THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 413
Chapter 15: THE ARMOR OF NON-ATTACHMENT
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, as it is said that a Great Bodhisattva wears the armor of the Great Vehicle, what is meant by a Great Bodhisattva wearing the armor of the Great Vehicle?
The Buddha told Subhūti:
A Great Bodhisattva who is able to wear the armor of Giving pāramitā up to Prajñāpāramitā, that is a Great Bodhisattva wearing the armor of the Great Vehicle. A Great Bodhisattva who is able to wear the armor of the four Applications of Mindfulness up to the eightfold path of the Noble Ones, that is a Great Bodhisattva wearing the armor of the Great Vehicle. A Great Bodhisattva who is able to wear the armor of inner emptiness up to emptiness of the emptiness of the intrinsic nature, that is a Great Bodhisattva wearing the armor of the Great Vehicle. A Great Bodhisattva who is able to wear the armor of the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, that is a Great Bodhisattva wearing the armor of the Great Vehicle. A Great Bodhisattva who is able to wear the armor of the wisdom of all-knowing knowledge, the wisdom of the path-aspects, and the wisdom of all aspects, that is a Great Bodhisattva wearing the armor of the Great Vehicle. A Great Bodhisattva who is able to transform his body into the appearance of a Buddha, emit great rays of light illuminating the trichiliocosm up to the worlds of Buddhas as numerous as the sands of the Ganges in the ten directions, and benefit sentient beings, that is a Great Bodhisattva wearing the armor of the Great Vehicle.
Furthermore, Subhūti, a Great Bodhisattva who wears such armor of merits, emits great rays of light illuminating the trichiliocosm up to the worlds of Buddhas as numerous as the sands of the Ganges in the ten directions, and also causes those worlds of the three thousand great thousand realms to move in six ways: moving, greatly moving, greatly and universally moving, and so forth, bringing great benefit to sentient beings. Subhūti, that is a Great Bodhisattva wearing the armor of the Great Vehicle.
Furthermore, Subhūti, a Great Bodhisattva who is able to wear the great armor of merits of Giving pāramitā, transforms throughout the trichiliocosm into the appearance of beryl, and also transforms his own body into that of a Wheel-Turning King, complete with the seven treasures and retinue. For sentient beings who need food, he gives food; for those who need drink, he gives drink; for those who need clothing, he gives clothing; for those who need vehicles, he gives vehicles; and whatever perfumes, powdered incense, burning incense, garlands, houses, bedding, medicines, lamps, jewels, gold, silver, and other precious objects they need, he provides fully according to their needs. Having given in this way, he further teaches them the Dharma corresponding to the six pāramitās, causing them, after hearing it, never to fall away until they attain the unsurpassed enlightenment, and to never be separated from the Dharma corresponding to the six perfections. Subhūti, that is a Great Bodhisattva wearing the armor of the Great Vehicle.
Subhūti, just as a magician or the magician’s disciple, standing before a crowd at a crossroads, transforms into poor and needy sentient beings and, according to whatever objects they require, magically provides them, what do you think? Is such an illusion real?
Subhūti replied:
World-Honored One, no!
The Buddha told Subhūti:
The Great Bodhisattvas are likewise. They are able to wear the great armor of merits of Giving pāramitā, either transforming worlds into beryl or transforming their own bodies into Wheel-Turning Kings and so forth, giving whatever objects sentient beings need, and teaching them the Dharma corresponding to the six perfections. Although Bodhisattvas do these things, none of it is truly real. Why? Because the nature and characteristics of all phenomena are like an illusion.
Furthermore, Subhūti, a Great Bodhisattva who personally wears the great armor of merits of Pure Discipline pāramitā, for the sake of sentient beings is born into the family of a Wheel-Turning King, succeeds to the position of Wheel-Turning King, possesses wealth and sovereignty, and establishes immeasurable hundreds of thousands of countless billions and trillions of beings in the ten wholesome karmic paths, or in the four meditative absorptions, the four immeasurables, the four formless concentrations, or the four Applications of Mindfulness up to the eightfold path of the Noble Ones, or the liberations of emptiness, signlessness, and wishlessness, or the ten powers of the Buddha up to the eighteen unique qualities of a Buddha. He also teaches such Dharma, causing them to abide in it until they attain unsurpassed enlightenment. They constantly do not abandon such Dharma. Subhūti, that is a Great Bodhisattva wearing the armor of the Great Vehicle.
Subhūti, just as a magician or the magician’s disciple standing before a crowd at a crossroads transforms into immeasurable hundreds of thousands of sentient beings and causes them to abide in the ten wholesome karmic paths up to the eighteen unique qualities of a Buddha, what do you think? Is such a magical transformation real?
Subhūti replied:
World-Honored One, no!
The Buddha told Subhūti:
The Great Bodhisattvas are likewise. For the sake of sentient beings, they are born into the family of a Wheel-Turning King, succeed to the position of Wheel-Turning King, possess wealth and sovereignty, and establish immeasurable hundreds of thousands of billions and trillions of beings in the ten wholesome karmic paths up to the eighteen unique qualities of a Buddha. Although those Bodhisattvas do such things, none of it truly exists. Why? Because the nature and characteristics of all phenomena are like an illusion.
Furthermore, Subhūti, a Great Bodhisattva who personally wears the great armor of merits of Patience pāramitā also encourages immeasurable hundreds of thousands of billions and trillions of beings to wear the great armor of merits of Patience pāramitā.
Subhūti, how does a Great Bodhisattva personally wear the great armor of merits of Patience pāramitā and also encourage immeasurable hundreds of thousands of billions and trillions of beings to wear the great armor of merits of Patience pāramitā?
Subhūti, a Great Bodhisattva, from the time of first generating the aspiration until attaining unsurpassed enlightenment, wears the armor of patience and constantly reflects: “Even if all sentient beings take knives and clubs and come to harm me, I will not generate anger even for the duration of a single moment, and I will encourage sentient beings also to cultivate the practice of patience.” Subhūti, the thoughts contemplated by that Great Bodhisattva can all be accomplished until attaining the wisdom of omniscience. He constantly does not abandon such practice of patience and also causes sentient beings to cultivate such patience. Subhūti, that is a Great Bodhisattva wearing the armor of the Great Vehicle.
Subhūti, just as a magician or the magician’s disciple standing before a crowd at a crossroads transforms various sentient beings who either hold knives and clubs and harm one another, or encourage one another to cultivate patience, what do you think? Is such an illusion real?
Subhūti replied:
World-Honored One, no!
The Buddha told Subhūti:
The Great Bodhisattvas are likewise. They personally wear the great armor of merits of Patience pāramitā and also encourage immeasurable hundreds of thousands of billions and trillions of beings to wear the great armor of merits of Patience pāramitā. Although Bodhisattvas do such things, none of it is truly real. Why? Because the nature and characteristics of all phenomena are like an illusion.
Furthermore, Subhūti, a Great Bodhisattva who personally wears the great armor of merits of Diligence pāramitā also encourages immeasurable hundreds of thousands of billions and trillions of beings to wear the great armor of merits of Diligence pāramitā.
Subhūti, how does a Great Bodhisattva personally wear the great armor of merits of Diligence pāramitā and also encourage immeasurable hundreds of thousands of billions and trillions of beings to wear the great armor of merits of Diligence pāramitā?
Subhūti, a Great Bodhisattva, with mental activity corresponding to the wisdom of omniscience and with great compassion as the foremost, diligently engages body and mind, eliminates evil phenomena, cultivates wholesome phenomena, and also encourages immeasurable hundreds of thousands of billions and trillions of beings to cultivate such diligence of body and mind until attaining the wisdom of omniscience, never being separated from such right effort. Subhūti, that is a Great Bodhisattva wearing the armor of the Great Vehicle.
Subhūti, just as a magician or the magician’s disciple standing before a crowd at a crossroads transforms sentient beings who themselves practice diligence and also encourage others to practice, what do you think? Is such an illusion real?
Subhūti replied:
World-Honored One, no!
The Buddha told Subhūti:
The Great Bodhisattvas are likewise. With mental activity corresponding to the wisdom of omniscience and with great compassion as the foremost, they personally cultivate diligence and also encourage sentient beings to cultivate diligence. Although Bodhisattvas do such things, none of it is truly real. Why? Because the nature and characteristics of all phenomena are like an illusion.
Furthermore, Subhūti, a Great Bodhisattva who personally wears the great armor of merits of Meditative Absorption pāramitā also encourages immeasurable hundreds of thousands of billions and trillions of beings to wear the great armor of merits of Meditative Absorption pāramitā.
Subhūti, how does a Great Bodhisattva personally wear the great armor of merits of Meditative Absorption pāramitā and also encourage immeasurable hundreds of thousands of billions and trillions of beings to wear the great armor of merits of Meditative Absorption pāramitā?
Subhūti, a Great Bodhisattva who abides in the concentration of the equality of all phenomena, does not see phenomena as having concentration or confusion, but constantly cultivates such Meditative Absorption pāramitā and also encourages sentient beings to cultivate such equal meditative absorption until attaining the wisdom of omniscience and never abandoning such meditation. Subhūti, that is a Great Bodhisattva wearing the armor of the Great Vehicle.
Subhūti, just as a magician or the magician’s disciple standing before a crowd at a crossroads transforms sentient beings and causes them to cultivate the meditative absorptions of equality of phenomena and encourages one another to cultivate such meditation, what do you think? Is such an illusion real?
Subhūti replied:
World-Honored One, no!
The Buddha told Subhūti:
The Great Bodhisattvas are likewise. They abide in the concentration of the equality of all phenomena and also encourage sentient beings to cultivate such concentration. Although Bodhisattvas do such things, they are not real. Why? Because the nature and characteristics of all phenomena are like an illusion.
Furthermore, Subhūti, a Great Bodhisattva who personally wears the great armor of merits of Prajñāpāramitā also encourages immeasurable hundreds of thousands of billions and trillions of beings to wear the great armor of merits of Prajñāpāramitā.
Subhūti, how does a Great Bodhisattva personally wear the great armor of merits of Prajñāpāramitā and also encourage immeasurable hundreds of thousands of billions and trillions of beings to wear the great armor of merits of Prajñāpāramitā?
Subhūti, a Great Bodhisattva who abides in the profound Prajñāpāramitā free from conceptual elaboration, does not grasp phenomena as arising or ceasing, defiled or purified, this or that, different or otherwise. He also encourages immeasurable hundreds of thousands of billions and trillions of beings to abide in such wisdom free from conceptual elaboration. Subhūti, that is a Great Bodhisattva wearing the armor of the Great Vehicle.
Subhūti, just as a skilled magician or the magician’s disciple standing before a crowd at a crossroads transforms sentient beings, personally abiding in wisdom free from conceptual elaboration and also encouraging others to abide in such wisdom, what do you think? Is such an illusion real?
Subhūti replied:
World-Honored One, no!
The Buddha told Subhūti:
The Great Bodhisattvas are likewise. They are able to personally abide in wisdom free from conceptual elaboration and also encourage sentient beings to abide in such wisdom. Although Bodhisattvas do such things, none of it is truly real. Why? Because the nature and characteristics of all phenomena are like an illusion.
Furthermore, Subhūti, a Great Bodhisattva who wears the great armor of merits as described above observes all sentient beings in worlds of Buddhas throughout the ten directions as numerous as the sands of the Ganges and sees that some sentient beings receive false teachings and practice evil conduct. This Great Bodhisattva, using the power of supernatural abilities, transforms his body throughout such Buddha worlds according to the preferences of those sentient beings and manifests himself practicing Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, and also encourages others to practice Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā. Having encouraged sentient beings to practice these practices, he then teaches them Dharma corresponding to the six pāramitās according to the sounds of each kind of being, causing them, after hearing it, until attaining the wisdom of omniscience, to never abandon such sublime Dharma. Subhūti, that is a Great Bodhisattva wearing the armor of the Great Vehicle.
Subhūti, just as a skilled magician or the magician’s disciple standing before a crowd at a crossroads transforms sentient beings who personally abide in the six perfections and also encourages others to abide in these teachings, what do you think? Is such an illusion real?
Subhūti replied:
World-Honored One, no!
The Buddha told Subhūti:
The Great Bodhisattvas are likewise. They manifest their bodies throughout Buddha worlds in the ten directions as numerous as the sands of the Ganges, appropriately abiding in the six perfections, and also encourage sentient beings to abide in this practice, never abandoning it. Although Great Bodhisattvas do such things, they are not real. Why? Because the nature and characteristics of all phenomena are like an illusion.
Furthermore, Subhūti, a Great Bodhisattva who wears the great armor of merits as described above, with mental activity corresponding to the wisdom of omniscience, with great compassion as the foremost, and using non-attainment as the means, benefits and brings happiness to all sentient beings without mixing in mental activity toward Śrāvakas or Pratyekabuddhas. This Great Bodhisattva does not think: “I will establish these sentient beings in the pāramitās: Giving and so forth, but those other sentient beings should not be established.” Rather, he thinks only: “I will guide immeasurable, innumerable, boundless sentient beings into the pāramitās: Giving and so forth.”
He does not think: “I will guide these sentient beings into inner emptiness, but those other sentient beings should not be established.” Rather, he thinks only: “I will guide immeasurable, innumerable, boundless sentient beings into inner emptiness.”
He does not think: “I will guide these sentient beings into the four Applications of Mindfulness, but those other sentient beings should not be guided.” Rather, he thinks only: “I will guide immeasurable, innumerable, boundless sentient beings into the four Applications of Mindfulness.”
He does not think: “I will establish these sentient beings in the liberation doors of emptiness and so forth, but those other sentient beings should not be established.” Rather, he thinks only: “I will establish immeasurable, innumerable, boundless sentient beings in the liberation doors of emptiness and so forth.”
He does not think: “I will establish these sentient beings in the ten powers of the Buddha and so forth, but those other sentient beings should not be established.” Rather, he thinks only: “I will establish immeasurable, innumerable, boundless sentient beings in the ten powers of the Buddha and so forth.”
He does not think: “I will establish these sentient beings in the fruit of Stream-Entry, but those other sentient beings should not be established.” Rather, he thinks only: “I will establish immeasurable, innumerable, boundless sentient beings in the fruit of Stream-Entry.”
He does not think: “I will establish these sentient beings in the unsurpassed enlightenment of Buddhas, but those other sentient beings should not be established.” Rather, he thinks only: “I will establish immeasurable, innumerable, boundless sentient beings in the unsurpassed enlightenment of Buddhas.” Subhūti, that is a Great Bodhisattva wearing the armor of the Great Vehicle.
Subhūti, just as a skilled magician or the magician’s disciple standing before a crowd at a crossroads transforms innumerable sentient beings and, according to their capacities, uses skillful means to establish them in abiding in Giving up to abiding in the unsurpassed enlightenment of Buddhas, what do you think? Is such an illusion real?
Subhūti replied:
World-Honored One, no!
The Buddha told Subhūti:
The Great Bodhisattvas are likewise. With mental activity corresponding to the wisdom of omniscience, with great compassion as the foremost, and using non-attainment as the means, they guide immeasurable, innumerable, boundless sentient beings and cause them to abide in Giving up to the unsurpassed enlightenment. Although Bodhisattvas do such things, none of it is truly real. Why? Because the nature and characteristics of all phenomena are like an illusion.
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, according to my understanding of the meaning of the Buddha’s teaching, Great Bodhisattvas do not wear the armor of merits; one should know that this itself is wearing the armor of the Great Vehicle. Why? Because the own-nature of all phenomena is empty. Why? World-Honored One, because form up to consciousness and the characteristics of form up to consciousness are empty; the eye-base up to the mind-base and the characteristics of the eye-base up to the mind-base are empty; the form-base up to the Dharma-base and the characteristics of the form-base up to the Dharma-base are empty; the eye-element up to the mind-element and the characteristics of the eye-element up to the mind-element are empty; the form-element up to the Dharma-element and the characteristics of the form-element up to the Dharma-element are empty; the eye-consciousness element up to the mind-consciousness element and their characteristics are empty; eye-contact up to mind-contact and their characteristics are empty; the feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact and their characteristics are empty.
Giving pāramitā up to Prajñāpāramitā and the characteristics of Giving pāramitā up to Prajñāpāramitā are empty; the four Applications of Mindfulness up to the eightfold path of the Noble Ones and their characteristics are empty; inner emptiness up to the emptiness of the emptiness of intrinsic nature and their characteristics are empty. Thus, up to the ten powers of the Buddha and the eighteen unique qualities of a Buddha and their characteristics are empty; Great Bodhisattvas and the characteristics of Great Bodhisattvas are empty; wearing the great armor of merits and the characteristics of wearing the great armor of merits are empty.
World-Honored One, for this reason, Great Bodhisattvas do not wear the armor of merits; one should know that this is wearing the armor of the Great Vehicle.
The Buddha told Subhūti:
So it is, so it is! It is exactly as you have said. Subhūti, you should know that the wisdom of omniscience is neither created nor made, and all sentient beings are also neither created nor made. For this reason, Great Bodhisattvas wear the armor of the Great Vehicle.
The Venerable Subhūti said:
World-Honored One, for what reason is the wisdom of omniscience neither created nor made, and all sentient beings also neither created nor made, and because of this Great Bodhisattvas wear the armor of the Great Vehicle?
The Buddha said to Subhūti:
Because all formations created by beings cannot be apprehended, the wisdom of omniscience neither creates nor acts; all sentient beings likewise neither create nor act. Why is this so? Subhūti, form is neither created nor not created, neither acted upon nor not acted upon; feeling, perception, formations, and consciousness are neither created nor not created, neither acted upon nor not acted upon. Why? Because form up to consciousness are completely beyond apprehension.
Subhūti, the eye-base is neither created nor not created, neither acted upon nor not acted upon; the ear, nose, tongue, body, and mind bases are neither created nor not created, neither acted upon nor not acted upon. Why? Because the eye-base up to the mind-base are completely beyond apprehension.
Subhūti, the form-base is neither created nor not created, neither acted upon nor not acted upon; the sound, smell, taste, touch, and dharma bases are neither created nor not created, neither acted upon nor not acted upon. Why? Because the form-base up to the dharma-base are completely beyond apprehension.
Subhūti, the eye-element is neither created nor not created, neither acted upon nor not acted upon; the ear, nose, tongue, body, and mind elements are neither created nor not created, neither acted upon nor not acted upon. Why? Because the eye-element up to the mind-element are completely beyond apprehension.
Subhūti, the form-element is neither created nor not created, neither acted upon nor not acted upon; the sound, smell, taste, touch, and dharma elements are neither created nor not created, neither acted upon nor not acted upon. Why? Because the form-element up to the dharma-element are completely beyond apprehension.
Subhūti, the eye-consciousness element is neither created nor not created, neither acted upon nor not acted upon; the ear, nose, tongue, body, and mind-consciousness elements are neither created nor not created, neither acted upon nor not acted upon. Why? Because the eye-consciousness element up to the mind-consciousness element are completely beyond apprehension.
Subhūti, eye-contact is neither created nor not created, neither acted upon nor not acted upon; ear, nose, tongue, body, and mind contact are neither created nor not created, neither acted upon nor not acted upon. Why? Because eye-contact up to mind-contact are completely beyond apprehension.
Subhūti, the feelings arising conditioned by eye-contact are neither created nor not created, neither acted upon nor not acted upon; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are neither created nor not created, neither acted upon nor not acted upon. Why? Because the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact are completely beyond apprehension.
Subhūti, the self is neither created nor not created, neither acted upon nor not acted upon; sentient beings, the stream of life, arising, nurturing, growing, the one who transmigrates, mind-born, a child, creating, experiencing, knowing, and seeing are neither created nor not created, neither acted upon nor not acted upon. Why? Because the self up to seeing are completely beyond apprehension.
Subhūti, dream objects are neither created nor not created, neither acted upon nor not acted upon; echoes, reflections, illusions, mirages, flowers seen in the sky, Gandharva cities, and all transformations are neither created nor not created, neither acted upon nor not acted upon. Why? Because dream objects up to transformations are completely beyond apprehension.
Subhūti, inner emptiness is neither created nor not created, neither acted upon nor not acted upon; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unapprehendable, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness are neither created nor not created, neither acted upon nor not acted upon. Why? Because inner emptiness up to the self-nature of emptiness are completely beyond apprehension.
Subhūti, the four applications of mindfulness are neither created nor not created, neither acted upon nor not acted upon; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path are neither created nor not created, neither acted upon nor not acted upon. Why? Because the four applications of mindfulness up to the eightfold noble path are completely beyond apprehension.
Subhūti, in this way, even the ten powers of the Tathāgata are neither created nor not created, neither acted upon nor not acted upon; the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are neither created nor not created, neither acted upon nor not acted upon. Why? Because the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are completely beyond apprehension.
Subhūti, suchness is neither created nor not created, neither acted upon nor not acted upon; the Dharma realm, Dharma nature, Dharma certainty, Dharma abiding, and ultimate reality are neither created nor not created, neither acted upon nor not acted upon. Why? Because suchness up to ultimate reality are completely beyond apprehension.
Subhūti, a Great Bodhisattva is neither created nor not created, neither acted upon nor not acted upon; the Tathāgata, Arhat, Fully Enlightened One is neither created nor not created, neither acted upon nor not acted upon. Why? Because the Great Bodhisattva and the Tathāgata, Arhat, Fully Enlightened One are completely beyond apprehension.
Subhūti, the wisdom of all is neither created nor not created, neither acted upon nor not acted upon; the wisdom of the paths and the wisdom of all aspects are neither created nor not created, neither acted upon nor not acted upon. Why? Because the wisdom of all, the wisdom of the paths, and the wisdom of all aspects are completely beyond apprehension.
Subhūti, for this reason, the wisdom of omniscience neither creates nor acts; all sentient beings likewise neither create nor act. Because of this, Great Bodhisattvas put on the armor of the Great Vehicle.
Subhūti, according to this meaning, because Great Bodhisattvas do not put on the armor of merit, one should know that this itself is putting on the armor of the Great Vehicle.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, according to my understanding of the meaning of the Buddha’s teaching, form is neither bound nor liberated; feeling, perception, formations, and consciousness are neither bound nor liberated.”
At that time, Pūrṇa Maitrāyaṇīputra asked Subhūti:
“Venerable sir, is it the case that you say form is neither bound nor liberated; that feeling, perception, formations, and consciousness are neither bound nor liberated?”
Subhūti replied:
“Yes, indeed, yes, indeed! I say that form is neither bound nor liberated; feeling, perception, formations, and consciousness are neither bound nor liberated.”
Pūrṇa Maitrāyaṇīputra asked:
“What forms are neither bound nor liberated; what feelings, perceptions, formations, and consciousnesses are neither bound nor liberated?”
Subhūti replied:
“Form like a dream is neither bound nor liberated; feeling, perception, formations, and consciousness like a dream are neither bound nor liberated. Form like an echo, like a reflection, like an illusion, like a mirage, like a magical creation, like flowers seen in the sky, like a Gandharva city, and like transformations are neither bound nor liberated; feeling, perception, formations, and consciousness like an echo up to like transformations are neither bound nor liberated. Why? Because all such forms up to consciousness are without possession, therefore they are neither bound nor liberated; because they are separated, they are neither bound nor liberated; because they are peaceful, they are neither bound nor liberated; because they are unborn, they are neither bound nor liberated; because they are undestroyed, they are neither bound nor liberated; because they are unstained, they are neither bound nor liberated; because they are not purified, they are neither bound nor liberated.
Furthermore, venerable Pūrṇa, past form is neither bound nor liberated; past feeling, perception, formations, and consciousness are neither bound nor liberated. Future and present form are neither bound nor liberated; future and present feeling, perception, formations, and consciousness are neither bound nor liberated. Why? Because all such forms up to consciousness are without possession, therefore they are neither bound nor liberated; because they are separated, they are neither bound nor liberated; because they are peaceful, they are neither bound nor liberated; because they are unborn, they are neither bound nor liberated; because they are undestroyed, they are neither bound nor liberated; because they are unstained, they are neither bound nor liberated; because they are not purified, they are neither bound nor liberated.”
Again, Venerable Subhūti, wholesome form is not bound and is not liberated; wholesome feeling, perception, volitional formations, and consciousness are not bound and are not liberated; unwholesome and indeterminate form are not bound and are not liberated; unwholesome and indeterminate feeling, perception, volitional formations, and consciousness are not bound and are not liberated. Why is this? Because all such form up to consciousness is without ownership, therefore it is not bound and not liberated; because it is separated, therefore it is not bound and not liberated; because it is tranquil, therefore it is not bound and not liberated; because it is unborn, therefore it is not bound and not liberated; because it is undestroyed, therefore it is not bound and not liberated; because it is uncontaminated, therefore it is not bound and not liberated; because it is not purified, therefore it is not bound and not liberated.
Again, Venerable Subhūti, worldly form is not bound and is not liberated; worldly feeling, perception, volitional formations, and consciousness are not bound and are not liberated; supramundane form is not bound and is not liberated; supramundane feeling, perception, volitional formations, and consciousness are not bound and are not liberated. Why is this? Because all such form up to consciousness is without ownership, therefore it is not bound and not liberated; because it is separated, therefore it is not bound and not liberated; because it is tranquil, therefore it is not bound and not liberated; because it is unborn, therefore it is not bound and not liberated; because it is undestroyed, therefore it is not bound and not liberated; because it is uncontaminated, therefore it is not bound and not liberated; because it is not purified, therefore it is not bound and not liberated.
Again, Venerable Subhūti, defiled form is not bound and is not liberated; defiled feeling, perception, volitional formations, and consciousness are not bound and are not liberated; undefiled form is not bound and is not liberated; undefiled feeling, perception, volitional formations, and consciousness are not bound and are not liberated. Why is this? Because all such form up to consciousness is without ownership, therefore it is not bound and not liberated; because it is separated, therefore it is not bound and not liberated; because it is tranquil, therefore it is not bound and not liberated; because it is unborn, therefore it is not bound and not liberated; because it is undestroyed, therefore it is not bound and not liberated; because it is uncontaminated, therefore it is not bound and not liberated; because it is not purified, therefore it is not bound and not liberated.
Again, Venerable Subhūti, all phenomena are not bound and are not liberated. Why is this? Because all phenomena are without ownership. Because they are separated, because they are tranquil, because they are unborn, because they are undestroyed, because they are uncontaminated, because they are not purified, therefore they are not bound and are not liberated.
Again, Venerable Subhūti, the perfection of generosity is not bound and is not liberated; purity of morality, patience, diligence, meditative concentration, and the perfection of wisdom are not bound and are not liberated. Why is this? Because the perfection of generosity… is without ownership. Because it is separated, because it is tranquil, because it is unborn, because it is undestroyed, because it is uncontaminated, because it is not purified, therefore it is not bound and is not liberated.
Again, Venerable Subhūti, emptiness of phenomena is not bound internally and is not liberated; emptiness of phenomena externally, emptiness of phenomena both internally and externally, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of the dispersed and unchanging, emptiness of inherent nature, emptiness of own characteristics and common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of nonexistence, emptiness of self-nature, emptiness of the self-nature of nonexistence are not bound and are not liberated. Why is this? Because emptiness of phenomena internally… is without ownership. Because it is separated, because it is tranquil, because it is unborn, because it is undestroyed, because it is uncontaminated, because it is not purified, therefore it is not bound and is not liberated.
Again, Venerable Subhūti, the four applications of mindfulness are not bound and are not liberated; the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are not bound and are not liberated. Why is this? Because the four applications of mindfulness are without ownership. Because they are separated, because they are tranquil, because they are unborn, because they are undestroyed, because they are uncontaminated, because they are not purified, therefore they are not bound and are not liberated.
Again, Venerable Subhūti, likewise up to the ten powers of the Tathāgata are not bound and are not liberated; the four kinds of fearlessness, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are not bound and are not liberated. Why is this? Because the ten powers… are without ownership. Because they are separated, because they are tranquil, because they are unborn, because they are undestroyed, because they are uncontaminated, because they are not purified, therefore they are not bound and are not liberated.
Again, Subhūti, all practices of the Great Bodhisattva are not bound and are not liberated; the unsurpassed enlightenment of the Buddhas is not bound and is not liberated. Why is this? Because all practices of the Bodhisattva… are without ownership. Because they are separated, tranquil, unborn, undestroyed, uncontaminated, and not purified, therefore they are not bound and are not liberated.
Again, Venerable Subhūti, omniscient wisdom is not bound and is not liberated; wisdom of the paths, wisdom of all aspects, are not bound and are not liberated. Why is this? Because omniscient wisdom… is without ownership. Because it is separated, because it is tranquil, because it is unborn, because it is undestroyed, because it is uncontaminated, because it is not purified, therefore it is not bound and is not liberated.
Again, Venerable Subhūti, suchness is not bound and is not liberated; the realm of phenomena, the nature of phenomena, the non-false nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality are not bound and are not liberated. Why is this? Because suchness… is without ownership. Because it is separated, because it is tranquil, because it is unborn, because it is undestroyed, because it is uncontaminated, because it is not purified, therefore it is not bound and is not liberated.
Again, Venerable Subhūti, the Great Bodhisattva is not bound and is not liberated; the Tathāgata, Arhat, Perfectly Enlightened One is not bound and is not liberated. Why is this? Because the Great Bodhisattva and the Tathāgata, Arhat, Perfectly Enlightened One are without ownership. Because they are separated, because they are tranquil, because they are unborn, because they are undestroyed, because they are uncontaminated, because they are not purified, therefore they are not bound and are not liberated.
Again, Venerable Subhūti, all conditioned phenomena are not bound and are not liberated; all unconditioned phenomena are not bound and are not liberated. Why is this? Because conditioned phenomena… are without ownership. Because they are separated, because they are tranquil, because they are unborn, because they are undestroyed, because they are uncontaminated, because they are not purified, therefore they are not bound and are not liberated.
Venerable Subhūti, the Great Bodhisattvas, regarding such a profound Dharma-gate of not being bound and not being liberated, should know it as it truly is by using non-attainment as a means.
Venerable Subhūti, the Great Bodhisattvas, regarding the practices of the perfection of generosity up to the perfection of wisdom, the four applications of mindfulness up to wisdom of all aspects, which are not bound and not liberated in this way, should diligently cultivate and learn them by using non-attainment as a means.
Venerable Subhūti, the Great Bodhisattvas, by using non-attainment as a means, abide in the perfection of generosity up to the perfection of wisdom; the four applications of mindfulness up to wisdom of all aspects, which are not bound and not liberated in this way.
Venerable Subhūti, the Great Bodhisattvas, by using non-attainment as a means, teach sentient beings that they are not bound and not liberated; they should adorn and purify the Buddha-fields that are not bound and not liberated; they should draw near to and make offerings to the Buddhas who are not bound and not liberated; they should listen to and retain Dharma-gates that are not bound and not liberated.
Venerable Subhūti, this Great Bodhisattva is always not separated from Buddhas who are not bound and not liberated; always not separated from miraculous powers that are not bound and not liberated; always not separated from the five kinds of eyes that are not bound and not liberated; always not separated from all dhāraṇīs that are not bound and not liberated; always not separated from all samādhis that are not bound and not liberated.
Venerable Subhūti, this Great Bodhisattva should give rise to wisdom of the paths that is not bound and not liberated; should realize the wisdom of omniscience and all aspects that is not bound and not liberated; should turn the Dharma wheel that is not bound and not liberated; should constantly establish all kinds of sentient beings through the essentials of the three vehicles’ teachings that are not bound and not liberated.
Venerable Subhūti, any Great Bodhisattva who practices the six perfections that are not bound and not liberated can realize the nature of all phenomena that is not bound and not liberated. Because there is no ownership, because there is separation, because there is tranquility, because there is no arising, because there is no destruction, because there is no contamination, because there is no purification, therefore there is no bondage and no liberation.
Venerable Subhūti, you should know that this Great Bodhisattva is called one who wears the armor of the Great Vehicle, which is not bound and not liberated.
**Chapter 16: SAMĀDHI (1)**
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, what is the characteristic of the Great Vehicle of the Great Bodhisattvas? How can one know that a Great Bodhisattva has aroused the Great Vehicle? From where does such a Great Vehicle arise, and where does it abide? In what manner does such a Great Vehicle abide? Who relies upon this Great Vehicle to attain liberation?”
The Buddha said to Subhūti:
The first question raised by him was: What is the mark of the Great Vehicle of a Great Bodhisattva? Subhūti, the six perfections are the marks of the Great Vehicle of a Great Bodhisattva. What are the six? They are: the perfection of giving, the perfection of pure morality, the perfection of patience, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom.
Subhūti, what is the perfection of giving? Any Great Bodhisattva who, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, using non-attainment as the skillful means, personally relinquishes all possessions within and outside the body, also encourages others to relinquish possessions within and outside the body, preserves this wholesome root, and dedicates it so that all sentient beings together turn toward the wisdom of omniscience—Subhūti, this is the perfection of giving of a Great Bodhisattva.
Subhūti, what is the perfection of pure morality? Any Great Bodhisattva who, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, using non-attainment as the skillful means, personally upholds the ten paths of wholesome action, also encourages others to uphold the ten paths of wholesome action, preserves this wholesome root, and bestows it upon all sentient beings together with dedication toward the wisdom of omniscience—Subhūti, this is the perfection of pure morality of a Great Bodhisattva.
Subhūti, what is the perfection of patience? Any Great Bodhisattva who, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, using non-attainment as the skillful means, personally possesses supreme patience, also encourages others to possess supreme patience, preserves this wholesome root, and bestows it upon all sentient beings together with dedication toward the wisdom of omniscience—Subhūti, this is the perfection of patience of a Great Bodhisattva.
Subhūti, what is the perfection of diligence? Any Great Bodhisattva who, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, using non-attainment as the skillful means, personally diligently cultivates the five perfections without abandoning them, also encourages others to diligently cultivate the five perfections without abandoning them, preserves this wholesome root, and bestows it upon all sentient beings together with dedication toward the wisdom of omniscience—Subhūti, this is the perfection of diligence of a Great Bodhisattva.
Subhūti, what is the perfection of meditative concentration? Any Great Bodhisattva who, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, using non-attainment as the skillful means, personally enters the meditations, immeasurables, and formless attainments through skillful means, yet does not take rebirth according to the power of those states, and also encourages others to enter the meditations, immeasurables, and formless attainments through skillful means without taking rebirth according to the power of those concentrations, preserves this wholesome root, and bestows it upon all sentient beings so that they together turn toward the wisdom of omniscience—Subhūti, this is the perfection of meditative concentration of a Great Bodhisattva.
Subhūti, what is the perfection of wisdom? Any Great Bodhisattva who, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, using non-attainment as the skillful means, personally truly observes the nature of all phenomena, without grasping or clinging to the nature of phenomena, also encourages others to truly observe the nature of all phenomena without grasping or clinging to the nature of phenomena, preserves this wholesome root, and bestows it upon all sentient beings together with dedication toward the wisdom of omniscience—Subhūti, this is the perfection of wisdom of a Great Bodhisattva.
Subhūti, you should know that these are the marks of the Great Vehicle of a Great Bodhisattva.
Furthermore, Subhūti, the marks of the Great Vehicle of a Great Bodhisattva are: emptiness of the internal, emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion and non-change, emptiness of inherent nature, emptiness of own characteristics and common characteristics, emptiness of all phenomena, emptiness of that which cannot be apprehended, emptiness of no-nature, emptiness of self-nature, and emptiness of the self-nature of no-nature.
What is emptiness of the internal? “Internal” refers to internal phenomena, namely the eye, ear, nose, tongue, body, and mind. You should know that the eye here is empty due to the emptiness of the eye, neither permanent nor destroyed, and likewise the mind is empty due to the emptiness of the mind, neither permanent nor destroyed. Why? Because this is their inherent nature. Subhūti, this is emptiness of the internal.
What is emptiness of the external? “External” refers to external phenomena, namely forms, sounds, smells, tastes, tangible objects, and phenomena. You should know that form here is empty due to the emptiness of form, neither permanent nor destroyed, and likewise phenomena are empty due to the emptiness of phenomena, neither permanent nor destroyed. Why? Because this is their inherent nature. Subhūti, this is emptiness of the external.
What is emptiness of both internal and external? “Internal and external” refers to the internal six sense bases and the external six sense objects. You should know that the internal phenomena here are empty due to the emptiness of external phenomena, neither permanent nor destroyed; and external phenomena are empty due to the emptiness of internal phenomena, neither permanent nor destroyed. Why? Because this is their inherent nature. Subhūti, this is emptiness of both internal and external.
What is emptiness of emptiness? “Emptiness” means that all phenomena are empty. This emptiness itself is empty due to the emptiness of emptiness, neither permanent nor destroyed. Why? Because this is its inherent nature. Subhūti, this is emptiness of emptiness.
What is great emptiness? “Great” here refers to the ten directions: east, west, south, north, the four intermediate directions, above, and below. You should know that the eastern direction here exists due to the emptiness of the eastern direction, neither permanent nor destroyed, and likewise the lower direction exists due to the emptiness of the lower direction, neither permanent nor destroyed. Why? Because this is their inherent nature. Subhūti, this is great emptiness.
What is emptiness of ultimate meaning? “Ultimate meaning” refers to Nirvāṇa. You should know that Nirvāṇa here is empty due to the emptiness of Nirvāṇa, neither permanent nor destroyed. Why? Because this is its inherent nature. Subhūti, this is emptiness of ultimate meaning.
What is emptiness of conditioned phenomena? “Conditioned phenomena” refers to the Desire Realm, Form Realm, and Formless Realm. You should know that the Desire Realm here is empty due to the emptiness of the Desire Realm, neither permanent nor destroyed; the Form Realm and Formless Realm here are empty due to the emptiness of the Form Realm and Formless Realm, neither permanent nor destroyed. Why? Because this is their inherent nature. Subhūti, this is emptiness of conditioned phenomena.
What is emptiness of unconditioned phenomena? “Unconditioned” means not arising, not ceasing, not abiding, and not changing. You should know that the unconditioned here is empty due to the emptiness of the unconditioned, neither permanent nor destroyed. Why? Because this is its inherent nature. Subhūti, this is emptiness of unconditioned phenomena.
What is emptiness of the ultimate? “Ultimate” means any phenomenon that cannot be completely apprehended. You should know that the ultimate here is empty due to the emptiness of the ultimate, neither permanent nor destroyed. Why? Because this is its inherent nature. Subhūti, this is emptiness of the ultimate.
What is emptiness without boundaries? “Without boundaries” means that no beginning or end can be found. You should know that the absence of boundaries here is empty due to the emptiness of the absence of boundaries, neither permanent nor destroyed. Why? Because this is its inherent nature. Subhūti, this is emptiness without boundaries.
What is emptiness of dispersion and non-change? “Dispersion” means that there is something that can be let go of, abandoned, or relinquished. “Non-dispersion and non-change” means that there is nothing that can be let go of, abandoned, or relinquished. You should know that dispersion and non-change here are empty due to the emptiness of dispersion and non-change, neither permanent nor destroyed. Why? Because this is their inherent nature. Subhūti, this is emptiness of dispersion and non-change.
What is emptiness of inherent nature? “Inherent nature” means either the nature of conditioned phenomena or the nature of unconditioned phenomena. All such things are not made by Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Tathāgatas, nor are they made by others; therefore, they are called inherent nature. You should know that this inherent nature is empty due to the emptiness of inherent nature, neither permanent nor destroyed. Why? Because this is its inherent nature. Subhūti, this is emptiness of inherent nature.
What is emptiness of own characteristics and common characteristics? “Own characteristic” means the distinct characteristic of each phenomenon. For example, obstructing and causing attachment is the own characteristic of form; experiencing is the own characteristic of feeling; grasping images is the own characteristic of perception; fabricating activities is the own characteristic of formations; and clearly distinguishing is the own characteristic of consciousness. Phenomena such as these, whether the own characteristics of conditioned phenomena or the own characteristics of unconditioned phenomena, are called own characteristics.
“Common characteristic” means the shared characteristic of all phenomena. For example, suffering is the common characteristic of contaminated phenomena; impermanence is the common characteristic of conditioned phenomena; emptiness and non-self are the common characteristics of all phenomena. Such phenomena have innumerable common characteristics. You should know that own characteristics and common characteristics here are empty due to the emptiness of own characteristics and common characteristics, neither permanent nor destroyed. Why? Because this is their inherent nature. Subhūti, this is emptiness of own characteristics and common characteristics.
What is emptiness of all phenomena? “All phenomena” means the five aggregates, twelve sense bases, eighteen elements, the existent in form, the formless, the visible, the invisible, the obstructive, the unobstructive, the contaminated, the uncontaminated, the conditioned, and the unconditioned. These are called all phenomena. You should know that all phenomena here are empty due to the emptiness of all phenomena, neither permanent nor destroyed. Why? Because this is their inherent nature. Subhūti, this is emptiness of all phenomena.
What is emptiness of that which cannot be apprehended? “That which cannot be apprehended” means that here one seeks phenomena but cannot apprehend them. You should know that what cannot be apprehended here is empty due to the emptiness of what cannot be apprehended, neither permanent nor destroyed. Why? Because this is its inherent nature. Subhūti, this is emptiness of that which cannot be apprehended.
What is emptiness of no-nature? “No-nature” means that here no nature can be apprehended. You should know that no-nature here is empty due to the emptiness of no-nature, neither permanent nor destroyed. Why? Because this is its inherent nature. Subhūti, this is emptiness of no-nature.
What is emptiness of self-nature? “Self-nature” means the self-nature of phenomena that can harmoniously combine. You should know that self-nature here is empty due to the emptiness of self-nature, neither permanent nor destroyed. Why? Because this is its inherent nature. Subhūti, this is emptiness of self-nature.
What is emptiness of the self-nature of no-nature? “The self-nature of no-nature” means the nature of phenomena that cannot harmoniously combine, having a self-nature that harmoniously combines. You should know that the self-nature of no-nature here is empty due to the emptiness of the self-nature of no-nature, neither permanent nor destroyed. Why? Because this is its inherent nature. Subhūti, this is emptiness of the self-nature of no-nature.
Furthermore, Subhūti, there is existence because the emptiness of existence; there is no-nature because the emptiness of no-nature; there is self-nature because the emptiness of self-nature; there is other-nature because the emptiness of other-nature.
What is existence because the emptiness of existence? “Existence” means conditioned phenomena. This existence is because the emptiness of existence.
What is no-nature because the emptiness of no-nature? “No-nature” means unconditioned phenomena. This no-nature is because the emptiness of no-nature.
What is self-nature because the emptiness of self-nature? It means that the self-nature of all phenomena is empty. This emptiness is not created by wisdom, not created by seeing, nor created by any other phenomenon. This is self-nature because the emptiness of self-nature.
What is other-nature because the emptiness of other-nature? It means that all phenomena, whether a Buddha appears in the world or does not appear in the world, abide as phenomena, are determined as phenomena, possess the nature of phenomena, the realm of phenomena, the nature of equality, the nature of being free from arising, the nature of suchness, the nature of non-deception, the nature of non-change, and ultimate reality—all are empty due to other-nature. This is other-nature because the emptiness of other-nature.
Subhūti, you should know that these are the marks of the Great Vehicle of a Great Bodhisattva.