THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 527
Chapter 27: THE PERFECTION OF WISDOM REACHING THE OTHER SHORE
At that time, Subhūti, having heard these words, immediately addressed the Buddha:
“World-Honored One, how can the Great Bodhisattvas, possessing such superior wisdom, although able to cultivate such profound Dharma, not receive superior karmic results in the various realms?”
The Buddha said:
“Subhūti, it is so, it is so, exactly as you have said! The Great Bodhisattvas, possessing such superior wisdom, although able to cultivate such profound Dharma, do not receive superior karmic results in the various realms. Why? Because these Great Bodhisattvas do not move with regard to the intrinsic nature.”
The venerable Subhūti said to the Buddha:
“World-Honored One, with regard to what intrinsic nature do these Great Bodhisattvas remain unmoved?”
The Buddha said:
“Subhūti, these Great Bodhisattvas can remain unmoved with regard to the intrinsic nature of non-existence of intrinsic nature.”
The venerable Subhūti said to the Buddha:
“World-Honored One, with regard to which intrinsic nature of non-existence of intrinsic nature can these Great Bodhisattvas remain unmoved?”
The Buddha said:
“Subhūti, these Great Bodhisattvas remain unmoved with regard to the intrinsic nature of the aggregate of form up to the aggregate of consciousness; they remain unmoved with regard to the intrinsic nature of the eye faculty up to the mental faculty; they remain unmoved with regard to the intrinsic nature of the form realm up to the dharma realm; they remain unmoved with regard to the intrinsic nature of the eye element up to the mental element; they remain unmoved with regard to the intrinsic nature of the form element up to the dharma element; they remain unmoved with regard to the intrinsic nature of the eye consciousness element up to the mental consciousness element; they remain unmoved with regard to the intrinsic nature of eye contact up to mental contact; they remain unmoved with regard to the intrinsic nature of the feelings arising conditioned by eye contact up to the feelings arising conditioned by mental contact; they remain unmoved with regard to the intrinsic nature of the earth element up to the consciousness element; they remain unmoved with regard to the intrinsic nature of causes and conditions up to the condition of predominance; they remain unmoved with regard to the intrinsic nature of ignorance up to aging and death; they remain unmoved with regard to the intrinsic nature of generosity up to Prajñāpāramitā; they remain unmoved with regard to the intrinsic nature of internal emptiness up to emptiness of the non-inherent nature of all phenomena; they remain unmoved with regard to the intrinsic nature of suchness up to the inconceivable realm; they remain unmoved with regard to the intrinsic nature of the noble truths of suffering, origination, cessation, and the path; they remain unmoved with regard to the intrinsic nature of the four applications of mindfulness up to the eightfold noble path; they remain unmoved with regard to the intrinsic nature of the four meditations, the four immeasurable minds, and the four formless concentrations; they remain unmoved with regard to the intrinsic nature of the eight liberations up to the ten universal bases; they remain unmoved with regard to the intrinsic nature of the stages from pure observation up to the stage of the Tathāgata; they remain unmoved with regard to the intrinsic nature of the stages from Joy up to Dharma Cloud; they remain unmoved with regard to the intrinsic nature of all dhāraṇī methods and all samādhi methods; they remain unmoved with regard to the intrinsic nature of the five types of eyes and the six supernatural powers; they remain unmoved with regard to the intrinsic nature of the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; they remain unmoved with regard to the intrinsic nature of great loving-kindness, great compassion, great sympathetic joy, and great equanimity; they remain unmoved with regard to the intrinsic nature of the thirty-two marks of the Great Being and the eighty excellent characteristics; they remain unmoved with regard to the intrinsic nature of the non-forgetting Dharma and the constant equanimity; they remain unmoved with regard to the intrinsic nature of omniscient wisdom, path-aspect wisdom, and all-aspect wisdom; they remain unmoved with regard to the intrinsic nature of Stream Entry up to Pratyekabuddha enlightenment; they remain unmoved with regard to the intrinsic nature of all practices of Great Bodhisattvas; they remain unmoved with regard to the intrinsic nature of the unsurpassed perfect enlightenment of all Buddhas; they remain unmoved with regard to the intrinsic nature of omniscient wisdom; they remain unmoved with regard to the intrinsic nature of the conditioned realm and the unconditioned realm.
Why? Because the intrinsic nature of all such phenomena is precisely non-inherent nature. Great Bodhisattvas do not move from this intrinsic nature of non-inherent nature, and non-inherent nature cannot directly realize non-inherent nature.”
The venerable Subhūti said to the Buddha:
“World-Honored One, can an existent nature realize non-inherent nature?”
The Buddha said:
“It cannot be realized.”
Subhūti said:
“Can non-inherent nature realize existent nature?”
The Buddha said:
“It cannot be realized.”
Subhūti said:
“Can existent nature realize existent nature?”
The Buddha said:
“It cannot be realized.”
Subhūti again said:
“Can non-inherent nature realize non-inherent nature?”
The Buddha said:
“It cannot be realized.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if this is so, then existent nature also cannot directly observe non-inherent nature, non-inherent nature cannot directly observe existent nature, existent nature cannot directly observe existent nature, and non-inherent nature cannot directly observe non-inherent nature. Then does the World-Honored One have no attainment and no direct realization?”
The Buddha said:
“Subhūti, although I have attainment and direct realization, they are far removed from these four categories.”
The venerable Subhūti said to the Buddha:
“World-Honored One, why is it that by being separate from these four categories there can be attainment and direct realization?”
The Buddha said:
“Subhūti, whether attainment or direct realization, it is neither existent nor nonexistent, free from characteristics, free from names, and cuts off all conceptual elaborations. Therefore, I say that there is attainment and direct realization while being separate from these four categories.”
The venerable Subhūti said to the Buddha:
“World-Honored One, with what Dharma do the Great Bodhisattvas engage in conceptual elaboration?”
The Buddha said:
“Subhūti, when Great Bodhisattvas contemplate the aggregate of form up to the aggregate of consciousness as permanent or impermanent, suffering or happiness, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached, omniscient or not omniscient, this is conceptual elaboration. Expanding further, when they contemplate omniscient wisdom as permanent or impermanent, suffering or happiness, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached, omniscient or not omniscient, this is conceptual elaboration.
Furthermore, Subhūti, if Great Bodhisattvas think: ‘The noble truth of suffering should be fully understood, the noble truth of origination should be abandoned, the noble truth of cessation should be realized, the noble truth of the path should be cultivated,’ this is conceptual elaboration.
Furthermore, Subhūti, if Great Bodhisattvas think: ‘One should cultivate generosity up to Prajñāpāramitā,’ this is conceptual elaboration; ‘one should abide in internal emptiness up to emptiness of the non-inherent nature of all phenomena; one should abide in suchness up to the inconceivable realm; one should abide in the noble truths of suffering, origination, cessation, and the path,’ this is conceptual elaboration.
If they think: ‘One should cultivate the four applications of mindfulness up to the eightfold noble path; one should cultivate the four meditations, the four immeasurable minds, the four formless concentrations; one should cultivate the liberation methods of emptiness, signlessness, and wishlessness; one should cultivate the eight liberations up to the ten universal bases,’ this is conceptual elaboration.
If they think: ‘One should transcend the fruition of Stream Entry up to Pratyekabuddha enlightenment, enter directly into the Bodhisattva’s right nature of separation from birth, perfect the correct conduct, complete the ten stages of Bodhisattva practice, teach and transform sentient beings, and purify Buddha-fields,’ this is conceptual elaboration.
If they think: ‘One should generate all dhāraṇī methods and all samādhi methods in order to attain the five types of eyes, the six supernatural powers, the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; attain great loving-kindness, great compassion, great sympathetic joy, and great equanimity; perfect the thirty-two marks of the Great Being and the eighty excellent characteristics; attain the non-forgetting Dharma and constant equanimity; attain omniscient wisdom, path-aspect wisdom, and all-aspect wisdom,’ this is conceptual elaboration.
If they think: ‘One should practice all the practices of Great Bodhisattvas; one should cultivate and realize the unsurpassed perfect enlightenment of all Buddhas,’ this is conceptual elaboration.
If they think: ‘I must permanently eliminate the continuous habitual tendencies of afflictions; I must attain omniscient wisdom,’ this is conceptual elaboration.
Subhūti, you should know that when Great Bodhisattvas use such discriminating concepts regarding Dharma, this is called conceptual elaboration.
Furthermore, Subhūti, when practicing this profound Prajñāpāramitā, Great Bodhisattvas should contemplate the aggregate of form up to the aggregate of consciousness as permanent or impermanent, suffering or happiness, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached, omniscient or not omniscient—all cannot be conceptually elaborated and should not be conceptually elaborated. Expanding further, they should contemplate omniscient wisdom as permanent or impermanent, suffering or happiness, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached, omniscient or not omniscient—all cannot be conceptually elaborated and should not be conceptually elaborated.
Furthermore, Subhūti, when practicing this profound Prajñāpāramitā, Great Bodhisattvas should contemplate the noble truth of suffering, whether it should be fully known or not fully known; contemplate the noble truth of origination, whether it should be completely abandoned or not abandoned; contemplate the noble truth of cessation, whether it should be realized or not realized; contemplate the noble truth of the path, whether it should be cultivated or not cultivated—all cannot be conceptually elaborated and should not be conceptually elaborated. Expanding further, contemplating whether omniscient wisdom should be realized or not realized is also not conceptual elaboration and should not be conceptual elaboration.
Subhūti, you should know that when practicing this profound Prajñāpāramitā, Great Bodhisattvas should contemplate all phenomena and all sentient beings in this way as unable to be conceptually elaborated and not to be conceptually elaborated. Why? Because regarding all phenomena and sentient beings, existent nature cannot conceptually elaborate non-inherent nature; non-inherent nature cannot conceptually elaborate existent nature; existent nature cannot conceptually elaborate existent nature; non-inherent nature cannot conceptually elaborate non-inherent nature. Apart from existent nature and non-inherent nature, neither the subject of conceptual elaboration, nor the object of conceptual elaboration, nor the place of conceptual elaboration, nor the time of conceptual elaboration can be grasped.
Therefore, Subhūti, the aggregate of form is without conceptual elaboration; the aggregates of feeling, perception, formations, and consciousness are without conceptual elaboration. Expanding further, omniscient wisdom is also without conceptual elaboration.
Thus, Subhūti, Great Bodhisattvas should practice this profound Prajñāpāramitā without conceptual elaboration.”
At that time, Subhūti said to the Buddha:
“World-Honored One, when practicing this profound Prajñāpāramitā, why do Great Bodhisattvas contemplate the aggregate of form up to the aggregate of consciousness, and expanding further up to omniscient wisdom, as unable to be conceptually elaborated and not to be conceptually elaborated?”
The Buddha said:
“Subhūti, when practicing this profound Prajñāpāramitā, Great Bodhisattvas should contemplate that the aggregate of form up to the aggregate of consciousness all have no intrinsic nature. Expanding further, omniscient wisdom also has no intrinsic nature. If phenomena have no intrinsic nature, they cannot be conceptually elaborated.
Therefore, Subhūti, from the aggregate of form up to the aggregate of consciousness, all cannot be conceptually elaborated. Therefore, Great Bodhisattvas do not engage in conceptual elaboration. Expanding further, omniscient wisdom also cannot be conceptually elaborated; therefore, Great Bodhisattvas should not engage in conceptual elaboration.
Subhūti, you should know that if Great Bodhisattvas, with regard to all phenomena, are able to employ the skillful means of profound Prajñāpāramitā without conceptual elaboration in this way, then they immediately enter the Bodhisattva’s right nature of separation from birth, quickly perfect the stages of the Bodhisattva, swiftly realize unsurpassed perfect enlightenment, and can bring benefit and happiness to all sentient beings throughout the endless future.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if all phenomena have no intrinsic nature and are also without conceptual elaboration, yet can still be attained, then by what paths do Great Bodhisattvas enter the Bodhisattva’s right nature of separation from birth? Is it the path of the Śrāvakas, the path of the Pratyekabuddhas, or the path of the Buddhas?”
The Buddha said:
Venerable Subhuti, the great Bodhisattvas do not use the path of the Śrāvakas, the path of the Pratyekabuddhas, or the path of the Buddhas to enter the Right Nature of Separation from Birth of the Bodhisattvas; rather, with regard to all paths, they must first fully learn them, and only afterward use the Bodhisattva path to enter the Right Nature of Separation from Birth of the Bodhisattvas.
Subhuti, you should know that just as a Bodhisattva on the eighth ground first fully learns all paths and only afterward uses his own path to enter the Right Nature of Separation from Birth of his own vehicle, until the path-result has not yet manifested in complete perfection, he cannot attain the highest fruit of his own vehicle. The great Bodhisattvas are likewise so. With regard to all paths, they must first fully learn them, and only afterward use the Bodhisattva path to enter the Right Nature of Separation from Birth of the Bodhisattvas. Until they have generated the Vajra-like Samadhi, they still have not attained their sought-after unsurpassed enlightenment. If they generate that samadhi, then in a single moment corresponding with sublime wisdom, they can attain their sought-after unsurpassed enlightenment.
The venerable Subhuti said to the Buddha:
“World-Honored One, if great Bodhisattvas, in order to perfect the wisdom of Omniscience, must first fully learn all paths and afterward use their own path to enter the Right Nature of Separation from Birth of the Bodhisattvas, then does this mean that the orientations and fruits of the paths of the Eighth-stage Practitioner, Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and Tathagata are all different? If all these paths are different in this way, then how can great Bodhisattvas, in order to perfect the wisdom of Omniscience, first fully learn all paths and afterward use their own path to enter the Right Nature of Separation from Birth of the Bodhisattvas?
“That is to say, when great Bodhisattvas generate the Eighth-stage path, they must accomplish the Eighth-stage; when they generate the Path of Seeing with complete vision, they must accomplish Stream-entry; when they generate the Path of Progressing Cultivation, they must accomplish Once-returning and Non-returning; when they generate the Path of No Further Learning, they must accomplish Arhatship; when they generate the Pratyekabuddha path, they must accomplish Pratyekabuddhahood.
“World-Honored One, if great Bodhisattvas accomplish the Eighth-stage and only afterward can enter the Right Nature of Separation from Birth, then such a thing certainly does not exist. If they do not enter the Right Nature of Separation from Birth of the Bodhisattvas and attain unsurpassed enlightenment, then such a thing also does not exist.
“World-Honored One, if great Bodhisattvas accomplish the fruit of Stream-entry, up to Pratyekabuddhahood, and can then enter the Right Nature of Separation from Birth of the Bodhisattvas, that certainly cannot be the case. If they do not enter the Right Nature of Separation from Birth of the Bodhisattvas and attain unsurpassed enlightenment, that also cannot be the case.
“Therefore, how can I clearly understand that great Bodhisattvas, in order to perfect the wisdom of Omniscience, first fully learn all paths and afterward enter the Right Nature of Separation from Birth of the Bodhisattvas without contradicting reason?”
The Buddha said:
“Subhuti, indeed, indeed, it is exactly as you have said! If great Bodhisattvas accomplish the Eighth-stage, and broadly speaking, even accomplish Pratyekabuddhahood, and only afterward enter the Right Nature of Separation from Birth of the Bodhisattvas, there is certainly no such principle. If they do not enter the Right Nature of Separation from Birth of the Bodhisattvas and attain unsurpassed enlightenment, that also does not exist.
“But if great Bodhisattvas, with regard to all paths, first fully learn them and afterward enter the Right Nature of Separation from Birth of the Bodhisattvas, then this does not contradict reason. This means that from the time they first generate strong aspiration, they diligently cultivate generosity up to Prajñāpāramitā, using superior wisdom and vision to transcend the eight grounds, namely the Pure Observation stage up to the Pratyekabuddha stage. Although it is said this way regarding the eight grounds, when they have completely cultivated and learned them all, they can then use superior wisdom and vision to transcend them and, using the wisdom of the aspects of the Path, enter the Right Nature of Separation from Birth of the Bodhisattvas. Having entered the Right Nature of Separation from Birth of the Bodhisattvas, they gradually use the wisdom of all aspects to permanently eliminate the continuing habits of the wisdom of Omniscience and attain unsurpassed enlightenment.
“Subhuti, you should know that the learning of the Eighth-stage, whether wisdom or abandonment, up to the Pratyekabuddha stage, whether wisdom or abandonment, is all the patience of great Bodhisattvas.
“Thus, Subhuti, regarding all paths, great Bodhisattvas first fully learn them, and afterward use their own path to enter the Right Nature of Separation from Birth of the Bodhisattvas. Having entered the Right Nature of Separation from Birth of the Bodhisattvas, they gradually cultivate the practices of the Bodhisattva, attain unsurpassed enlightenment, and use the attained fruit to benefit all sentient beings.”
At that time, Subhuti said to the Buddha:
“World-Honored One, as you have said, great Bodhisattvas must fully learn all aspects of the paths, such as the Śrāvaka path, the Pratyekabuddha path, the Bodhisattva path, and the path of the Buddhas, and know all the kinds and aspects of these paths. This is called the wisdom of the aspects of the Path. How then do great Bodhisattvas bring forth the path of the wisdom of the aspects of the Path?”
The Buddha said:
“Subhuti, great Bodhisattvas should generate all purified wisdom of the aspects of the Path. What does it mean that great Bodhisattvas should generate all purified wisdom of the aspects of the Path? It means that the characteristics and conditions of practices capable of manifesting and producing purified wisdom of the aspects of the Path—great Bodhisattvas directly realize all such characteristics and conditions of practices through complete and perfect awakening. After realizing them, they truthfully proclaim, explain, establish, and set forth them for everyone, enabling sentient beings to gain correct understanding and, according to their aims, attain benefit and happiness.
“These Bodhisattvas are skilled in all sounds and languages. Using this skill in sounds and languages, they proclaim the true Dharma to sentient beings throughout the three-thousand-great-thousand world, causing them to understand that whatever they hear is like an echo in the mountains; although they understand clearly, they do not cling to it.
“Subhuti, you should know that because of this cause and condition, great Bodhisattvas fully learn the true wisdom of the aspects of the Path. Having fully learned the wisdom of the aspects of the Path, they truly know the various afflictions and desires of all sentient beings, and accordingly bring them benefit and happiness.
“That is, they truly know the afflictions, desires, causes, and results of beings in hell realms. Having known them, they use skillful means to block the path leading to such states. They also truly know the afflictions, desires, causes, and results of animals, hungry ghosts, dragons, yakṣas, asuras, and others. Having known them, they use skillful means to block the paths leading to such states.
“They also truly know the afflictions, desires, causes, and results of humans, gods in the desire realm, and up to the Neither-Perception-Nor-Non-Perception Realm. Having known them, they use skillful means to block the paths leading to such states.
“They also truly know the Four Foundations of Mindfulness up to the Eightfold Noble Path and their causes and results. They truly know the four absorptions, the four immeasurables, the four formless concentrations, and their causes and results. They truly know the liberation doors of emptiness, signlessness, and wishlessness and their causes and results. They truly know the eight liberations up to the ten universal bases and their causes and results. They truly know the noble truths of suffering, origin, cessation, and path and their causes and results. They truly know the six pāramitās and their causes and results.
“They truly know inner emptiness up to emptiness of the emptiness of inherent nature and their causes and results. They truly know suchness up to the inconceivable realm and their causes and results. They truly know the Pure Observation stage up to the Tathagata stage and their causes and results. They truly know the Joyful Ground up to the Dharma Cloud Ground and their causes and results. They truly know all dhāraṇī methods, all samādhi methods, and their causes and results. They truly know the five kinds of eyes, the six supernatural powers, and their causes and results. They truly know the ten powers of the Tathagata up to the eighteen unique qualities of the Buddha and their causes and results. They truly know great loving-kindness, great compassion, great sympathetic joy, great equanimity, and their causes and results. They truly know the non-forgetting nature of Dharma, the constant quality of equanimous relinquishment, and their causes and results. They truly know the wisdom of Omniscience, the wisdom of the aspects of the Path, the wisdom of all aspects, and their causes and results. They truly know the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas and their causes and results.
“Subhuti, you should know that after great Bodhisattvas truly know the Śrāvaka paths and so forth, and their causes and results, they appropriately employ these paths to establish beings in the three vehicles and cause them to diligently cultivate and perfect them.
“Subhuti, you should know that great Bodhisattvas should generate such true wisdom of the aspects of the Path. If great Bodhisattvas cultivate and learn such true wisdom of the aspects of the Path, then regarding the various realms, natures, afflictions, and desires of sentient beings, they completely penetrate and understand them. Having understood them, the Bodhisattvas teach the true Dharma according to their needs, enabling them to attain their sought-after excellent fruits, without being in vain.
“Why is this? Because these great Bodhisattvas skillfully know the superior and inferior faculties of sentient beings, and truly comprehend all minds, mental factors, and the various destinations of all sentient beings wandering through cyclic birth and death. Therefore, they teach Dharma to them without being in vain.
“Subhuti, you should know that great Bodhisattvas should cultivate the path of Prajñāpāramitā in this way. Why? Because the factors of the path of Bodhi that all Śrāvakas, Pratyekabuddhas, and Bodhisattvas must learn are all included within this profound Prajñāpāramitā. All Śrāvakas, Pratyekabuddhas, and Bodhisattvas who diligently cultivate and learn within this Dharma can attain perfection.”
The venerable Subhuti said to the Buddha:
“If all factors of Bodhi and all other Bodhis are, in this Dharma, neither corresponding nor non-corresponding, formless, invisible, unobstructed, of one nature, called the signless, then why can such factors of Bodhi that can attain Bodhi neither correspond nor not correspond with the formless, invisible, unobstructed, one-natured, called the signless Dharma, while they can have acceptance and rejection with regard to other dharmas?
“It is like space: with regard to all dharmas, it neither accepts nor rejects because its own nature is empty. All dharmas are likewise; their own nature is empty. They do not accept or reject other dharmas. How then can it be said that the factors of Bodhi can attain Bodhi?”
The Buddha said:
“Subhuti, indeed, indeed, it is exactly as you have said! Because the self-nature of all dharmas is empty, they neither accept nor reject. However, sentient beings cannot clearly understand the meaning of the emptiness of the self-nature of all dharmas. For their benefit, great Bodhisattvas skillfully proclaim that the factors of Bodhi can attain Bodhi.
“Furthermore, Subhuti, if the form aggregate up to the consciousness aggregate, broadly speaking up to the wisdom of Omniscience, within this noble Dharma discipline, are all neither corresponding nor non-corresponding, formless, invisible, unobstructed, one-natured, called the signless, then the Buddha, for the benefit of sentient beings and to enable them to correctly understand and enter the true nature of all dharmas, speaks according to conventional truth and not according to ultimate truth.
“Subhuti, you should know that great Bodhisattvas should learn wisdom and vision regarding all such dharmas. Having learned wisdom and vision, they truthfully contemplate which dharmas should be accepted and which dharmas should not be accepted.”
The venerable Subhuti said to the Buddha:
“Which dharmas do great Bodhisattvas, after learning wisdom and vision and truthfully contemplating them, not accept? And which dharmas do they, after learning wisdom and vision and truthfully contemplating them, accept?”
The Buddha said:
“Subhuti, great Bodhisattvas, after learning wisdom and vision and truthfully contemplating the dharmas of the Śrāvakas and Pratyekabuddhas, should not accept them. Regarding dharmas corresponding to the wisdom of Omniscience, after learning wisdom and vision and truthfully contemplating them, they should accept them.
“Subhuti, you should know that within this noble Dharma discipline, great Bodhisattvas should learn such profound Prajñāpāramitā.”
The venerable Subhuti said to the Buddha:
“World-Honored One, you have spoken of this noble Dharma discipline. What is this noble Dharma discipline? Why is it called the noble Dharma discipline?”
The Buddha taught:
“Now, Subhūti, whether the Śrāvakas, the Pratyekabuddhas, the Bodhisattvas, or the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, all of them with regard to greed, hatred, and delusion are neither associated nor not associated; with regard to the view of self, wrong views, the grasping of precepts and practices, and doubt, they are neither associated nor not associated; with regard to desire, greed, and anger, they are neither associated nor not associated; with regard to attachment to form, attachment to the formless, restlessness, conceit, and ignorance, they are neither associated nor not associated; with regard to the four meditative absorptions, the four immeasurable minds, and the four formless concentrations, they are neither associated nor not associated; with regard to the four applications of mindfulness up to the eightfold noble path, they are neither associated nor not associated; with regard to the noble truths of suffering, origin, cessation, and path, they are neither associated nor not associated; with regard to the liberations through emptiness, signlessness, and wishlessness, they are neither associated nor not associated; with regard to the eight liberations up to the ten total bases, they are neither associated nor not associated; with regard to the six perfections, they are neither associated nor not associated; with regard to internal emptiness up to emptiness of the emptiness of the intrinsic nature of phenomena, they are neither associated nor not associated; with regard to suchness up to the inconceivable realm, they are neither associated nor not associated; with regard to the stages from the stage of pure observation up to the stage of the Tathāgata, they are neither associated nor not associated; with regard to the stages from the Joyous Stage up to the Dharma Cloud Stage, they are neither associated nor not associated; with regard to all dhāraṇī gateways and all samādhi gateways, they are neither associated nor not associated; with regard to the five kinds of eyes and the six supernormal powers, they are neither associated nor not associated; with regard to the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, they are neither associated nor not associated; with regard to great loving-kindness, great compassion, great joy, and great equanimity, they are neither associated nor not associated; with regard to the thirty-two marks of a great being and the eighty excellent qualities, they are neither associated nor not associated; with regard to the quality of not forgetting and the nature of always being equanimous, they are neither associated nor not associated; with regard to all-knowing wisdom, path-knowing wisdom, and all-aspect-knowing wisdom, they are neither associated nor not associated; with regard to the fruit of stream-entry up to Pratyekabuddha enlightenment, they are neither associated nor not associated; with regard to all the practices of great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas, they are neither associated nor not associated; with regard to the wisdom that completely eliminates the continuous latent tendencies of afflictions, they are neither associated nor not associated; with regard to the conditioned realm and the unconditioned realm, they are neither associated nor not associated.
“Subhūti, you should know that on one side are the noble ones, and on the other side is the discipline and teaching of those noble ones. Therefore it is called the noble discipline and teaching. Why? Because all these phenomena are without form, without perception, without opposition, of one nature, and are called signlessness. These noble beings directly see them as they truly are.
“Subhūti, you should know that phenomena without form and phenomena without form are neither associated nor not associated. Phenomena without perception and the absence of seeing are neither associated nor not associated. Phenomena without opposition and phenomena without opposition are neither associated nor not associated. Phenomena of one nature and phenomena of one nature are neither associated nor not associated. Phenomena without signs and phenomena without signs are neither associated nor not associated.
“Subhūti, you should know that great Bodhisattvas should constantly train in the profound Prajñāpāramitā, which is without form, without perception, without opposition, of one nature, and signless; having trained, they do not grasp onto the characteristics of any phenomena.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, do great Bodhisattvas need to learn the characteristics of form up to consciousness? Extensively speaking, do they need to learn the characteristics of all-knowing wisdom? Do they need to learn the characteristics of knowing suffering, abandoning its origin, realizing cessation, and cultivating the path? Do they need to learn the characteristics of observing dependent origination in forward and reverse order? Do they need to learn the characteristics of noble beings and noble teachings? Do they need to learn the characteristics of the conditioned realm and the unconditioned realm?
“World-Honored One, if great Bodhisattvas do not need to learn such characteristics of phenomena and do not need to learn such characteristics of practices, then, World-Honored One, if great Bodhisattvas cannot learn the characteristics of phenomena and the characteristics of practices, how can they transcend the levels of Śrāvakas and Pratyekabuddhas? If they cannot transcend the levels of Śrāvakas and Pratyekabuddhas, how can they enter the right nature of separation from birth as Bodhisattvas? If they cannot enter the right nature of separation from birth as Bodhisattvas, how can they realize unsurpassed perfect enlightenment? If they cannot realize unsurpassed perfect enlightenment, how can they turn the wondrous Dharma wheel? If they cannot turn the wondrous Dharma wheel, how can they establish sentient beings through the Dharma of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Unsurpassed Vehicle, causing them to escape the boundless great suffering of birth and death and abide in pure, eternal, blissful Nirvāṇa?”
The Buddha said:
“Subhūti, if all phenomena truly possessed characteristics, then great Bodhisattvas should learn in this way. Because all phenomena do not truly possess characteristics, are without form, without perception, without opposition, of one nature, and are called signless, therefore great Bodhisattvas do not learn those characteristics, nor do they learn the signless nature. Why? Because whether a Tathāgata appears in the world or does not appear, the Dharma realm remains eternally abiding. All phenomena have one nature and are called signless. Such signlessness itself has no characteristic and is also not non-characteristic, therefore it cannot be learned. Why? Because it is not that all phenomena first have characteristics and later become signless; rather, all phenomena were originally signless and remain signless afterward. Therefore great Bodhisattvas do not learn the characteristic of existence and do not learn the characteristic of nonexistence. The characteristics of emptiness and existence are established only through mutual dependence and are not ultimate.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if all phenomena have neither characteristics nor lack characteristics, then they should be neither one characteristic nor another characteristic. How can great Bodhisattvas cultivate Prajñāpāramitā? If great Bodhisattvas do not cultivate Prajñāpāramitā, how can they transcend the levels of Śrāvakas and Pratyekabuddhas? If they cannot transcend the levels of Śrāvakas and Pratyekabuddhas, how can they enter the right nature of separation from birth as Bodhisattvas? If they cannot enter the right nature of separation from birth as Bodhisattvas, how can they bring forth the Bodhisattva’s patient acceptance of unborn phenomena? If they cannot bring forth the Bodhisattva’s patient acceptance of unborn phenomena, how can they produce the Bodhisattva’s supreme miraculous powers? If they cannot produce the Bodhisattva’s supreme miraculous powers, how can they adorn and purify Buddha lands and bring about the maturation of sentient beings? If they cannot adorn and purify Buddha lands and bring about the maturation of sentient beings, how can they attain unsurpassed perfect enlightenment? If they cannot attain unsurpassed perfect enlightenment, how can they turn the pure Dharma wheel? If they cannot turn the pure Dharma wheel, how can they skillfully establish sentient beings, causing them to abide in the fruit of the Śrāvaka Vehicle, the fruit of the Pratyekabuddha Vehicle, or the fruit of the Unsurpassed Vehicle? How can they skillfully establish sentient beings in the meritorious activities of generosity, morality, and cultivation, so that they will attain happiness, wealth, and freedom among gods and humans?”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said. All phenomena are neither the characteristic of existence, nor the characteristic of nonexistence, neither one characteristic nor another characteristic. If all great Bodhisattvas know that the characteristics of existence, nonexistence, oneness, and difference of all phenomena are all of one nature, called the characteristic of emptiness, then cultivating this characteristic of emptiness is called cultivating Prajñāpāramitā.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how does a great Bodhisattva cultivate this characteristic of emptiness and thereby cultivate Prajñāpāramitā?”
The Buddha said:
“Subhūti, if a great Bodhisattva cultivates the abandoning of all phenomena, this is called cultivating Prajñāpāramitā.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, how does a great Bodhisattva cultivate the abandoning of all phenomena and thereby cultivate Prajñāpāramitā?”
The Buddha said:
“Subhūti, if a great Bodhisattva cultivates abandoning form, and also abandons the cultivation itself, this is called cultivating Prajñāpāramitā; cultivating abandonment of feeling, perception, formations, and consciousness, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the eye-base up to the mind-base, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the form-base up to the dharma-base, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the eye-element up to the mind-element, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the form-element up to the dharma-element, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the eye-consciousness element up to the mind-consciousness element, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of eye-contact up to mind-contact, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of feelings arising dependent upon eye-contact up to feelings arising dependent upon mind-contact, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the earth element up to the consciousness element, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of causes and conditions up to dominant conditions, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of ignorance up to aging and death, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of entering and leaving birth and death and contemplation of impurity, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the four meditative absorptions, the four immeasurable minds, and the four formless concentrations, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of recollection of the Buddha up to mindfulness of breathing, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the perception of impermanence up to the perception of cessation, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the perception of self up to the perception of views, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the perception of dependent origination and the perception of non-dependent origination, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the perceptions of permanence, happiness, self, purity and the perceptions of impermanence, non-happiness, non-self, and non-purity, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the four applications of mindfulness up to the eightfold noble path, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the liberations through emptiness, signlessness, and wishlessness, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the eight liberations up to the ten total bases, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the perception of noble truths and the perception of non-noble truths, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of samādhi with examination and reflection, samādhi without examination but with reflection, and samādhi without examination and without reflection, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the noble truths of suffering, origin, cessation, and path, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of knowledge of suffering up to knowledge according to explanation, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of generosity up to Prajñāpāramitā, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of internal emptiness up to emptiness of the emptiness of intrinsic nature, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of suchness up to the inconceivable realm, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the stage of pure observation up to the stage of the Tathāgata, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the Joyous Stage up to the Dharma Cloud Stage, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of all dhāraṇī gateways and all samādhi gateways, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the five kinds of eyes and six supernormal powers, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of great loving-kindness, great compassion, great joy, and great equanimity, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the thirty-two marks of a great being and the eighty excellent qualities, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the quality of not forgetting and the nature of always being equanimous, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of all-knowing wisdom, path-knowing wisdom, and all-aspect-knowing wisdom, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the fruit of stream-entry up to Pratyekabuddha enlightenment, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of all practices of great Bodhisattvas, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the unsurpassed perfect enlightenment of all Buddhas, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of the complete elimination of the continuous latent tendencies of afflictions, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā; cultivating abandonment of all-knowing wisdom, and also abandoning this cultivation itself, is called cultivating Prajñāpāramitā.”
At that time, Subhūti said to the Buddha:
“World-Honored One, how does a great Bodhisattva cultivate abandoning form, and also abandon this cultivation itself, and thereby cultivate Prajñāpāramitā? How does one cultivate abandoning feeling, perception, formations, and consciousness, and also abandon this cultivation itself, and thereby cultivate Prajñāpāramitā? Extensively speaking, how does one abandon the complete elimination of the continuous latent tendencies of afflictions, and also abandon this cultivation itself, and thereby cultivate Prajñāpāramitā? How does one cultivate abandoning all-knowing wisdom, and also abandon this cultivation itself, and thereby cultivate Prajñāpāramitā?”
The Buddha said:
“Subhūti, when great Bodhisattvas cultivate the profound Prajñāpāramitā, if they remember that there is form and remember this cultivation, then this is not abandoning form and is not cultivating Prajñāpāramitā. If they remember that there are feeling, perception, formations, and consciousness and remember this cultivation, then this is not abandoning feeling, perception, formations, and consciousness and is not cultivating Prajñāpāramitā. Extensively speaking, if they remember the complete elimination of the continuous latent tendencies of afflictions and remember this cultivation, then this is not cultivating abandonment of the complete elimination of the continuous latent tendencies of afflictions and is not cultivating Prajñāpāramitā. If they remember all-knowing wisdom and remember this cultivation, then this is not abandoning all-knowing wisdom and is not cultivating Prajñāpāramitā.
“However, when practicing the profound Prajñāpāramitā, great Bodhisattvas do not remember that there is form and this cultivation; this is abandoning form and cultivating Prajñāpāramitā. They do not remember feeling, perception, formations, and consciousness and this cultivation; this is abandoning feeling, perception, formations, and consciousness and cultivating Prajñāpāramitā. Extensively speaking, they do not remember the complete elimination of the continuous latent tendencies of afflictions and this cultivation; this is abandoning the complete elimination of the continuous latent tendencies of afflictions and cultivating Prajñāpāramitā. They do not remember all-knowing wisdom and this cultivation; this is abandoning all-knowing wisdom and cultivating Prajñāpāramitā. Why? Because only when there is no thought of abandoning greed, hatred, delusion, afflictions, and bonds can one cultivate Prajñāpāramitā.
“Therefore, Subhūti, if a great Bodhisattva cultivates abandoning form and also abandons this cultivation itself, this is called cultivating Prajñāpāramitā; cultivating abandoning feeling, perception, formations, and consciousness and also abandoning this cultivation itself is called cultivating Prajñāpāramitā. Extensively speaking, cultivating abandonment of the complete elimination of the continuous latent tendencies of afflictions and abandoning this cultivation itself is called cultivating Prajñāpāramitā; cultivating abandonment of all-knowing wisdom and abandoning this cultivation itself is called cultivating Prajñāpāramitā.
“Furthermore, Subhūti, those who abide in the perception of existence cannot cultivate the perfection of generosity. Extensively speaking, those who abide in the perception of existence cannot cultivate the complete elimination of the continuous latent tendencies of afflictions, nor can they cultivate all-knowing wisdom. Why? Because those who still abide in the perception of existence necessarily still grasp at self and what belongs to self. Because of this grasping, they remain attached to two extremes. Because they are attached to two extremes, they certainly cannot be liberated from birth and death, cannot attain the path, and cannot attain Nirvāṇa. How could they truly cultivate the six perfections? Extensively speaking, how could they completely eliminate the continuous latent tendencies of afflictions and cultivate all-knowing wisdom?”
Venerable Subhūti said to the Buddha:
“World-Honored One, what is existence? And what is nonexistence?”
The Buddha said:
“Subhūti, duality is existence; nonduality is nonexistence.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what is duality? And what is nonduality?”
The Buddha said:
“Subhūti, the perception of form up to the perception of consciousness is duality; the perception of the emptiness of form up to the perception of the emptiness of consciousness is nonduality. The perception of the eye-base up to the perception of the mind-base is duality; the perception of the emptiness of the eye-base up to the perception of the emptiness of the mind-base is nonduality. The perception of the form-base up to the perception of the dharma-base is duality; the perception of the emptiness of the form-base up to the perception of the emptiness of the dharma-base is nonduality. The perception of the eye-element up to the perception of the mind-element is duality; the perception of the emptiness of the eye-element up to the perception of the emptiness of the mind-element is nonduality. The perception of the form-element up to the perception of the dharma-element is duality; the perception of the emptiness of the form-element up to the perception of the emptiness of the dharma-element is nonduality. The perception of the eye-consciousness element up to the perception of the mind-consciousness element is duality; the perception of the emptiness of the eye-consciousness element up to the perception of the emptiness of the mind-consciousness element is nonduality. The perception of eye-contact up to mind-contact is duality; the perception of the emptiness of eye-contact up to the emptiness of mind-contact is nonduality. The perception of feelings arising dependent on eye-contact up to feelings arising dependent on mind-contact is duality; the perception of the emptiness of feelings arising dependent on eye-contact up to the emptiness of feelings arising dependent on mind-contact is nonduality. The perception of the earth element up to the consciousness element is duality; the perception of the emptiness of the earth element up to the emptiness of the consciousness element is nonduality. The perception of causes and conditions up to dominant conditions is duality; the perception of the emptiness of causes and conditions up to the emptiness of dominant conditions is nonduality. The perception of ignorance up to aging and death is duality; the perception of the emptiness of ignorance up to the emptiness of aging and death is nonduality. The perception of the perfection of generosity up to the perfection of wisdom is duality; the perception of the emptiness of the perfection of generosity up to the emptiness of the perfection of wisdom is nonduality. The perception of internal emptiness up to emptiness of the emptiness of intrinsic nature is duality; the perception of the emptiness of internal emptiness up to the perception of the emptiness of emptiness of intrinsic nature is nonduality. The perception of suchness up to the inconceivable realm is duality; the perception of the emptiness of suchness up to the emptiness of the inconceivable realm is nonduality. The perception of the noble truths of suffering, origin, cessation, and path is duality; the perception of the emptiness of the noble truths of suffering, origin, cessation, and path is nonduality. The perception of the four applications of mindfulness up to the eightfold noble path is duality; the perception of the emptiness of the four applications of mindfulness up to the emptiness of the eightfold noble path is nonduality. The perception of the four meditative absorptions, four immeasurable minds, and four formless concentrations is duality; the perception of the emptiness of the four meditative absorptions, four immeasurable minds, and four formless concentrations is nonduality. The perception of the three liberation gateways is duality; the perception of the emptiness of the three liberation gateways is nonduality. The perception of the eight liberations up to the ten total bases is duality; the perception of the emptiness of the eight liberations up to the emptiness of the ten total bases is nonduality. The perception of the stage of pure observation up to the stage of the Tathāgata is duality; the perception of the emptiness of the stage of pure observation up to the emptiness of the stage of the Tathāgata is nonduality. The perception of the Joyous Stage up to the Dharma Cloud Stage is duality; the perception of the emptiness of the Joyous Stage up to the emptiness of the Dharma Cloud Stage is nonduality. The perception of all dhāraṇī gateways and all samādhi gateways is duality; the perception of the emptiness of all dhāraṇī gateways and all samādhi gateways is nonduality. The perception of the five kinds of eyes and six supernormal powers is duality; the perception of the emptiness of the five kinds of eyes and six supernormal powers is nonduality. The perception of the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha is duality; the perception of the emptiness of the ten powers of the Tathāgata up to the emptiness of the eighteen unique qualities of a Buddha is nonduality. The perception of great loving-kindness, great compassion, great joy, and great equanimity is duality; the perception of the emptiness of great loving-kindness, great compassion, great joy, and great equanimity is nonduality. The perception of the thirty-two marks of a great being and the eighty excellent qualities is duality; the perception of the emptiness of the thirty-two marks of a great being and the eighty excellent qualities is nonduality. The perception of the quality of not forgetting and the nature of always being equanimous is duality; the perception of the emptiness of the quality of not forgetting and the nature of always being equanimous is nonduality. The perception of all-knowing wisdom, path-knowing wisdom, and all-aspect-knowing wisdom is duality; the perception of the emptiness of all-knowing wisdom, path-knowing wisdom, and all-aspect-knowing wisdom is nonduality. The perception of the fruit of stream-entry up to Pratyekabuddha enlightenment is duality; the perception of the emptiness of the fruit of stream-entry up to Pratyekabuddha enlightenment is nonduality. The perception of all practices of great Bodhisattvas and the unsurpassed perfect enlightenment of Buddhas is duality; the perception of the emptiness of all practices of great Bodhisattvas and the unsurpassed perfect enlightenment of Buddhas is nonduality. The perception of the conditioned realm and the unconditioned realm is duality; the perception of the emptiness of the conditioned realm and the unconditioned realm is nonduality.
“Subhūti, you should know that all perceptions are duality; all dualities are existence; all existence involves birth and death. Where there is birth and death, one cannot be liberated from birth, aging, sickness, death, sorrow, grief, suffering, distress, and affliction.
“Subhūti, you should know that all perceptions of emptiness are nonduality. All nonduality is not existence. All that is not existence has no birth and death. Without birth and death, one can be liberated from birth, aging, sickness, death, sorrow, grief, suffering, distress, and affliction.
“From this, it should be known that whoever has the perception of duality certainly does not have the perfection of generosity up to the perfection of wisdom; there is no path, no attainment, and no direct realization. Even the patient acceptance of conformity is not present for such a person, much less complete knowledge of form. Extensively speaking, such a person cannot even cultivate the noble paths, much less attain the fruit of stream-entry up to Pratyekabuddha enlightenment, in order to completely eliminate the continuous latent tendencies of afflictions, realize unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and liberate all sentient beings.”