THE MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
Assembly Five
VOLUME 556
Chapter 1: SUBHŪTI
Thus have I heard:
At one time, the World-Honored One was dwelling on Vulture Peak Mountain in the city of Rājagṛha, together with an assembly of twelve thousand great Bhikṣus, all of whom were Arhats. The venerable Subhūti, Śāriputra, and others were the leaders, except for the worthy Ānanda, who was still at the stage of learning. There were also immeasurable and innumerable great Bodhisattvas who had attained unobstructed eloquence, with Bodhisattva Maitreya, Bodhisattva Wonderful Auspiciousness, and others as their leaders.
At that time, the World-Honored One said to Subhūti:
“You should, using your eloquence, proclaim and explain the Prajñāpāramitā to the assembly of great Bodhisattvas, so that the great Bodhisattvas who practice the Prajñāpāramitā may quickly attain accomplishment.”
At that time, Śāriputra thought:
“Is the venerable Subhūti, through his own power, proclaiming and explaining the Prajñāpāramitā to the assembly of great Bodhisattvas, or is he relying upon the majestic spiritual power of the Tathāgata in order to teach?”
At that time, Venerable Subhūti knew the thought of Venerable Śāriputra and said:
“All teachings and instructions spoken by the disciples of the Buddha rely upon the majestic spiritual power of the Tathāgata. Why? Śāriputra, because the Buddhas expound the essential Dharma to their disciples; the disciples follow the Buddha’s teachings, diligently practice and study until they realize the true nature of all phenomena. Having realized it, they then teach others. If they do not contradict the true nature of all phenomena, then all of this is due to the majestic spiritual power of the Tathāgata, and is also an entering into the stream of the equal Dharma-nature. Therefore, my explaining the Prajñāpāramitā to the Bodhisattvas will all be due to the majestic spiritual power of the Tathāgata.”
At that time, Subhūti addressed the Buddha:
“World-Honored One, the World-Honored One has instructed me to explain the Prajñāpāramitā to the assembly of great Bodhisattvas who practice the Prajñāpāramitā, so that they may quickly attain accomplishment.
World-Honored One, when speaking of ‘Bodhisattvas,’ what dharma-concept is being referred to in order to designate them as Bodhisattvas?
World-Honored One, because I do not see any phenomenon that can be called a great Bodhisattva, nor do I see any phenomenon that can be called the Prajñāpāramitā.
World-Honored One, I neither see nor attain a Bodhisattva or the dharma of a Bodhisattva; I also neither see nor attain the Prajñāpāramitā. Then how can I be told to explain the Prajñāpāramitā to the assembly of great Bodhisattvas?
World-Honored One, which great Bodhisattvas am I to teach, and which Prajñāpāramitā are they to practice, so that they may quickly attain accomplishment?
World-Honored One, if a great Bodhisattva hears these words being taught, and their mind does not sink, does not retreat, is not frightened, and is not afraid; if, in accordance with these teachings, they abide in and practice the Prajñāpāramitā, then that great Bodhisattva is worthy of being instructed in the Prajñāpāramitā so that they may quickly attain accomplishment. For if there is no attachment, then that itself is the Prajñāpāramitā.
World-Honored One, if a great Bodhisattva practices the Prajñāpāramitā, they should learn in this way: They should learn not to cling to or become attached to this Bodhisattva-mind. Why? Because this mind is not mind; its original nature is pure.”
At that time, Śāriputra asked Subhūti:
“Is it that this mind does not possess the nature of mind?”
Subhūti asked Śāriputra in return:
“The mind that is not the nature of mind—whether it exists or does not exist—can it be attained?”
Xá-lợi Tử said:
No, Venerable Subhūti. Subhūti then said:
O Śāriputra, the mind is not the nature of mind; whether it exists or does not exist, it cannot be obtained. Since that is so, how can one ask whether this mind is not the nature of mind?
At that time, Śāriputra asked Subhūti: What is called the mind that is not the nature of mind? Subhūti replied:
If it neither decays nor differs, then that itself is called the mind that is not the nature of mind.
At that time, Śāriputra praised Subhūti, saying:
Excellent, excellent! It is exactly as you have said! The Buddha taught that you are foremost among those who abide in the supreme Samadhi of Non-contention. Indeed, it is exactly as the Noble One taught! If any Great Bodhisattva hears these words being taught, and their mind neither sinks nor retreats, neither becomes frightened nor afraid, and they abide and cultivate the Perfection of Wisdom according to the teaching, then this Great Bodhisattva has already attained the stage of non-retrogression on the path to the highest Enlightenment. If any Great Bodhisattva observes the mind that is not the nature of mind in this way, then this Great Bodhisattva does not depart from the Perfection of Wisdom. If any sentient beings wish to diligently cultivate and learn either the position of a Śrāvaka, the position of a Pratyekabuddha, or the position of a Bodhisattva, they should always listen to, uphold, read, and recite the Perfection of Wisdom until they fully understand it, and practice according to the teaching. Why? Because within the profound meaning of this Perfection of Wisdom, all the teachings of all dharmas that should be learned are extensively explained. Those Great Bodhisattvas who diligently and energetically cultivate this Perfection of Wisdom will gain skillful means wherever they are.
At that time, Subhūti addressed the Buddha:
World-Honored One, I do not know or attain the mind of a Bodhisattva. I also do not see any truly existent thing that can be obtained in the assembly of Great Bodhisattvas or in the Perfection of Wisdom. How then can you tell me to proclaim and teach the Perfection of Wisdom to the assembly of Great Bodhisattvas?
World-Honored One, I observe that all things, whether arising or ceasing, defiled or purified, are completely impossible to grasp. Yet within this, there are said to be the names “Bodhisattva” and “Perfection of Wisdom”… Therefore doubts arise.
World-Honored One, the names of Bodhisattvas… are completely undetermined and have no place where they abide. Why? Because the names of Bodhisattvas… completely lack ownership, and dharmas that lack ownership are not fixed and do not abide. If any Great Bodhisattva hears this teaching and their mind neither sinks nor retreats, neither becomes frightened nor afraid, then one should know that this Great Bodhisattva has certainly abided in the irreversible stage, using non-abiding as the means to abide in non-abiding.
World-Honored One, Great Bodhisattvas who cultivate the profound Perfection of Wisdom should not abide in form, nor should they abide in feeling, perception, formations, or consciousness. Why? Because if they abide in form, then they follow form, and this is not practicing the profound Perfection of Wisdom. If they abide in feeling, perception, formations, or consciousness, then they follow feeling, perception, formations, or consciousness, and this is not practicing the profound Perfection of Wisdom. Why? Because the practitioner is not something that can preserve the Perfection of Wisdom. If one cannot preserve the Perfection of Wisdom, then one cannot cultivate the Perfection of Wisdom. If one cannot cultivate the Perfection of Wisdom, then one cannot perfect the Perfection of Wisdom. If one cannot perfect the Perfection of Wisdom, then one cannot accomplish the wisdom of omniscience. If one cannot accomplish the wisdom of omniscience, then one cannot benefit sentient beings. Why? Because form cannot be protected; feeling, perception, formations, and consciousness also cannot be protected; the Perfection of Wisdom also cannot be protected. Since form cannot be protected, it is therefore not form. Since feeling, perception, formations, and consciousness cannot be protected, they are therefore not feeling, perception, formations, and consciousness. Since the Perfection of Wisdom cannot be protected, it is therefore not the Perfection of Wisdom. Great Bodhisattvas should learn the profound Perfection of Wisdom in this way.
If someone learns the profound Perfection of Wisdom in this way, this is called a Bodhisattva who has no protection within the Samadhi. Their immeasurable and countless wealth is not lost, is not taken away by any Śrāvakas or Pratyekabuddhas, and yet does not protect the wisdom of omniscience. Why? Because this wisdom of omniscience is not attained through maintaining the signs of cultivation. Those who attain by grasping signs are afflicted by defilements. If someone could attain the wisdom of omniscience by grasping the signs of cultivation, then the Brahmin Śreṇika should not have believed and understood the wisdom of omniscience. Although this Brahmin Śreṇika, relying on the power of faith and understanding, turned toward the Buddha’s teaching and was called a Faith-Follower, he was still able to use a small portion of wisdom to observe the emptiness of the nature of all dharmas and enter into the wisdom of omniscience. After entering it, he did not grasp the sign of form, nor did he grasp the signs of feeling, perception, formations, or consciousness; he did not use attachment to observe this wisdom, nor did he use what was heard to observe this wisdom; he did not use internal form to observe this wisdom, did not use external form to observe this wisdom, and did not use internal and external form to observe this wisdom; he also did not observe this wisdom apart from form; he did not use internal feeling, perception, formations, and consciousness to observe this wisdom; he did not use external feeling, perception, formations, and consciousness to observe this wisdom; he did not use internal and external feeling, perception, formations, and consciousness to observe this wisdom; nor did he observe this wisdom apart from feeling, perception, formations, and consciousness.
The Brahmin Śreṇika, through such methods of being free from signs and so forth, increasingly believed and understood the wisdom of omniscience; this was called Faith-Following. He had absolutely no attachment toward all dharmas. After the Brahmin, through such a method of being free from signs, believed and understood the wisdom of omniscience, he completely did not grasp the signs of all dharmas, nor did he think that dharmas were without signs. This Brahmin, through the power of firmly grasping all dharmas, neither held nor abandoned, neither attained nor realized. At that time, regarding his own faith and understanding, up to Nirvana itself, the Brahmin Śreṇika did not grasp or become attached; he only used the true nature of dharmas as the measure.
World-Honored One, this Great Bodhisattva, through the profound Perfection of Wisdom, does not grasp form, nor does he grasp feeling, perception, formations, or consciousness. Although there is no grasping of dharmas, he has not yet perfected the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, and so forth; yet he will absolutely not enter complete Nirvana halfway through. One should know that these Great Bodhisattvas, regarding the profound Perfection of Wisdom, although they neither grasp nor become attached, are able to accomplish the wisdom of omniscience and bring benefit and happiness to all sentient beings.
World-Honored One, Great Bodhisattvas practicing the profound Perfection of Wisdom should contemplate in this way: What is called the Perfection of Wisdom? What is the Perfection of Wisdom? Or is the non-possessive dharma that cannot be grasped the Perfection of Wisdom? Within non-possession, without “that” and without “this,” to what does it belong?
World-Honored One, if when a Great Bodhisattva carefully contemplates such matters their mind neither sinks nor retreats, neither becomes frightened nor afraid, then one should know that this Great Bodhisattva has not departed from the Perfection of Wisdom.
At that time, Śāriputra asked Subhūti:
For what reason is form separate from the nature of form? Feeling, perception, formations, and consciousness separate from the nature of feeling, perception, formations, and consciousness? The Perfection of Wisdom is separate from the nature of the Perfection of Wisdom, yet it is said that Great Bodhisattvas do not depart from the Perfection of Wisdom?
Subhūti replied:
Indeed, indeed! Form is separate from the nature of form; feeling, perception, formations, and consciousness are separate from the nature of feeling, perception, formations, and consciousness; Prajñāpāramitā is separate from the nature of Prajñāpāramitā. The characteristics of all dharmas are all likewise so: characteristics are separate from nature, nature is also separate from characteristics, characteristics are also separate from characteristics, and nature is also separate from nature; because characteristics and the object that is without characteristics are completely impossible to apprehend. If a Great Bodhisattva correctly understands the meaning in this way, then he or she is not separated from Prajñāpāramitā.
At that time, Śāriputra asked Subhūti:
“If a Great Bodhisattva trains in this Dharma, can he or she quickly accomplish the wisdom of Omniscience?”
Subhūti replied:
“Indeed, indeed! If any Great Bodhisattva trains in this Dharma, he or she will quickly accomplish the wisdom of Omniscience. Why? Śāriputra, because this Great Bodhisattva knows that all dharmas are unborn and undying. Śāriputra, if a Great Bodhisattva can practice in this way, then he or she is precisely approaching the wisdom of Omniscience.
“Furthermore, Śāriputra, if Great Bodhisattvas practice form as a characteristic of practice; if they practice the arising of form as a characteristic of practice; if they practice the decay of form as a characteristic of practice; if they practice the cessation of form as a characteristic of practice; if they practice the emptiness of form as a characteristic of practice;
“If they say, ‘I practice,’ that is practice with something to attain; if they practice feeling, perception, formations, and consciousness as characteristics of practice; if they practice the arising of feeling, perception, formations, and consciousness as characteristics of practice; if they practice the decay of feeling, perception, formations, and consciousness as characteristics of practice; if they practice the cessation of feeling, perception, formations, and consciousness as characteristics of practice; if they practice the emptiness of feeling, perception, formations, and consciousness as characteristics of practice;
“If they say, ‘I am able to practice,’ that is practice with something to attain. If a Great Bodhisattva thinks: ‘I am a Bodhisattva who is able to practice Prajñāpāramitā,’ that is a characteristic of practice.
“If a Great Bodhisattva thinks: ‘The person who can practice in this way is cultivating Prajñāpāramitā,’ that too is a characteristic of practice. You should know that this Great Bodhisattva lacks skillful means.
“At that time, Śāriputra asked Subhūti:
“‘How then should Great Bodhisattvas practice in order to be called practicing Prajñāpāramitā?’
“Subhūti replied:
“Great Bodhisattvas, if they do not practice form, do not practice the characteristics of form, do not practice the arising of form, do not practice the decay of form, do not practice the cessation of form, and do not practice the emptiness of form, then they are practicing Prajñāpāramitā.
“Great Bodhisattvas, if they do not practice feeling, perception, formations, and consciousness; do not practice the characteristics of feeling, perception, formations, and consciousness; do not practice the arising of feeling, perception, formations, and consciousness; do not practice the decay of feeling, perception, formations, and consciousness; do not practice the cessation of feeling, perception, formations, and consciousness; do not practice the emptiness of feeling, perception, formations, and consciousness, then they are practicing Prajñāpāramitā.
“If a Great Bodhisattva does not cling to practice, does not cling to non-practice, does not cling to both practice and non-practice, does not cling to neither practice nor non-practice, and does not cling even to non-clinging, then he or she is practicing Prajñāpāramitā. Why? Śāriputra, because all dharmas cannot be grasped, cannot be followed in practice, cannot be apprehended, and are always separate from their nature and characteristics.
“This is called Great Bodhisattvas, within the wheel of concentration of non-arising of all dharmas, giving rise to immeasurable and innumerable wealth. It is not shared in common with all Śrāvakas and Pratyekabuddhas. If any Great Bodhisattva abides in this concentration, he or she will quickly attain the supreme state of Enlightenment.
“At that time, Subhūti, relying on the Buddha’s spiritual power, said to the Venerable Śāriputra:
“‘If a Great Bodhisattva, although abiding in this concentration, does not perceive this concentration, does not become attached to this concentration, and does not think, “I have entered this concentration, I am entering this concentration, I will enter this concentration,” then these Great Bodhisattvas, having contemplated and discriminated in this way and, through the power of this concentration, not giving rise to anything at all, should be known as Great Bodhisattvas who have received from the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past the prediction of non-retrogression from the supreme state of Enlightenment.’
“Śāriputra asked Subhūti:
“‘If a Great Bodhisattva, through this concentration, receives predictions from the past and present Buddhas, World-Honored Ones, then is this Great Bodhisattva someone who can teach such a concentration?’
“Subhūti replied:
“‘It is not so, Śāriputra! Why? Because this good man does not understand or conceptualize such a concentration.’”
Śāriputra said:
Does the Venerable One say that those good men do not understand and do not contemplate this concentration?
Subhūti replied: I definitely say that those good men do not understand and do not contemplate these concentrations. Why? Because these concentrations are without ownership; therefore those good men do not understand and do not contemplate such concentrations. Such concentrations, and all phenomena as well, do not understand and do not contemplate. Why? Because all phenomena are without ownership.
At that time, the World-Honored One praised Subhūti:
Excellent, excellent! Just as you have said, I therefore declare you to be foremost among those who abide in the concentration of non-contention. Great Bodhisattvas who wish to learn the perfection of wisdom should learn in this way. Whoever learns in this way is called one who learns the perfection of wisdom.
At that time, Śāriputra addressed the Buddha:
World-Honored One, if any Great Bodhisattva learns in this way, is that called truly learning the perfection of wisdom?
The Buddha said to Śāriputra:
If any Great Bodhisattva can learn in this way, that is called truly learning the perfection of wisdom.
Śāriputra said to the Buddha:
When Great Bodhisattvas learn in this way, what dharma are they learning?
The Buddha said to Śāriputra:
When Great Bodhisattvas learn in this way, they are not learning any dharma. Why? Śāriputra, all of this arises from the attachments created by ignorant ordinary beings; it is not that all phenomena actually exist in such a way.
Śāriputra said to the Buddha:
If this is so, then how do phenomena arise?
The Buddha said to Śāriputra:
They arise in such a way as being without ownership. If one cannot clearly understand phenomena that are without ownership in this way, that is called ignorance. Ignorant ordinary beings, regarding the nature of all phenomena as without ownership, develop the power of ignorance and craving, and thus make distinctions and cling to the two extremes: the view of annihilation and the view of permanence. Therefore, they do not know or see the nature of phenomena as being without ownership, and so they discriminate among phenomena. Because of discrimination, attachment arises. Because of attachment, they discriminate the nature of phenomena as without ownership. Therefore, with regard to phenomena, they neither see nor know. Because they neither see nor know phenomena, they discriminate past, future, and present. Because of discrimination, they become attached to name and form. Because of attachment to name and form, they discriminate and cling to phenomena that are without ownership. Because they discriminate and cling to phenomena that are without ownership, they do not know or see the true path, and thus cannot escape birth and death within the three realms; they do not believe in the Dharma of the Four Noble Truths and do not clearly understand Nirvāṇa. Therefore, they fall among the number of ignorant ordinary beings. For this reason, these Great Bodhisattvas do not cling at all to the nature or characteristics of phenomena.
At that time, Śāriputra said to the Buddha:
World-Honored One, when Great Bodhisattvas learn in this way, do they not seek to learn the wisdom of omniscience?
The Buddha said to Śāriputra:
When Great Bodhisattvas learn in this way, they also do not seek to learn the wisdom of omniscience. Yet when Great Bodhisattvas have learned in this way, although there is no learning, it is still called truly learning the wisdom of omniscience, and they can quickly accomplish the wisdom of omniscience.
At that time, Venerable Subhūti said to the Buddha:
World-Honored One, suppose someone comes and asks: “If an emanated person learns the wisdom of omniscience, can that person also accomplish the wisdom of omniscience?” When asked in this way, how should I answer?
The Buddha said to Subhūti:
I will ask you in return; answer according to your understanding. What do you think? Is an illusion different from form, feeling, perception, formations, and consciousness?
Subhūti replied:
World-Honored One, an illusion is not different from form, and form is not different from an illusion; an illusion itself is form, and form itself is an illusion. Feeling, perception, formations, and consciousness are also like this.
The Buddha said to Subhūti:
What do you think? Within the five aggregates subject to grasping, do the thoughts that arise and the words spoken that falsely designate Great Bodhisattvas arise from those thoughts?
Subhūti replied:
Indeed, it is so, World-Honored One!
The Buddha said to Subhūti:
Great Bodhisattvas who cultivate and learn the perfection of wisdom, seeking directly the unsurpassed supreme enlightenment, are all like emanated beings who cultivate and learn. Why? Because an emanated being is precisely the five aggregates subject to grasping. Why? Because I have taught that the five aggregates and the six sense faculties are all like illusions and magical transformations, completely without reality.
Venerable Subhūti said to the Buddha:
World-Honored One, if a Great Bodhisattva who has just begun learning the Great Vehicle hears such teachings, will that person’s mind not become frightened or retreat?
The Buddha said to Subhūti:
If a Great Bodhisattva who has just begun learning the Great Vehicle associates with bad spiritual friends, upon hearing such teachings, that person’s mind will immediately become frightened and give rise to retreat. But if one associates with good spiritual friends, then although hearing such teachings, one will neither become frightened nor retreat.
Venerable Subhūti said to the Buddha:
World-Honored One, what kinds of people are called bad spiritual friends of Bodhisattvas?
The Buddha said to Subhūti:
Bad spiritual friends of Bodhisattvas are those who teach Bodhisattvas to become weary of and abandon the perfection of wisdom; to abandon the mind of enlightenment; to grasp the characteristics of phenomena; to study writings that cling to worldly characteristics; and to study teachings of scriptures that accord with the Śrāvaka vehicle. They also teach them to associate with the activities of Māra. Such people are called bad spiritual friends of Bodhisattvas.
Venerable Subhūti said to the Buddha:
World-Honored One, what kinds of people are called good spiritual friends of Bodhisattvas?
The Buddha said to Subhūti:
Good spiritual friends of Bodhisattvas are those who teach Bodhisattvas to diligently cultivate the perfection of wisdom, and even explain the activities of Māra and the faults of Māra so that they may clearly recognize them and seek ways to abandon them. Such people are called truly pure good spiritual friends and those who adorn their great vows for Bodhisattvas who have just begun learning.
Venerable Subhūti said to the Buddha:
World-Honored One, regarding the term Bodhisattva, what is the meaning of this name? The Buddha told Subhūti:
Learning all dharmas without attachment or obstruction; understanding clearly that all dharmas are without attachment or obstruction, in order to seek realization of Bodhi; therefore it is called a Bodhisattva.
The venerable Subhūti said to the Buddha:
World-Honored One, by what causes and conditions are these beings again called Great Bodhisattvas? The Buddha told Subhūti:
Because these Bodhisattvas will become the foremost among the great assembly of sentient beings, they are called Great Bodhisattvas.
At that time, Śāriputra said to the Buddha:
World-Honored One, now I wish to explain the meaning of Great Bodhisattva. I respectfully request the World-Honored One’s permission.
The Buddha told Śāriputra:
Speak as you wish.
Śāriputra said:
World-Honored One, the Bodhisattvas, through skillful means, proclaim the essential teachings of the Dharma to sentient beings, causing them to completely eliminate views of self, views of sentient beings, views of life continuum, views of persons, views of existence, views of nonexistence, views of annihilation, views of permanence, and so forth. According to this meaning, they are called Great Bodhisattvas.
At that time, Subhūti also said to the Buddha:
I now wish to explain the meaning of Great Bodhisattva. I respectfully request the World-Honored One’s permission.
The Buddha told Subhūti:
Speak as you wish.
Subhūti said to the Buddha:
World-Honored One, because Bodhisattvas arouse the Bodhi mind, the unsurpassed mind that has nothing comparable, while Śrāvakas and Pratyekabuddhas are unable to arouse such a mind, nor do they cling to such a mind. Why? Because the wisdom of omniscience is truly undefiled, does not fall within the three realms, and one should not give rise to attachment toward it. Based on this meaning, they are called Great Bodhisattvas.
Śāriputra asked Subhūti:
For what reason do they also not cling to such a mind?
Subhūti replied:
Such minds are without the nature of mind; therefore, they should not be clung to.
At that time, Pūrṇa Maitrāyaṇīputra also said to the Buddha:
World-Honored One, I now wish to explain the meaning of Great Bodhisattva. I respectfully request the World-Honored One’s permission.
The Buddha told Pūrṇa Maitrāyaṇīputra:
Speak as you wish.
Pūrṇa Maitrāyaṇīputra said:
World-Honored One, because the Bodhisattvas bring benefit and happiness to all sentient beings, they put on the armor of great vows, proceed directly toward the Great Vehicle, and ride the great vehicle; therefore, they are called Great Bodhisattvas.
At that time, Subhūti said to the Buddha:
World-Honored One, as the World-Honored One has taught, the Great Bodhisattvas put on the armor of great vows. At what level of attainment are they called Great Bodhisattvas who wear the armor of great vows?
The Buddha told Subhūti:
The Great Bodhisattvas think in this way: “I should liberate immeasurable, countless, boundless sentient beings and lead them into the realm of Nirvāṇa without remainder.” Although they perform such a deed, there is no dharma and no sentient being that attains Nirvāṇa. Why? Because the true nature of all dharmas is like this.
It is like a magician or his apprentice, standing at a crossroads and conjuring an immense crowd, causing them to kill one another. What do you think? Within that, is there truly any act of mutual killing?
Subhūti said:
No, World-Honored One.
The Buddha told Subhūti:
The Great Bodhisattvas are likewise. Although they manifestly liberate immeasurable, countless, boundless sentient beings and lead them into the realm of Nirvāṇa without remainder, there is no dharma and no sentient being that attains Nirvāṇa. If any Great Bodhisattva, upon hearing such a teaching, is neither frightened nor afraid, and does not retreat, then one should know that this Great Bodhisattva is a person who wears the armor of great vows.
Subhūti said to the Buddha:
World-Honored One, according to my understanding of the meaning taught by the Buddha, those Great Bodhisattvas who do not wear the armor of great vows should be known as wearing the armor of great vows.
The Buddha told Subhūti:
That is correct, that is correct! Why? Because the wisdom of omniscience is neither created nor made, neither produced nor fashioned. All sentient beings are also neither created nor made, neither produced nor fashioned. The Great Bodhisattvas, wishing to benefit those sentient beings, put on the armor of great vows.
Why? Because form is neither created nor not created; neither made nor not made. Feeling, perception, formations, and consciousness are also neither created nor not created; neither made nor not made.
Why? Because form up to consciousness cannot be grasped.
The venerable Subhūti said to the Buddha:
As I understand the meaning taught by the Buddha, form up to consciousness is neither defiled nor pure. Why? Because form is neither bound nor liberated. Feeling, perception, formations, and consciousness are also neither bound nor liberated.
At that time, Pūrṇa Maitrāyaṇīputra asked Subhūti:
Venerable One, did you say that form is neither bound nor liberated; and that feeling, perception, formations, and consciousness are also neither bound nor liberated?
Subhūti replied:
“Exactly so, exactly so!”
Mãn Từ Tử asked:
“Venerable One, what forms do you say are neither bound nor liberated? What feelings, perceptions, formations, and consciousnesses do you say are also neither bound nor liberated?”
Subhūti answered:
“I say that form is like an illusory person, neither bound nor liberated. I say that feeling, perception, formations, and consciousness are like an illusory person, also neither bound nor liberated. Why? Because form up to consciousness have no ownership, therefore they are neither bound nor liberated; because they are separated, therefore they are neither bound nor liberated; because they are tranquil, therefore they are neither bound nor liberated; because they neither arise nor cease, therefore they are neither bound nor liberated. This is called the Bodhisattva who wears the armor of the great vow and proceeds directly toward the Great Vehicle.”
After hearing this teaching, Mãn Từ Tử joyfully accepted it with faith and sat silently in calmness. At that time, Subhūti addressed the Buddha:
“The great Bodhisattvas proceed toward the vehicle of the Great Vehicle. What is the vehicle of the Great Vehicle? What is meant by a Bodhisattva proceeding toward the vehicle of the Great Vehicle? From where does this vehicle of the Great Vehicle depart, and where does it go? Who rides this vehicle of the Great Vehicle to set forth?”
The Buddha told Subhūti:
“To speak of the vehicle of the Great Vehicle means the concept of the immeasurable, innumerable, and boundless merits that are accomplished. What is meant by Bodhisattvas proceeding toward this vehicle of the Great Vehicle? It means that the Bodhisattvas diligently cultivate the six pāramitās and are able to proceed from one stage to another; this is called Bodhisattvas proceeding toward the vehicle of the Great Vehicle. From where does this vehicle of the Great Vehicle depart and where does it go? This means that this vehicle of the Great Vehicle departs from within the three realms and proceeds to abide in the wisdom of All-Knowing, but because it takes non-duality as its means, it neither departs nor arrives anywhere. Then who is the person who rides this vehicle of the Great Vehicle to set forth? There is absolutely no rider; that is, no one rides this vehicle of the Great Vehicle. Why? Because the rider and the act of riding—both of these phenomena—are completely without ownership. Within what has no ownership, who is the rider and what phenomenon can be called that which is ridden?”
The venerable Subhūti said to the Buddha:
“Such a vehicle of the Great Vehicle surpasses all the worlds of gods, humans, asuras, and so forth. Such a vehicle of the Great Vehicle is equal to space. Just as space can contain throughout immeasurable, innumerable, and boundless sentient beings, so too the vehicle of the Great Vehicle can contain throughout immeasurable, innumerable, and boundless sentient beings. Again, just as space neither comes, nor goes, nor remains, and cannot be seen, so too the vehicle of the Great Vehicle neither comes, nor goes, nor remains, and cannot be seen. Again, just as the boundaries of before, after, and middle of space cannot be grasped at all, so too the boundaries of before, after, and middle of the vehicle of the Great Vehicle cannot be grasped at all. Because the three times are equal, it is called the vehicle of the Great Vehicle.”
The Buddha told Subhūti:
“Good, good! Exactly so, exactly so, as you have said!”
At that time, Mãn Từ Tử said to the Buddha:
“World-Honored One, previously the World-Honored One instructed the great virtue Subhūti to teach Prajñāpāramitā to the assemblies of great Bodhisattvas. Why is it that now he speaks of the Great Vehicle?”
At that time, Subhūti said to the Buddha:
“My teaching of the Great Vehicle does not contradict or surpass the teaching of Prajñāpāramitā.”
The Buddha told Subhūti:
“Your teaching of the Great Vehicle is completely in accordance with Prajñāpāramitā and does not contradict it.”
The venerable Subhūti said to the Buddha:
“I completely cannot grasp the boundaries of before, after, and middle of the Bodhisattva. Because form is boundless, the Bodhisattva is also boundless. Because feeling, perception, formations, and consciousness are boundless, the Bodhisattva is also boundless. Within form itself, separate from form; the Bodhisattva has no ownership and cannot be grasped. Within feeling, perception, formations, and consciousness themselves, separate from feeling, perception, formations, and consciousness; the Bodhisattva likewise has no ownership and cannot be grasped.
Thus, World-Honored One, regarding all these phenomena, using all kinds, all places, and all times to seek the Bodhisattvas, I completely do not see them anywhere and completely cannot grasp them. Then how could you say that I should teach Prajñāpāramitā to the Bodhisattvas?
Furthermore, World-Honored One, speaking of ‘Bodhisattva’ is only a designation and completely has no inherent nature. Just as when we say ‘we’… it is completely unborn, only a designation, and completely has no inherent nature. The phenomena are the same: completely unborn, only designations, and completely without inherent nature. Among these, whatever is called form is completely unborn; if it is completely unborn, then it cannot be called form. Whatever is called feeling, perception, formations, and consciousness is completely unborn; if it is completely unborn, then it cannot be called feeling, perception, formations, and consciousness.
World-Honored One, form is the Bodhisattva, yet cannot be grasped. Feeling, perception, formations, and consciousness are the Bodhisattva, and likewise cannot be grasped. That which cannot be grasped also cannot be grasped. Regarding all such phenomena, using all kinds, all places, and all times to seek the Bodhisattvas, I cannot grasp them at all. Then what teachings will I teach, what teachings will I cultivate, in what places and at what times, and what phenomena will I realize?
Furthermore, World-Honored One, the Buddhas, Bodhisattvas, and the profound Prajñāpāramitā are only designations and completely have no inherent nature. Just as it is said: the self… is completely unborn, only a designation, and completely without inherent nature. The phenomena are the same: only designations and completely without inherent nature. Whatever is called form cannot be grasped and also cannot arise. Whatever is called feeling, perception, formations, and consciousness cannot be grasped and also cannot arise. The inherent nature of phenomena cannot be grasped and also cannot arise. If a phenomenon has no nature, it also cannot arise. This non-arising phenomenon also cannot arise; then how can I take the profound Prajñāpāramitā, which is completely unborn, and teach it to great Bodhisattvas who are completely unborn?
World-Honored One, apart from the phenomenon of non-arising, there is no phenomenon that can be attained. There is also no Bodhisattva who can practice and attain the highest unsurpassed enlightenment.
World-Honored One, if a great Bodhisattva hears these words and is neither alarmed nor afraid, then one should know that this great Bodhisattva is able to practice the profound Prajñāpāramitā. Why? Because when a great Bodhisattva practices the profound Prajñāpāramitā and contemplates all phenomena, at that very moment the great Bodhisattva does not grasp form. Why? Because form that does not arise is not form; form that does not cease is also not form. Since it neither arises nor ceases, it is non-dual and without distinction. If one speaks of form, it enters the category of non-dual phenomena. When a great Bodhisattva practices the profound Prajñāpāramitā and contemplates all phenomena, at that time the great Bodhisattva does not grasp feeling, perception, formations, or consciousness. Why? Because feeling, perception, formations, and consciousness that do not arise are not feeling, perception, formations, and consciousness. Feeling, perception, formations, and consciousness that do not cease are also not feeling, perception, formations, and consciousness. Since they neither arise nor cease, they are non-dual and without distinction. If one speaks of feeling, perception, formations, and consciousness, they enter the category of non-dual phenomena.”
At that time, Śāriputra asked Subhūti:
“As I understand the meaning of what you have said, great Bodhisattvas… are completely unborn. If this is so, through what conditions do there exist Bodhisattvas who, for the sake of liberating immeasurable, innumerable sentient beings, cultivate many hundreds of thousands of difficult and painful practices and undergo immeasurable great suffering in birth and death?”
Subhūti replied:
“I do not, regarding that non-arising phenomenon, claim that there are Bodhisattvas who, for the sake of liberating immeasurable, innumerable sentient beings, cultivate many hundreds of thousands of difficult and painful practices and undergo immeasurable great suffering in birth and death. However, although Bodhisattvas do these things, they do not conceive of them as painful practices. Why? Śāriputra, because if one gives rise to the perception that painful practices are painful practices, one cannot benefit immeasurable and boundless sentient beings. Therefore, Bodhisattvas give rise to the perception that painful practices are joyful practices; regarding difficult-to-practice practices, they give rise to the perception that they are easy-to-practice practices; regarding sentient beings, they give rise to the thought that they are like their parents and like themselves. In order to liberate others, they generate the mind of Bodhi, and through this they are able to accomplish great beneficial deeds.
At that time, the Bodhisattva reflects: ‘Just as my own inherent nature cannot be found by seeking it among all phenomena through all kinds, all places, and all times, so too external and internal phenomena are the same: completely without ownership and completely impossible to grasp. If one abides in this perception, one does not see difficult and painful practices. Because of this, one can cultivate many hundreds of thousands of difficult practices for boundless sentient beings and bring great benefit to all beings.’”
Śāriputra asked Subhūti:
“Are these Bodhisattvas truly unborn, are they not?”
Subhūti replied:
“Indeed, indeed! All Bodhisattvas are truly unborn.”
Śāriputra asked:
“Is it only the Bodhisattvas that are truly unborn, or is the Omniscient Wisdom also truly unborn?”
Subhūti replied:
“The Omniscient Wisdom is also truly unborn.”
Śāriputra asked:
“Is it only the Omniscient Wisdom that is truly unborn, or are ordinary beings also truly unborn?”
Subhūti replied:
“Ordinary beings are also truly unborn.”
Śāriputra asked:
“If the Bodhisattvas are truly unborn, then the dharmas of the Bodhisattvas should also be unborn. If the Omniscient Wisdom is truly unborn, then the dharma of Omniscient Wisdom should also be unborn. If ordinary beings are truly unborn, then the dharmas of ordinary beings should also be unborn. If this is so, does the Bodhisattva who attains Omniscient Wisdom realize the unborn through the unborn dharma?”
Subhūti replied:
“I do not hold that within the unborn dharma there is attainment or realization.
Why? Because within the unborn dharma there is no realization or attainment.”
Śāriputra asked:
“Do you hold that: the born dharma realizes the born dharma; or do you hold that the unborn dharma realizes the unborn dharma?”
Subhūti replied:
“I do not hold that the born dharma realizes the born dharma; nor do I hold that the unborn dharma realizes the unborn dharma.”
Śāriputra asked:
“Do you hold that: the born dharma realizes the unborn dharma; or do you hold that the unborn dharma realizes the born dharma?”
Subhūti replied:
“I do not hold that the born dharma realizes the unborn dharma; nor do I hold that the unborn dharma realizes the born dharma.”
Śāriputra asked:
“If this is so, then indeed there is no attainment and no realization?”
Subhūti replied:
“Although there is attainment and realization, they are not truly existent.”
Śāriputra asked:
“Do you hold that: the dharma that has not arisen arises; or do you hold that the dharma that has arisen arises?”
Subhūti replied:
“I do not hold that the dharma that has not arisen arises; nor do I hold that the dharma that has arisen arises.”
Śāriputra asked:
“Is it because you hold that: arising gives rise; or because you hold that: non-arising gives rise?”
Subhūti replied:
“I do not hold that arising gives rise; nor do I hold that non-arising gives rise.”
Śāriputra asked:
“When you teach the unborn dharma, do you intend to explain the characteristic of non-arising?”
Subhūti replied:
“Regarding the teaching of the unborn dharma, I do not intend to expound the characteristic of non-arising.”
Śāriputra asked:
“Regarding the unborn dharma, the words ‘unborn’ arise. Are these words ‘unborn’ also unborn?”
Subhūti replied:
“From the unborn dharma arise the words ‘unborn’; both the dharma and these words are of the meaning of non-arising. However, in accordance with worldly convention, one speaks of the characteristic of non-arising.”
At that time, Śāriputra praised Subhūti:
“Among those who teach the Dharma, you are foremost. Apart from the Buddha, the World-Honored One, no one can equal you. Why? Because according to the questioning of countless Dharma methods, you are able to answer them all.”
Subhūti said:
“The disciples of the Buddhas do not depend on or cling to any dharma. Therefore, they are all able to respond freely and fearlessly to each and every question. Why? Because all dharmas have no dependence.”
Śāriputra said to Subhūti:
“Excellent, excellent! If these Bodhisattvas are able to answer questions in this way, through the power of which Pāramitā are they accomplished?”
Subhūti replied:
“This is accomplished through the power of Prajñāpāramitā. Why? Because the statement that all dharmas have no dependence is precisely because, through Prajñāpāramitā, one penetrates all dharmas as having no dependence.
Śāriputra, if a Great Bodhisattva hears such words and their mind does not become confused or doubtful, then one should know that this Bodhisattva is able to abide in such a way of abiding, without abandoning it, and is also able not to be separated from the thought of Great Compassion.”
Śāriputra asked Subhūti:
“If the Great Bodhisattvas abide in such a way of abiding, are able not to abandon it, and are also able not to be separated from such a thought, then all sentient beings would precisely be Bodhisattvas. Why? Because all sentient beings also abide in this practice and this thought, constantly not abandoning the equality-nature of the great Prajñā and Great Compassion. Then Bodhisattvas and sentient beings should be no different, should they not?”
Subhūti replied:
“Excellent, excellent! Although it appears that you are questioning me, you are actually helping me to understand the meaning. Why? Śāriputra, because all sentient beings have no self-nature; therefore, one should know that such abiding and such mental intention also have no self-nature. The entire nature of sentient beings is far removed; therefore, one should know that the nature of such abiding and mental intention is also far removed. All sentient beings are not clearly aware; therefore, one should know that such abiding and mental intention are also not clearly aware.
For these reasons, the abiding and mental intention of these Bodhisattvas are also not separate, and they are not different from sentient beings. If these Bodhisattvas clearly understand this without obstruction, then they are practicing Prajñāpāramitā.
My intention is to cause all Bodhisattvas, with this thought, to practice the profound Prajñāpāramitā.”
Chapter 2: Śakra, Lord of the Devas
At that time, Śakra, Lord of the Devas, together with forty thousand heavenly sons, came to the assembly. The Four Heavenly Kings who protect the world, together with twenty thousand heavenly sons, came to the assembly. The Great Brahmā King, lord of the Sahā world, together with ten thousand Brahmā beings, came to the assembly. There were also five thousand beings from the Pure Abodes who came to the assembly.
The karmic results and the radiance of the bodies of these heavenly assemblies could not manifest before the majestic radiance of the Buddha.
At that time, Śakra, Lord of the Devas, addressed Subhūti:
Today there are immeasurable numbers of Devas who wish to hear the Venerable One proclaim and teach the Perfection of Wisdom. We humbly ask the Venerable One, out of compassion, to instruct them so that they may know how a Bodhisattva should abide in the Perfection of Wisdom.
At that time, Subhūti said to Śakra:
Relying on the Buddha’s spiritual power, I shall proclaim and teach the Perfection of Wisdom to the assemblies of heavenly beings, explaining how Bodhisattvas should abide. O Kāśika, those among you who have not yet generated the aspiration for the highest perfect enlightenment should now generate it. Those who have entered the right nature of separation from birth as Śrāvakas or Pratyekabuddhas cannot generate the mind of great enlightenment. Why? O Kāśika, because such a person has an obstruction with regard to saṃsāra. Among them, if there are any who have already generated the aspiration to seek the highest perfect enlightenment, I also rejoice in them. Why? Kāśika, because superior beings seek superior Dharma. I do not in any way obstruct their attainment of the excellent stages of wholesome Dharma.
At that time, the World-Honored One praised Subhūti:
Excellent, excellent! You skillfully encourage the Bodhisattvas.
The Venerable Subhūti said to the Buddha:
Since I know the kindness [of the Buddha], how could I not repay that kindness? That is to say, the Buddhas and disciples of the past taught Bodhisattvas various essential teachings as methods for entering the Perfection of Wisdom. At that time, the Tathāgata also studied within that Dharma, and now has realized the highest perfect enlightenment, turning the wheel of the wondrous Dharma and benefiting us. Therefore, I now follow the Buddha’s teachings, protecting and caring for these Bodhisattvas, causing them to quickly attain the highest perfect enlightenment, turn the wheel of the wondrous Dharma, and bring benefit and happiness to all. This itself is repaying that kindness.
Subhūti said to Śakra:
You heavenly beings should listen carefully. I will explain to you the profound characteristics in which the assemblies of Bodhisattvas should abide in the Perfection of Wisdom.
Kāśika, Bodhisattvas who, adorned with the great vows, proceed directly toward the Great Vehicle, should abide in the Perfection of Wisdom by means of the characteristic of emptiness. They should not abide in form; nor should they abide in feeling, perception, formations, or consciousness. They should not abide in the fruit of Stream-entry, nor should they abide in the fruits of Once-returning, Non-returning, Arhatship, or Pratyekabuddha enlightenment. They should not abide in “this is form.” They should not abide in “this is feeling, perception, formations, or consciousness.” They should not abide in “this is the fruit of Stream-entry”; nor should they abide in “this is the fruit of Once-returning, Non-returning, Arhatship, or Pratyekabuddha enlightenment.”
They should not abide in form, feeling, perception, formations, or consciousness as permanent or impermanent, as suffering or happiness, as self or non-self, as pure or impure, as empty or non-empty. They should not abide in the fruits from Stream-entry up to Pratyekabuddha enlightenment, because all are manifestations of the unconditioned and are true fields of merit worthy of receiving offerings.
They should not abide in the fruit of Stream-entry, because one returns seven more times and is certain to enter Nirvāṇa. They should not abide in the fruit of Once-returning, because one has not yet reached Nirvāṇa, returns once more to this realm, and is certain to completely end all suffering. They should not abide in the fruit of Non-returning, because after passing away in that realm, one does not return again. They should not abide in Arhatship, because in this very life one is certain to enter Nirvāṇa without remainder. They should not abide in Pratyekabuddha fruition, because although one surpasses the level of the Śrāvakas, one does not attain the level of Buddhahood and enters complete Nirvāṇa.
They should not abide in the Buddha state, which manifests the unconditioned as the true field of merit worthy of offerings, surpasses the stages of Śrāvakas and Pratyekabuddhas, and benefits and brings happiness to immeasurable, innumerable sentient beings, causing them to enter the realm of Nirvāṇa without remainder. Even if all realms of sentient beings no longer existed and all had entered the realm of complete Nirvāṇa without remainder…
At that time, Śāriputra thought: If this is so, then where will the Bodhisattva abide?
Subhūti, knowing the thought in Śāriputra’s mind, immediately said:
What do you think? Where does the mind of the Tathāgata abide?
Śāriputra replied to Subhūti:
The mind of the Tathāgata completely has no place of abiding. Because it does not abide, it is called Tathāgata. That is, it does not abide in the conditioned realm, nor does it abide in the unconditioned realm, and it is also not that it does not abide.
Subhūti said:
The Bodhisattva is likewise. Just as the Tathāgatas have minds that do not abide in all phenomena, and are also not without abiding, so too Bodhisattvas, with regard to the profound Perfection of Wisdom, use non-attainment as the method. They should abide in this way; they should train in this way.
At that time, some heavenly beings in the assembly secretly thought:
Although we can clearly understand all the incantations of the Yakṣas, with their countless differences, even though they are secret, yet regarding the profound Perfection of Wisdom, the Venerable Subhūti has used countless words to explain and clarify it, but we completely do not understand anything at all!?
Knowing the thoughts of the heavenly beings, the Venerable Subhūti said to them:
In this matter, I do not teach or explain. You also do not hear. Then by what means could you understand?
At that time, the heavenly beings again thought:
In this meaning, the Venerable Subhūti intends to make it easier to understand, yet it becomes even deeper, subtler, and more difficult to measure.
Knowing the thoughts of those heavenly beings, the Venerable Subhūti said to them:
Those who wish to realize and abide in the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, and the highest perfect enlightenment of the Buddhas must rely upon this patience; only then can they realize and abide in them.
At that time, the heavenly beings thought:
What kinds of sentient beings does the Venerable Subhūti now wish to teach, and what Dharma does he wish to proclaim?
Knowing the thoughts of the heavenly beings, the Venerable Subhūti said to them:
I now wish to teach Dharma to sentient beings who are like illusions, teaching a Dharma that is like an illusion.
Such a person, with regard to the teaching, does not hear and does not understand; therefore, he does not realize it.
At that time, the heavenly beings again thought:
Are the listener of the Dharma and the Dharma being taught like illusions? Or are sentient beings and the fruits of Stream-entry and the others also all like illusions?
Knowing the thoughts of the heavenly beings, Subhūti said to them:
Other sentient beings, as well as the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, Arhatship, the enlightenment of Pratyekabuddhas, and the highest perfect enlightenment of the Buddhas are all like illusions.
At that time, the heavenly beings asked Subhūti:
Could it be that the attainment of the highest perfect enlightenment by the Tathāgatas is also like an illusion?
Subhūti replied:
Indeed, indeed! Even Nirvāṇa is like an illusion.
The heavenly beings asked Subhūti:
Could it be that Nirvāṇa is also like an illusion?
Subhūti said:
Even if there were a Dharma higher than Nirvāṇa, that Dharma too would likewise be like an illusion, how much more so Nirvāṇa. Why? O heavenly beings, illusion, sentient beings, and all phenomena up to Nirvāṇa are not two and are not separate; they cannot be grasped and cannot be expressed.
At that time, Śāriputra, Mahākātyāyana, Pūrṇa Maitrāyaṇīputra, Mahākāśyapa, and others asked Ānanda:
Regarding such a profound teaching of the Perfection of Wisdom, who is able to believe in and accept it?
Khánh Hỷ said:
There are assemblies of irreversible Bodhisattvas who, regarding this profound exposition of the Prajñāpāramitā, are able to believe and accept it. There are also countless sentient beings endowed with right view and Arhats whose vows are fulfilled, who, regarding this profound exposition of the Prajñāpāramitā… are also able to believe and accept it.
At that time, Subhūti said:
Why is it that the profound Prajñāpāramitā as expounded in this way cannot be believed and accepted by anyone? Because within it there is no dharma that can be manifested, and no dharma that can be taught or instructed; therefore, even the person who believes and accepts it cannot grasp it.
At that time, Śakra, Lord of the Devas, thought: Venerable Subhūti is pouring down a great rain of Dharma. I should transform into wondrous fragrant flowers and offer them as a gift of reverence.
Having thought this, at that very moment he transformed into wondrous fragrant flowers and offered them to Subhūti. Subhūti thought: The flowers offered today by the devas are something I have never seen before. These marvelous flowers certainly could not have been produced from earth, water, grass, or trees; rather, they must have been transformed from the minds of the devas.
Knowing the thoughts of Subhūti, Śakra, Lord of the Devas, said to Subhūti:
These flowers offered are truly not produced from earth, water, grass, or trees, nor are they transformed from the minds of the devas, because these flowers offered have no nature of arising.
The long-lived Subhūti said to Śakra, Lord of the Devas:
Since these flowers do not arise, they do not possess the nature of flowers.
At that time, Śakra, Lord of the Devas, thought: Venerable Subhūti possesses vast and profound awakened wisdom; he does not abandon conventional designations, yet he still speaks of ultimate meaning.
Having thought this, he said to Subhūti:
Indeed, indeed, just as the Venerable has taught! The assemblies of Bodhisattvas should, regarding all dharmas, learn according to my exposition.
At that time, Subhūti said to Śakra, Lord of the Devas:
Indeed, indeed, just as you have said! The assemblies of Bodhisattvas should, regarding all dharmas, learn according to my exposition. Kāśika, when the assemblies of Bodhisattvas learn this profound Prajñāpāramitā according to my teaching, they do not learn according to the fruit of Stream-enterer, nor according to the fruits of Once-returner, Non-returner, or Arhat. They do not learn according to the Bodhi of the Pratyekabuddha. If they do not learn according to these attainments, then they are learning the omniscient wisdom of all Buddhas. If they learn the omniscient wisdom of all Buddhas, then they are learning the immeasurable and boundless Buddha-dharmas. If they learn the immeasurable and boundless Buddha-dharmas, then they are not learning form, feeling, perception, formations, and consciousness as increasing or decreasing. If they do not learn form, feeling, perception, formations, and consciousness as increasing or decreasing, then they do not learn form, feeling, perception, formations, and consciousness as something to be retained or abandoned. If they do not learn form, feeling, perception, formations, and consciousness as something to be retained or abandoned, then they do not learn all dharmas as things that can be preserved or destroyed. If they do not learn all dharmas as things that can be preserved or destroyed, then they do not learn omniscient wisdom as something that can be preserved or destroyed. When the assemblies of Bodhisattvas learn in this way, this is called truly learning omniscient wisdom, and they will swiftly attain omniscient wisdom.
At that time, Śāriputra asked Subhūti:
If Bodhisattvas do not learn omniscient wisdom, but can preserve and destroy it, when these Bodhisattvas learn in this way, are they called truly learning omniscient wisdom and able to swiftly attain omniscient wisdom?
Subhūti replied:
Indeed, indeed! This is because they take non-attainment as the means.
At that time, Śakra, Lord of the Devas, asked Śāriputra:
Where should a Bodhisattva who learns the profound Prajñāpāramitā seek it?
Śāriputra replied:
A Bodhisattva who learns the profound Prajñāpāramitā should seek it in the teachings of Venerable Subhūti.
Śakra, Lord of the Devas, asked Subhūti:
Through whose spiritual power and protection was Śāriputra able to say such a thing?
Subhūti replied:
Through the spiritual power and protection of the Tathāgata, which enabled Śāriputra to say this.
Śakra, Lord of the Devas, asked:
Again, through whose spiritual power and protection are you, Venerable One, able to expound the profound Prajñāpāramitā?
Subhūti answered:
Through the spiritual power and protection of the Tathāgata, which enables me to expound the profound Prajñāpāramitā.
Kāśika, you asked where a Bodhisattva who learns the profound Prajñāpāramitā should seek it.
Kāśika, a Bodhisattva learning the profound Prajñāpāramitā should not seek it within form; should not seek it apart from form; should not seek it within feeling, perception, formations, and consciousness; should not seek it apart from feeling, perception, formations, and consciousness. Why? Because form is not the Prajñāpāramitā, nor is there a separate Prajñāpāramitā apart from form. Feeling, perception, formations, and consciousness are not the Prajñāpāramitā, nor is there a separate Prajñāpāramitā apart from feeling, perception, formations, and consciousness.
Śakra, Lord of the Devas, said to Subhūti:
The profound Prajñāpāramitā is the great perfection, the immeasurable perfection, and the boundless perfection.
Subhūti replied:
“Indeed, indeed! Why is this so? Kāśika, because form is boundless, one should know that the Perfection of Wisdom is also boundless. Because feeling, perception, formations, and consciousness are boundless, one should know that the Perfection of Wisdom is also boundless.
Furthermore, Kāśika, because the object of cognition is boundless, one should know that the Perfection of Wisdom is also boundless.
Kāśika, how is it that because the object of cognition is boundless, one should know that the Perfection of Wisdom is also boundless? It means that the boundaries of all phenomena in the past, middle, and future cannot be apprehended, and therefore they are boundless. Since phenomena are boundless, the object of cognition is boundless. Therefore, this Perfection of Wisdom is also said to be boundless.
Kāśika, because all phenomena are boundless, one should know that the Perfection of Wisdom is also boundless.
Kāśika, how is it that because all phenomena are boundless, one should know that the Perfection of Wisdom is also boundless? It means that the boundaries of all phenomena cannot be apprehended. Why? Because the boundaries of form up to consciousness, in the past, middle, and future, cannot be apprehended, they are said to be boundless. Therefore, the boundaries of this Perfection of Wisdom, in the past, middle, and future, also cannot be apprehended.
Kāśika, because sentient beings are boundless, one should know that the Perfection of Wisdom is also boundless.
Kāśika, how is it that because sentient beings are boundless, one should know that the Perfection of Wisdom is also boundless?
Kāśika, it is not because the number of kinds of sentient beings is so vast that they cannot be counted that they are called boundless.”
Śakra, lord of the gods, said:
“Then for what reason is this said?”
Subhūti said:
“Now I will ask you; answer according to your understanding. What do you think? When we say ‘sentient being,’ what phenomenon is this concept referring to?”
Śakra, lord of the gods, said:
“‘Sentient being’ does not refer to any phenomenon at all. It is merely an externally designated name, not a name that corresponds to reality, and not a name established through relationship.”
Subhūti said to Śakra, lord of the gods:
“What do you think? Within that, is there a truly existing sentient being that can be pointed out?”
Śakra, lord of the gods, said:
“No, Venerable Great One.”
Subhūti said:
“Because sentient beings do not truly exist in a way that can be pointed out, they are said to be boundless.
Kāśika, what do you think? Suppose the Tathāgata, the Worthy One, the Perfectly Enlightened One, were to pass through as many kalpas as there are grains of sand in the Ganges River, and use boundless sounds to speak the immeasurable names of sentient beings. Within this, would there still be any truly existing sentient being that is born and dies?”
Śakra, lord of the gods, said:
“No, Venerable Great One. Why? Because sentient beings are originally pure by their own nature.”
Subhūti said:
“Therefore, sentient beings are said to be boundless. One should know that the Perfection of Wisdom is also boundless, because both emptiness and profundity are themselves boundless.”