THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 498
Chapter 3: SUBHŪTI (17)
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, when a Great Bodhisattva practices the profound Prajñāpāramitā and observes the true nature of all phenomena as it really is, then that Great Bodhisattva sees that the self, up to the person, is non-arising and completely pure. Therefore, they see form, up to consciousness, as non-arising and completely pure. They see the eye faculty, up to the mind faculty, as non-arising and completely pure. They see the objects of form, up to the objects of phenomena, as non-arising and completely pure. They see the eye realm, up to the mind realm, as non-arising and completely pure. They see the form realm, up to the phenomenon realm, as non-arising and completely pure. They see the eye-consciousness realm, up to the mind-consciousness realm, as non-arising and completely pure. They see all sensations arising conditioned by eye-contact, up to sensations arising conditioned by mind-contact, as non-arising and completely pure. They see the earth element, up to the consciousness element, as non-arising and completely pure. They see causes and conditions, up to the condition of predominance, as non-arising and completely pure. They see ignorance, up to aging and death, as non-arising and completely pure. They see the perfection of giving, up to the perfection of wisdom, as non-arising and completely pure. They see emptiness of the internal, up to emptiness of the non-existence of intrinsic nature, as non-arising and completely pure. They see suchness, up to the inconceivable realm, as non-arising and completely pure. They see the realm of cessation, up to the unconditioned realm, as non-arising and completely pure. They see the noble truths of suffering, origination, cessation, and the path as non-arising and completely pure. They see the four foundations of mindfulness, up to the eightfold noble path, as non-arising and completely pure. They see the four meditative absorptions, the four immeasurables, and the four formless concentrations as non-arising and completely pure. They see the eight liberations and the nine successive concentrations as non-arising and completely pure. They see the liberation doors of emptiness, signlessness, and wishlessness as non-arising and completely pure. They see the stage of pure observation, up to the stage of the Tathāgata, as non-arising and completely pure. They see the stage of supreme joy, up to the stage of the Dharma-cloud, as non-arising and completely pure. They see the five kinds of eyes and the six supernatural powers as non-arising and completely pure. They see the ten powers of the Tathāgata, up to the eighteen unique qualities of the Buddha, as non-arising and completely pure. They see the quality of not forgetting and the nature of always being equanimous as non-arising and completely pure. They see all dhāraṇī teachings and all samādhi teachings as non-arising and completely pure. They see the wisdom of all-knowledge, the wisdom of the aspects of the path, and the wisdom of all aspects as non-arising and completely pure. They see ordinary beings and the dharmas of ordinary beings as non-arising and completely pure. They see stream-enterers and the dharmas of stream-enterers as non-arising and completely pure. They see once-returners and the dharmas of once-returners as non-arising and completely pure. They see non-returners and the dharmas of non-returners as non-arising and completely pure. They see arhats and the dharmas of arhats as non-arising and completely pure. They see pratyekabuddhas and the dharmas of pratyekabuddhas as non-arising and completely pure. They see Great Bodhisattvas and the dharmas of Great Bodhisattvas as non-arising and completely pure. They see all Tathāgatas, Worthy Ones, Fully Enlightened Ones, and the dharmas of all Tathāgatas, Worthy Ones, Fully Enlightened Ones as non-arising and completely pure.”
At that time, Śāriputra said to Subhūti:
“According to my understanding of the meaning of what the Venerable One has said, the self, sentient beings, and so forth are completely non-arising. Form, up to consciousness, is completely non-arising; even the Tathāgata, Worthy One, Fully Enlightened One and the Buddha’s teachings are also completely non-arising. If this is so, then ordinary beings who undergo rebirth in the six destinies are no different from one another. Therefore, there is no need for stream-enterers to attain the fruit of stream-entry. There is no need for once-returners to attain the fruit of once-returning. There is no need for non-returners to attain the fruit of non-returning. There is no need for arhats to attain the fruit of arhatship. There is no need for pratyekabuddhas to attain pratyekabuddha enlightenment. There is no need for Great Bodhisattvas to diligently cultivate in order to attain the wisdom of all aspects and successively realize the five kinds of enlightenment.
Furthermore, Subhūti, if all phenomena are completely non-arising, why do stream-enterers diligently cultivate the true path for the sake of the fruit of stream-entry, in order to permanently eliminate the three fetters? Why do once-returners diligently cultivate for the sake of the fruit of once-returning, in order to permanently eliminate greed, anger, and delusion? Why do non-returners diligently cultivate for the sake of the fruit of non-returning, in order to permanently eliminate the lower fetters and establish the five different stages? Why do arhats diligently cultivate for the sake of arhatship, in order to permanently eliminate the lower fetters? Why do pratyekabuddhas diligently cultivate dependent origination for the sake of pratyekabuddha enlightenment and self-awakening? Why do Great Bodhisattvas diligently cultivate more than a hundred thousand difficult and painful practices for the sake of liberating immeasurable and countless sentient beings, undertaking immeasurable great suffering that is difficult to endure? Why does the Tathāgata, Worthy One, Fully Enlightened One, having attained the unsurpassed state of enlightenment, turn the wondrous Dharma wheel to liberate sentient beings?”
Subhūti replied:
“Venerable Śāriputra, I do not accept that, with regard to non-arising phenomena, there are ordinary beings who, because of karmic afflictions, must circulate through the six destinies and experience different rebirths. I do not accept that, with regard to non-arising phenomena, there are people who enter the direct realization of the noble truths. I do not say that, with regard to non-arising phenomena, there are stream-enterers who attain the fruit of stream-entry, and so forth, up to pratyekabuddhas who attain pratyekabuddha enlightenment. I do not accept that, with regard to those non-arising phenomena, there are Great Bodhisattvas who, for the sake of attaining the wisdom of all aspects, diligently cultivate and successively realize the five kinds of enlightenment.
I do not accept that, with regard to those non-arising phenomena, there are stream-enterers who, for the sake of the fruit of stream-entry, diligently cultivate the true path in order to permanently eliminate the three divisions of fetters, and so forth, up to pratyekabuddhas who, for the sake of pratyekabuddha enlightenment, diligently cultivate dependent origination in order to awaken themselves. I do not accept that, with regard to those non-arising phenomena, there are Great Bodhisattvas who, for the sake of liberating immeasurable and countless sentient beings, cultivate more than a hundred thousand difficult and painful practices and undertake immeasurable great suffering that is difficult to endure.
Although Great Bodhisattvas cultivate immeasurable difficult and painful practices for the sake of various kinds of sentient beings, during that time they never conceive of the painful practices as painful practices. Why? Because if, while engaging in difficult practices, they conceive of those practices as difficult practices, then they would absolutely be unable to bring great benefit to immeasurable, countless, and boundless sentient beings.
All assemblies of Great Bodhisattvas use only non-attainment as their means. Regarding sentient beings, they regard them as their fathers, mothers, brothers, sisters, spouses, children, and their own bodies. Wishing to save and liberate them, they generate the aspiration to seek the unsurpassed state of enlightenment, by which they can bring great benefit to immeasurable, countless, and boundless sentient beings.
Śāriputra, those Great Bodhisattvas who give rise to this thought: ‘Just as my own nature, with regard to all phenomena, in every kind, every place, and every time, seeks only what cannot be grasped; the internal and external phenomena are likewise completely without possession and cannot be grasped,’ should abide in this thought. Then they will not see any difficult and painful practices. Therefore, they are able to cultivate more than a hundred thousand difficult and painful practices and bring great benefit to immeasurable, countless, and boundless sentient beings. Why? Because this Great Bodhisattva, with regard to all phenomena and all sentient beings, in every kind, every place, and every time, seeks only what cannot be grasped, and therefore is not attached to these matters.
Śāriputra, I do not accept that, with regard to those non-arising phenomena, there is a Tathāgata, Worthy One, Fully Enlightened One who attains the unsurpassed state of enlightenment, turns the wondrous Dharma wheel, and liberates sentient beings. Why? Śāriputra, because all phenomena and all sentient beings are completely without possession and cannot be grasped; therefore there is no realization, no liberation, no one who realizes, and no one who is liberated.”
At that time, Śāriputra asked the Venerable Subhūti:
“What do you think? Is it because one accepts arising phenomena that one realizes arising phenomena? Or is it because one accepts non-arising phenomena that one realizes non-arising phenomena?”
Subhūti replied:
“I do not accept arising phenomena in order to realize arising phenomena, nor do I accept non-arising phenomena in order to realize non-arising phenomena.”
Then Śāriputra again asked the Venerable Subhūti:
“What do you think? Is it because one accepts arising phenomena that one realizes non-arising phenomena? Or is it because one accepts non-arising phenomena that one realizes arising phenomena?”
Subhūti replied:
“I also do not accept arising phenomena in order to realize non-arising phenomena, nor do I accept non-arising phenomena in order to realize arising phenomena.”
Śāriputra asked:
“If this is so, then is there no realization and no direct insight?”
Subhūti replied:
“Although there is realization and direct insight, they are not realized through these two phenomena. They are only spoken of or expressed according to the worldly convention as having realization and direct insight; in ultimate truth, there is no realization and no direct insight. They are only spoken of or expressed according to the worldly convention as stream-enterers, the fruit of stream-entry, and so forth, up to the Tathāgata, Worthy One, Fully Enlightened One and the unsurpassed state of Buddha enlightenment; in ultimate truth, there are no such things.
Then are the differences among the six destinies also merely spoken of or expressed according to the worldly convention and not ultimate truth?”
Subhūti replied:
“Indeed, indeed. Why? Because in ultimate truth there are no afflictions, karmic obstructions, karmic results, arising phenomena, cessation phenomena, defiled phenomena, or pure phenomena.”
At that time, Śāriputra again asked the Venerable Subhūti:
“What do you think? Is it because one accepts a not-yet-arisen phenomenon as arisen, or because one accepts an already-arisen phenomenon as arisen?”
Subhūti replied:
“I do not accept a not-yet-arisen phenomenon as arisen, nor do I accept an already-arisen phenomenon as arisen.”
Śāriputra asked:
“What phenomena have arisen but are not accepted by you as arising?”
Subhūti replied:
“Form, up to consciousness, are phenomena that have arisen. I do not accept those phenomena as arising. Why? Because their own nature is empty. Likewise, up to the unsurpassed enlightenment of all Buddhas, these are phenomena that have arisen. I do not accept those phenomena as arising. Why? Because their own nature is empty.”
At that time, Śāriputra again asked the Venerable Subhūti:
“What do you think? Is it because one accepts arising phenomena as arising, or because one accepts non-arising phenomena as arising?”
Subhūti replied:
“I do not accept arising phenomena as arising, nor do I accept non-arising phenomena as arising. Why? Because arising and non-arising—
these two phenomena do not unite, do not separate, are without form, without appearance, without obstruction, and have a single characteristic called the characteristic of emptiness. Therefore, I do not accept arising phenomena as arising, nor do I accept non-arising phenomena as arising.”
At that time, Śāriputra asked the Venerable Subhūti:
“According to what you have said, Venerable One, does the phenomenon of non-arising specifically express the characteristic of non-arising?”
Subhūti replied:
“In my view, the phenomenon of non-arising also cannot specifically express the characteristic of non-arising. Why? Because the phenomenon of non-arising, the characteristic of non-arising, and the specific expression of it are all incompatible and inseparable, without form, without appearance, without obstruction, with a single characteristic called the characteristic of emptiness, and cannot ultimately be spoken of.”
At that time, Śāriputra asked Subhūti:
“Regarding non-arising phenomena, there is the language of non-arising. Is this language of non-arising itself also non-arising?”
Subhūti replied:
“Indeed, indeed! Regarding non-arising phenomena, if there is the language of non-arising, then this language of phenomena and the language of meaning are both non-arising. Why? Because form up to consciousness are all non-arising. Why? Because their fundamental nature is empty. The eye faculty up to the mind faculty are all non-arising. Why? Because their fundamental nature is empty. The objects of form up to the objects of phenomena are all non-arising. Why? Because their fundamental nature is empty. The eye realm up to the mind realm are all non-arising. Why? Because their fundamental nature is empty. Eye-contact up to mind-contact are all non-arising. Why? Because their fundamental nature is empty. The sensations arising conditioned by eye-contact up to the sensations arising conditioned by mind-contact are all non-arising. Why? Because their fundamental nature is empty. The earth element up to the consciousness element are all non-arising. Why? Because their fundamental nature is empty. Causes and conditions up to the condition of predominance are all non-arising. Why? Because their fundamental nature is empty. Ignorance up to aging and death are all non-arising. Why? Because their fundamental nature is empty. Body, speech, and mind actions are all non-arising. Why? Because their fundamental nature is empty. The perfection of giving up to the perfection of wisdom are all non-arising. Why? Because their fundamental nature is empty. Likewise, up to the wisdom of all-knowledge, the wisdom of the aspects of the path, and the wisdom of all aspects, all are non-arising. Why? Because their fundamental nature is empty.
Śāriputra, for this reason, regarding non-arising phenomena, there is the language of non-arising. The language of these phenomena and the language of meaning are both non-arising. Śāriputra, the teaching that is taught, the words of the teaching, the teacher, the listener, and the meaning are all non-arising. Why? Because the fundamental nature of all phenomena is empty. Within emptiness, there is no arising of meaning.”
At that time, Śāriputra praised Subhūti:
“Venerable One is the foremost among those who teach the Dharma, second only to the World-Honored One, and no one can compare. Why? Because according to each question concerning each Dharma door, Venerable One responds clearly and fluently, without any obstruction.”
Subhūti replied:
“As a disciple of the Buddha, one does not become entangled or attached to any phenomena. It is the nature of things that, according to questioning, one responds freely and without obstruction. Why? Because all phenomena are completely without any basis of reliance.”
At that time, Śāriputra asked Subhūti:
“Why are all phenomena completely without any basis of reliance?”
Subhūti replied:
“Because form up to consciousness are empty in their fundamental nature, therefore they do not rely upon the internal, do not rely upon the external, and do not rely upon the middle or the two sides. Likewise, up to the wisdom of all-knowledge, the wisdom of the aspects of the path, and the wisdom of all aspects, their fundamental nature is empty; they also do not rely upon the internal, do not rely upon the external, and do not rely upon the middle or the two sides.
Śāriputra, for this reason I say that all phenomena are completely without any basis of reliance.
Thus, Śāriputra, when Great Bodhisattvas practice the six perfections, form should be purified; feeling, perception, formations, and consciousness should be purified. Likewise, up to the wisdom of all-knowledge should be purified; the wisdom of the aspects of the path and the wisdom of all aspects should also be purified. Likewise, up to the path and fruit of enlightenment should also be purified.”
At that time, Śāriputra asked Subhūti:
“Why should the path and fruit of enlightenment be purified when Great Bodhisattvas practice the six perfections?”
Subhūti replied:
“Śāriputra, giving, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā each have two kinds: worldly and supramundane.”
Śāriputra asked:
“What is called worldly perfection of giving? What is called supramundane perfection of giving?”
Subhūti replied:
Śāriputra, if a Great Bodhisattva becomes a great donor, he can give to all Śramaṇas, Brāhmaṇas, the poor, the afflicted, the sick, the lonely, those who have lost their way, and those who come begging, clothing, food, drink, and other necessities. If someone comes asking for a son, he gives a son; asking for a daughter, he gives a daughter; asking for a wife, he gives a wife; asking for an official position, he gives an official position; asking for land, he gives land; asking for the throne, he gives the throne; asking for his head, he gives his head; asking for his eyes, he gives his eyes; asking for hands and feet, he gives hands and feet; asking for joints and limbs, he gives joints and limbs; asking for blood and flesh, he gives blood and flesh; asking for skin and bones, he gives skin and bones; asking for servants, he gives servants; asking for animals, he gives animals. Thus, all things, according to the wishes of those who seek them, are given away—both internal and external possessions. Although practicing generosity in this way, if one still relies upon it, meaning that one gives rise to the thought: “I am the giver, and that person is the receiver. I am the donor; I am not stingy. I follow the Buddha’s teachings and therefore abandon everything. I practice the Perfection of Giving.”
That person practices giving, using possession-based attainment as a means, equally giving to sentient beings, and then dedicating together toward the unsurpassed enlightenment. Again, he thinks: “I dedicate this merit to sentient beings, causing them in this life and future lives to attain happiness until they realize non-abiding Nirvāṇa.” That person still clings to the three wheels while practicing generosity: first, the notion of oneself; second, the notion of the recipient; third, the notion of the thing given.
Because of clinging to these three wheels while practicing generosity, it is called worldly Dāna-pāramitā.
Why is this giving called worldly? Because its practice is the same as that of the world, and therefore it has no power to transcend worldly phenomena. Thus it is called worldly Dāna-pāramitā.
Śāriputra, if a Great Bodhisattva practices generosity while purifying the three wheels: first, not clinging to oneself as the giver; second, not clinging to the other as the receiver; third, not clinging to the act of giving as producing a karmic result. This is the Great Bodhisattva’s practice of generosity with the three wheels purified.
Furthermore, Śāriputra, if a Great Bodhisattva uses great compassion as the foundation, cultivates merit through generosity, and gives universally to sentient beings, while toward all existents there is no attainment whatsoever. Although giving equally to sentient beings and dedicating together toward unsurpassed enlightenment, within this there is not even the slightest mark perceived, because generosity is practiced through complete non-attachment. Therefore it is called supramundane Dāna-pāramitā.
Why is this giving called supramundane? Because it is not practiced in the same way as the world, and therefore it has the power to transcend worldly phenomena. Thus it is called supramundane Dāna-pāramitā.
Śāriputra asked:
What is called worldly Śīla-pāramitā up to Prajñā-pāramitā? What is called supramundane Śīla-pāramitā up to Prajñā-pāramitā?
Subhūti replied:
Śāriputra, if a Great Bodhisattva, while cultivating pure morality up to Prajñā, clings to the three wheels, this is called worldly pāramitā. Because the practice is the same as that of the world, there is no power to transcend worldly phenomena. If a Great Bodhisattva, while cultivating pure morality up to Prajñā, does not cling and therefore the three wheels are purified, this is called supramundane pāramitā. Because the practice is not the same as that of the world, there is the power to transcend worldly phenomena.
Furthermore, Śāriputra, Great Bodhisattvas who practice Prajñā-pāramitā have two kinds: worldly and supramundane. What is called worldly Prajñā-pāramitā? What is called supramundane Prajñā-pāramitā?
Śāriputra, if a Great Bodhisattva, while practicing generosity, relies upon attainment and practices giving, thinking: “I can tame my stingy mind and practice generosity,” then that Great Bodhisattva gives based on the notions of self and sentient beings. Although he can relinquish all internal and external possessions, it is not called supramundane Prajñā.
If a Great Bodhisattva, while practicing pure morality, relies upon attainment to cultivate pure morality, and then gives rise to the thought: “I can abide in the merit of the ascetic practices. I can discipline body, speech, and mind. I can cultivate the ten wholesome actions,” then this Great Bodhisattva relies upon views of self, sentient beings, and wholesome dharmas. Although he can cultivate various forms of pure morality and give equally to all sentient beings, dedicating together toward unsurpassed enlightenment, if he regards the fruit of Bodhi as truly existent and relies upon those merits to praise himself and disparage others, it is still not called supramundane Prajñā.
If a Great Bodhisattva, while cultivating patience, relies upon attainment to practice patience, and then gives rise to the thought: “I can endure and tolerate all harmful actions of sentient beings toward me,” then this Great Bodhisattva relies upon views of self, sentient beings, and the enjoyment of patience. Although he can endure and tolerate harmful actions from others, and dedicate the roots of virtue from this patience equally to all sentient beings, dedicating together toward unsurpassed enlightenment, because he uses attainment as a means, it is not called supramundane Prajñā.
If a Great Bodhisattva, while cultivating diligence, relies upon attainment to practice diligence, and gives rise to the thought: “I can generate profound diligence with sincere mind and ardently cultivate the two accumulations of merit and wisdom,” then this Great Bodhisattva, although constantly generating diligence and ardently cultivating the two accumulations of merit and wisdom, obtains the marks of merit and wisdom in body and mind, obtains the marks of self and sentient beings, and also obtains the mark of seeking Bodhi. But because he uses attainment as a means, it is not called supramundane Prajñā.
If a Great Bodhisattva, while cultivating meditative absorption, relies upon attainment to cultivate meditation, and gives rise to the thought: “I can cultivate loving-kindness, compassion, joy, equanimity, concentrations, attainments, meditations, and supernatural powers, entering and leaving them freely,” then this Great Bodhisattva becomes attached to meditative states. Although he dedicates the roots of virtue from attaining meditation equally to sentient beings and directs them together toward unsurpassed enlightenment, because he uses attainment as a means, he has not yet attained supramundane Prajñā.
If a Great Bodhisattva, while cultivating Prajñā, relies upon attainment to practice Prajñā, and gives rise to the thought: “I can contemplate all phenomena as empty: form is empty up to consciousness is empty; thus even the unsurpassed enlightenment of all Buddhas is also empty,” then this Great Bodhisattva, because he uses attainment as a means, although he contemplates everything as completely empty, dedicates roots of virtue equally to sentient beings, dedicates together toward unsurpassed enlightenment, develops rejoicing, cultivates wholesome dharmas equally for self and others, diligently repents and eliminates his own evil deeds, diligently requests countless Tathāgatas, Worthy Ones, Fully Enlightened Ones in the ten directions to turn the wondrous Dharma wheel and liberate sentient beings, and constantly manifests supreme supernatural powers to greatly benefit sentient beings, because he still uses attainment as a means, is not yet called supramundane Prajñā. This is only called worldly Prajñā-pāramitā.
Śāriputra, if a Great Bodhisattva, while practicing generosity, uses marvelous wisdom and takes non-attainment as the means, and regarding self, sentient beings, and generosity there is completely no attainment whatsoever. Because the three wheels are purified, he directs himself toward unsurpassed enlightenment, practicing Dāna-pāramitā and purifying the path of Bodhi. This is called supramundane Prajñā.
If a Great Bodhisattva uses marvelous wisdom and takes non-attainment as the means, and regarding self, sentient beings, and pure morality there is completely no attainment whatsoever. Because the three wheels are purified, he directs himself toward unsurpassed enlightenment, practicing Śīla-pāramitā and purifying the path of Bodhi. This is called supramundane Prajñā.
If a Great Bodhisattva uses marvelous wisdom and takes non-attainment as the means, and regarding self, sentient beings, and patience there is completely no attainment whatsoever. Because the three wheels are purified, he directs himself toward unsurpassed enlightenment, practicing Kṣānti-pāramitā and purifying the path of Bodhi. This is called supramundane Prajñā.
If a Great Bodhisattva uses marvelous wisdom and takes non-attainment as the means, and regarding self, sentient beings, bodily and mental diligence, and the accumulations of merit and wisdom, there is completely no attainment whatsoever. Because the three wheels are purified, he directs himself toward unsurpassed enlightenment, practicing Vīrya-pāramitā and purifying the path of Bodhi. This is called supramundane Prajñā.
If a Great Bodhisattva uses marvelous wisdom and takes non-attainment as the means, and regarding self, sentient beings, meditations, concentrations, and attainments, there is completely no attainment whatsoever. Because the three wheels are purified, he directs himself toward unsurpassed enlightenment, practicing Dhyāna-pāramitā and purifying the path of Bodhi. This is called supramundane Prajñā.
If a Great Bodhisattva uses marvelous wisdom and takes non-attainment as the means, and regarding all phenomena and all sentient beings there is completely no attainment whatsoever. Because the three wheels are purified, he directs himself toward unsurpassed enlightenment, practicing Prajñā-pāramitā and purifying the path of Bodhi. This is called supramundane Prajñā.
If a Great Bodhisattva dedicates all such roots of virtue equally to sentient beings and dedicates together toward unsurpassed enlightenment, then one should know that such dedication is the unsurpassed dedication, the non-differentiated dedication, the incomparable dedication, the inconceivable dedication, the unmatched dedication, the immeasurable dedication, and the marvelous dedication. Thus it is called supramundane Prajñā-pāramitā.
Śāriputra, for what reason are these six pāramitās called worldly? And for what reason are they called supramundane?
Śāriputra, “worldly” means that those six pāramitās are worldly, and therefore they are called worldly. Because they are constituted by the world, they are called worldly; because they accord with the world, they are called worldly; because they belong to the world, they are called worldly; because they arise from the world, they are called worldly; because they are included within the world, they are called worldly; because they rely upon the world, they are called worldly.
Śāriputra, “supramundane” means that these six pāramitās are supramundane, and therefore they are called supramundane. Because they transcend the world, they are called supramundane. Because they depart from the world, they are called supramundane. Because they emerge from the world, they are called supramundane. Because they transcend from within the world, they are called supramundane. Because they leave the world, they are called supramundane. Because they rely upon the world and emerge from it, they are called supramundane.
Śāriputra, when Great Bodhisattvas practice these six pāramitās, they purify the path of Bodhi.
At that time, Śāriputra asked the Venerable Subhūti:
What is called the Bodhi path of Great Bodhisattvas?
Subhūti replied:
Śāriputra, Dāna-pāramitā up to Prajñā-pāramitā are the Bodhi path of Great Bodhisattvas. The emptiness of inner phenomena up to the emptiness of emptiness and intrinsic nature are the Bodhi path of Great Bodhisattvas. Suchness up to the inconceivable realm are the Bodhi path of Great Bodhisattvas. The noble truths of suffering, origin, cessation, and path are the Bodhi path of Great Bodhisattvas. The four foundations of mindfulness up to the eightfold noble path are the Bodhi path of Great Bodhisattvas. The four meditations, four immeasurables, and four formless concentrations are the Bodhi path of Great Bodhisattvas. The eight liberations and nine successive concentrations are the Bodhi path of Great Bodhisattvas. The liberation doors of emptiness, signlessness, and wishlessness are the Bodhi path of Great Bodhisattvas. The stage of Extreme Joy up to the stage of Dharma Cloud are the Bodhi path of Great Bodhisattvas. All dhāraṇī teachings and all samādhi teachings are the Bodhi path of Great Bodhisattvas. The five kinds of eyes and six supernatural powers are the Bodhi path of Great Bodhisattvas. The ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha are the Bodhi path of Great Bodhisattvas. The quality of never forgetting and the nature of constant equanimity are the Bodhi path of Great Bodhisattvas. All-knowing wisdom, path-knowing wisdom, and all-aspects wisdom are the Bodhi path of Great Bodhisattvas.
Śāriputra, thus all immeasurable and boundless great virtues are all the Bodhi path of Great Bodhisattvas.
At that time, Śāriputra asked Subhūti:
The merits that the Venerable has described—through the power of which pāramitās are they accomplished?
Subhūti replied:
The merits I have described are all accomplished through the power of Prajñā-pāramitā. Why? Śāriputra, because such Prajñā-pāramitā can be the mother of all wholesome dharmas. All wholesome dharmas of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas arise from it. Such Prajñā-pāramitā can universally preserve all wholesome dharmas. All wholesome dharmas of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas abide within it.
Śāriputra, the Great Bodhisattvas of the past, having cultivated and fully perfected Prajñā-pāramitā, have attained unsurpassed enlightenment. The Great Bodhisattvas of the future, cultivating and fully perfecting Prajñā-pāramitā, are attaining unsurpassed enlightenment. The Great Bodhisattvas of the present, in countless Buddha realms throughout the ten directions, cultivating and fully perfecting Prajñā-pāramitā, are attaining unsurpassed enlightenment.
Furthermore, Śāriputra, if a Great Bodhisattva hears the teaching of Prajñā-pāramitā and his mind has no doubt and does not become confused, then one should know that this Great Bodhisattva always abides in this way and never abandons it. That is, using non-attainment as the means, he constantly exerts himself diligently to save all sentient beings. One should know that this Great Bodhisattva has accomplished such supreme mental activity, called mental activity corresponding with great compassion.
At that time, Śāriputra said to Subhūti:
If a Great Bodhisattva always abides in this way, never abandons it, and accomplishes mental activity corresponding with great compassion, then all sentient beings also accomplish the state of Great Bodhisattvas. Why? Because all sentient beings also abide in this way and constantly maintain such mental activity without abandoning it. Therefore, Great Bodhisattvas and all sentient beings are not different from one another.
At that time, the Venerable Subhūti replied to Śāriputra:
Excellent, excellent! Your words truly accord with what I intended to say! Although you only questioned me, you have brought forth the meaning I wished to express. Why? Śāriputra, because sentient beings up to their views do not exist, one should know that such abiding and mental activity also do not exist. Because sentient beings up to their views are unreal, one should know that such abiding and mental activity are also unreal. Because sentient beings up to their views lack inherent nature, one should know that such abiding and mental activity also lack inherent nature. Because sentient beings up to their views are empty, one should know that such abiding and mental activity are also empty. Because sentient beings up to their views are apart, one should know that such abiding and mental activity are also apart. Because sentient beings up to their views are tranquil, one should know that such abiding and mental activity are also tranquil. Because sentient beings up to their views lack cognition, one should know that such abiding and mental activity also lack cognition.
Śāriputra, form up to consciousness do not exist, are unreal, without inherent nature, empty, apart, tranquil, and without cognition; therefore one should know that such abiding and mental activity also do not exist, are unreal, without inherent nature, empty, apart, tranquil, and without cognition. Likewise, Śrāvakas, Pratyekabuddhas, and unsurpassed Bodhi are nonexistent, unreal, without inherent nature, empty, apart, tranquil, and without cognition; therefore one should know that such knowing and mental activity are also nonexistent, unreal, without inherent nature, empty, apart, tranquil, and without cognition.
Śāriputra, for this reason, Great Bodhisattvas, regarding such abiding and mental activity, are always not separated from them and are not different from sentient beings. Because all phenomena and all sentient beings are completely empty, they are not different.
At that time, the World-Honored One praised Subhūti:
Excellent, excellent! You have skillfully proclaimed Prajñā-pāramitā for the Great Bodhisattvas. This all relies upon the majestic power of the Tathāgata. If there are those who wish to proclaim Prajñā-pāramitā for Great Bodhisattvas, they should all proclaim it as you have taught. If a Great Bodhisattva wishes to learn Prajñā-pāramitā, he should learn according to your words. If a Great Bodhisattva learns Prajñā-pāramitā according to your instructions, then this Great Bodhisattva will quickly attain unsurpassed enlightenment, turn the wondrous Dharma wheel, and bring benefit and peace to all sentient beings until the end of future ages.
When the Venerable Subhūti proclaimed the profound Prajñā-pāramitā for the great assembly, this three-thousandfold great world system moved in six ways: the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the center rose and one side sank; one side rose and the center sank. At that time, the World-Honored One immediately smiled.
The Venerable Subhūti addressed the Buddha:
World-Honored One, for what cause and condition did you manifest a smile?
The Buddha told Subhūti:
Just as in this three-thousandfold great world system I am now proclaiming Prajñā-pāramitā for Great Bodhisattvas, at that time in the ten directions, countless, immeasurable, boundless worlds, there are also countless Tathāgatas, Worthy Ones, Fully Enlightened Ones, likewise proclaiming Prajñā-pāramitā for assemblies of Great Bodhisattvas. Just as I am proclaiming Prajñā-pāramitā within this three-thousandfold great world system, there are also twelve assemblies of gods and humans, vast in number, who have attained the patient acceptance of non-arising regarding all phenomena. Today, throughout the ten directions, in countless, innumerable, boundless worlds, there are also countless, innumerable, boundless sentient beings who hear those Buddhas proclaiming Prajñā-pāramitā for Great Bodhisattvas; within the teaching of emptiness, they all give rise to the aspiration for unsurpassed enlightenment, develop profound understanding, and diligently cultivate the practices of Great Bodhisattvas.
Chapter 4: ŚAKRA (1)
At that time, within this three-thousandfold great world system, wherever there were the Four Great Heavenly Kings and the Lords of Heaven, continuing up to the Heaven of Neither Thought nor No Thought; all together with countless hundreds of thousands of millions of billions of assemblies came to sit in the gathering. These gods, through pure karma, attained the fruition of karmic ripening. Although the radiance emitted from their bodies shone brilliantly, compared with the radiance of the Tathāgata that constantly manifests, it was not equal to one hundredth, not equal to one thousandth, and not even equal to the smallest fraction. Why? Because the Buddha’s bodily radiance constantly shines with majestic brilliance. Compared with the radiance of the gods, the Buddha is the most honored, most excellent, supreme, and most wondrous, incomparable, without equal, unsurpassed and foremost, covering the radiance of the gods and causing it not to appear. It is like the light of the full autumn moon covering all stars.
At that time, the god Śakra addressed Subhūti:
Now, in this world-system of three thousand great thousand worlds, all the Four Great Heavenly Kings and the Heavenly Emperors, successively up to the Akaniṣṭha Heaven, together with their retinues, have all gathered at this assembly, wishing to hear the Venerable One expound the Prajñāpāramitā. We respectfully request the Venerable One to take pity on us and proclaim it.
Venerable One, what is called the profound Prajñāpāramitā of a Great Bodhisattva? Why does a Great Bodhisattva abide in Prajñāpāramitā? Why must a Great Bodhisattva study Prajñāpāramitā?
At that time, the Venerable Subhūti said to Śakra, Lord of the Devas:
Kāśika, all you heavenly beings should listen attentively and contemplate well. I shall, relying on the majestic spiritual power of the Buddha and following the intention of the Tathāgata, proclaim Prajñāpāramitā for the sake of the Great Bodhisattvas. Thus, whichever Great Bodhisattva is able to practice within this Dharma should abide in this way and should train in this way.
Kāśika, among all you heavenly beings, those who have not yet generated the aspiration for unsurpassed perfect enlightenment should now generate it. Kāśika, those who have already entered the right nature of liberation through birth as Śrāvakas or Pratyekabuddhas can no longer generate the mind of great bodhi. Why? Kāśika, because such persons have cut off the stream of saṃsāric existence. Among them, if there are any who are able to generate the mind of unsurpassed bodhi, I shall also rejoice with them. Why? Because superior beings should seek superior Dharma. I absolutely do not obstruct their excellent wholesome qualities.
Kāśika, you have asked what is called the Prajñāpāramitā of a Great Bodhisattva. Listen, listen carefully, and I shall explain it clearly to you. Kāśika, if a Great Bodhisattva generates a mind that is in accord with the wisdom of omniscience, using non-attainment as the means, and contemplates the aggregates of form through the aggregate of consciousness, whether as impermanent, suffering, non-self, impure, empty, signless, wishless, peaceful, detached, like a disease, like a boil, like an arrow, like an ulcer, like heat and affliction, like oppression, like decay, like corruption, like change, like rapid destruction, frightening, repulsive, full of calamity, full of danger, like an epidemic, like a contagious illness, unstable, unreliable, unborn, undestroyed, uncontaminated, undefiled, inactive, unconditioned.
He contemplates the eye faculty through the mind faculty; contemplates the objects of form through the objects of phenomena; contemplates the eye element through the mind element; contemplates the form element through the phenomenon element; contemplates eye consciousness through mind consciousness; contemplates eye contact through mind contact; contemplates the feelings arising dependent on eye contact through the feelings arising dependent on mind contact; contemplates the earth element through the consciousness element; contemplates ignorance through old age and death in the same way. Kāśika, this is called the profound Prajñāpāramitā of a Great Bodhisattva.
Furthermore, Kāśika, if a Great Bodhisattva generates a mind that is in accord with the wisdom of omniscience, using non-attainment as the means, and contemplates: ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions existence, existence conditions birth, birth conditions old age and death, until there is entirely only the great mass of suffering.
After that, again using non-attainment as the means, he contemplates: through the cessation of ignorance, formations cease; through the cessation of formations, consciousness ceases; through the cessation of consciousness, name-and-form ceases; through the cessation of name-and-form, the six sense bases cease; through the cessation of the six sense bases, contact ceases; through the cessation of contact, feeling ceases; through the cessation of feeling, craving ceases; through the cessation of craving, grasping ceases; through the cessation of grasping, existence ceases; through the cessation of existence, birth ceases; through the cessation of birth, old age and death, until the entire great mass of suffering, also ceases.
Such cessations are non-self, empty, signless, wishless, peaceful, detached, unborn, undestroyed, uncontaminated, undefiled, inactive, unconditioned. Kāśika, this is called the profound Prajñāpāramitā of a Great Bodhisattva.
Furthermore, Kāśika, if a Great Bodhisattva generates a mind that is in accord with the wisdom of omniscience, using non-attainment as the means, and contemplates the emptiness of inner phenomena through the emptiness of emptiness, their lack of intrinsic nature and self-nature, as non-self, without anything belonging to self, signless, wishless, peaceful, detached, unborn, undestroyed, uncontaminated, undefiled, inactive, unconditioned. Kāśika, this is called the profound Prajñāpāramitā of a Great Bodhisattva.
Furthermore, Kāśika, if a Great Bodhisattva generates a mind that is in accord with the wisdom of omniscience, using non-attainment as the means, and contemplates suchness through the inconceivable realm as non-self, without anything belonging to self, signless, wishless, peaceful, detached, unborn, undestroyed, uncontaminated, undefiled, inactive, unconditioned. Kāśika, this is called the profound Prajñāpāramitā of a Great Bodhisattva.
Furthermore, Kāśika, if a Great Bodhisattva generates a mind that is in accord with the wisdom of omniscience, using non-attainment as the means, and contemplates the Perfection of Giving through the Perfection of Wisdom; contemplates the four foundations of mindfulness through the eightfold noble path; contemplates the four meditative absorptions, the four immeasurables, and the four formless concentrations; contemplates the eight liberations and the nine successive concentrations; contemplates the liberation methods of emptiness, signlessness, and wishlessness; contemplates the stage of Pure Observation through the stage of Tathāgata; contemplates the stage of Supreme Joy through the stage of Dharma Cloud; contemplates the five kinds of eyes and the six supernormal powers; contemplates the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; contemplates the quality of not forgetting and the nature of constant equanimity; contemplates all dhāraṇī gateways and all samādhi gateways; contemplates the wisdom of omniscience, the wisdom of paths, and the wisdom of all aspects. All are impermanent, non-self, empty, signless, wishless, peaceful, detached, changing, quickly destroyed, unreliable, unborn, undestroyed, uncontaminated, undefiled, inactive, unconditioned. Kāśika, this is called the profound Prajñāpāramitā of a Great Bodhisattva.
Furthermore, Kāśika, if a Great Bodhisattva generates a mind that is in accord with the wisdom of omniscience, using non-attainment as the means, and abides in the emptiness of inner phenomena through the emptiness of emptiness and lack of intrinsic nature and self-nature; abides in suchness through the inconceivable realm; abides in the realm of cessation through the unconditioned realm. Abides in the noble truth of suffering through the noble truth of the path. Kāśika, this is called the profound Prajñāpāramitā of a Great Bodhisattva.
Furthermore, Kāśika, if a Great Bodhisattva generates a mind that is in accord with the wisdom of omniscience, using non-attainment as the means, practices the Perfection of Giving through the Perfection of Wisdom; practices the four foundations of mindfulness through the eightfold noble path; practices the four meditative absorptions, the four immeasurables, and the four formless concentrations; practices the eight liberations and the nine successive concentrations; practices the liberation methods of emptiness, signlessness, and wishlessness; practices the stage of Supreme Joy through the stage of Dharma Cloud; practices the five kinds of eyes and the six supernormal powers; practices the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; practices the quality of not forgetting and the nature of constant equanimity; practices all dhāraṇī and all samādhi gateways; practices the wisdom of omniscience, the wisdom of paths, and the wisdom of all aspects; practices all the practices of Great Bodhisattvas; practices the unsurpassed perfect enlightenment of all Buddhas. Kāśika, this is the profound Prajñāpāramitā of a Great Bodhisattva.