THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
Sixteenth Assembly, Volume 593
Chapter on PRAJÑĀPĀRAMITĀ (1)
Thus have I heard:
At one time, the World-Honored One was staying by the White Crane Pond, in the Bamboo Grove Garden, in the city of Rājagṛha. Together with a great assembly of one thousand two hundred and fifty great Bhikṣus, and immeasurable, innumerable great Bodhisattvas who came from all Buddha lands and gathered there, all of whom were Bodhisattvas destined to attain Buddhahood in their next life. At that time, the World-Honored One taught the Dharma to many hundreds of thousands of great assemblies who respectfully surrounded Him.
At that time, among the assembly there was a great Bodhisattva named Skillful and Valiant. He rose from his seat, bowed at the Buddha’s feet, placed his robe over his left shoulder, knelt with his right knee touching the ground, joined his palms respectfully, and said to the Buddha:
“World-Honored One, I wish to ask the Thus Come One, Worthy One, Perfectly Enlightened One, about a few profound meanings. I humbly request that the World-Honored One, out of compassion, allow us to ask and receive answers.”
The Buddha said to Bodhisattva Skillful and Valiant:
“Ask whatever you wish. The Thus Come One shall answer you and cause you to rejoice.”
The great Bodhisattva Skillful and Valiant said to the Buddha:
“World-Honored One, the World-Honored One has explained Prajñāpāramitā to the assembly of great Bodhisattvas. Why is it called Prajñāpāramitā? How does a great Bodhisattva cultivate Prajñāpāramitā? How does a great Bodhisattva, while cultivating Prajñāpāramitā, quickly attain its perfection? How does a great Bodhisattva, while cultivating Prajñāpāramitā, prevent all evil māras from causing harm and clearly understand the deeds of māras? How does a Bodhisattva abiding in Prajñāpāramitā quickly perfect the wisdom of omniscience?
The World-Honored One praised Bodhisattva Skillful and Valiant:
“Excellent, excellent! Good man, you ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā, thereby benefiting the assembly of great Bodhisattvas and also bringing peace and happiness to sentient beings, benefiting and bringing peace and happiness to gods and humans. Wishing to become a light for great Bodhisattvas in this life and in future lives… you should indeed ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā.”
Although the World-Honored One already knew, He asked the great Bodhisattva Skillful and Valiant:
“Based on what meaning do you ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā?”
The great Bodhisattva Skillful and Valiant replied:
“I cherish all sentient beings and wish to perform acts of benefit and happiness for them; therefore, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā.
Why is this so? Because the profound Prajñāpāramitā encompasses all the teachings of the Śrāvaka vehicle, the Pratyekabuddha vehicle, the Bodhisattva vehicle, and Perfect Enlightenment. I humbly request that the World-Honored One, out of compassion for us, explain fully the realm of the Thus Come One’s wisdom.
If there are sentient beings who are certainly destined for the Śrāvaka vehicle, after hearing this Dharma they will quickly realize their own undefiled state.
If there are sentient beings who are certainly destined for the Pratyekabuddha vehicle, after hearing this Dharma they will quickly rely upon their own vehicle and attain liberation.
If there are sentient beings who are certainly destined for the unsurpassed vehicle, after hearing this Dharma they will quickly attain the highest state of supreme Enlightenment.
If there are sentient beings who, whether they have or have not entered the true nature that is free from birth, and whose disposition toward the three vehicles is not determined, after hearing this Dharma they will all arouse the mind seeking the highest supreme Enlightenment.
I humbly request that the Thus Come One, Worthy One, Perfectly Enlightened One, answer this question concerning the profound Prajñāpāramitā, causing the roots of goodness of sentient beings to increase and grow.
World-Honored One, I am asking the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for the sake of sentient beings who have inferior faith and understanding. I am not asking the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for the sake of sentient beings who maintain a poor and narrow mind.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who belong to poverty and destitution.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who are lazy and negligent.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who are obscured by laziness and indolence.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who have fallen into the mud of evil views.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings caught in the net of māras.
I am not asking the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for the sake of sentient beings who lack shame and conscience.
I am not asking the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for the sake of sentient beings whose nature lacks honesty, integrity, and diligence.
I am not asking about this profound Prajñāpāramitā for the sake of sentient beings who have forgotten right mindfulness.
I am not asking about this profound Prajñāpāramitā for the sake of sentient beings whose minds are constantly confused and disturbed.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings submerged in the muddy swamp of sensual desire.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who perform many deceitful actions.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who engage in many acts of deception.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who do not know how to repay kindness.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who possess evil desires.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who wish to practice evil conduct.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who destroy the precepts of morality.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings whose precepts are impure.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who destroy right view.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who delight in engaging in the realms of māras.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who enjoy praising themselves.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who enjoy criticizing others.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who love gain and offerings.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who are greedy for robes and alms bowls.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who secretly engage in deceitful acts.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who delight in embellishing false and improper speech.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who falsely display extraordinary appearances.
Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who make excessive requests. Nor am I asking about this profound Prajñāpāramitā for the sake of sentient beings who seek profit through profit.
World-Honored One, if there are sentient beings who wholeheartedly delight in the wisdom of omniscience, who uphold without attachment the wisdom of omniscience, the natural wisdom, the unsurpassed wisdom, and the incomparable wisdom, then for their sake I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā.
Sentient beings who do not even have attachment to what belongs to themselves—how much less would they praise themselves. For their sake, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā.
Sentient beings who have no attachment even to the possessions of others—how much less would they slander others. For their sake, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā.
If sentient beings cast down arrogance as one would break the horns of an animal, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for their sake.
If sentient beings wish to pull out the poisoned arrows of various afflictions, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for their sake.
If sentient beings have minds as humble as those of a Caṇḍāla child, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for their sake.
If sentient beings have minds as impartial as the four great elements and space itself, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for their sake.
Great Bodhisattvas do not attain or cling to any phenomenon, much less do they cling to non-Dharma. For their sake, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā.
If great Bodhisattvas possess pure intentions, are not flattering, are not deceitful, and have a straightforward nature, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for their sake.
If great Bodhisattvas have equal minds and loving concern, wishing to benefit all sentient beings, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for their sake.
If great Bodhisattvas constantly engage in wholesome Dharma, teaching, advising, guiding, praising, and bringing joy to all sentient beings, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for their sake.
If great Bodhisattvas can bear the great burden, ride the great vehicle, and accomplish great works, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for their sake.
If great Bodhisattvas use loving-kindness and compassion to bring benefit and happiness to all sentient beings, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā for their sake.
Great Bodhisattvas can serve as guides for sentient beings, skillfully lead them, and enable them to reach all destinations. For their sake, I ask the Thus Come One, Worthy One, Perfectly Enlightened One, about this profound Prajñāpāramitā.
If a Great Bodhisattva is not attached to all dharmas, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, on their behalf about the profound Prajñāpāramitā.
If a Great Bodhisattva has no longing for any place of birth, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, on their behalf about the profound Prajñāpāramitā.
If a Great Bodhisattva has escaped from the net of all Māras, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, on their behalf about the profound Prajñāpāramitā.
If a Great Bodhisattva has great joy, possesses great diligence, and is always free from negligence, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, on their behalf about the profound Prajñāpāramitā.
If a Great Bodhisattva wishes to reach the ultimate far shore of all dharmas, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, on their behalf about the profound Prajñāpāramitā.
If a Great Bodhisattva wishes to completely cut off all nets of doubt, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, on their behalf about the profound Prajñāpāramitā.
If a Great Bodhisattva, even regarding the realization of Buddha-wisdom, is without arrogance, without grasping, and without attachment, how much more so regarding other wisdoms, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, on their behalf about the profound Prajñāpāramitā.
If a Great Bodhisattva has surpassed all arrogance and attachments, abides on the right path, practices the right path, and teaches the right path, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, on their behalf about the profound Prajñāpāramitā.
Any Great Bodhisattva who constantly benefits all sentient beings, causing them to gain benefit, happiness, and peace, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, on their behalf about the profound Prajñāpāramitā.
World-Honored One, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, about the profound Prajñāpāramitā because I wish to provide all sentient beings with undefiled happiness, unsurpassed happiness, incomparable happiness, Nirvāṇa happiness, the happiness of the Buddhas, and unconditioned happiness.
I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, about the profound Prajñāpāramitā because I wish to completely sever the various nets of doubt and afflictive bonds that bind all sentient beings.
I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, about the profound Prajñāpāramitā because I wish to sever my own various nets of doubt and afflictive bonds.
Only after I myself have completely severed the nets of doubt and afflictive bonds can I, in accordance with reality, explain the various Dharma doors to sentient beings and sever their nets of doubt and afflictive bonds.
Why? All sentient beings delight in happiness and equally dislike suffering and danger. All sentient beings seek ways to obtain happiness. I completely do not see any kind of happiness worthy of seeking, except for Prajñāpāramitā.
I completely do not see any kind of happiness worthy of seeking, except the Great Bodhisattva Vehicle. I completely do not see any kind of happiness worthy of seeking, except the Great Vehicle. Seeing such benefits, I wish to give sentient beings wonderful happiness, and therefore I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, about the profound Prajñāpāramitā. Seeing such benefits of the assembly of Great Bodhisattvas, I ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, about the profound Prajñāpāramitā. I respectfully request that the World-Honored One, out of compassion, answer.
At that time, the World-Honored One said to the Great Bodhisattva Good Valiant One:
“Excellent, good man! You are able, out of compassion for the great assembly of sentient beings… to ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, about the profound Prajñāpāramitā. Through this condition, you will attain immeasurable merit. You should listen attentively and contemplate carefully. I will distinguish and explain it for you.”
Good Valiant One replied:
“World-Honored One, excellent! Please teach us. We are delighted to hear.”
The Buddha said to the Great Bodhisattva Good Valiant One:
“You have asked the World-Honored One about the Prajñāpāramitā that is taught to the assemblies of Great Bodhisattvas everywhere. What is called Prajñāpāramitā?
“You should know that there is truly not even the slightest dharma that can be called Prajñāpāramitā. Prajñāpāramitā transcends all paths of language.
“Why? Good Valiant One, the profound Prajñāpāramitā truly cannot be said to be this Prajñāpāramitā. Nor can it be said that Prajñāpāramitā belongs to that, that Prajñāpāramitā comes from that, or that Prajñāpāramitā arises from that.
“Why? Good Valiant One, the true nature of wisdom is able to swiftly realize all dharmas, and therefore it is called Prajñāpāramitā. Even the wisdom of the Tathāgata cannot be attained, how much less can Prajñāpāramitā be attained?
“Good Valiant One, that Prajñā means understanding dharmas and knowing dharmas, and therefore it is called Prajñā.
“Good Valiant One, what does it mean that Prajñā understands and knows dharmas?
“It means that different dharmas have different expressions in language, but all dharmas are not separate from language. Whether understanding dharmas or knowing dharmas, they cannot be spoken of, yet they are explained according to what sentient beings understand. Therefore, it is called Prajñā.
“Good Valiant One, that Prajñā means conceptual designation. Through conceptual designation it is called Prajñā. Yet all dharmas cannot be designated, cannot be moved, cannot be explained, and cannot be presented. Knowing this is called knowing things as they truly are.
“Good Valiant One, that Prajñā is not knowing, is not not-knowing; it is not this, and it is not another place. Therefore, it is called Prajñā.
“Good Valiant One, that Prajñā is the activity of wisdom, yet it is not the activity of wisdom; it is not the object of non-wisdom, and it is also the object of non-wisdom, because wisdom is far removed from all objects.
“If wisdom is an object, then it is non-wisdom. Wisdom does not arise from non-wisdom; nor does non-wisdom arise from wisdom. Non-wisdom does not arise from non-wisdom; wisdom does not arise from wisdom. It is not through non-wisdom that it is called wisdom; it is not through wisdom that it is called non-wisdom; it is not through non-wisdom that it is called non-wisdom; it is not through wisdom that it is called wisdom. That which is non-wisdom is called wisdom; therefore, now wisdom is called non-wisdom.
“Within this, wisdom cannot be presented. This is called wisdom. It cannot be presented that this belongs to wisdom; it cannot be presented what is the cause of wisdom; it cannot be presented that this follows wisdom. Therefore, within wisdom there is no true nature of wisdom, and there is also no true wisdom within the nature of wisdom.
“Wisdom and the nature of wisdom are both unattainable. Non-wisdom and its nature are likewise so. It is certainly not through non-wisdom that wisdom is called wisdom. If wisdom were called wisdom through non-wisdom, then all ordinary beings would possess wisdom. If there is true understanding regarding wisdom and non-wisdom, both are unattainable. Regarding wisdom and non-wisdom, knowing all things as they truly are is called wisdom. Yet the true nature of wisdom is not as it has been described.
“Why? Because the true nature of wisdom is free from language. Wisdom is not the object of wisdom, nor is it the object of non-wisdom. Because wisdom transcends all objects, it cannot be said that this is the object of wisdom or non-wisdom.
“Good Valiant One, this is called the true explanation of the characteristics of wisdom. Thus, the characteristics of wisdom truly cannot be spoken or presented, but they are presented according to the understanding of sentient beings. The one who can know it also cannot be spoken of. Even the object of wisdom does not exist, how much less a knower of wisdom. If one can know reality as it truly is and awaken accordingly, this is called Prajñā.
“Good Valiant One, if one can directly contemplate and personally realize in this way, this is called supramundane Prajñā. According to what has been said, supramundane Prajñā also cannot be spoken.
“Why? Even the mundane world does not exist, so how could there be the supramundane? Even going beyond does not exist, so how could there be one who goes beyond? Therefore, supramundane Prajñā also does not exist.
“Why? Because there is completely no mundane world and no supramundane world, no one who goes beyond and no act of going beyond, it is called supramundane Prajñā. If there were something attained, it would not be called supramundane Prajñā. The nature of this Prajñā also cannot be grasped, because it is far removed from the graspable nature of existence and nonexistence.
“Good Valiant One, the mundane world is called a false establishment and cannot be relied upon as a false establishment to truly have going beyond the world. Yet because it transcends all false establishments, it is called going beyond the world. That going beyond is not truly something that exists in relation to the mundane world as going beyond or not going beyond.
“Why? Within this, there is completely no dharma that goes beyond or can go beyond, and therefore it is called going beyond the world. That going beyond the world has no mundane world and no supramundane world. It is neither going beyond nor not going beyond, and therefore it is called going beyond the world. If one understands this truly and clearly, it is called supramundane Prajñā. Thus, Prajñā is not as it has been described.
“Why? Because supramundane Prajñā transcends all paths of language. Although it is called going beyond the world, there is no act of going beyond; although it is called Prajñā, there is no act of knowing. The act of going beyond and the act of knowing cannot be grasped. The one who goes beyond and the one who knows also cannot be grasped. Knowing this truly is called supramundane Prajñā. Therefore, Prajñā transcends all things. For this reason, it is called supramundane Prajñā.
“Good Valiant One, this is also called penetrating Prajñā. What matter does this penetrating Prajñā penetrate?
“This Prajñā has no thing that it penetrates. If this Prajñā had something it penetrated, then it would be a conceptual designation. If it were a conceptual designation, it would not be called penetrating Prajñā. This means that within this there is absolutely nothing truly existent. There is nothing here, nothing there, and nothing in between; there is no ability to penetrate, no act of penetrating, no place of penetrating, no time of penetrating, and no person who penetrates. Therefore, it is called penetration.
“Furthermore, within this there is absolutely nothing truly existent: no practitioner, no place of practice, no this, no that, and nothing in between. Therefore, it is called penetration. Penetrating wisdom is called the person who penetrates. This penetrating wisdom is completely without true existence; it is neither above nor below, neither slow nor fast, neither advancing nor retreating, neither going nor coming. Therefore, it is called penetration.
“Good Valiant One, what does penetrating wisdom penetrate?”
It means that whatever is seen is completely and thoroughly understood.
By what is it understood?
It is by Prajñā.
Then how does Prajñā thoroughly understand?
It is through the falsely established characteristics that there is understanding. All falsely established characteristics are without characteristics. Thus, the absence of characteristics is called falsely established characteristics.
O Valiant Goodness, those who possess such accomplishments with Prajñā are able to truly and completely understand the three realms. What does it mean to truly understand the three realms?
It means that the three realms are not actually called the three realms. Why? Because within this there is no realm that can be understood. Understanding the three realms means that they are not realms. Because one understands the three realms, it is called accomplishment of Prajñā’s thorough understanding.
What is the accomplishment of Prajñā’s thorough understanding?
It is that there is not even the slightest matter that is not completely understood. Because all matters are completely understood, it is called Prajñā’s thorough understanding. Thus, Prajñā surpasses all matters. If one accomplishes Prajñā in this way, then regarding all that is seen, heard, smelled, tasted, and comprehended, one understands thoroughly.
What is understood?
It means impermanence, suffering, tumors, illness, arrows, emptiness, obstruction, danger, destruction by others, destructive phenomena, agitation, rapid disappearance, non-self, non-arising, non-ceasing, non-characteristics…
Valiant Goodness, whoever understands in this way is called cool and free from arrows. There is a medicine called “arrow-removing medicine”; if it is applied wherever there are poisoned arrows, it removes them all, and the poison cannot remain there, because the power of the miraculous medicine forces it all out. If there are bhikṣus who accomplish this coolness and arrow-removing Dharma, they are called those who have accomplished Prajñā’s thorough understanding. If they always fully practice all six [perfections], Prajñā’s thorough understanding becomes free from all attachment to the three realms and transcends the net of all Māras.
O Valiant Goodness, it is like a diamond that can bore through all things; wherever it drills, it passes completely through. Likewise, if bhikṣus attain the diamond-like concentration, because they possess penetrating wisdom that can encompass [all things], according to their contemplation of phenomena they understand thoroughly. This penetrating wisdom is protected by the diamond-like concentration; whatever phenomenon they contemplate, they understand completely. Whoever accomplishes this penetrating wisdom can transcend the world, extinguish all suffering, and in the present exhaust suffering so that in the future they are not stained by attachment. This penetrating wisdom is also called the three knowledges.
Valiant Goodness, “knowledge” means the concept that permanently eradicates ignorance. It is also called complete knowledge of ignorance, and is also called the concept that eliminates the aggregate of suffering.
It is like an intelligent and widely knowledgeable excellent physician who examines everything clearly; because of clear examination, he obtains marvelous wisdom, knows medicines clearly, understands the causes of illnesses clearly, and knows the characteristics of diseases, thus being able to cure suffering. Whatever disease he treats is healed.
Why? Because that person is skilled in medicines, causes, characteristics of illnesses, and methods of combining medicines. Therefore, he can eliminate all illnesses and suffering. Likewise, if one is able to accomplish the third knowledge, one eliminates all ignorance, ends all suffering, removes all birth, aging, illness, death, and all the phenomena of sorrow, grief, suffering, distress, and affliction. This is called the supramundane Prajñā thorough understanding.
O Valiant Goodness, with this meaning I speak secretly: In all the worlds, wisdom is foremost; that is, it thoroughly understands the true nature of all phenomena. Through this right knowledge, it brings about the cessation of birth in all realms.
What is the concept of the cessation of birth in all realms?
It is the complete understanding of the concept of emergence and disappearance. Why is it called understanding emergence and disappearance?
It means completely understanding that all phenomena which have arising through accumulation also have the Dharma of complete cessation. This is called understanding emergence and disappearance.
Valiant Goodness, emergence is the concept of birth; disappearance is the concept of cessation. Although it is said in this way, it is not correct to speak of emergence and disappearance.
O Valiant Goodness, whatever truly has accumulation and arising does not have a phenomenon of emergence.
Why? Valiant Goodness, because arising through accumulation is a mutual arising. It is not that there is arising because of mutuality, nor is there disappearance; because it arises through mutual conditions and following conformity, it is called accumulation and arising. Through mutual conditions and following conformity it manifests, yet within this there is no emergence and no disappearance. Thus, when its own nature naturally breaks apart, it is called cessation. Within this there is nothing called cessation; meaning, cessation is without interruption. It is not that cessation exists because there is arising, but rather because there is no arising it is called cessation. Thus, understanding either loss or disappearance, without arising and without ceasing, is called understanding emergence or disappearance.
O Valiant Goodness, “understanding” means being able to completely know dependent origination. Because phenomena arise through conditions, it is called dependent origination. Thus, dependent origination is completely unreal, and therefore it is called understanding dependent origination. This is called complete knowledge of dependent origination. It means being able to understand truly that there is no arising; because there is no arising, it is called dependent origination. Because it is equally without arising, it is called dependent origination. In this place, even arising does not exist, much less cessation. Following the awakening of dependent origination, whether in accordance or contrary, it cannot be grasped.
Because there is no mutual arising, it is called dependent origination. If there is no mutual arising, there is no birth. If there is no birth, there is no past and no “already arisen.” If there is no past and no already arisen, then there is no cessation. Without cessation, wisdom does not arise. Because wisdom does not arise, there is neither arising nor realization of cessation. Because there is no arising, there is also no cessation. Because there is arising, cessation is established; since there is no arising, there is no cessation. Seeing, knowing, thoroughly understanding, and directly realizing all phenomena in this way is called the knowledge of exhaustion.
Valiant Goodness, the knowledge of exhaustion is the ending of not knowing, therefore it is called the knowledge of exhaustion.
What is called exhaustion?
It is because there is no longer anything to exhaust that it is called exhaustion. No phenomenon is seen that can be called exhaustion. Being apart from not knowing, it is called the knowledge of exhaustion. Thus, exhausting not knowing is called the knowledge of exhaustion. Knowing all phenomena completely, there is no not-knowing, therefore it is called not knowing. Because not knowing is completely exhausted, it is called the knowledge of exhaustion. It is not that through the phenomenon of not knowing there is exhaustion or non-exhaustion. Being apart from not knowing is called the knowledge of exhaustion. Truly knowing completely that this phenomenon of not knowing is utterly unreal is called separation.
Thus, through wisdom knowing the phenomenon of not knowing, without further discrimination, it is called being far removed from not knowing. Yet the phenomenon of not knowing itself cannot truly be grasped. Wisdom itself does not exist, how much less does not knowing exist. Whoever can become liberated regarding exhaustion is called one who possesses the knowledge of exhaustion. Although it is spoken of in this way, it is not as spoken. Once there is the knowledge of exhaustion, it is completely inexpressible; it is merely a provisional name called “exhausting not knowing,” also called the knowledge of exhaustion.
If one observes phenomena with the inexhaustible knowledge of exhaustion, then even the knowledge of exhaustion is empty. If one knows this, one leaves the knowledge of exhaustion and reaches inexhaustible knowledge. This is the shoreless shore, which is also the shore of Nirvāṇa. Although it is called a shore, it is not truly a shore.
Because all phenomena are shoreless and are also the shore of Nirvāṇa, the complete ending of all shores is called the shore of Nirvāṇa. Although it is spoken of in this way, it is not as spoken. Because the shore of Nirvāṇa is beyond language, all expressions concerning it are completely ended.
O Valiant Goodness, although the Tathāgata speaks of the realm of Nirvāṇa, it is not as spoken. Because the realm of Nirvāṇa is completely inexpressible, it surpasses all words. Within the realm of Nirvāṇa, all words are completely extinguished. If one speaks in this way, it is speaking of the characteristic of the realm of Nirvāṇa, which is the expression of supramundane Prajñā’s thorough understanding.
O Valiant Goodness, one cannot speak of the location of Nirvāṇa as being here or there. Therefore, Nirvāṇa is truly inexpressible.
O Valiant Goodness, why is this called the profound Prajñā-pāramitā? Valiant Goodness, this Prajñā-pāramitā does not grasp even the slightest portion of what is beyond the far shore.
Good Courage, if this Prajñāpāramitā had even a small portion that reached the other shore, then the Tathāgata would have to say that the profound Prajñāpāramitā reaches the other shore.
Good Courage, because it is not that this Prajñāpāramitā has a reaching of the other shore that can be attained, therefore the Tathāgata does not say that this has reached the other shore.
Good Courage, the meaning of this Prajñāpāramitā is acting through wondrous wisdom, reaching the ultimate other shore of all dharmas, therefore it is called Prajñāpāramitā. Although it is spoken of in this way, it is not as it is spoken.
Why? Because it is not through speech, and not through action, that one can attain Prajñāpāramitā.
Why? Good Courage, the profound Prajñāpāramitā cannot be spoken of.
Good Courage, this Prajñāpāramitā follows all dharmas; if one is able to follow awakening, then it contradicts awakening.
Why? Because within this there is nothing that can be called following awakening. Since following awakening does not exist, awakening also does not exist. This means that regarding all dharmas there is no meaning of penetrating understanding. Following awakening and penetrating the equality of the nature of dharmas is called Bodhi. Following the awakening of all dharmas is therefore called Bodhi. Within this there is nothing that can be called Bodhi, therefore within this there is also no following awakening.
Why? Good Courage, if any portion of Bodhi could be attained, then within Bodhi there would have to be Bodhi attained; but within Bodhi there is no Bodhi. Doing exactly this is the direct realization of Bodhi. Because there is no following awakening and no penetrating understanding, it is called awakening, although it is spoken of in this way, it is not as it is spoken. Because all dharmas cannot be followed through awakening and cannot be penetrated. Furthermore, dharma and non-dharma both have no self-nature; realizing this principle is called Bodhi.
Why? Good Courage, it is not that the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones can attain Bodhi. It is not that the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones can comprehend Bodhi. Because true Bodhi cannot be comprehended, cannot be pointed out; it is not that the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones produce Bodhi, because the nature of Bodhi is unborn and unarisen.
Good Courage, Bodhi is without bondage. It is not that within Bodhi there are even a small number of sentient beings established as sentient beings. Since within Bodhi there are no sentient beings established as sentient beings, why say that sentient beings are possessions of Bodhi?
Good Courage, it is not that within Bodhi one can attain Bodhi; it is not that within Bodhi one can attain sentient beings.
Why? Good Courage, Bodhi transcends; Bodhi is unborn, Bodhi is unarisen, Bodhi is without characteristics. It is not that within Bodhi there is the nature of sentient beings, and it is not that within Bodhi one can attain sentient beings. Bodhi is not established through sentient beings, and sentient beings are not established through Bodhi. Because sentient beings, when followed through awakening, have no self-nature, they are called Bodhi. Knowing that within Bodhi there truly are no sentient beings is called Bodhisattva.
Why? Good Courage, the Bodhi of sentient beings is not manifested through the concept of sentient beings. Eliminating the concept of sentient beings is therefore called Bodhisattva, although it is spoken of in this way, it is not as it is spoken.
Why? Because the Bodhi of sentient beings is apart from language. The Bodhi of sentient beings is apart from the nature of sentient beings. The Bodhi of sentient beings is apart from the concept of sentient beings. Knowing Bodhi is therefore called Bodhisattva.
How can a Bodhisattva know Bodhi?
It means that Bodhi transcends all; Bodhi is uncreated; Bodhi is unborn; Bodhi is undying. It is not that the nature of Bodhi can comprehend Bodhi, nor is Bodhi the act of understanding. It cannot be made manifest, cannot be approached, cannot be changed; therefore it is called Bodhi. If there is no longer contradiction, penetration, or following awakening, and there is no longer discrimination, with discrimination completely ended, this is called the Bodhi of sentient beings, although it is spoken of in this way, it is not as it is spoken.
Why? Good Courage, the Bodhi of sentient beings cannot be attained in this way. If the Bodhi of sentient beings could be attained, then this would be Bodhi, this would belong to Bodhi, this would be sentient beings, this would belong to sentient beings. But one cannot say this is Bodhi, this belongs to Bodhi, nor can one say this is sentient beings, this belongs to sentient beings. Because one can follow awakening while in reality there are no sentient beings. Without the nature of sentient beings, separated from the nature of sentient beings, it is called Bodhisattva. Because there are no sentient beings and the concept of sentient beings is removed, it is called Bodhisattva.
Why? Good Courage, the realm of sentient beings is itself the concept of sentient beings that does not truly exist. It is not that within sentient beings there is a nature of sentient beings. Since sentient beings do not exist, it is called the realm of sentient beings. If within sentient beings there were a nature of sentient beings, it would not be called the realm of sentient beings. That realm of sentient beings is precisely the manifestation of a non-realm. Because the realm of sentient beings has no nature of realm. If the realm of sentient beings had the nature of realm, then there should truly be a living person, namely the body. If the realm of sentient beings, apart from the nature of realm, existed, then there should truly be a living person different from the body. But the realm of sentient beings does not truly have the nature of realm; it is only conventionally and falsely spoken of as a realm. It is not that within the realm of sentient beings there is the nature of realm, nor is it that within the nature of realm there is the realm of sentient beings. The nature of realm is not the realm of sentient beings, nor is there a realm of sentient beings apart from the nature of realm. Because all dharmas do not have the nature of realm.
Good Courage, based on this meaning, I secretly intended to say: The realms of sentient beings cannot be established as having increase or decrease.
Why? Because the realms of sentient beings have no nature, and the realms of sentient beings are apart from sentient beings. Just as the realms of sentient beings cannot be established as having increase or decrease, so too all dharmas cannot be established as having increase or decrease. Because all dharmas lack true nature, they cannot be said to have increase or decrease. If one can follow awakening of dharmas in this way, this is called following awakening of the Buddha-dharmas. Based on this meaning, I secretly intended to say: Just as the realms of sentient beings cannot be established as having increase or decrease, so too all dharmas cannot be established as having increase or decrease. If all dharmas had increase or decrease, using the unreal as a means, the Buddha-dharma would not increase or decrease. Thus one follows awakening of all dharmas as neither increasing nor decreasing. Because all dharmas neither increase nor decrease, they are called Buddha-dharmas. Buddha-dharma is itself the concept of not-Buddha-dharma; there are no Buddha-dharmas that possess something which can be diminished or increased.
Why? Because of following awakening of all dharmas. If one can follow the nature of all dharmas through awakening, within that there is no dharma that is diminished or increased. All such dharmas are the concept of the dharma realm. The dharma realm does not have increase or decrease.
Why? Because that dharma realm has no boundaries. It is not that the realm of sentient beings and that dharma realm have increase or decrease, gain or loss. Such following awakening is called Bodhi. Therefore it is said that Buddha-dharma cannot be established as having increase or decrease.
Good Courage, if one can truly be without discrimination regarding the nature of neither increase nor decrease, this is called one who sees reality. One cannot take or reject anything within this. Such following awakening is called Bodhi.
Good Courage, Bodhi itself is the characteristic of Buddha. Why is it called the characteristic of Buddha? It means that all characteristics ultimately being without characteristics is the characteristic of Buddha.
Why? Good Courage, ultimate absence of characteristics and the characteristic of Bodhi are, by their original nature, separate. Such following awakening is called Bodhi. Although it is spoken of in this way, it is not as it is spoken.
Why? Good Courage, one who can follow awakening of dharmas in this way is called a Bodhisattva. If a Bodhisattva truly does not understand such dharma-nature but claims, “I can truly follow awakening,” and calls themselves a Bodhisattva, then know that this person is far from the stage of Bodhisattva, far from the Dharma of Bodhisattvas. They deceive gods, dragons, asuras, and others by falsely taking the name of Bodhisattva.
Good Courage, if merely by falsely using words and calling oneself a Bodhisattva one could become a Bodhisattva, then would all sentient beings not all be Bodhisattvas?
Good Courage, one does not enter the stage of Bodhisattva or obtain the Dharma of Bodhisattvas merely through deceptive words. One does not attain the supreme fruit of awakening through verbal activity. One does not attain Bodhi through merely verbally proclaiming a name. Nor does one obtain the Dharma of Bodhisattvas through merely proclaiming oneself by name as entering the stage of Bodhisattva.
Good Courage, all sentient beings who practice the conduct of Bodhi but do not know or understand the true nature of dharmas are not called Bodhisattvas.
Why? Because they do not know whether sentient beings are or are not sentient beings. If they know that sentient beings are not the nature of sentient beings and practice the conduct of Bodhi, then they become Bodhisattvas. But sentient beings, because of inversion, cannot clearly understand their own actions and the objects upon which they act. If regarding their actions they know truly and correctly, then they no longer engage in conduct with discrimination. Because they act through discrimination, all ordinary foolish beings, relying on false objects, give rise to inverted actions. They also rely on Bodhi as an object but give rise to arrogance and attachment. Relying on false objects, they give rise to inverted arrogance, perform discriminating practices, and therefore cannot attain the Dharma of Bodhisattvas, much less attain Bodhi. If they can understand dharmas in this way, then they no longer produce actions based on false conditions and no longer rely on dharmas to generate arrogance. This is called a Bodhisattva practicing in non-practice.
A Bodhisattva should not, through discrimination, generate discriminating practice. If within this there is no discrimination, then it is not within this that there is action. If within this no discrimination arises, then it is not within this that action arises again. Buddhas and Bodhisattvas practice all actions without discrimination. All arrogance completely does not arise. Bodhisattvas know all dharmas in this way. Regarding all dharmas, they no longer rely on conditions, no longer discriminate, and do not enter. This is called the true conduct of a Bodhisattva. Because they use non-action as a means, if Bodhisattvas can practice in this way, they are called Bodhisattvas who act correctly.
Why? Good Courage, because they can follow awakening of dharmas and penetrate dharmas, they are called Bodhisattvas.
Good Courage, the absence of sentient beings should be understood as the concept of Bodhisattva. This is because they can abandon all concepts.
Why? Because they can fully understand that all sentient beings are not truly sentient beings; all sentient beings are not sentient beings; all sentient beings are inverted attachments to sentient beings; all sentient beings are conceptual fabrications of sentient beings; all sentient beings are false conditions serving as causes for sentient beings; all sentient beings are decay and destruction of the actions of sentient beings; all sentient beings are sentient beings arising through ignorance as a condition for formations.
Why? Good Courage, if the dharma of all sentient beings does not exist, yet sentient beings create that dharma, this is called sentient beings arising through ignorance as a condition for formations.
What dharma does not exist? It means the grasping of self, the grasping of what belongs to self, the attachment to self, self and what belongs to self, and reliance upon grasping; yet those dharmas do not exist. If those dharmas existed, then all sentient beings would truly grasp them as self, as belonging to self, as self and what belongs to self, and rely upon attachment and dependence; they would not be called false. Because those dharmas do not exist, sentient beings nevertheless mistakenly grasp them as self and as belonging to self. The grasping and reliance upon self and what belongs to self are all without true existence and are all false; therefore it is said: all sentient beings are not truly sentient beings; all sentient beings are sentient beings arising through ignorance as a condition for formations.
Good Courage, there is not even the slightest true dharma called sentient beings that can be grasped as self, as belonging to self, or as both. Grasping and reliance are all based on unreal dharmas; therefore it is said that all sentient beings are not truly sentient beings. That absence of sentient beings should also be understood as a concept of what is not truly real. The statement “not truly real” should be understood as a concept of non-sentient beings. Just as in the concept of reality there are no sentient beings, yet all sentient beings mistakenly grasp it as real, therefore it is said: all sentient beings are not truly sentient beings.
Good Courage, saying “not truly real” means that within this, the unreal does not produce suffering. Because all dharmas are unreal, they also do not arise. Sentient beings here bind themselves through false and deluded attachment. Therefore one can say that all sentient beings are made objects of sentient beings by falsity. They cannot clearly understand their own actions, therefore they are said to be not truly sentient beings. This means that within this there is no complete awakening. If they have complete awakening regarding all formations, know that such a person should be called a Bodhisattva.