Maitreya, Bodhisattvas accumulated roots of merit through their deeds in conjunction with the six perfections. Are these roots of merit harmful?” Maitreya replied, “O Buddha, this is not so.” The Buddha further spoke, “Maitreya, you have also correctly practiced the perfection of generosity for sixty eons, the perfection of ethics for sixty eons, the perfection of patience for sixty eons, the perfection of enthusiastic perseverance for sixty eons, the perfection of meditative stabilization for sixty eons, and the perfection of wisdom for sixty eons. To this the foolish respond: ‘There is only one way to attain Buddhahood, and that is the way of emptiness.’ Their practice is completely mistaken.”

  This clearly expresses the importance of developing a combination of both method and wisdom. After developing a comprehensive understanding of emptiness, you should meditate in order to gain deep insight into it. Equal emphasis should be placed on putting the method aspect, which includes the six perfections, into practice. A Bodhisattva’s final objective is to attain the highest enlightenment, transcending both the travails of the cycle of existence and the complacent peace of nirvana. To this end, their practice must involve a union of method and wisdom.

  A Bodhisattva possessing wisdom but not skillful means would be like the Hearers, who are unable to engage in the deeds of Buddhas. But they can do so when supported by skillful means. As the Heap of Jewels says, “Kashyapa, it is like this. For instance, kings who are supported by ministers can accomplish all their purposes. Similarly, [when] the wisdom of a Bodhisattva is thoroughly supported by skillful means, such a Bodhisattva also performs all the activities of a Buddha.” The philosophical view of the path of Bodhisattvas is different from the philosophical paths of the non-Buddhists and Hearers. For example, since the philosophical view of the path of non-Buddhists perversely observes a [truly existent] self, and so forth, such a path is completely and always divorced from wisdom. Therefore, they cannot attain liberation.

  The Hearers are separated from great compassion and devoid of skillful means. Therefore, they single-mindedly endeavor to achieve nirvana. In their path, Bodhisattvas enshrine wisdom and skillful means, so they endeavor to achieve the non-abiding nirvana. The Bodhisattva path consists of wisdom and skillful means and, therefore, [they] attain the non-abiding nirvana. Because of the power of wisdom, [they] do not fall into the cycle of existence; due to the power of skillful means, [they] do not fall to nirvana.

  The Hill of Gaya Head Sutra says, “The Bodhisattva path, in short, is twofold. The two are skillful means and wisdom.” The First Among the Supreme and Glorious also says, “The perfection of wisdom is the mother and expertise in skillful means is the father.”

  The Teaching of Vimalakirti also says, “What is bondage for Bodhisattvas and what is liberation? Upholding a life in the cycle of existence devoid of skillful means is bondage for Bodhisattvas. [But] to lead a life in the cycle of existence with skillful means is liberation. Upholding a life in the cycle of existence devoid of wisdom is bondage for Bodhisattvas. [But] to lead a life in the cycle of existence with wisdom is liberation. Wisdom not conjoined with skillful means is bondage, [but] wisdom conjoined with skillful means is liberation. The skillful means not conjoined with wisdom is bondage, [but] skillful means conjoined with wisdom is liberation.”

  If a Bodhisattva cultivates mere wisdom, [he] falls to the nirvana desired by Hearers. Thus, it is like bondage. And [he] cannot achieve non-abiding nirvana. So wisdom separated from skillful means is bondage for Bodhisattvas. Therefore, just as a person chilled by the wind seeks the comfort of fire, so a Bodhisattva cultivates the wisdom of emptiness along with skillful means to eliminate the wind of wrong view. [But he] does not [endeavor] to actualize it as the Hearers do. The Ten Qualities Sutra says, “O son of good family, it is like this. For instance, a person who is thoroughly devoted to fire, who respects it and regards it as guru, will not think: ‘Because I respect, honor, and venerate fire, I should hold it in both hands.’ This is because he realizes that to do so would give him physical pain and cause mental discomfort. Similarly, a Bodhisattva also is aware of nirvana, but also does not try to actualize it. This is because he realizes that by doing so he would be turning away from enlightenment.”

  If he relies merely on skillful means, the Bodhisattva will not transcend the ordinary level and thus there will only be bondage. Therefore, [he] cultivates skillful means along with wisdom. By the power of wisdom, Bodhisattvas can transform even the disturbing emotions into nectar, like poison under a tantric spell. There is no need to express [the goodness] of generosity, and so forth, which leads to naturally elevated states of existence.

  Bodhisattvas are skillful and endowed with wisdom. Because of such special qualities there are activities that, when committed by Hearers and Solitary Realizers, could be considered unwholesome, but when performed by Bodhisattvas could greatly help them to enhance the welfare of other beings. In order to benefit other sentient beings, they do not have to strictly adhere to the rules governing the actions of body and speech.

  The Heap of Jewels states, “Kashyapa, it is like this. Due to the power of Tantra and medicine, a poison may not cause death. Similarly, since the disturbing emotions of Bodhisattvas are under the power of wisdom, they cannot cause them downfalls. Therefore, due to the power of skillful means Bodhisattvas do not abandon the cycle of existence; they do not fall to nirvana. Due to the power of wisdom, [they] eliminate all objects [misconceived as truly existent] and therefore [they] do not fall into the cycle of existence. Thus, they attain the non-abiding nirvana of Buddhahood alone.” The Space Treasure Sutra also says, “Because of the knowledge of wisdom, Bodhisattvas eliminate all disturbing emotions,
and due to their knowledge of skillful means they do not abandon sentient beings.” The Unraveling of the Thought Sutra also says, “I have not taught that someone who is not concerned for the welfare of sentient beings and who is not inclined to realize the nature of all composite phenomena will achieve unsurpassable and perfectly accomplished Buddhahood.” Therefore, those interested in Buddhahood must cultivate both wisdom and skillful means.

  Bodhisattvas are endowed with great wisdom. So their disturbing emotions become ineffective and do not become causes to propel them into undesirable realms. Since these noble beings strive to develop skillful means and wisdom equally, they are neither overwhelmed by the cycle of existence nor do they fall into the complacent state of nirvana. They are constantly aware of the well-being of sentient beings and at the same time aim to achieve the highest enlightenment.

  While you are meditating on transcendental wisdom or while you are in a deep meditative absorption, you cannot engage in skillful means such as practicing generosity. But skillful means can be cultivated along with wisdom during the preparatory and post-meditative periods. That is the way to engage in wisdom and skillful means simultaneously.

  The wisdom that is direct insight into emptiness is completely free of duality, and the mind is fully absorbed in emptiness like water being poured into water. Obviously, it is not possible to pursue the practice of skillful means during such a period. Nevertheless, the importance of practicing the wisdom aspect and the method aspect in unison should be understood from the right perspective. During the sessions before and after meditation, an individual can practice compassion, altruism, generosity, and so forth, thus enhancing the power of wisdom.

  Moreover, this is the path of Bodhisattvas in which they engage in an integrated practice of wisdom and skillful means. This is cultivating the transcendental path that is thoroughly imbued with great compassion focusing on all sentient beings. And while practicing skillful means, after arising from meditative absorption, you practice generosity and other skillful means without misconception, like a magician. The Teaching of Akshayamati Sutra says, “What are a Bodhisattva’s skillful means and what wisdom is actualized? The Bodhisattva’s skillful means are thinking and placing the mind closely on sentient beings with great compassion while in meditative absorption. And engaging in meditative equipoise with peace and extreme peace is wisdom.” There are many more such references. The Chapter on Controlling Evil Forces also says: “Furthermore, the perfect activities of Bodhisattvas refer to conscious efforts by the mind of wisdom and the collection of all meritorious Dharma by the mind of skillful means. The mind of wisdom also leads to selflessness, the non-existence of [inherently existent] sentient beings, and of life, sustenance, and the person. And the mind of skillful means leads to thoroughly ripening all sentient beings.” The Extensive Collection of All Qualities Sutra also states:

  Just as a magician endeavors

  To let his creation go,

  Since he already knows the [nature of his] creation,

  He has no attachment to it.

  Similarly, the three worlds are like an illusion,

  Which the wise Buddha knew about

  Long before he knew the sentient beings in these worlds

  And had undertaken efforts to help them.

  It is because of the Bodhisattva’s practice of wisdom and skillful means that it is said: In their activities they remain in the cycle of existence, but in their thoughts they abide in nirvana.

  For instance, a magician has created a projection of someone in prison. He then attempts to free the person from imprisonment. Since he knows that what he has projected is only an illusion, he has no feeling of attachment or otherwise. In a similar fashion, Buddhas see all sentient beings in the three worlds as like illusions. They do not cling to things as having intrinsic existence and they possess the wisdom realizing that things are empty like an illusion. At the same time, they engage in fulfilling the well-being of all sentient beings.

  In this way, become familiar with generosity and other skillful means that are dedicated to unsurpassable and perfectly accomplished enlightenment, having the essence of emptiness and great compassion. In order to generate the ultimate awakening mind of bodhichitta, as was done earlier, practice calm abiding meditation and special insight as much as you can in regular sessions. As it was taught in the Pure Field of Engagement Sutra, always familiarize yourself with skillful means by closely placing mindfulness on the good qualities of Bodhisattvas who work for the welfare of sentient beings at all times.

  Those who become familiar with compassion, skillful means, and the awakening mind of bodhichitta in this way will undoubtedly excel in this life. Buddhas and Bodhisattvas will always be seen in dreams, and other pleasant dreams will also occur, and appreciative gods will protect you. There will be immense accumulation of merit and insight at every moment. Disturbing emotions and other bad states of existence will be purified. You will enjoy much happiness and mental peace at all times and a great many beings will cherish you. Physically, too, you will be free of disease. You will attain supreme mental facility, and thus you will achieve special qualities like clairvoyance.

  When you engage in the practice of the teachings, try to gain some intellectual understanding of the view of emptiness. As we discussed earlier, things are devoid of true existence—they do not have a unique existence from their own side. When we recite prayers or make prostrations, we must develop some feeling for the illusory nature of things. Dedications too should be made within the framework of the philosophy of selflessness. Understanding and remembering the meaning of emptiness is equally relevant within tantric practices. Practice of all kinds of virtuous activities in relation to the knowledge of emptiness greatly helps us ascend the spiritual path. At the same time, disturbing emotions and all other defects are reduced and gradually eliminated, while compassion, altruism, skillful means, and other virtues gain strength.

  Then you will travel by miraculous power to innumerable worlds, make offerings to the Buddhas and listen to teachings from them. At the time of death, too, you will undoubtedly see Buddhas and Bodhisattvas. In future lives you will be reborn in special families and places, where you will not be separated from Buddhas and Bodhisattvas. Thus, you will effortlessly accomplish all accumulations of merit and insight. You will have great wealth, a large following, and many attendants. Possessing a sharp intelligence, you will be able to ripen the mindstreams of many beings. In all lives such a person will be able to recall past lives. Try to understand such immeasurable advantages that are also described in other sutras.

  In this way, if you meditate on compassion, skillful means, and the awakening mind of bodhichitta for a long time with great admiration, the mindstream will gradually become thoroughly purified and ripened. Then, like producing fire by rubbing together pieces of wood, you will accomplish your meditation on the perfect reality. You will thus achieve an extremely clear knowledge of the sphere of phenomena free from conceptual elaborations, the transcendental wisdom free of the impeding nets of conceptual thought. This wisdom of ultimate bodhichitta is stainless like an unwavering butter lamp undisturbed by the wind. Thus, such a mind in the entity of ultimate bodhichitta is included within the path of seeing, which apprehends the selfless nature of all phenomena. Through this achievement you enter into the path focusing on the reality of things and you are then born in the family of Tathagatas; you enter the stainless state of a Bodhisattva, turn away from all wandering births, abide in the suchness of Bodhisattvas, and attain the first Bodhisattva level. You can find more details of these advantages in other texts such as the Ten Spiritual Levels. This is how meditative stabilization focusing on suchness is taught in the Descent into Lanka Sutra. This is how Bodhisattvas enter into the non-conceptual meditation free from elaborations.

  When we see someone in misery, we feel compassion. We must realize that it is very important to cherish such an attitude and strengthen it wi
th the help of other skillful means. We also have our human intelligence, which gives us the ability to discern what is right and what is wrong. This too should be improved and directed toward discerning the ultimate reality. In achieving these purposes, it is essential to perform meritorious deeds and acts of purification. Fundamentally it is vital to cultivate the faculty of discerning wisdom. With such wisdom examine the ultimate reality over and over again and develop an intellectual appreciation of the meaning of suchness. This in turn will help generate a profound feeling for its reality. This analytical approach should be augmented by meditative concentration. The practice of compassion and the knowledge of emptiness will lead the individual to realize that the impurities of the mind can be removed and the state of omniscience can be achieved.

  After prolonged practice of the teachings, with compassion as the foundation complemented by wisdom, an individual will strongly wish to attain the state of Buddhahood. When such a wish for the welfare of all sentient beings is in earnest and comes from the bottom of his or her heart, he or she will become a Bodhisattva and will attain the Mahayana path of accumulation. Of the three levels of this path [small, middling, and great], the small level is attained. This is called the earth-like awakening mind. The awakening mind is of twenty-one types. The practitioner improves the awakening mind as a result of compassion and also strengthens his or her knowledge of emptiness. Calm abiding meditation is practiced in relation to emptiness and when the wisdom deriving from that meditation is generated, the individual attains the path of preparation.

  The meditation should be continued, with the awareness that full coordination between the method and wisdom aspects is crucial. Through these practices, the meditator becomes fully absorbed in suchness, like water being poured into water, free of every stain of duality. At the first moment when the practitioner gains direct insight into emptiness, he or she attains the path of seeing. Since these realizations are gained in conjunction with the awakening mind, it is obvious we are talking about the Mahayana path. Of the ten Bodhisattva levels, the meditator attains the first, known as the joyful. This path has two segments—uninterrupted and liberated. During the former path, the obstruction with respect to this realization is counteracted, and having overcome that obstacle, the path of liberation is attained.