THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 499
Chapter 4: ŚAKRA (2)
Furthermore, Kāśika, if any Great Bodhisattva, while cultivating the profound Prajñāpāramitā, observes in this way: “There are only dharmas that condition and support one another, permeating, nourishing, and increasing one another, successively encompassing all. Within this there is completely no self and nothing belonging to self. When observed according to reality, they cannot be apprehended.” Again, one gives rise to the contemplation: “The Great Bodhisattvas cultivate superior wholesome roots, dedicate them equally to sentient beings, and together turn them toward the unsurpassed enlightenment.
The mind cultivating wholesome roots does not merge with the mind of dedication; the mind of dedication does not merge with the mind cultivating wholesome roots. The mind of dedication does not merge with the mind of enlightenment; the mind of enlightenment also does not merge with the mind of dedication. In the cultivation of the mind of wholesome roots in relation to the mind of dedication, there is no possession and it cannot be apprehended. In the mind of dedication in relation to the cultivation of the mind of wholesome roots, there is also no possession and it cannot be apprehended. In the mind of dedication in relation to the mind of enlightenment, there is no possession and it cannot be apprehended. In the mind of enlightenment in relation to the mind of dedication, there is also no possession and it cannot be apprehended.” Although the Great Bodhisattvas observe all dharmas according to reality, regarding all dharmas they completely have nothing seen.
Kāśika, this is called the profound Prajñāpāramitā of the Great Bodhisattva.
At that time, Śakra, Lord of the Devas, asked Subhūti:
“Venerable Great Elder, why is it that for the Great Bodhisattvas, the cultivation of the mind of wholesome roots does not merge with the mind of dedication? The mind of dedication also does not merge with the cultivation of the mind of wholesome roots. The mind of dedication does not merge with the mind of enlightenment. The mind of enlightenment also does not merge with the mind of dedication. In the cultivation of the mind of wholesome roots in relation to the mind of dedication, there is no possession and it cannot be apprehended. In the mind of dedication in relation to the cultivation of the mind of wholesome roots, there is also no possession and it cannot be apprehended. In the mind of dedication in relation to the mind of enlightenment, there is also no possession and it cannot be apprehended. In the mind of enlightenment in relation to the mind of dedication, there is also no possession and it cannot be apprehended?”
Subhūti replied:
“Kāśika, for the Great Bodhisattvas, the cultivation of the mind of wholesome roots is not mind. The mind of dedication and the mind of enlightenment are also not mind. One cannot use what is not mind to have cultivation, or dedication, or the act of dedication. One cannot use what is not mind to dedicate what is not mind; mind should also not dedicate what is not mind. What is not mind should not dedicate to mind; mind should also not dedicate to mind. Why? Kāśika, what is not mind is precisely inconceivable; the inconceivable is precisely what is not mind. Both such kinds are without possession. Within the absence of possession, there is no meaning of dedication.
Kāśika, mind has no intrinsic nature, and mental factors are likewise so. Since mind and mental factors have no intrinsic nature, mind likewise has no meaning in relation to the mind of dedication. Kāśika, if the Great Bodhisattvas contemplate in this way, this is called the profound Prajñāpāramitā of the Great Bodhisattva.”
At that time, the World-Honored One praised Subhūti:
“Excellent, excellent! Now you skillfully proclaim the Prajñāpāramitā for the Great Bodhisattvas; you should also skillfully encourage the Great Bodhisattvas to diligently and joyfully cultivate the Prajñāpāramitā.”
The venerable Subhūti said to the Buddha:
“World-Honored One, I know the debt of gratitude; how could I not repay it? Why? In the past, the Buddhas and their assemblies of disciples proclaimed the six pāramitās for the Great Bodhisattvas through demonstrating, teaching, guiding, praising, encouraging, rejoicing, comforting, and establishing them so that they could reach completion. At that time, the World-Honored One also practiced within them and has now attained unsurpassed enlightenment, turning the wondrous Dharma wheel and benefiting us. Therefore, today, following the Buddha’s teaching, I must proclaim the six pāramitās for the Great Bodhisattvas, also demonstrating, teaching, guiding, praising, encouraging, rejoicing, and establishing them so that they may reach completion, quickly attain unsurpassed enlightenment, turn the wondrous Dharma wheel throughout future ages, and bring benefit and happiness to all sentient beings. This is called repaying that kindness.”
Then the venerable Subhūti again said to Śakra:
“Kāśika, you asked why Great Bodhisattvas should abide in the Prajñāpāramitā. Listen carefully, listen carefully; I shall explain for you how Great Bodhisattvas should properly abide in the Prajñāpāramitā in such a way that they should not have the mark of abiding.
Kāśika, the aggregate of form up to the aggregate of consciousness, and the nature of the aggregate of form up to the aggregate of consciousness, are empty. The nature of the Great Bodhisattvas is empty. Whether it is the emptiness of the aggregate of form up to the aggregate of consciousness, or the emptiness of the Great Bodhisattvas, all such things are without two and without two divisions.
Kāśika, Great Bodhisattvas should abide in the Prajñāpāramitā in this way.
Kāśika, the eye faculty up to the mind faculty, and the nature of the eye faculty up to the mind faculty, are empty. The objects of form up to the objects of dharmas, and the nature of the objects of form up to the objects of dharmas, are empty. The eye element up to the mind element, and the nature of the eye element up to the mind element, are empty. The form element up to the dharma element, and the nature of the form element up to the dharma element, are empty. The eye-consciousness element up to the mind-consciousness element, and the nature of the eye-consciousness element up to the mind-consciousness element, are empty. Eye contact up to mind contact, and the nature of eye contact up to mind contact, are empty. The feelings arising conditioned by eye contact up to the feelings arising conditioned by mind contact, and the nature of the feelings arising conditioned by eye contact up to the feelings arising conditioned by mind contact, are all empty.
The earth element up to the consciousness element, and the nature of the earth element up to the consciousness element, are empty. Conditions from causal conditions up to dominant conditions, and the nature of causal conditions up to dominant conditions, are empty. Ignorance up to old age and death, and the nature of ignorance up to old age and death, are empty. The cessation of ignorance up to the cessation of old age and death, and the nature of the cessation of ignorance up to the cessation of old age and death, are empty.
The perfection of generosity up to the perfection of wisdom, and the nature of the perfection of generosity up to the perfection of wisdom, are empty. The emptiness of internal dharmas up to the emptiness of the non-inherent nature of self-nature, and the nature of the emptiness of internal dharmas up to the emptiness of the non-inherent nature of self-nature, are empty.
Suchness up to the inconceivable realm, and the nature of suchness up to the inconceivable realm, are empty. The realm of cessation up to the unconditioned realm, and the nature of the realm of cessation up to the unconditioned realm, are empty.
The noble truths of suffering, origination, cessation, and path, and the nature of the noble truths of suffering, origination, cessation, and path, are empty. The four foundations of mindfulness up to the eightfold noble path, and the nature of the four foundations of mindfulness up to the eightfold noble path, are empty.
The four meditative absorptions, the four immeasurables, and the four formless concentrations, and the nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations, are empty. The eight liberations and the nine successive concentrations, and the nature of the eight liberations and the nine successive concentrations, are empty.
The liberation doors of emptiness, signlessness, and wishlessness, and the nature of the liberation doors of emptiness, signlessness, and wishlessness, are empty. The stages from the stage of pure contemplation up to the stage of the Tathāgata, and the nature of the stage of pure contemplation up to the stage of the Tathāgata, are empty.
The stages from Joyful Ground up to Dharma Cloud Ground, and the nature of Joyful Ground up to Dharma Cloud Ground, are empty. The five types of eyes and the six supernormal powers, and the nature of the five types of eyes and the six supernormal powers, are empty.
The ten powers of the Tathāgata up to the eighteen distinct qualities of a Buddha, and the nature of the ten powers of the Tathāgata up to the eighteen distinct qualities of a Buddha, are empty. The quality of not forgetting the Dharma and the quality of always maintaining equanimity, and the nature of the quality of not forgetting the Dharma and the quality of always maintaining equanimity, are empty.
All dhāraṇī methods and all samādhi methods, and the nature of all dhāraṇī methods and all samādhi methods, are empty. The Śrāvaka vehicle, the Pratyekabuddha vehicle, and the unsurpassed vehicle, and the nature of the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the unsurpassed vehicle, are empty.
The stream-enterer up to the Tathāgata, and the nature of the stream-enterer up to the Tathāgata, are empty. The wisdom of all aspects, the wisdom of path aspects, and the wisdom of all characteristics, and the nature of the wisdom of all aspects, the wisdom of path aspects, and the wisdom of all characteristics, are empty.
The Great Bodhisattvas, and the nature of the Great Bodhisattvas, are empty. Whether it is the emptiness of the eye faculty up to the wisdom of all characteristics, or the emptiness of the Great Bodhisattvas, all such things are without two and without two divisions.
Kāśika, Great Bodhisattvas should abide in the Prajñāpāramitā in this way.”
At that time, Śakra, Lord of the Devas, asked Subhūti:
“Why is it that when Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide anywhere?”
Subhūti replied:
“Kāśika, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide in the aggregate of form, nor should they abide in the aggregates of feeling, perception, formations, and consciousness. Why? Because they still use existence with apprehension as a means. Likewise, they should not abide in the wisdom of all aspects, nor should they abide in the wisdom of path aspects or the wisdom of all characteristics. Why? Because they still use existence with apprehension as a means.
Furthermore, Kāśika, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide in ‘this is the aggregate of form,’ nor should they abide in ‘this is the aggregate of feeling, perception, formations, and consciousness.’ Why? Because they still use existence with apprehension as a means. Likewise, they should not abide in ‘this is the wisdom of all aspects,’ nor should they abide in ‘this is the wisdom of path aspects’ or ‘this is the wisdom of all characteristics.’ Why? Because in such a way they still use existence with apprehension as a means.
Furthermore, Kāśika, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide in whether the aggregates of form up to consciousness are permanent or impermanent; pleasurable or painful; self or not-self; pure or impure; empty or not empty; marked or without marks; with wishes or without wishes; tranquil or not tranquil; liberated or not liberated. Why? Because they still use existence with apprehension as a means.
Likewise, they should not abide in whether the wisdom of all aspects, the wisdom of path aspects, and the wisdom of all characteristics are permanent, impermanent, pleasurable, painful, self, pure, impure, empty, not empty, marked, without marks, with wishes, without wishes, tranquil, not tranquil, liberated, or not liberated. Why? Because in such a way they still use existence with apprehension as a means.
Furthermore, Kāśika, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide in the stream-enterer fruit as a manifestation of the unconditioned. Why? Because they still use existence with apprehension as a means. They should not abide in the once-returner, non-returner, arhat fruit, Pratyekabuddha enlightenment, or the unsurpassed enlightenment of the Buddhas as manifestations of the unconditioned. Why? Because they still use existence with apprehension as a means.
Furthermore, Kāśika, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide in the stream-enterer as a field of merit worthy of offerings. Why? Because they still use existence with apprehension as a means. They should not abide in the once-returner, non-returner, arhat, Pratyekabuddha, Bodhisattva, or Tathāgata as fields of merit worthy of offerings. Why? Because they still use existence with apprehension as a means.
Furthermore, Kāśika, when Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide in the First Ground. Why? Because they still use existence with apprehension as a means. They should not abide in the Second Ground up to the Tenth Ground. Why? Because they still use existence with apprehension as a means.”
Again, Kāśika, when the Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide at the time of the initial generation of the mind and think thus:
“I should perfect the Dāna-pāramitā through the Prajñā-pāramitā. I should perfect the four foundations of mindfulness through the eightfold noble path. I should perfect the four meditations, the four immeasurables, and the four formless concentrations. I should perfect the eight liberations and the nine successive concentrations. I should perfect the liberation methods of emptiness, signlessness, and wishlessness. Having perfected my practices of effort, I should enter the right nature of separation from birth of the Bodhisattva. Having attained the right nature of separation from birth, I should abide in the irreversible stage of the Bodhisattva. I should perfect the five superknowledges of the Bodhisattva. Having perfected and abided in the five superknowledges of the Bodhisattva, I should travel to measureless, countless Buddha-fields to pay homage to, behold, serve, and make offerings to the Buddhas, the World-Honored Ones, listen to the Buddha’s true Dharma, then contemplate it properly and explain it extensively to others.
I should adorn and purify Buddha-lands like those of the Buddhas of the ten directions, and establish sentient beings there. I must mature all kinds of sentient beings so that they attain the unsurpassed enlightenment, or attain Nirvāṇa, or abide in fortunate realms. I must go to measureless, countless Buddha-fields to draw near to and serve the Buddhas, the World-Honored Ones; moreover, I should use boundless flowers and fragrances, precious garlands, banners, lamps, streamers, canopies, music, food, and other articles to make offerings, show reverence, honor, respect, and praise them. I must establish measureless, countless, boundless sentient beings so that they become irreversible with regard to unsurpassed Bodhi.”
Why? Because in this way one is still using something obtainable as a means.
Again, Kāśika, when the Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide in the thought:
“I must accomplish the five kinds of purified eyes: the fleshly eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye.”
They should not abide in the thought:
“I must accomplish the six superior superknowledges.”
The six superior superknowledges are the superknowledge of the realm of cognition, the superknowledge of the divine eye, the superknowledge of the divine ear, the superknowledge of knowing others’ minds, the superknowledge of recollection of former abodes, and the superknowledge of exhaustion of defilements.
They should not abide in the thought:
“I should accomplish all superior methods of samādhi and, among the concentrations, abide freely according to my wishes.”
They should not abide in the thought:
“I should accomplish all superior methods of dhāraṇī and, among the formulas of retention, become free in all activities that I undertake.”
They should not abide in the thought:
“I must accomplish the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha.”
They should not abide in the thought:
“I must accomplish the thirty-two marks of excellence and the eighty minor marks of beauty, adorning my body so that all sentient beings who see me become joyful, gaze upon me without weariness, and receive benefit and happiness themselves.”
They should not abide in the thought:
“I must accomplish the quality of not forgetting and the constant quality of equanimity.”
They should not abide in the thought:
“I must accomplish omniscient wisdom, the wisdom of the modes of the path, and the wisdom of all aspects, penetrating all phenomena without attachment and without obstruction.”
Why? Because all of these still use something obtainable as a means.
Again, Kāśika, when the Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide in:
“This is one who follows faith. This is one who follows Dharma. This is the eighth stage. This is a stream-enterer, who returns for seven more births. This is a family-to-family practitioner. This is one who has only one more interval. This is one who reaches the end of defilements only when life ends. This is the stream-enterer’s concentration, which is not a fallen state. This is the intermediate attainment of Nirvāṇa. This is the once-returner, who comes to this world only once more and then completely ends suffering. This is the direction of the non-returner. This is the fruit of non-returning, crossing to the other shore and entering Nirvāṇa. This is the direction of the Arhat. This is the fruit of the Arhat, who certainly enters complete Nirvāṇa in this present life. This is the Pratyekabuddha. This is the Bodhisattva, surpassing the stages of Śrāvakas and Pratyekabuddhas, abiding in the stage of the Great Bodhisattva; cultivating omniscient wisdom, the wisdom of the modes of the path, and the wisdom of all aspects, understanding all phenomena and all aspects, then completely cutting off the continuity of all latent tendencies, bonds, and afflictions, attaining unsurpassed enlightenment, becoming a Tathāgata, Arhat, Perfectly Enlightened One, possessing great power, then turning the wondrous Dharma wheel, carrying out Buddha-activities, liberating measureless, countless sentient beings, causing them to attain Nirvāṇa and complete peace.”
Why? Because in this way one is still using something obtainable as a means.
Again, Kāśika, when the Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide in this thought:
“I must skillfully cultivate the four bases of miraculous power and then abide in such superior samādhi. Through this samādhi, I shall increase my power so that my lifespan may extend for as long as countless great kalpas equal in number to the sands of the Ganges.”
They should not abide in the thought:
“I must obtain an immeasurable and boundless lifespan.”
They should not abide in the thought:
“I must accomplish the thirty-two marks, each mark adorned by a hundred merits, so that any sentient being who sees them will generate great benefit and happiness.”
They should not abide in the thought:
“I must accomplish the eighty minor marks of beauty, each one possessing countless, superior, rare, wondrous qualities, so that any sentient being who sees them will receive great benefit.”
They should not abide in the thought:
“I must abide in a pure and adorned Buddha-land whose size extends throughout the ten directions, as vast as the worlds equal in number to the sands of the Ganges.”
They should not abide in the thought:
“I must sit upon a vajra throne; this throne is as vast as a three-thousandfold great thousand world system.”
They should not abide in the thought:
“I must sit beneath the Bodhi tree. This tree must be tall, broad, and immense, filled with many precious jewels. From that place, a wondrous fragrance constantly spreads everywhere, causing those who hear it to quickly eliminate greed, hatred, and delusion; the illnesses of countless, boundless bodies are healed; whoever smells the fragrance of this Bodhi tree abandons thoughts of the Śrāvaka and Pratyekabuddha vehicles and will certainly attain unsurpassed enlightenment.”
They should not abide in the thought:
“I vow that I will obtain an adorned and purified Buddha-land. That land is completely pure, without any defilements.”
Why? Because in this way one is still using something obtainable as a means.
Again, Kāśika, when the Great Bodhisattvas practice the profound Prajñāpāramitā, they should not abide in this thought:
“I vow that I will obtain a pure Buddha-land, within which there is absolutely no attachment to the names and sounds of the form aggregate up to the consciousness aggregate; no attachment to the names and sounds of the eye faculty up to the mind faculty; no attachment to the names and sounds of the form sphere up to the Dharma sphere; no attachment to the names and sounds of the eye element up to the mind element; no attachment to the names and sounds of the form element up to the Dharma element; no attachment to the names and sounds of the eye consciousness element up to the mind consciousness element; no attachment to the names and sounds of eye contact up to mind contact; no attachment to the names and sounds of the feelings arising from eye contact as condition up to the feelings arising from mind contact as condition; no attachment to the names and sounds of the earth element up to the consciousness element; no attachment to the names and sounds of causes and conditions up to dominant conditions; no attachment to the names and sounds of ignorance up to aging and death; no attachment to the names and sounds of the Dāna-pāramitā up to the Prajñā-pāramitā; no attachment to the names and sounds of inner emptiness up to the emptiness of the non-self-nature of phenomena; no attachment to the names and sounds of suchness up to the inconceivable realm; no attachment to the names and sounds of the realm of cessation up to the unconditioned realm; no attachment to the names and sounds of the noble truths of suffering, origin, cessation, and path; no attachment to the names and sounds of the four foundations of mindfulness up to the eightfold noble path; no attachment to the names and sounds of the four meditations, four immeasurables, and four formless concentrations; no attachment to the names and sounds of the eight liberations and nine successive concentrations; no attachment to the names and sounds of the liberation methods of emptiness, signlessness, and wishlessness; no attachment to the names and sounds of the stage of pure contemplation up to the stage of the Tathāgata; no attachment to the names and sounds of the stage of Perfect Joy up to the stage of Dharma Cloud; no attachment to the names and sounds of the five kinds of eyes and the six superknowledges; no attachment to the names and sounds of the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; no attachment to the names and sounds of the thirty-two marks of excellence and the eighty minor marks of beauty of a Great Being; no attachment to the names and sounds of the quality of not forgetting and the constant quality of equanimity; no attachment to the names and sounds of all dhāraṇī methods and all samādhi methods; no attachment to the names and sounds of omniscient wisdom, the wisdom of the modes of the path, and the wisdom of all aspects; no attachment to the names and sounds of Śrāvaka, Pratyekabuddha, and Mahāyāna; no attachment to the names and sounds of the direction of stream-entry, the fruit of stream-entry, up to Bodhisattva and Tathāgata.”
Why? Because this still uses something obtainable as a means. Why? Because all Tathāgatas, Arhats, Perfectly Enlightened Ones, when attaining unsurpassed enlightenment, understand that all phenomena are completely nonexistent, and names, letters, and sounds cannot be grasped.
When the Great Bodhisattvas abide in the irreversible stage, they also see that all phenomena are completely nonexistent, and names, letters, and sounds cannot be grasped. Kāśika, this is how the Great Bodhisattvas abide in the profound Prajñāpāramitā, abiding in such a way without the characteristic of abiding. Kāśika, regarding the profound Prajñāpāramitā, according to the true nature of things, whether one should abide or should not abide, because one uses non-attainment as the means, one should train in this way.
At that time, Śāriputra thought:
“If the Great Bodhisattva, when practicing the profound Prajñāpāramitā, should not abide in any phenomenon at all, then why should one abide in the profound Prajñāpāramitā?”
The venerable Subhūti, knowing the thought in Śāriputra’s mind, immediately said:
“What does the Venerable One think? Where does the mind of the Buddhas abide?”
Śāriputra replied:
“The minds of the Buddhas completely have no place of abiding. Why? Because the minds of all Buddhas do not abide in the form aggregate up to the consciousness aggregate; do not abide in the eye faculty up to the mind faculty; do not abide in the form sphere up to the Dharma sphere; do not abide in the eye element up to the mind element; do not abide in the form element up to the Dharma element; do not abide in the eye consciousness element up to the mind consciousness element; do not abide in eye contact up to mind contact; do not abide in feelings arising from eye contact as condition up to feelings arising from mind contact as condition; do not abide in the earth element up to the consciousness element; do not abide in causes and conditions up to dominant conditions; do not abide in ignorance up to aging and death; do not abide in the conditioned realm up to the unconditioned realm; do not abide in the Dāna-pāramitā up to the Prajñā-pāramitā; do not abide in inner emptiness up to the emptiness of the non-self-nature of phenomena; do not abide in suchness up to the inconceivable realm; do not abide in the realm of cessation up to the unconditioned realm; do not abide in the noble truths of suffering, origin, cessation, and path; do not abide in the four foundations of mindfulness up to the eightfold noble path; do not abide in the four meditations, four immeasurables, and four formless concentrations; do not abide in the eight liberations and nine successive concentrations; do not abide in the liberation methods of emptiness, signlessness, and wishlessness; do not abide in the stage of pure contemplation up to the stage of the Tathāgata; do not abide in the stage of Perfect Joy up to the stage of Dharma Cloud; do not abide in the five kinds of eyes and six superknowledges; do not abide in the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; do not abide in the thirty-two marks of excellence and eighty minor marks of beauty of a Great Being; do not abide in the quality of not forgetting and the constant quality of equanimity; do not abide in all dhāraṇī methods and all samādhi methods; do not abide in omniscient wisdom, the wisdom of the modes of the path, and the wisdom of all aspects. Why? Because all phenomena cannot be grasped. Thus, Subhūti, the mind of the Tathāgata, with regard to all phenomena, completely has no place of abiding, and yet it is not that it does not abide.”
At that time, the venerable Subhūti said to Śāriputra:
“The Great Bodhisattvas who practice the profound Prajñāpāramitā are likewise so. Although they abide in the Prajñāpāramitā, they are the same as the Tathāgata; regarding all phenomena, the mind has no place of abiding, and yet it is not that it does not abide. Why? Because when the Great Bodhisattvas practice the profound Prajñāpāramitā, although they abide in the Prajñāpāramitā, regarding the form aggregate they neither abide nor do not abide; regarding feeling, perception, formations, and consciousness aggregates, they also neither abide nor do not abide. Thus, up to omniscient wisdom, they neither abide nor do not abide; regarding the wisdom of the modes of the path and the wisdom of all aspects, they also neither abide nor do not abide. Why? Śāriputra, because form and phenomena are of a non-dual nature. Śāriputra, regarding the profound Prajñāpāramitā, according to this characteristic of neither abiding nor not abiding, the Great Bodhisattvas, using non-attainment as the means, should train in this way.”
At that time, among the assembly, some gods thought:
“The words, phrases, and incantations of many kinds of yakṣas, although hidden and secret, we can still understand clearly. The venerable Subhūti’s explanation of Prajñāpāramitā, although he uses many words and explanations to make it clear, why can we still not understand it?”
The venerable Subhūti, knowing the thoughts of those gods, said:
“Gods, do you not understand what I have taught?”
The gods replied:
“Yes, indeed, yes indeed! The phrases and meanings of the profound Prajñāpāramitā taught by the Venerable One are truly difficult for us to understand.”
The venerable Subhūti again said:
“I have always, regarding this Prajñāpāramitā, not taught even a single word within its meaning of correspondence. You also have not heard anything, so what is there to understand? Why? Gods, because within the meaning corresponding to the Prajñāpāramitā, written words and language are completely abandoned. Within it, the speaker, the listener, and the understander cannot be grasped. All Tathāgatas, Arhats, Perfectly Enlightened Ones, who have attained the profound and wondrous unsurpassed enlightenment, are likewise so.”
“Gods, you should know: it is like a Buddha transforming into a Buddha-body. From this transformed Buddha-body, four assemblies are transformed, all coming to the assembly to teach Dharma. What do you think? Is there truly someone here who teaches, someone who listens, and someone who understands?”
The gods replied:
“Great Venerable, there is not.”
Subhūti said:
“Exactly so, gods! All phenomena are like illusions. Now, within the meaning corresponding to this profound Prajñāpāramitā, the speaker, the listener, and the understander cannot be grasped. Gods, you should know: it is like dreaming of seeing the Buddha teaching Dharma to an assembly. What do you think? Is there truly someone there who teaches, someone who listens, and someone who understands?”
The gods replied:
“Great Venerable, there is not!”
Subhūti said:
“Exactly so, gods, all phenomena are like dreams. Now, within the meaning corresponding to this profound Prajñāpāramitā, the speaker, the listener, and the understander cannot be grasped. Gods, you should know: it is like two people in a mountain cave, each facing in a different direction, simultaneously singing praises of the Buddha, Dharma, and Saṅgha. What do you think? Can these two echoes hear each other? Can they understand each other?”
The gods replied:
“Great Venerable, no!”
Subhūti said:
“Exactly so, gods, all phenomena are like echoes. Now, within the meaning corresponding to this profound Prajñāpāramitā, the speaker, the listener, and the understander cannot be grasped. Gods, you should know: it is like a magician or a disciple of a magician, at a crossroads, creating four assemblies and a Tathāgata teaching Dharma. What do you think? Is there truly someone here who teaches, someone who listens, and someone who understands?”
The gods replied:
“Great Venerable, no!”
Subhūti said:
“Exactly so, gods! All phenomena are like magical illusions. Now, within the meaning corresponding to this profound Prajñāpāramitā, the speaker, the listener, and the understander cannot be grasped. Gods, because of this reason, I say: regarding this profound Prajñāpāramitā, within its corresponding meaning I do not teach even a single word. You have not heard anything either, so what is there to understand?”
At that time, the gods again thought:
“The great venerable Subhūti, regarding the profound meaning of Prajñāpāramitā, although he uses many methods to explain clearly and wishes us to understand easily, its meaning is even deeper than deep, subtler than subtle, and difficult to measure.”
The venerable Subhūti, knowing their thoughts, immediately said:
“Gods, you should know: the form aggregate is neither profound nor subtle. Feeling, perception, formations, and consciousness aggregates are neither profound nor subtle. Why? Gods, because the own-nature of the form aggregate up to the own-nature of the consciousness aggregate is neither profound nor subtle. Thus, up to omniscient wisdom, it is neither profound nor subtle. The wisdom of the modes of the path and the wisdom of all aspects are also neither profound nor subtle. Why? Gods, because the own-nature of omniscient wisdom, the own-nature of the wisdom of the modes of the path, and the wisdom of all aspects are all neither profound nor subtle.”
At that time, the gods again thought:
“The great venerable Subhūti, in the Dharma he teaches, does not present the form aggregate, nor does he present the feeling, perception, formations, and consciousness aggregates. Why? Because the nature of the form aggregate and so forth cannot be presented. Thus, up to omniscient wisdom, he does not present it, nor does he present the wisdom of the modes of the path and the wisdom of all aspects. Why? Because the nature of omniscient wisdom and so forth cannot be presented. While teaching Dharma, the great venerable Subhūti also does not present the direction of stream-entry, the fruit of stream-entry, the direction of once-returning, the fruit of once-returning, the direction of non-returning, the fruit of non-returning, the direction of Arhatship, the fruit of Arhatship, the direction of Pratyekabuddhahood, the fruit of Pratyekabuddhahood, or the attainment of unsurpassed enlightenment by all Great Bodhisattvas. Why? Because the nature of the direction of stream-entry and so forth cannot be presented. While teaching Dharma, the great venerable Subhūti also does not present language or written words. Why? Because the nature of language and written words cannot be presented.”
The venerable Subhūti, knowing that the gods were contemplating the Dharma, said to them:
“Exactly so, exactly so, just as you have thought! From the form aggregate up to unsurpassed Bodhi, written words and language cannot be presented. Therefore, within the meaning corresponding to this profound Prajñāpāramitā, there is no speaker, no listener, and no understander. Therefore, you should practice firm patience according to the teachings regarding all phenomena. Gods, you should know: if you wish to attain and abide in the fruit of stream-entry, once-returning, non-returning, Arhatship, Pratyekabuddha enlightenment, or the unsurpassed enlightenment of the Buddhas, you must rely on this patience with the Dharma in order to attain and abide in them. Thus, gods, from the time of first generating the mind until the final completion, the Great Bodhisattvas should abide in this profound Prajñāpāramitā—without teaching, without hearing, without understanding—and should always diligently cultivate and learn it, never temporarily abandoning it.”
At that time, the gods again thought:
“The great venerable Subhūti, for the sake of which sentient beings does he now teach which Dharma?”
The venerable Subhūti, knowing the thoughts of the gods, immediately said:
“Gods, you should know: now I wish to teach Dharma for sentient beings who are like illusions, like transformations, like dreams, and therefore I also proclaim Dharma that is like illusions, like transformations, like dreams. Why? Because in this way the listener, regarding the teaching of Dharma, neither hears, understands, nor realizes it.”
At that time, the gods asked again:
“Are the speaker, the listener, and the Dharma that is taught all seen as being like illusions, like transformations, and like dreams?”
Subhuti replied:
That is so, that is so, exactly as you have said! Sentient beings are like illusions because people are like illusions, and the Dharma being taught is also like an illusion. Sentient beings are like transformations because people are like transformations, and the Dharma being taught is also like transformations. Sentient beings are like dreams because people are like dreams, and the Dharma being taught is also like dreams. O gods, you should know that the self, up to and including views, are all seen as like illusions, like transformations, like dreams. The aggregates of form, up to and including the aggregate of consciousness, are also seen as like illusions, like transformations, like dreams. Even the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, and the unsurpassed supreme enlightenment of all Buddhas are also seen as like illusions, like transformations, like dreams.
At that time the gods asked Subhuti:
Venerable Great Elder, you have now only said that the self up to and including Bodhi is seen as like an illusion, like a transformation, like a dream. Do you also say that Nirvana is seen as like an illusion, like a transformation, like a dream?
Subhuti replied:
Now I do not only say that the self up to and including Bodhi is seen as like an illusion, like a transformation, like a dream; I also say that Nirvana is seen as like an illusion, like a transformation, like a dream. O gods, you should know that even if there were a Dharma higher than Nirvana, I would also teach that it is seen as like an illusion, like a transformation, like a dream. Why? O gods, because illusions, transformations, and dreams, together with all phenomena up to Nirvana, are all without two and without two parts.
At that time, the great Hearers, the Venerable Śāriputra, Great Maudgalyāyana, Mahākātyāyana, Pūrṇa Maitrāyaṇīputra, Mahākāśyapa, and others, along with immeasurable hundreds of thousands of great Bodhisattvas, all asked the Venerable Subhuti:
The Prajñāpāramitā that the Venerable One has taught is so profound, difficult to see, difficult to understand, peacefully wondrous, not within the realm of thought, transcending the sphere of thought, and supreme above all—who can believe in, understand, and receive it?
At that time Ānanda said to the great Hearers and the great Bodhisattvas:
There are irreversible great Bodhisattvas who, with regard to this Prajñāpāramitā, can receive and deeply believe and understand it. There are also immeasurable Arhats who have seen the noble truths, who can reach the source of profound phenomena, whose aspirations have been fulfilled, and whose outflows have permanently ceased; therefore they can believe in, understand, and receive this Prajñāpāramitā. There are also immeasurable virtuous men and virtuous women who, in the past, before immeasurable, innumerable hundreds of thousands of millions of billions of Buddhas, drew near to and made offerings to them, made great vows, planted roots of virtue and wisdom, became intelligent, and received the assistance of good spiritual friends; they too can believe in, understand, and receive this Prajñāpāramitā. Why? Such persons do not discriminate between Dharma and non-Dharma. That is, they do not use emptiness and non-emptiness to discriminate form up to consciousness, nor do they use form up to consciousness to discriminate emptiness and non-emptiness. They do not use having marks and having no marks to discriminate form up to consciousness, nor do they use form up to consciousness to discriminate having marks and having no marks. They do not use having aspirations and having no aspirations to discriminate form up to consciousness, nor do they use form up to consciousness to discriminate having aspirations and having no aspirations. They do not use peaceful stillness and non-peaceful stillness to discriminate form up to consciousness, nor do they use form up to consciousness to discriminate peaceful stillness and non-peaceful stillness. They do not use separation and non-separation to discriminate form up to consciousness, nor do they use form up to consciousness to discriminate separation and non-separation. They do not use arising and non-arising to discriminate form up to consciousness, nor do they use form up to consciousness to discriminate arising and non-arising. They do not use cessation and non-cessation to discriminate form up to consciousness, nor do they use form up to consciousness to discriminate cessation and non-cessation.
Likewise, they do not use emptiness and non-emptiness to discriminate conditioned and unconditioned realms, nor do they use conditioned and unconditioned realms to discriminate emptiness and non-emptiness. They do not use having marks and having no marks to discriminate conditioned and unconditioned realms, nor do they use conditioned and unconditioned realms to discriminate having marks and having no marks. They do not use having aspirations and having no aspirations to discriminate conditioned and unconditioned realms, nor do they use conditioned and unconditioned realms to discriminate having aspirations and having no aspirations. They do not use peaceful stillness and non-peaceful stillness to discriminate conditioned and unconditioned realms, nor do they use conditioned and unconditioned realms to discriminate peaceful stillness and non-peaceful stillness. They do not use separation and non-separation to discriminate conditioned and unconditioned realms, nor do they use conditioned and unconditioned realms to discriminate separation and non-separation. They do not use arising and non-arising to discriminate conditioned and unconditioned realms, nor do they use conditioned and unconditioned realms to discriminate arising and non-arising. They do not use cessation and non-cessation to discriminate conditioned and unconditioned realms, nor do they use conditioned and unconditioned realms to discriminate cessation and non-cessation. Because of this cause and condition, such persons can all believe in, understand, and uphold this Prajñāpāramitā.
At that time the Venerable Subhuti said to the gods:
Such Prajñāpāramitā is truly profound, difficult to see, difficult to understand, peacefully wondrous, not within the realm of thought, transcending the sphere of thought, and supreme above all. Within it, there truly is no person who can believe, understand, and uphold it. Why? Because within it there is no Dharma that can be displayed, and therefore the one who believes, understands, and upholds it also cannot be grasped.
At that time Śāriputra asked Subhuti:
Is it not true that within the profound teaching of Prajñāpāramitā, when explained extensively, there are the Dharmas corresponding to the Three Vehicles—the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle? Extending further, there is the Bodhisattva path embraced by great Bodhisattvas, from the initial arising of aspiration gradually up to the tenth arising of aspiration. These are called the perfection of giving up to the perfection of wisdom. Dwelling in inner emptiness up to the emptiness of the self-nature of emptiness. Dwelling in suchness up to the inconceivable realm. Dwelling in the realm of cessation up to the unconditioned realm. Dwelling in the noble truths of suffering, origination, cessation, and path, or the four foundations of mindfulness up to the eightfold noble path. Or the four meditative absorptions, the four immeasurables, and the four formless concentrations. Or the eight liberations and the nine successive concentrations. Or the liberation doors of emptiness, signlessness, and wishlessness. Or the stage of Joy up to the stage of Dharma Cloud. Or the five kinds of eyes and the six supernatural powers. Or the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha. Or the qualities of not forgetting phenomena and always maintaining equanimity. Or all dhāraṇī gateways and all samādhi gateways. Or the wisdom of all-knowing, the wisdom of the paths, and the wisdom of all aspects, up to the embracing of the supreme supernatural powers of great Bodhisattvas. Within the profound Prajñāpāramitā, these are what great Bodhisattvas should diligently cultivate; therefore, according to where they are born, they constantly receive transformation birth. Regarding irreversible supernatural powers, they can dwell freely and skillfully understand immeasurable Dharma gateways. From one Buddha-land to another, they constantly make offerings, respect, honor, and praise all Buddhas, the World-Honored Ones. According to their aspirations, they plant roots of merit, receive and uphold the true Dharma of the Buddhas, and never forget the unsurpassed perfect enlightenment. They constantly abide in supreme meditative concentration, far removed from disturbed minds. Through these causes and conditions, they attain unobstructed eloquence, inexhaustible eloquence, innumerable eloquence, responsive and swift eloquence, eloquence of all teachings expressed with meaning and flavor, and the supreme wondrous eloquence that surpasses all worlds.
Subhuti replied:
That is so, that is so, truly as you have said! In this profound teaching of Prajñāpāramitā, everything is explained with non-attainment as the skillful means, extending broadly from the Dharmas corresponding to the Three Vehicles up to the embracing of the supreme supernatural powers of Bodhisattvas, and up to attaining all the supreme wondrous eloquences of the world.
At that time Śāriputra asked Subhuti:
In such profound teachings of Prajñāpāramitā, everything that has been taught uses non-attainment as the skillful means. Then which Dharma here uses non-attainment as the skillful means?
Subhuti replied:
Here, the self up to and including views uses non-attainment as the skillful means. Here, form up to and including consciousness uses non-attainment as the skillful means. Here, the eye faculty up to and including the mind faculty uses non-attainment as the skillful means. Here, the sphere of form up to and including the sphere of phenomena uses non-attainment as the skillful means. Here, the eye element up to and including the mind element uses non-attainment as the skillful means. Here, the form element up to and including the Dharma element uses non-attainment as the skillful means. Here, the eye-consciousness element up to and including the mind-consciousness element uses non-attainment as the skillful means. Here, eye-contact up to and including mind-contact uses non-attainment as the skillful means. Here, all feelings arising dependent on eye-contact up to all feelings arising dependent on mind-contact use non-attainment as the skillful means. Here, the earth element up to and including the consciousness element uses non-attainment as the skillful means. Here, causes and conditions up to and including dominant conditions use non-attainment as the skillful means. Here, ignorance up to and including aging and death uses non-attainment as the skillful means. Here, the perfection of giving up to the perfection of wisdom uses non-attainment as the skillful means. Here, inner emptiness up to the emptiness of the self-nature of emptiness uses non-attainment as the skillful means. Here, suchness up to the inconceivable realm uses non-attainment as the skillful means. Here, the realm of cessation up to the unconditioned realm uses non-attainment as the skillful means. Here, the noble truths of suffering, origination, cessation, and path use non-attainment as the skillful means. Here, the four foundations of mindfulness up to the eightfold noble path use non-attainment as the skillful means. Here, the four meditative absorptions, the four immeasurables, and the four formless concentrations use non-attainment as the skillful means. Here, the eight liberations and the nine successive concentrations use non-attainment as the skillful means. Here, the liberation doors of emptiness, signlessness, and wishlessness use non-attainment as the skillful means. Here, the stages from Pure Observation up to the Tathāgata stage use non-attainment as the skillful means. Here, the stages from Joy up to Dharma Cloud use non-attainment as the skillful means. Here, the five kinds of eyes and the six supernatural powers use non-attainment as the skillful means. Here, the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha use non-attainment as the skillful means. Here, the thirty-two marks and eighty excellent characteristics of the Great Being use non-attainment as the skillful means. Here, the qualities of not forgetting phenomena and always maintaining equanimity use non-attainment as the skillful means. Here, all dhāraṇī gateways and all samādhi gateways use non-attainment as the skillful means. Here, the wisdom of all-knowing, the wisdom of the paths, and the wisdom of all aspects use non-attainment as the skillful means. Here, the approach to Stream-entry, the fruit of Stream-entry, up to the practices of great Bodhisattvas leading to the unsurpassed supreme enlightenment of all Buddhas use non-attainment as the skillful means.
At that time Śāriputra asked Subhuti:
For what reason is it that in this profound teaching of Prajñāpāramitā, up to the Dharmas corresponding to the Three Vehicles, non-attainment is used as the skillful means?
For what reason is it that in this profound teaching of Prajñāpāramitā, up to the Bodhisattva path embracing great Bodhisattvas from the initial arising of aspiration up to the tenth arising of aspiration, non-attainment is used as the skillful means?
For what reason is it that in this profound teaching of Prajñāpāramitā, up to the embracing of the supreme supernatural powers of great Bodhisattvas and up to attaining all the supreme wondrous eloquences of the world, non-attainment is used as the skillful means?
Subhuti replied:
Śāriputra, because of inner emptiness up to the emptiness of the self-nature of emptiness, therefore in this profound teaching of Prajñāpāramitā up to the Dharmas corresponding to the Three Vehicles, all use non-attainment as the skillful means.
Śāriputra, because of inner emptiness up to the emptiness of the self-nature of emptiness, therefore in this profound teaching of Prajñāpāramitā up to the Bodhisattva path embracing great Bodhisattvas from the initial arising of aspiration up to the tenth arising of aspiration, all use non-attainment as the skillful means.
Śāriputra, because of inner emptiness up to the emptiness of the self-nature of emptiness, therefore in this profound teaching of Prajñāpāramitā, the embracing of the supreme supernatural powers of great Bodhisattvas up to all the supreme wondrous eloquences of the world all use non-attainment as the skillful means. Why? Because all phenomena are empty. Examined to the ultimate extent, broadly and completely, they cannot be grasped.