THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 497
Chapter 3: SUBHŪTI (16)
Furthermore, Śāriputra, according to the Venerable One’s question: For what reason is it said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature?
Śāriputra, it is because the Great Bodhisattvas are merely temporary designations. At that time, Śāriputra asked Subhūti:
Why is it said that the Great Bodhisattvas are merely temporary designations?
Subhūti replied:
Venerable One, just as with all dharmas, names are only temporary designations. The ten directions of worlds throughout the three times neither come from anywhere, nor go anywhere, nor have any place where they abide. Among all dharmas there are no names. Within names there are no all dharmas; they neither unite nor separate, but are merely established through conceptual designation. Why? Because all dharmas together with names are empty of inherent nature. In the emptiness of inherent nature, all dharmas or names have no ownership whatsoever and cannot be grasped. The Great Bodhisattvas are likewise: they are merely temporary designations, neither coming from anywhere, nor going anywhere, nor abiding anywhere, and are only conceptual designations. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the form aggregate up to the consciousness aggregate are merely temporary designations. Why? Because the form aggregate… is not the name; the name is not the form aggregate… Within the form aggregate… there is no name; within the name there is no form aggregate… They neither unite nor separate, but are merely conceptual designations. Why? Because the form aggregate… together with the name are both empty of inherent nature. In the emptiness of inherent nature, the form aggregate… or the name have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the eye sense-base up to the mind sense-base are merely temporary designations.
Why? Because the eye sense-base… is not the name, and the name is not the eye sense-base… Within the eye sense-base… there is no name; within the name there is no eye sense-base… They neither unite nor separate, but are merely conceptual designations. Why? Because the eye sense-base… together with the name are both empty of inherent nature. In that emptiness of inherent nature, the eye sense-base… or the name have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the form element up to the dharma element are merely temporary designations. Why? Because the form element… is not the name; the name is not the form element… Within the form element… there is no name; within the name there is no form element… They neither unite nor separate, but are merely conceptual designations. Why? Because the form element… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the form element… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the eye element up to the mind element are merely temporary designations. Why? Because the eye element… is not the name; the name is not the eye element… Within the eye element… there is no name; within the name there is no eye element… They neither unite nor separate, but are merely conceptual designations. Why? Because the eye element… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the eye element… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the form element up to the dharma element are merely temporary designations. Why? Because the form element… is not the name; the name is not the form element… Within the form element… there is no name; within the name there is no form element… They neither unite nor separate, but are merely conceptual designations. Why? Because the form element… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the form element… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the eye consciousness element up to the mind consciousness element are merely temporary designations. Why? Because the eye consciousness element… is not the name; the name is not the eye consciousness element… Within the eye consciousness element… there is no name; within the name there is no eye consciousness element… They neither unite nor separate, but are merely conceptual designations. Why? Because the eye consciousness element… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the eye consciousness element… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as eye-contact up to mind-contact are merely temporary designations. Why? Because eye-contact… is not the name; the name is not eye-contact… Within eye-contact… there is no name; within the name there is no eye-contact… They neither unite nor separate, but are merely conceptual designations. Why? Because eye-contact… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether eye-contact… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact are merely temporary designations. Why? Because the feelings arising dependent on eye-contact… are not the name; the name is not the feelings arising dependent on eye-contact… Within the feelings arising dependent on eye-contact… there is no name; within the name there are no feelings arising dependent on eye-contact… They neither unite nor separate, but are merely conceptual designations. Why? Because the feelings arising dependent on eye-contact… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the feelings arising dependent on eye-contact… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the earth element up to the consciousness element are merely temporary designations. Why? Because the earth element… is not the name; the name is not the earth element… Within the earth element… there is no name; within the name there is no earth element… They neither unite nor separate, but are merely conceptual designations. Why? Because the earth element… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the earth element… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as causes and conditions up to dominant conditions are merely temporary designations. Why? Because causes and conditions… are not the name; the name is not causes and conditions… Within causes and conditions… there is no name; within the name there are no causes and conditions… They neither unite nor separate, but are merely conceptual designations. Why? Because causes and conditions… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether causes and conditions… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as ignorance up to old age and death are merely temporary designations. Why? Because ignorance… is not the name; the name is not ignorance… Within ignorance… there is no name; within the name there is no ignorance… They neither unite nor separate, but are merely conceptual designations. Why? Because ignorance… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether ignorance… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the perfection of giving up to the perfection of wisdom are merely temporary designations. Why? Because the perfection of giving… is not the name; the name is not the perfection of giving… Within the perfection of giving… there is no name; within the name there is no perfection of giving… They neither unite nor separate, but are merely conceptual designations. Why? Because the perfection of giving… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the perfection of giving… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as inner emptiness up to emptiness of the inherent nature of emptiness are merely temporary designations. Why? Because inner emptiness… is not the name; the name is not inner emptiness… Within inner emptiness… there is no name; within the name there is no inner emptiness… They neither unite nor separate, but are merely conceptual designations. Why? Because inner emptiness… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether inner emptiness… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as suchness up to the inconceivable realm are merely temporary designations. Why? Because suchness… is not the name; the name is not suchness… Within suchness… there is no name; within the name there is no suchness… They neither unite nor separate, but are merely conceptual designations. Why? Because suchness… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether suchness… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the realm of cessation up to the unconditioned realm are merely temporary designations. Why? Because the realm of cessation… is not the name; the name is not the realm of cessation… Within the realm of cessation… there is no name; within the name there is no realm of cessation… They neither unite nor separate, but are merely conceptual designations. Why? Because the realm of cessation… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the realm of cessation… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the noble truths of suffering, origination, cessation, and the path are merely temporary designations. Why? Because the noble truth of suffering… is not the name; the name is not the noble truth of suffering… Within the noble truth of suffering… there is no name; within the name there is no noble truth of suffering… They neither unite nor separate, but are merely conceptual designations. Why? Because the noble truth of suffering… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the noble truth of suffering… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the four foundations of mindfulness up to the eightfold noble path are merely temporary designations. Why? Because the four foundations of mindfulness… are not the name; the name is not the four foundations of mindfulness… Within the four foundations of mindfulness… there is no name; within the name there are no four foundations of mindfulness… They neither unite nor separate, but are merely conceptual designations. Why? Because the four foundations of mindfulness… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the four foundations of mindfulness… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the four meditations, the four immeasurables, and the four formless absorptions are merely temporary designations. Why? Because the four meditations… are not the name; the name is not the four meditations… Within the four meditations there is no name; within the name there are no four meditations… They neither unite nor separate, but are merely conceptual designations. Why? Because the four meditations… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the four meditations… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the eight liberations and the nine successive concentrations are merely temporary designations. Why? Because the eight liberations… are not the name; the name is not the eight liberations… Within the eight liberations… there is no name; within the name there are no eight liberations… They neither unite nor separate, but are merely conceptual designations. Why? Because the eight liberations… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the eight liberations… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the liberation methods of emptiness, signlessness, and wishlessness are merely temporary designations. Why? Because the liberation method of emptiness… is not the name; the name is not the liberation method of emptiness… Within the liberation method of emptiness, there is no name; within the name there is no liberation method of emptiness… They neither unite nor separate, but are merely conceptual designations. Why? Because the liberation method of emptiness… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the liberation method of emptiness… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the stage of pure contemplation up to the stage of the Tathāgata are merely temporary designations. Why? Because the stage of pure contemplation… is not the name; the name is not the stage of pure contemplation… Within the stage of pure contemplation… there is no name; within the name there is no stage of pure contemplation… They neither unite nor separate, but are merely conceptual designations. Why? Because the stage of pure contemplation… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the stage of pure contemplation… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the stage of Supreme Joy up to the stage of Dharma Cloud are merely temporary designations. Why? Because the stage of Supreme Joy… is not the name; the name is not the stage of Supreme Joy… Within the stage of Supreme Joy… there is no name; within the name there is no stage of Supreme Joy… They neither unite nor separate, but are merely conceptual designations. Why? Because the stage of Supreme Joy… together with the name are both empty of inherent nature. In that emptiness of inherent nature, whether the stage of Supreme Joy… or the name, they have no ownership whatsoever and cannot be grasped. The names of the Great Bodhisattvas are likewise so, merely temporary. Therefore it is said that the Great Bodhisattvas exist only as provisional names and completely lack inherent nature.
Śāriputra, just as the five kinds of eyes and the six supernatural powers are merely temporary designations. Why? Because the five kinds of eyes… are not the name; the name is not the five kinds of eyes… Within the five kinds of eyes… there is no name; within the name there are no five kinds of eyes… They neither unite nor separate, but are merely conceptual designations. Why? Because the five kinds of eyes… together with the name are both empty of inherent nature.
Shariputra, in that emptiness of intrinsic nature, whether the five kinds of eyes… or their names, there is completely no possession and nothing that can be grasped. The names of all the Great Bodhisattvas are likewise so, merely temporary designations. Therefore it is said that the Great Bodhisattvas have only false names and completely lack intrinsic nature.
Shariputra, just as the ten powers of the Tathagata up to the eighteen exclusive qualities of a Buddha are merely temporary names. Why? Because the ten powers of the Tathagata… are not names; names are not the ten powers of the Tathagata… Within the ten powers of the Tathagata… there are no names; within names, there are no ten powers of the Tathagata… They neither combine nor separate, but are merely conceptual designations. Why? Because the ten powers of the Tathagata… together with their names are all empty of intrinsic nature. Within that emptiness of intrinsic nature, whether the ten powers of the Tathagata… or their names, there is completely no possession and nothing that can be grasped. The names of all the Great Bodhisattvas are likewise so, merely temporary designations. Therefore it is said that the Great Bodhisattvas have only false names and completely lack intrinsic nature.
Shariputra, just as the Dharma of not forgetting and the nature of always relinquishing are merely temporary names. Why? Because the Dharma of not forgetting… is not a name; a name is not the Dharma of not forgetting… Within the Dharma of not forgetting… there are no names; within names, there is no Dharma of not forgetting… They neither combine nor separate, but are merely conceptual designations. Why? Because the Dharma of not forgetting… together with its name is all empty of intrinsic nature. Within that emptiness of intrinsic nature, whether the Dharma of not forgetting… or its name, there is completely no possession and nothing that can be grasped. The names of all the Great Bodhisattvas are likewise so, merely temporary designations. Therefore it is said that the Great Bodhisattvas have only false names and completely lack intrinsic nature.
Shariputra, just as all-knowledge, knowledge of the modes of the path, and knowledge of all aspects are merely temporary names. Why? Because all-knowledge… is not a name; a name is not all-knowledge… Within all-knowledge… there are no names; within names, there is no all-knowledge… They neither combine nor separate, but are merely conceptual designations. Why? Because all-knowledge… together with its name is all empty of intrinsic nature. Within that emptiness of intrinsic nature, whether all-knowledge… or its name, there is completely no possession and nothing that can be grasped. The names of all the Great Bodhisattvas are likewise so, merely temporary designations. Therefore it is said that the Great Bodhisattvas have only false names and completely lack intrinsic nature.
Shariputra, just as all dharani methods and all samadhi methods are merely temporary names. Why? Because all dharani methods… are not names; names are not all dharani methods… Within all dharani methods… there are no names; within names, there are no all dharani methods… They neither combine nor separate, but are merely conceptual designations. Why? Because all dharani methods… together with their names are all empty of intrinsic nature. Within that emptiness of intrinsic nature, whether all dharani methods… or their names, there is completely no possession and nothing that can be grasped. The names of all the Great Bodhisattvas are likewise so, merely temporary designations. Therefore it is said that the Great Bodhisattvas have only false names and completely lack intrinsic nature.
Shariputra, just as the Hearers, Solitary Realizers, and Great Vehicle are merely temporary names. Why? Because the Hearers… are not names; names are not the Hearers… Within the Hearers… there are no names; within names, there are no Hearers… They neither combine nor separate, but are merely conceptual designations. Why? Because the Hearers… together with their names are all empty of intrinsic nature. Within emptiness of intrinsic nature, whether the Hearers… or their names, there is completely no possession and nothing that can be grasped. The names of all the Great Bodhisattvas are likewise so, merely temporary designations. Therefore it is said that the Great Bodhisattvas have only false names and completely lack intrinsic nature.
Furthermore, Shariputra, according to the Venerable One’s question: For what reason is it said: If one says “self”… is completely unborn, then it has only a false name and completely lacks intrinsic nature?
Shariputra, the self is completely without possession and cannot be grasped; why should there be birth? Even up to views, they are completely without possession and cannot be grasped; why should there be birth?
Shariputra, form is completely without possession and cannot be grasped; why should there be birth? Feeling, perception, formations, and consciousness are also completely without possession and cannot be grasped; why should there be birth?
Likewise, up to the Hearer Vehicle, they are completely without possession and cannot be grasped; why should there be birth? The Solitary Realizer Vehicle and the Great Vehicle are also completely without possession and cannot be grasped; why should there be birth?
Shariputra, for this reason I say: If one says “self”…
is completely unborn, then it has only a false name and completely lacks intrinsic nature.
Furthermore, Shariputra, according to the Venerable One’s question: For what reason is it said that all dharmas likewise are completely unborn, have only false names, and completely lack intrinsic nature?
Venerable Shariputra, the intrinsic natures of all dharmas do not combine at all.
Why? Because if dharmas were to combine, their intrinsic nature would still be emptiness.
At that time, Shariputra asked Subhuti:
Which dharmas have intrinsic natures that do not combine?
Venerable Subhuti replied:
Venerable Shariputra, the form aggregate has an intrinsic nature that does not combine. The feeling, perception, formations, and consciousness aggregates also have intrinsic natures that do not combine. Likewise, up to the Hearer Vehicle, its intrinsic nature does not combine. The Solitary Realizer Vehicle and the Great Vehicle also have intrinsic natures that do not combine.
Shariputra, for this reason I say: All dharmas likewise are completely unborn, have only false names, and all lack intrinsic nature.
Furthermore, Shariputra, all dharmas are neither permanent nor disintegrated. Why? Because if a dharma is not permanent, then its nature does not cease.
At that time, Shariputra asked Subhuti:
Which dharmas are not permanent and also do not disintegrate?
Subhuti replied:
Venerable Shariputra, the form aggregate is not permanent and does not disintegrate. The feeling, perception, formations, and consciousness aggregates are not permanent and do not disintegrate. Likewise, up to the Hearer Vehicle, they are not permanent and do not disintegrate. The Solitary Realizer Vehicle and the Great Vehicle are not permanently existing and do not disintegrate. The Solitary Realizer Vehicle and the Great Vehicle are not permanently existing and do not disintegrate. Why? Shariputra, because if a dharma is not permanent, it has no intrinsic nature. If it has no intrinsic nature, it does not cease.
Furthermore, Shariputra, all dharmas are not pleasurable and also do not disintegrate. Why? Because if a dharma is not pleasurable, then its nature does not cease.
At that time, Shariputra asked Subhuti:
Which dharmas are not pleasurable and also do not disintegrate?
Subhuti replied:
The form aggregate is not pleasurable and does not disintegrate. The feeling, perception, formations, and consciousness aggregates are not pleasurable and do not disintegrate. Likewise, up to the Hearer Vehicle, they are not pleasurable and do not disintegrate. The Solitary Realizer Vehicle and the Great Vehicle are not pleasurable and do not disintegrate. Why? Shariputra, because if a dharma is not pleasurable, it has no intrinsic nature; if it has no intrinsic nature, it does not cease.
Furthermore, Shariputra, all dharmas are not self and also do not disintegrate. Why? Because if a dharma is not self, then its nature does not cease.
At that time, Shariputra asked Subhuti:
Which dharmas are not self and also do not disintegrate?
Subhuti replied:
Shariputra, the form aggregate is not self and does not disintegrate. The feeling, perception, formations, and consciousness aggregates are not self and do not disintegrate. Likewise, up to the Hearer Vehicle, they are not self and do not disintegrate. The Solitary Realizer Vehicle and the Great Vehicle are not self and do not disintegrate. Why? Shariputra, because if a dharma is not self, it has no intrinsic nature; if it has no intrinsic nature, it does not cease.
Furthermore, Shariputra, the quiescence of all dharmas also does not disintegrate. Why? Because if a dharma is quiescent, its nature does not cease.
At that time, Shariputra asked Subhuti:
The quiescence of which dharmas does not disintegrate?
Subhuti replied:
Shariputra, the quiescence of the form aggregate does not disintegrate. The quiescence of the feeling, perception, formations, and consciousness aggregates also does not disintegrate. Likewise, up to the quiescence of the Hearer Vehicle, it does not disintegrate. The quiescence of the Solitary Realizer Vehicle and the Great Vehicle also does not disintegrate. Why? Shariputra, because the quiescence of dharmas is without intrinsic nature; if it has no intrinsic nature, it does not cease.
Furthermore, Shariputra, the detachment of all dharmas also does not disintegrate.
Why? Because the detachment of dharmas has a nature that does not cease.
At that time, Shariputra asked Subhuti:
The detachment of which dharmas also does not disintegrate?
Subhuti replied:
Shariputra, the detachment from the form aggregate does not disintegrate. The detachment from the feeling, perception, formations, and consciousness aggregates also does not disintegrate. Likewise, up to the detachment from the Hearer Vehicle, it does not disintegrate. The detachment from the Solitary Realizer Vehicle and the Great Vehicle also does not disintegrate. Why? Shariputra, because the detachment of dharmas has no intrinsic nature; if it has no intrinsic nature, it does not cease.
Shariputra, all dharmas of emptiness, signlessness, and wishlessness also do not disintegrate. Why? Because if a dharma is emptiness, signlessness, and wishlessness, its nature does not cease.
At that time, Shariputra asked Subhuti:
Which dharmas are emptiness, signlessness, and wishlessness and also do not disintegrate?
Subhuti replied:
Shariputra, the form aggregate is emptiness, signlessness, and wishlessness and also does not disintegrate. The feeling, perception, formations, and consciousness aggregates are emptiness, signlessness, and wishlessness and also do not disintegrate. Likewise, up to the Hearer Vehicle, it is emptiness, signlessness, and wishlessness and also does not disintegrate. The Solitary Realizer Vehicle and the Great Vehicle are emptiness, signlessness, and wishlessness and also do not disintegrate. Why? Shariputra, because if a dharma is emptiness, signlessness, and wishlessness, it has no intrinsic nature. If it has no intrinsic nature, it does not cease.
Furthermore, Shariputra, all dharmas that are wholesome, without faults, without defilements, without contamination, beyond the world, pure, and unconditioned also do not disintegrate. Why? Because if a dharma is wholesome, without faults, without defilements, without contamination, beyond the world, pure, and unconditioned, then its nature does not cease.
At that time, Shariputra asked Subhuti:
Which dharmas are wholesome, without faults, without defilements, without contamination, beyond the world, pure, unconditioned, and also do not disintegrate?
Subhuti replied:
Shariputra, the form aggregate is wholesome, without faults, without defilements, without contamination, beyond the world, pure, unconditioned, and also does not disintegrate. The feeling, perception, formations, and consciousness aggregates are wholesome, without faults, without defilements, without contamination, beyond the world, pure, unconditioned, and also do not disintegrate. Why? Shariputra, because if a dharma is wholesome, without faults, without defilements, without contamination, beyond the world, pure, and unconditioned, it has no intrinsic nature; if it has no intrinsic nature, it does not cease.
Furthermore, Shariputra, all dharmas are neither permanently existing nor annihilated.
At that time, Shariputra asked Subhuti:
Which dharmas are neither permanently existing nor annihilated?
Subhuti replied:
Shariputra, the form aggregate is neither permanently existing nor annihilated. Why? Because such is its original nature. The feeling, perception, formations, and consciousness aggregates are also neither permanently existing nor annihilated. Why? Because such is their original nature. Likewise, up to the Hearer Vehicle, they are neither permanently existing nor annihilated. Why? Because such is their original nature. The Solitary Realizer Vehicle and the Great Vehicle are also neither permanently existing nor annihilated. Why? Because such is their original nature.
Furthermore, Shariputra, in summary, whether wholesome dharmas or unwholesome dharmas; whether determinate dharmas or indeterminate dharmas; whether dharmas with faults or without faults; whether contaminated dharmas or uncontaminated dharmas; whether worldly dharmas or supramundane dharmas; whether defiled dharmas or pure dharmas; whether dharmas of birth and death or dharmas of Nirvana; whether conditioned dharmas or unconditioned dharmas—all such dharmas are neither permanently existing nor annihilated. Why? Because such is their original nature.
Shariputra, for this reason I say that all dharmas likewise are completely unborn, have only false names, and all lack intrinsic nature.
Furthermore, Shariputra, according to the Venerable One’s question:
For what reason do you say that forms up to consciousness are completely unborn? Likewise, which Śrāvakas, Pratyekabuddhas, and Mahāyāna practitioners are completely unborn?
Śāriputra, the intrinsic nature of all forms up to consciousness is unborn. Why? Because the intrinsic nature of forms up to consciousness is empty, without creation, and without arising. Why? Because phenomena have no creator and cannot be apprehended. Likewise, the intrinsic nature of all Śrāvakas, Pratyekabuddhas, and Mahāyāna is unborn. Why? Because the intrinsic nature of all Śrāvakas, Pratyekabuddhas, and Mahāyāna is empty, without creation, and without arising. Why? Because phenomena have no creator and cannot be apprehended.
Śāriputra, for this reason I say: forms up to consciousness are completely unborn. Likewise, Śrāvakas, Pratyekabuddhas, and Mahāyāna are completely unborn.
Furthermore, Śāriputra, according to your question: For what reason do you say: If something is completely unborn, then it is not called form up to consciousness? Likewise, if something is completely unborn, then it is not called Śrāvaka, Pratyekabuddha, or Mahāyāna?
Śāriputra, the intrinsic nature of forms up to consciousness is emptiness. If the intrinsic nature of a phenomenon is emptiness, then it cannot be established as arising, ceasing, abiding, or changing.
For this reason, it is said that if it is completely unborn, then it is not called form up to consciousness. Why? Because emptiness is not form, feeling, perception, formations, or consciousness. Likewise, the intrinsic nature of Śrāvaka, Pratyekabuddha, and Mahāyāna is also emptiness. If the intrinsic nature of a phenomenon is emptiness, then arising, abiding, changing, and ceasing cannot be established.
For this reason, it is said: If it is completely unborn, then it is not called Śrāvaka, Pratyekabuddha, or Mahāyāna. Why? Because emptiness is not Śrāvaka, Pratyekabuddha, or Mahāyāna.
Śāriputra, for this reason I say: If it is completely unborn, then it is not called form up to consciousness. Likewise: If it is completely unborn, then it is not called Śrāvaka, Pratyekabuddha, or Mahāyāna.
Furthermore, Śāriputra, according to your question: For what reason do you say: How can I use completely unborn Prajñāpāramitā to teach and admonish a completely unborn Great Bodhisattva?
Śāriputra, complete non-arising is Prajñāpāramitā. Prajñāpāramitā is complete non-arising. Why? Because complete non-arising and Prajñāpāramitā are not two and do not have two divisions. Śāriputra, complete non-arising is the Great Bodhisattva. The Great Bodhisattva is complete non-arising. Why? Because complete non-arising and the Great Bodhisattva are not two and do not have two divisions.
Śāriputra, for this reason I say: How could I use completely unborn Prajñāpāramitā to teach and admonish a completely unborn Great Bodhisattva?
Furthermore, Śāriputra, according to your question: For what reason do you say that if one is separated from all phenomena that are completely unborn, then there is no Great Bodhisattva who can practice unsurpassed Bodhi?
Śāriputra, when Great Bodhisattvas practice profound Prajñāpāramitā, they do not see that apart from the completely unborn phenomena there exists profound Prajñāpāramitā, nor do they see that apart from the completely unborn phenomena there exists a Great Bodhisattva. Why? Because whether it is completely unborn phenomena, profound Prajñāpāramitā, or the Great Bodhisattva, all are not two and do not have two divisions.
Śāriputra, when Great Bodhisattvas practice profound Prajñāpāramitā, they do not see that apart from the completely unborn phenomena there exists form up to consciousness. Why? Because whether it is completely unborn phenomena or form up to consciousness, they are not two and do not have two divisions. Likewise, when Great Bodhisattvas practice profound Prajñāpāramitā, they do not see that apart from the completely unborn phenomena there exist Śrāvakas, Pratyekabuddhas, or Mahāyāna. Why? Because whether it is completely unborn phenomena or Śrāvakas, Pratyekabuddhas, and Mahāyāna, they are not two and do not have two divisions.
Śāriputra, for this reason I say: If one is separated from completely unborn phenomena, there is no Great Bodhisattva who can practice unsurpassed Bodhi.
Furthermore, Śāriputra, according to your question: For what reason do you say that if a Great Bodhisattva hears such teachings and their mind does not sink, does not become sorrowful, and also does not become frightened, terrified, or afraid, then one should know that this Great Bodhisattva is able to practice Prajñāpāramitā?
Śāriputra, when Great Bodhisattvas practice profound Prajñāpāramitā, they do not see that phenomena have awareness or function; instead, they contemplate all phenomena as illusions, dreams, echoes, reflections in mirrors, shadows, mirages, flowers in the sky, magical creations, and cities of the Gandharvas—appearing as if they exist but lacking reality. When a Great Bodhisattva hears that the intrinsic nature of all phenomena is empty, they immediately reveal joy, develop faith in their heart, and experience profound delight.
Śāriputra, for this reason I say: If a Great Bodhisattva hears such a teaching, and their mind does not sink, nor become sorrowful, fearful, terrified, or afraid, then one should know that this Great Bodhisattva can practice Prajñāpāramitā.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, when Great Bodhisattvas practice profound Prajñāpāramitā and observe phenomena, at that time the Great Bodhisattva, regarding forms up to consciousness, has nothing to attain, does not receive, does not grasp, does not abide, does not cling, and does not establish the aggregates of form up to consciousness. Regarding the eye faculty up to the mind faculty; regarding forms up to phenomena; regarding the eye element up to the mind element; regarding the form element up to the phenomenon element; regarding eye consciousness up to mind consciousness; regarding eye contact up to mind contact; regarding feelings arising dependent on eye contact up to feelings arising dependent on mind contact; regarding the earth element up to the consciousness element; regarding causes and conditions up to the condition of predominance; regarding ignorance up to aging and death, it is also the same.
At that time, the Great Bodhisattva, regarding generosity pāramitā up to Prajñāpāramitā, has nothing to attain, does not receive, does not grasp, does not abide, does not cling, and does not establish generosity pāramitā up to Prajñāpāramitā.
Regarding emptiness of inner phenomena up to emptiness of the intrinsic nature of emptiness; regarding the noble truth of suffering up to the noble truth of the path; regarding the four foundations of mindfulness up to the eightfold noble path; regarding the four meditative absorptions, the four immeasurables, and the four formless concentrations; regarding the eight liberations and the nine successive concentrations; regarding the liberation doors of emptiness, signlessness, and wishlessness; regarding the stages from purified observation up to the stage of the Tathāgata; regarding the stages from Perfect Joy up to Dharma Cloud; regarding the five kinds of eyes and the six superknowledges; regarding the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; regarding the quality of never forgetting and the nature of constant equanimity; regarding all dhāraṇī gateways and all samādhi gateways; regarding Great Bodhisattvas practicing the supreme enlightenment of the Buddhas; regarding suchness up to the inconceivable realm; regarding the realm of cessation up to the unconditioned realm; regarding omniscient wisdom, path-aspect wisdom, and all-aspect wisdom, it is likewise.
Why? World-Honored One, because when this Great Bodhisattva practices profound Prajñāpāramitā, they do not see the aggregate of form up to the aggregate of consciousness, and likewise they do not see omniscient wisdom, path-aspect wisdom, or all-aspect wisdom. Why? Because the emptiness-nature of form is unborn and unceasing. The emptiness-nature of feeling, perception, formations, and consciousness is also unborn and unceasing. Likewise, the emptiness-nature of omniscient wisdom is unborn and unceasing. The emptiness-nature of path-aspect wisdom and all-aspect wisdom is unborn and unceasing.
World-Honored One, form that is unborn and unceasing is not form.
Feeling, perception, formations, and consciousness that are unborn and unceasing are not feeling, perception, formations, and consciousness. Likewise, omniscient wisdom that is unborn and unceasing is not omniscient wisdom. Path-aspect wisdom and all-aspect wisdom that are unborn and unceasing are not path-aspect wisdom and all-aspect wisdom. Why? Because form up to consciousness and non-arising and non-ceasing are not two and do not have two divisions. Likewise, omniscient wisdom, path-aspect wisdom, all-aspect wisdom, and non-arising and non-ceasing are also not two and do not have two divisions. Why? World-Honored One, because phenomena that are unborn and unceasing are neither one, nor two, nor many, nor different. Therefore, form up to consciousness that is unborn and unceasing is not form up to consciousness. Likewise, omniscient wisdom, path-aspect wisdom, and all-aspect wisdom that are unborn and unceasing are not omniscient wisdom, path-aspect wisdom, and all-aspect wisdom.
World-Honored One, form that is non-dual is not form. Feeling, perception, formations, and consciousness that are non-dual are not feeling, perception, formations, and consciousness. Likewise, omniscient wisdom that is non-dual is not omniscient wisdom. Path-aspect wisdom and all-aspect wisdom that are non-dual are not path-aspect wisdom and all-aspect wisdom.
World-Honored One, form belongs to the non-dual dharma. Feeling, perception, formations, and consciousness belong to the non-dual dharma, therefore they are called form up to consciousness. Likewise, omniscient wisdom belongs to the non-dual dharma. Path-aspect wisdom and all-aspect wisdom belong to the non-dual dharma, therefore they are called omniscient wisdom, path-aspect wisdom, and all-aspect wisdom.”
At that time, Śāriputra asked Venerable Subhūti:
“According to what you have said, if when a Great Bodhisattva practices profound Prajñāpāramitā and observes phenomena, then what is a Great Bodhisattva? What is Prajñāpāramitā? What is observing phenomena?”
Subhūti replied:
“According to your question, what is called a Great Bodhisattva? Śāriputra, because one wishes to benefit and bring welfare to sentient beings and seeks the highest enlightenment, one is called a Bodhisattva. Having complete true understanding, although one completely knows the characteristics of all phenomena, one is not attached to them; therefore one is called Mahāsattva.”
At that time, Śāriputra asked Subhūti:
“Why does a Great Bodhisattva possess complete true understanding, yet although knowing the characteristics of all phenomena, remain unattached?”
Subhūti replied:
“Śāriputra, Great Bodhisattvas truly know the characteristics of all forms, yet are not attached. They truly know the characteristics of all feelings, perceptions, formations, and consciousness, yet are not attached. Likewise, they truly know the characteristics of all omniscient wisdom, yet are not attached. They truly know the characteristics of path-aspect wisdom and all-aspect wisdom, yet are not attached.”
At that time, Śāriputra asked Subhūti:
“What are called the characteristics of all phenomena?”
Subhūti replied:
“Because the characteristics and appearances of formations are displayed in this way, one should know phenomena as form, sound, smell, taste, touch, phenomena, internal, external, contaminated, uncontaminated, conditioned, and unconditioned. These phenomena are called the characteristics of all phenomena.”
Furthermore, Śāriputra, according to your question: What is called Prajñāpāramitā?
Śāriputra, possessing supreme and subtle wisdom regarding all phenomena, able to truly understand the separation from what has already been separated, therefore it is called Prajñāpāramitā.
At that time, Śāriputra asked Subhūti:
“Here, regarding which phenomena is one able to separate?”
Subhūti replied:
“Here, regarding the aggregates, sense fields, elements, and dependent origination phenomena, one is able to separate; therefore it is called Prajñāpāramitā.”
Furthermore, Śāriputra, possessing supreme and subtle wisdom regarding all phenomena, able to truly understand separation from what has been attained, therefore it is called Prajñāpāramitā.
At that time, Śāriputra asked Subhūti:
“Here, regarding which phenomena is one able to separate from what has been attained?”
Subhūti replied:
“Here, regarding generosity pāramitā up to Prajñāpāramitā, one is able to separate from what has been attained. Likewise, regarding omniscient wisdom, path-aspect wisdom, and all-aspect wisdom, one is able to separate from what has been attained; therefore it is called Prajñāpāramitā.
Śāriputra, for this reason I say it is Prajñāpāramitā.”
Furthermore, Śāriputra, according to your question: Why must one observe phenomena?
Śāriputra, when Great Bodhisattvas practice profound Prajñāpāramitā, they observe form up to consciousness as neither permanent nor impermanent; neither pleasant nor painful; neither self nor not-self; neither pure nor impure; neither empty nor non-empty; neither with characteristics nor without characteristics; neither with wishes nor without wishes; neither peaceful nor non-peaceful; neither separated nor not separated. Likewise, they observe omniscient wisdom, path-aspect wisdom, and all-aspect wisdom as neither permanent nor impermanent; neither pleasant nor painful; neither self nor not-self; neither pure nor impure; neither empty nor non-empty; neither with characteristics nor without characteristics; neither with wishes nor without wishes; neither peaceful nor non-peaceful; neither separated nor not separated.
Śāriputra, this is called observing phenomena. Śāriputra, when Great Bodhisattvas practice profound Prajñāpāramitā, they should observe phenomena in this way.”
At that time, Śāriputra asked Venerable Subhūti:
“For what reason do you say: Form up to consciousness that is unborn and unceasing is not form up to consciousness? Likewise, omniscient wisdom, path-aspect wisdom, and all-aspect wisdom that are unborn and unceasing are not omniscient wisdom, path-aspect wisdom, and all-aspect wisdom?”
Subhūti replied:
“Śāriputra, form up to consciousness—the nature of form up to consciousness—is emptiness. Within this emptiness-nature there is no arising, no ceasing, and also no form up to consciousness. Therefore it is said: form up to consciousness that is unborn and unceasing is not form up to consciousness. Likewise, omniscient wisdom, path-aspect wisdom, and all-aspect wisdom—the nature of omniscient wisdom, path-aspect wisdom, and all-aspect wisdom—is emptiness. Within this emptiness-nature there is no arising, no ceasing, and also no omniscient wisdom, path-aspect wisdom, or all-aspect wisdom. Therefore it is said: omniscient wisdom, path-aspect wisdom, and all-aspect wisdom that are unborn and unceasing are not omniscient wisdom, path-aspect wisdom, and all-aspect wisdom.”
At that time, Śāriputra asked Venerable Subhūti:
“For what reason do you say: Form up to consciousness that is non-dual is not form up to consciousness? Likewise, omniscient wisdom, path-aspect wisdom, and all-aspect wisdom that are non-dual are not omniscient wisdom, path-aspect wisdom, and all-aspect wisdom?”
Subhūti replied:
“Śāriputra, whether form or non-duality, up to whether consciousness or non-duality; likewise whether omniscient wisdom or non-duality, whether path-aspect wisdom and all-aspect wisdom or non-duality—all such things neither combine nor separate, are without form, without appearance, without opposition, of one characteristic, and are called the characteristic of emptiness. For this reason I say: form up to consciousness that is non-dual is not form up to consciousness. Likewise, omniscient wisdom, path-aspect wisdom, and all-aspect wisdom that are non-dual are not omniscient wisdom, path-aspect wisdom, and all-aspect wisdom.”
At that time, Śāriputra asked Venerable Subhūti:
“For what reason do you say: Form up to consciousness belongs to the non-dual dharma, therefore it is called form up to consciousness? Likewise, omniscient wisdom, path-aspect wisdom, and all-aspect wisdom belong to the non-dual dharma, therefore they are called omniscient wisdom, path-aspect wisdom, and all-aspect wisdom?”
Subhūti replied:
“Śāriputra, form up to consciousness is not different from non-arising and non-ceasing. Non-arising and non-ceasing are not different from form up to consciousness. Therefore, form up to consciousness itself is non-arising and non-ceasing. Non-arising and non-ceasing itself is form up to consciousness. Likewise, omniscient wisdom, path-aspect wisdom, and all-aspect wisdom are not different from non-arising and non-ceasing. Non-arising and non-ceasing are not different from omniscient wisdom, path-aspect wisdom, and all-aspect wisdom. Therefore, omniscient wisdom, path-aspect wisdom, and all-aspect wisdom themselves are non-arising and non-ceasing. Non-arising and non-ceasing themselves are omniscient wisdom, path-aspect wisdom, and all-aspect wisdom.
Therefore I say: form up to consciousness belongs to the non-dual dharma, therefore it is called form up to consciousness. Likewise, omniscient wisdom, path-aspect wisdom, and all-aspect wisdom belong to the non-dual dharma, therefore they are called omniscient wisdom, path-aspect wisdom, and all-aspect wisdom.”