THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 597
Chapter on PRAJÑĀPĀRAMITĀ (5)
At that time, Śāriputra addressed the Buddha:
“World-Honored One, how do the assemblies of Great Bodhisattvas, relying on such a Dharma, practice within the characteristics of all objects?”
The Buddha then said to Śāriputra:
“The assemblies of Great Bodhisattvas cannot even attain Dharma, how much less non-Dharma. They cannot attain the Path, how much less the non-Path. Regarding pure precepts, they have no thing to attain and no thing to uphold, how much less transgression of precepts. These Bodhisattvas do not fall into the three realms, nor do they fall into the various paths of birth and death. They are not dependent upon body or life, how much less external objects. Regarding the stream of birth and death, they have already reached the shore, crossed the great ocean, and surpassed the great difficulties.
“Śāriputra, the assemblies of Bodhisattvas and Great Bodhisattvas, relying on such Dharma and practicing within the characteristics of all objects, know that all objects have no nature as objects. Because of this cause and condition, these virtuous ones do not cling to any objects. Just as the lion king is not attached to objects, these virtuous ones are undefiled and unmixed by realms of objects, surpassing all objects, like a great merchant who encounters no obstacles. These virtuous ones, relying on such Dharma and practicing within the characteristics of all objects, are not bound by attachment.
“Śāriputra, I absolutely do not see within this great assembly even a single Bodhisattva who, regarding such Dharma, does not deeply believe and understand it, or who has doubts and hesitation concerning such Dharma.
“Śāriputra, all Bodhisattvas in this assembly no longer have doubts or hesitation regarding this Dharma. Thus, these virtuous ones themselves have no hesitation regarding this Dharma and can also permanently cut off all doubts of sentient beings. For this reason, these virtuous ones have no hesitation toward all Dharmas and can, for the sake of sentient beings, decisively explain that the nature of all Dharmas is ultimately nonexistent.
“Śāriputra, in the future age, if there are people who hear this Dharma, they too will be able to eliminate doubts and hesitation regarding all Dharmas, and will completely cut off the doubts of all sentient beings. This means proclaiming the essential teachings of Dharma just as I have taught.
“Śāriputra, I absolutely do not see sentient beings with little and meager roots of goodness who can deeply believe and understand this Dharma, nor sentient beings with little and meager roots of goodness who can accept this Dharma. Such treasures of Dharma are not something they are able to receive and use.
“Sentient beings with little and meager roots of goodness cannot even hear the name of such Dharma, much less preserve it, contemplate it, and cultivate it. If there is someone who hears this Dharma, I predict that they will attain the Dharma of the Buddha. In future lives, regarding the Buddha’s Dharmas, they will be able to roar the lion’s roar. Just as today I roar the lion’s roar within this great assembly, without any sound of fear, roaring the roar of the great person, the roar of naturally arisen wisdom.
“Śāriputra, if there is someone who hears such profound essential Dharma as has been spoken, and even gives rise to joyful faith without slandering it, I also predict that they will attain the supreme unsurpassed Enlightenment.
“Why? Śāriputra, if sentient beings hear profound Dharma and rejoice in accepting it with great faith, such a thing is extremely difficult to find.
“Śāriputra, if sentient beings hear profound Dharma and give rise to great faith and aspiration, they can generate the mind seeking the supreme unsurpassed Enlightenment. Such sentient beings are extremely rare. I say that they have accomplished vast roots of goodness, possess complete provisions, wear the great armor and helmet, and will quickly realize the supreme unsurpassed Enlightenment. Thus, if sentient beings hear the profound Prajñāpāramitā, rejoice, believe, delight in it, and continually hear and accept it, they have already obtained immeasurable and boundless merit; how much more so if they can uphold it and transmit it to others. If a person has not yet entered the Right Nature of Liberation from Birth, or is not determined regarding the Two Vehicles, I predict that such a person will attain the supreme unsurpassed Enlightenment, benefiting sentient beings throughout all future time without interruption.
“Śāriputra, if sentient beings accomplish inferior Dharma, I do not see that they can accept the vast Dharma. That vast Dharma is the Enlightenment of the Buddha.
“Śāriputra, many sentient beings accomplish inferior Dharma; their faith and understanding are also inferior, and they cannot cultivate vast roots of goodness. Regarding the vast, profound, undefiled Dharma, they are unable to believe and accept it.
“Śāriputra, sentient beings who accomplish vast Dharma have vast faith and understanding as well. They advance toward the Great Vehicle, complete their work, skillfully wear the armor and helmet, skillfully contemplate and choose profound meanings, skillfully walk the great straight path that is without danger, leave behind the dense forest, and possess the characteristic of equality. There are no thorns, stones, pits, or holes; it is clean, undefiled, neither crooked nor bent. It benefits the world, brings peace and happiness to the world, and shows compassion toward the world. Together with gods and humans, they accomplish vast purposes, bringing benefit and happiness to sentient beings as a firm ladder, as a great illumination, possessing great loving-kindness and compassion and caring for all.
“Regarding sentient beings, they wish to benefit them, wish to bring them happiness, wish to make them secure, and wish to provide all kinds of happiness to all sentient beings. Such sentient beings are Bodhisattvas, Great Bodhisattvas. They can skillfully receive and use the great Dharma treasure; they are Great Bodhisattvas. They constantly skillfully seek the great Dharma treasure, and the supreme treasure belongs to them and not to anyone else.
“Why? If there are sentient beings who do not draw near virtuous friends, have not planted roots of goodness, and possess shallow and limited merit and virtue, therefore their faith and understanding are inferior. Regarding such profound, vast, undefiled Right Dharma, they are unable to believe and accept it. I therefore, according to the differences among various types of sentient beings, speak with hidden meaning: The realms of sentient beings are of many different kinds. According to their superior or inferior dispositions, they delight in one another.
“Sentient beings with inferior faith and understanding enjoy the company of sentient beings with inferior faith and understanding. Sentient beings with vast faith and understanding enjoy the company of sentient beings with vast faith and understanding.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, in this way, what Dharma does Prajñāpāramitā take as its object in which it practices?”
The Buddha said to Śāriputra:
“This Prajñāpāramitā takes limitless Dharma as its object in which it practices, just as the wind element passes through limitless realms. Likewise, this Prajñāpāramitā takes limitless Dharma as its object in which it practices. Just as the realm of space passes through limitless objects, this Prajñāpāramitā takes limitless Dharma as its object in which it practices. Furthermore, just as the wind element takes vast space as its object in which it practices, Prajñāpāramitā takes all Dharmas of emptiness as its object in which it practices.
“Śāriputra, just as the space element and the wind element have no location where they can be seen, and also do not exist due to the arising of the characteristics of Dharma, likewise Prajñāpāramitā cannot be pointed out regarding all Dharmas, and it does not exist due to the arising of the characteristics of Dharma.
“Śāriputra, just as the space element and the wind element cannot be grasped as truly complete and substantial, and have no form characteristics that can be calculated, likewise this Prajñāpāramitā cannot be grasped as truly complete and substantial, and has no form or characteristics that can be calculated and known.
“Śāriputra, just as the space element and the wind element contain not even the slightest Dharma that is truly complete and substantial and can be demonstrated, this Prajñāpāramitā contains not even the slightest Dharma that is truly complete and substantial and can be demonstrated.”
At that time, Śāriputra addressed the Buddha:
“In this way, what does Prajñāpāramitā take as its characteristic?”
The Buddha immediately said to Śāriputra:
“Prajñāpāramitā completely has no characteristics.
“Śāriputra, just as the space element and the wind element contain not even the slightest Dharma that is truly complete and substantial by which that characteristic can be indicated, this Prajñāpāramitā contains not even the slightest Dharma that is truly complete and substantial by which that characteristic can be indicated.
“Why? Śāriputra, this Prajñāpāramitā is apart from all characteristics; there is not even a single characteristic that can be grasped.
“Śāriputra, just as space has no place of attachment or obstruction, this Prajñāpāramitā has no place of attachment or obstruction. Therefore, profound Prajñāpāramitā takes emptiness as its characteristic.
“Śāriputra, it is not that the Dharma of non-obstruction has a characteristic that can be grasped. Rather, according to worldly expressions and principles of reasoning, it is spoken in this way: profound Prajñāpāramitā takes non-obstruction as its characteristic.
“Śāriputra, although it is said that Prajñāpāramitā takes non-obstruction as its characteristic, this Prajñāpāramitā cannot itself be grasped. It cannot be said that it takes non-obstruction as its characteristic, because the Dharma of non-obstruction has no characteristic appearance.
“Śāriputra, speaking of non-attachment means completely knowing attachment; knowing that attachment cannot be grasped; knowing the true nature of attachment; completely knowing all inverted attachments, therefore it is called non-attachment. It is not that within attachment there exists an attachment that can be grasped. Therefore, it is said that the true nature of attachment and the inability to grasp attachment are understood.
“Śāriputra, non-attachment itself is Prajñāpāramitā. Śāriputra, this is called the wisdom and characteristic of non-attachment. Śāriputra, all Dharmas take non-attachment as their characteristic.
“Because the characteristics of all Dharmas cannot be grasped, they are called the characteristic of non-attachment. There is not even the slightest Dharma that appears by producing characteristics of Dharma; because within this there is no characteristic that can be grasped, it is called signlessness. Because of signlessness, it is called non-attachment. If all Dharmas possessed even the slightest such characteristic, then within this there would be attachment and something graspable. Because the characteristics of all Dharmas are empty, within this there is no attachment that can be grasped. Although it is said that all Dharmas take non-attachment as their characteristic, this is only a manner of speaking and is not truly so, because the characteristic of non-attachment cannot be spoken of.
“Why? Because the characteristic of non-attachment does not truly exist and its nature is far removed, therefore it cannot be grasped.
“Śāriputra, the characteristic of non-attachment of Dharma cannot be pointed out and cannot be manifested clearly. However, because of sentient beings, through skillful means, this characteristic of non-attachment is pointed out; therefore, one should not cling to it.”
O Śāriputra, the various defiled characteristics are precisely without characteristics. Defiled phenomena do not exist merely because characteristics arise and manifest.
O Śāriputra, defiled phenomena appear in a distorted manner. Those distortions are all without characteristics. These characteristiclessnesses cannot be expressed; therefore, phenomena possessing characteristics are precisely without characteristics.
O Śāriputra, pure phenomena also have no characteristics.
Why? If even defiled phenomena do not have characteristics, how could pure phenomena possess characteristics?
O Śāriputra, if a person can completely know the true nature of defiled phenomena as it really is, then those defilements cannot be grasped at all. Yet sentient beings, because of distortion, give rise to various defilements. Those distortions are all unreal. If they are unreal, then they have no true essence and no true characteristics. If one is able to completely know this truth as it really is, that itself is purity. The characteristics of defilement cannot even be obtained, so how could the characteristics of purity be grasped? Therefore, both purity and defilement are without characteristics and cannot be completely established as real.
O Śāriputra, phenomena that are without characteristics and cannot be established as real are called non-attachment. Thus it is said that all phenomena take non-attachment as their characteristic, because the characteristic of all phenomena is non-attachment, and therefore they are called non-attachment. Foolish ordinary beings cling even to the characteristic of non-attachment.
O Śāriputra, this is what is called saying that all phenomena take non-attachment as their characteristic. One should know that this characteristic of non-attachment is the sphere of activity of wisdom, and is also the sphere of activity of Prajñāpāramitā. The sphere of activity of this characteristic of wisdom’s non-attachment is also called Prajñāpāramitā. Therefore, it is said that Prajñāpāramitā travels throughout limitless realms. The natures of non-attachment should be understood as thus being said to travel throughout limitless realms.
O Śāriputra, regarding this sphere of activity, one should know that it reveals what is not a sphere of activity. The profound Prajñāpāramitā is not something that can be presented as a characteristic of an object of activity.
O Śāriputra, regarding the realm of such activity, one should know that it merely displays what is not a realm of activity. For the true nature of all phenomena, and the nature of all that exists as it is, cannot be grasped. All phenomena are not realms of activity, because all phenomena are not the nature of a realm. If one is able to know all phenomena completely, this is called acting throughout all realms. Although it is spoken of in this way, it is not as it is spoken. Or, if one is able to know that all phenomena have no attachment whatsoever, this is called the characteristic of non-attachment. For this reason, it is said that Prajñāpāramitā takes non-attachment as its characteristic.
O Śāriputra, the profound essential teaching concerning the realm of the Tathāgata’s wisdom has been spoken. If one wishes to explain, distinguish, present, or provide even a little assistance, the assistance here can only be for those who have seen the truth and are directed toward great awakening. The Śrāvakas, Bodhisattvas, and great Bodhisattvas who have reached non-retrogression, as well as those who have complete understanding of the individual person (pudgala), no longer turn back with regard to the vehicle of non-arising. Those who have complete understanding of the individual person can also, with regard to such profound essential teachings, practice correctly and eliminate doubts. Bodhisattvas who have directly realized and attained pure patience toward this essential teaching will never again have doubts.
O Śāriputra, foolish ordinary beings are not capable of engaging with this wondrous teaching. O Śāriputra, the teaching that accords with Prajñāpāramitā spoken above is extremely difficult to obtain. It will never fall into the hands of sentient beings with inferior faith and understanding. If sentient beings have previously served many Buddhas, cultivated wholesome roots, attained supreme purity, and possess vast faith and understanding, then the profound teaching that accords with Prajñāpāramitā spoken above will come into their hands.
One should know that such sentient beings have planted immeasurable and vast wholesome roots, accomplished virtuous intentions, become gentle and pure, have in the past been in the presence of immeasurable Buddhas, planted the seeds of Bodhi, made vast vows, practiced the deeds of a Bodhisattva, ridden the vehicle ridden by Buddhas, and approached Tathāgatas, Arhats, Fully and Perfectly Awakened Ones, to ask properly about profound teachings. The teaching that accords with Prajñāpāramitā comes into the hands of such beings.
One should know that these sentient beings have attained the patience toward the non-arising of phenomena or are close to attaining such patience. When this teaching that accords with Prajñāpāramitā comes into their hands, one should know that such sentient beings will quickly attain the unsurpassed state of awakening, except when, due to the power of compassionate vows, they do not seek to attain it quickly. One should know that these sentient beings have already received predictions from Buddhas, or will not be long before receiving such predictions. One should know that even if these sentient beings have not yet received a prediction from a present Buddha, they are like those who have already received such a prediction from a present Buddha.
O Śāriputra, if sentient beings’ wholesome roots have not yet matured, because their merits are meager, they will not even be able to hear the name of this Prajñāpāramitā scripture, let alone be able to hold, read, recite, receive, preserve, transcribe, make offerings to, or extensively explain it for others. They will never have such ability. If sentient beings’ wholesome roots have matured, then through the power of former vows they will encounter this scripture, hear it, receive and preserve it, transcribe it, read and recite it, respectfully honor it, make offerings to it, and teach it extensively to others.
O Śāriputra, if sentient beings possess firm wholesome roots and gentle virtuous intentions, then the teaching that accords with Prajñāpāramitā will come into their hands. I give predictions to those virtuous men and virtuous women—whether of the Bodhisattva vehicle or the Śrāvaka vehicle—who, having obtained this teaching, greatly delight in it.
Even if previously they were lazy, fond of pleasure and sleep, gave rise to incorrect understanding and failed to live with right mindfulness, or had distracted minds, or were attached to food and drink, or desired treasures, or enjoyed harsh speech, or delighted in violence and evil, or were arrogant, or had dull faculties and lacked clear understanding—through the power of such wholesome roots, all the faults mentioned above will be transformed.
Having obtained this profound essential teaching, even if they are Śrāvakas they will transform into Bodhisattvas and develop even greater delight in profound teachings. Regarding all objects of experience, they can remain without negligence. They delight in cultivating wholesome teachings, vigorously practice diligence, and abandon laziness. They maintain single-minded right mindfulness, guard their faculties, do not speak harsh words, and do not commit violent or evil actions. They should always be respectful, delight in learning extensively, strive diligently, not be overcome by attachment, and be able to discern profound meanings of teachings. If they wish to fully possess such virtues, they must diligently study and practice the profound essential teachings.
O Śāriputra, if Bodhisattvas or those of the Śrāvaka vehicle hear this essential teaching, they will obtain excellent results. Namely, upon hearing this profound essential teaching, they will certainly not return to negligent activities. They will not develop faith in evil teachings, and their desire for complete diligence will never diminish. They will not underestimate or delay their practice. They will not delight in seeking and contemplating external false teachings. They will not display excessive greed, anger, or delusion. Countless and boundless results corresponding to these qualities all arise from hearing this profound essential teaching.
O Śāriputra, a profound essential teaching is not called a result merely because it is heard with the ears. One must practice diligently without negligence, understand things as they truly are, and distance oneself from all evil. Only when both oneself and others benefit is it called a result.
Furthermore, one who hears the Dharma means one who understands the essential teaching as it truly is, practices diligently, and does not give rise to mistaken or distorted interpretations of the true Dharma. Anyone who gives rise to distorted understanding and practices toward the true Dharma should know that such a person is not called one who has heard the Dharma.
O Śāriputra, all of you should, regarding the meaning of the skillful means you have heard, give rise to understanding that does not contradict it and abide in right conduct. If, regarding the meaning of the teachings, one develops contradictory understanding and does not practice correctly, one should know that such a person certainly does not possess patience that accords with the Buddha’s true Dharma.
Śāriputra, within my True Dharma and Vinaya, whoever acts according to the Dharma is called one who possesses accordant patience. The meaning of accordant patience is to examine and choose the true Dharma without contradiction and to cultivate right conduct.
O Śāriputra, whoever fully possesses accordant patience and abides in right conduct should be known as one who will certainly not fall into the evil paths of hell, animals, or hungry ghosts, and will quickly be able to attain the excellent fruits of supreme Dharma.
O Śāriputra, those sentient beings who cannot maintain even a small amount of wholesome roots—meaning they cannot escape the evil paths and cannot maintain diligent effort in practice—even until they have not attained right view regarding the Dharma, they may still fall into the evil paths.
O Śāriputra, only after fully cultivating the true Dharma and attaining accordant patience can one avoid creating and receiving karmic results leading to evil paths, no longer give rise to laziness and causes of regression, no longer fear falling into inferior states, and no longer become careless or delay in practice.
Why? Śāriputra, regarding the aspects of defilement and purity, they are able to know correctly and truly. They see directly as it is, thoroughly understand all phenomena, and do not give rise to attachment toward the arising of false and distorted thoughts. Regarding the profound meanings of the teachings, they possess right view, complete accordant patience, quick and penetrating intelligence, gentleness and softness, and pure discipline.
Because they have attained accordant patience, their practice of proper conduct and ethical discipline is completely fulfilled. Even gods, dragons, yakṣas, asuras, and others respect them—how much more so humans. All gods, dragons, yakṣas, and asuras should cherish them, take refuge in them, make offerings, surround them, and protect them, ensuring that no harmful conditions damage their bodies or their places of practice—how much more so humans. Therefore, one should cultivate the true Dharma of accordant patience. Whoever attains accordant patience will be constantly protected, respected, and honored with offerings by gods, dragons, yakṣas, asuras, and others.
At that time, Śāriputra asked Subhūti:
Why, Venerable One, are you remaining silent and not speaking? Why do you not explain the profound Prajñāpāramitā? Today the Tathāgata, Arhat, Fully and Perfectly Awakened One is presently bearing witness. Today the great assembly is a true vessel for the profound Prajñāpāramitā and, with pure intention, wishes to hear the profound Dharma.
Thiện Hiện replied:
“Yes! Śāriputra, with regard to all phenomena I do not see anything at all, and therefore I remain silent and do not speak.
Śāriputra, I do not see at all the profound Prajñāpāramitā, nor do I see any assembly of Bodhisattvas, nor any ability to speak, nor any place of speech. I also do not see that through this, because of this, based on this, belonging to this, or relying on this, one can speak. Since I do not see anything whatsoever here, how could you tell me to expound the Prajñāpāramitā for the assemblies of Bodhisattvas?
Suppose I wished to speak: who is the speaker, and what is the thing spoken? I do not even know from where it arises. Why? For what reason? Belonging to what? Depending on what can it be spoken? How then could I expound this profound Prajñāpāramitā?
Śāriputra, the profound Prajñāpāramitā cannot be expounded, cannot be presented, and cannot be subjected to conceptual elaboration.
Śāriputra, the profound Prajñāpāramitā has no ability to be proclaimed, no ability to be presented, and no ability to be conceptually elaborated. If it can be skillfully presented in such a way, then that itself is the presentation of Prajñāpāramitā.
Śāriputra, the profound Prajñāpāramitā is not past, not future, and not present.
Śāriputra, the profound Prajñāpāramitā cannot be spoken of through the characteristics of the past, cannot be spoken of through the characteristics of the future, and cannot be spoken of through the characteristics of the present.
Śāriputra, the profound Prajñāpāramitā has no characteristics and therefore cannot be spoken of.
Śāriputra, I do not see at all what kind of characteristic the profound Prajñāpāramitā possesses that could allow this characteristic to be proclaimed as Prajñāpāramitā.
Śāriputra, the characteristics of the aggregates, sense bases, and elements of the three times are not the profound Prajñāpāramitā. The suchness, the nature of being free from falsehood, the nature of being unchanging, and the nature of what is as it is of the characteristics of the aggregates, sense bases, and elements of the three times are the profound Prajñāpāramitā.
Śāriputra, suchness, the nature of being free from falsehood, the nature of being unchanging, and the nature of what is as it is of the characteristics of the aggregates, sense bases, and elements of the three times cannot be established, cannot be presented, cannot be conceptually elaborated, and are not something that verbal activity can express or speak about.
Śāriputra, the profound Prajñāpāramitā does not appear through presenting the characteristics of phenomena; does not appear through presenting the characteristics of aggregates, sense bases, and elements; does not appear through presenting the characteristics of conditioned activity and non-conditioned activity; does not appear through presenting the characteristics of dependent origination; does not appear through presenting the characteristics of name and form; does not appear through presenting the characteristics of self, sentient beings, and so forth; does not appear through presenting the characteristics of the dharma realm; does not appear through presenting the characteristics of being bound and being free from bondage; does not appear through presenting the characteristics of causes and conditions; does not appear through presenting the characteristics of suffering and happiness; does not appear through presenting the characteristics of establishment and non-establishment; does not appear through presenting the characteristics of arising and ceasing; does not appear through presenting the characteristics of defilement and purity; does not appear through presenting the characteristics of intrinsic nature and non-intrinsic nature; does not appear through presenting the characteristics of conventional truth and ultimate truth; does not appear through presenting the characteristics of reality and falsity; does not appear through presenting the characteristics of transition and coming and going.
Why? Śāriputra, the profound Prajñāpāramitā is free from all characteristics, and therefore cannot be presented as: ‘This is Prajñāpāramitā; here is Prajñāpāramitā; through this is Prajñāpāramitā; because of this is Prajñāpāramitā; due to this is Prajñāpāramitā; belonging to this is Prajñāpāramitā; relying on this is Prajñāpāramitā.’
Śāriputra, I do not see any phenomenon that, by means of this phenomenon, can clearly present Prajñāpāramitā.
Śāriputra, there is not even the slightest phenomenon that can reveal or obtain Prajñāpāramitā.
Śāriputra, it is not that the profound Prajñāpāramitā can be revealed or obtained through the aggregates, sense bases, elements, or liberation through dependent origination.
Śāriputra, even the sublime wisdoms that directly comprehend the supramundane cannot reveal or obtain Prajñāpāramitā.
Śāriputra, if phenomena cannot reveal or obtain phenomena, how then can Prajñāpāramitā be presented?
Śāriputra, if one can clearly know the true meaning and principle of all phenomena, then one can clearly know and explain Prajñāpāramitā.
Śāriputra, the profound Prajñāpāramitā does not appear through making clear its own phenomena.
Śāriputra, the profound Prajñāpāramitā does not appear through presenting aggregates, sense bases, and elements; does not appear through presenting name and form; does not appear through presenting defiled and pure phenomena; does not appear through presenting dependent originations; does not appear through presenting inversions; does not appear through presenting self, sentient beings, and so forth; does not appear through presenting the elements of earth, water, fire, wind, space, and consciousness; does not appear through presenting the desire realm, form realm, and formless realm; does not appear through presenting generosity, stinginess, keeping precepts, breaking precepts, patience, anger, diligence, laziness, meditative absorption, distraction, wisdom, and mistaken wisdom; does not appear through presenting the applications of mindfulness, right abandonments, bases of miraculous power, faculties, powers, branches of enlightenment, branches of the path, meditative absorptions, liberations, concentrations, attainments, and immeasurable supernatural powers; does not appear through presenting the fruits of the truth of the path; does not appear through presenting the teachings of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and the Buddha ground; does not appear through presenting what belongs to knowledge and non-knowledge; does not appear through presenting the knowledge of exhaustion and the knowledge of non-arising; does not appear through presenting the Dharma of Nirvāṇa.
Śāriputra, just as no phenomenon appears through presenting phenomena, how could I speak of this profound Prajñāpāramitā?
Śāriputra, if one can clearly understand that this Prajñāpāramitā which has been spoken of does not appear through presenting phenomena belonging to it, then one can clearly know Prajñāpāramitā and can also present the profound Prajñāpāramitā.
Śāriputra, the profound Prajñāpāramitā does not appear because phenomena come together or separate.
Why? Śāriputra, Prajñāpāramitā does not exist because the aggregates, sense bases, and elements come together or separate; does not exist because conditioned formations come together or separate; does not exist because dependent origination comes together or separate; does not exist because inversions come together or separate; does not exist because the desire realm, form realm, and formless realm come together or separate; does not exist because the elements of earth, water, fire, wind, space, and consciousness come together or separate; does not exist because self, the realm of sentient beings, and so forth come together or separate; does not exist because the dharma realm comes together or separate; does not exist because generosity, stinginess, keeping precepts, breaking precepts, patience, anger, diligence, laziness, meditative absorption, distraction, Prajñā, and mistaken wisdom come together or separate; does not exist because the applications of mindfulness, right abandonments, bases of miraculous power, faculties, powers, branches of enlightenment, branches of the path, meditative absorptions, liberations, concentrations, attainments, and immeasurable supernatural powers come together or separate; does not exist because the truths of the path and the fruits of the path come together or separate; does not exist because Śrāvakas, Pratyekabuddhas, Bodhisattvas, the Buddha ground, and phenomena come together or separate; does not exist because the equality of the three times—past, present, and future—comes together or separate; does not exist because Nirvāṇa comes together or separate.
Śāriputra, since phenomena that do not make phenomena come together or separate do not exist, how should I speak of the profound Prajñāpāramitā?
Śāriputra, for this reason I say: the profound Prajñāpāramitā cannot be presented. Śāriputra, I do not see at all any phenomenon called something that can be spoken, any matter to be spoken of, or anything that can be spoken through this, because of this, belonging to this, or relying on this. How then could you tell me to speak of Prajñāpāramitā to the Bodhisattvas?
At that time, the World-Honored One said to the Great Bodhisattva Good-Vigorous Courage:
“Good son, the Great Bodhisattvas who practice Prajñāpāramitā have absolutely no activity of practice with regard to all phenomena. Why? Good-Vigorous Courage, because all phenomena arise from the activity of inversion, are unreal, and are without distortion or falsehood.
Good-Vigorous Courage, it is like a person who engages in activity regarding phenomena: all are afflicted by inversion, all practice what is unreal. Likewise, if a Bodhisattva engages in activity, that is practicing inversion and practicing unreality. It is not that the true understanding of the manifestation of Bodhisattvas is practicing inversion and unreality. Nor can a Bodhisattva who practices inversion and unreality be said to practice Prajñāpāramitā.
Good-Vigorous Courage, inversion and unreality are precisely not something to be practiced, therefore Bodhisattvas do not practice within them.
Good-Vigorous Courage, what is called inversion is false, the place where foolish ordinary beings cling and become attached, thinking that phenomena are otherwise than they are. Such grasping does not accord with the characteristics as they truly are, therefore it is called inversion and unreality. Thus, Bodhisattvas do not practice inversion and do not practice unreality. For this reason, Bodhisattvas are called those who speak truthfully and are also called those who practice without inversion.”
If truly there were no overturning, then there would be no practice. Therefore, it should be said that the Bodhisattva practices without any place of practice. Cutting off all actions is called the Bodhisattva practice. This Bodhisattva practice cannot be presented as: this is it, because of this, at this, from this, because it is not an explicit manifestation of Bodhisattva practice. Why? O Valiant Good One, because Bodhisattvas end all actions in order to practice the Bodhisattva practice. This means they end the actions of attachment practiced by ordinary beings, Śrāvakas, and Pratyekabuddhas, and practice the conduct of Bodhisattvas.
O Valiant Good One, in this way Bodhisattvas neither practice nor cling to any of the Buddha’s teachings, thinking: “This is Buddhadharma, this comes from Buddhadharma, this is where Buddhadharma is, this belongs to Buddhadharma.” Thus Bodhisattvas do not act through all forms of discrimination, nor do they act differently from discrimination. This means that Bodhisattvas do not act through discrimination or through what is other than discrimination. The complete ending of all discrimination and what is other than discrimination is called Bodhisattva practice.
O Valiant Good One, discrimination means discriminating the self-nature of phenomena. Different discrimination means discriminating differences among phenomena; it does not mean that all phenomena that can be grasped are subject to discrimination and different discrimination. Because all phenomena cannot be discriminated or differentiated, if one discriminates phenomena, then toward phenomena one creates different discrimination. But all phenomena are free from discrimination and different discrimination.
O Valiant Good One, the statement “discrimination” means one side. The statement “different discrimination” means the second side. Bodhisattvas do not practice according to the extremes of existence or non-existence. If Bodhisattvas do not practice with regard to both existence and non-existence, then Bodhisattvas also do not see the middle. If someone sees the middle, then that person practices in the middle; if someone practices the middle, then that person practices on a side. It is not that there is practice, manifestation, or explanation in the middle, because it is free from the characteristics of practice.
O Valiant Good One, regarding what is called the middle, you should know it as the eightfold noble path. Such a noble path exists with regard to all phenomena while having absolutely no object to be attained. Such a noble path exists with regard to all phenomena while having absolutely no seeing.
O Valiant Good One, whenever there is no cultivation and no abandoning regarding phenomena, at that time it is called the path of cessation. The path of cessation, with regard to all phenomena, neither cultivates nor abandons; it surpasses cultivation and abandonment and realizes the equal true nature of all phenomena. Through realizing the equal true nature of phenomena, even the characteristic of the path does not exist, let alone seeing that there is a path.
O Valiant Good One, that path of cessation means the exhaustion of defilements of a Bhikṣu Arhat. Why? O Valiant Good One, the path of abandoning is neither cultivation nor abandonment, therefore it is called abandonment. That abandonment itself is also not called abandonment. It is called abandonment because there is cultivation of abandonment.
O Valiant Good One, if there is cultivation and abandonment with something to be attained, it is not called abandonment. Abandonment here means abandoning the nature of cultivation; because there is no cultivation here, it is called abandonment. Because cultivation no longer exists, abandonment also does not exist. Although it is said in this way, it is not as it has been said. Why? O Valiant Good One, abandonment cannot be spoken of apart from the nature of abandonment. Furthermore, from what dharmas is it apart? Namely, from the dharmas in which inverted views do not arise again and the dharmas that are unreal do not arise again.
O Valiant Good One, inverted views themselves cannot give rise to inverted views. Because those inverted views do not truly exist as arising; it is not that there is a real arising within them. If there were a real arising within them, they would not be called inverted views. Because there is no real arising, they are called inverted views.
O Valiant Good One, the assemblies of Bodhisattvas, according to their awakening to phenomena, become free from all inverted views. Why? The assemblies of Bodhisattvas clearly understand that inverted views do not truly exist. This means that within inverted views there is no nature of inverted views. By knowing that inverted views truly do not exist, it is not that there is a nature of inverted views within inverted views.
Saying that Bodhisattvas, according to their awakening to phenomena, are free from inverted views means that because they awaken to phenomena and are free from inverted views, they no longer give rise again to inverted views regarding phenomena. If there are no more inverted views here, then there is also no practice regarding these phenomena. Why? O Valiant Good One, all inverted views involve action. Because there is action, there is arising together with similar phenomena. Action also arises entirely because of false, inverted discrimination. The assemblies of Bodhisattvas, regarding actions according to phenomena, do not discriminate and do not arise together with them, therefore they are called free from inverted views. When there are no inverted views, there is no action. When there is no action, there is no arising. Therefore it is said that Bodhisattvas practice without action. “Without action” means that regarding all phenomena there is completely no action, no examination, and no presentation of the characteristics of action. Therefore it is said that Bodhisattvas practice without action. If one can practice such non-action, then one is practicing Prajñāpāramitā.
O Valiant Good One, if a Mahābodhisattva practices without an object of reliance on form, that is practicing Prajñāpāramitā. Practicing without an object of reliance on feeling, perception, formations, and consciousness is practicing Prajñāpāramitā. Why? O Valiant Good One, these Bodhisattvas know that the nature of the objects relied upon is free from them. If they know that the nature of those objects of reliance is free from them, then there is no action; therefore it is said that Bodhisattvas practice without action.
O Valiant Good One, if a Mahābodhisattva practices without an object of reliance on the eye, that is practicing Prajñāpāramitā. Practicing without an object of reliance on the ear, nose, tongue, body, and mind is practicing Prajñāpāramitā. Why? O Valiant Good One, Bodhisattvas know that the nature of the objects of reliance is not real. If they know that the nature of those objects of reliance is not real, then there is no action; therefore it is said that Bodhisattvas practice without action.
O Valiant Good One, if a Mahābodhisattva practices without an object of reliance on form, that is practicing Prajñāpāramitā. Practicing without an object of reliance on sound, smell, taste, touch, and phenomena is practicing Prajñāpāramitā. Why? O Valiant Good One, Bodhisattvas know that the objects of reliance arise from inverted views. If they arise from inverted views, then they are not real. If they know that the nature of objects of reliance arising from inverted views is not real, then there is no object of practice; therefore it is said that Bodhisattvas practice without action.
O Valiant Good One, if a Mahābodhisattva practices without an object of reliance on the eye, that is practicing Prajñāpāramitā. Practicing without an object of reliance on the ear, nose, tongue, body, and consciousness is practicing Prajñāpāramitā. Why? O Valiant Good One, Bodhisattvas know that all objects of reliance are deceptive. If they know that all objects of reliance are deceptive, then there is no action; therefore it is said that Bodhisattvas practice without action.
O Valiant Good One, if a Mahābodhisattva practices without an object of reliance on name-and-form, that is practicing Prajñāpāramitā. Why? O Valiant Good One, Bodhisattvas know the nature of objects of reliance and non-objects of reliance. If they know the nature of objects of reliance and non-objects of reliance, then there is no action; therefore it is said that Bodhisattvas practice without action.
O Valiant Good One, if a Mahābodhisattva practices without an object of reliance on self, sentient beings, and so forth, that is practicing Prajñāpāramitā. Why? O Valiant Good One, Bodhisattvas correctly know that the nature of the concepts of self, sentient beings, and so forth is not real. If they can know that the nature of the concepts of self, sentient beings, and so forth is not real, then regarding all formations there is completely no action. If regarding all formations there is completely no action, then they are free from formations; therefore it is said that Bodhisattvas practice without action.
O Valiant Good One, if Mahābodhisattvas do not practice the concept of self, the concept of sentient beings, up to the concept of a knower and the concept of a seer, that is practicing Prajñāpāramitā. Why? O Valiant Good One, because Bodhisattvas abandon all concepts. If one can abandon all concepts, then regarding all concepts there is no action; therefore it is said that Bodhisattvas practice without action.
O Valiant Good One, if Mahābodhisattvas do not practice inverted views, wrong views, or the hindrances, that is practicing Prajñāpāramitā. Practicing without relying on inverted views, wrong views, or the hindrances is practicing Prajñāpāramitā. Why? O Valiant Good One, these Bodhisattvas know that inverted views, views, hindrances, and their objects of reliance do not truly exist. If they know that inverted views, views, hindrances, and actions do not truly exist, then there is no action; therefore it is said that Bodhisattvas practice without action.
O Valiant Good One, if a Mahābodhisattva practices without relying on dependent origination, that is practicing Prajñāpāramitā. Why? O Valiant Good One, these Bodhisattvas clearly understand dependent origination and its objects of reliance. If Bodhisattvas clearly understand dependent origination and those objects of reliance, then there is no action; therefore it is said that Bodhisattvas practice without action.
O Valiant Good One, if a Mahābodhisattva practices without relying on the desire realm, form realm, and formless realm, that is practicing Prajñāpāramitā. Why? O Valiant Good One, these Bodhisattvas are able to eliminate all objects of reliance within the three realms. If Bodhisattvas are able to eliminate all objects of reliance within the three realms, then there is no action; therefore it is said that Bodhisattvas practice without action.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding giving, stinginess, breaking precepts and maintaining precepts, patience, anger, diligence, laziness, meditative absorption, distraction, Prajñā, and evil wisdom, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because the Bodhisattvas clearly understand the conditioned objects of giving, stinginess, and up to Prajñā and evil wisdom. If the Bodhisattvas clearly know all such objects that serve as conditions, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition, without inversion, regarding the foundations of mindfulness, right abandonments, spiritual powers, the five faculties, the five powers, the factors of awakening, the factors of the path, meditative absorptions, liberations, concentrations, attainments, and immeasurable supernatural powers… that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because the Bodhisattvas are freely able to understand the objects of condition and are also able to eliminate them. If the Bodhisattvas can freely understand and also eliminate the objects that serve as conditions, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding the four truths of suffering, origination, cessation, and the path, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, these Bodhisattvas eliminate the conditioned objects of suffering, origination, cessation, and the path. If the conditioned objects can be eliminated, then there is neither elimination nor practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding liberation, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because the Bodhisattvas are able to eliminate all conditioned objects of liberation. If all conditioned objects of liberation can be eliminated, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition, without arising in the ultimate end, without creation, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because the Bodhisattvas are able to eliminate all conditioned objects of non-arising and non-creation. If these conditioned objects can be eliminated, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding the earth, water, fire, wind, space, and consciousness realms, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because the Bodhisattvas are able to eliminate all conditioned objects of the earth, water, fire, wind, space, and consciousness realms. If these conditioned objects can be eliminated, then there is no object of practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding the Śrāvaka, Pratyekabuddha, Bodhisattva, and Buddha stages, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because the Bodhisattvas are able to eliminate all conditioned objects of the Śrāvaka, Pratyekabuddha, Bodhisattva, and Buddha stages. If the Bodhisattvas can eliminate all conditioned objects of the Śrāvaka, Pratyekabuddha, Bodhisattva, and Buddha stages, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding the teachings of the Śrāvaka, Pratyekabuddha, Bodhisattva, and Buddha, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because the Bodhisattvas eliminate all conditioned objects of the Śrāvaka, Pratyekabuddha, Bodhisattva, and Buddha. If the Bodhisattvas can eliminate all conditioned objects of the teachings of the Śrāvaka, Pratyekabuddha, Bodhisattva, and Buddha, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding Nirvāṇa, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because these Bodhisattvas know all conditioned objects of Nirvāṇa. If the Bodhisattvas know all conditioned objects of Nirvāṇa, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding pure marks and excellent characteristics, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because the Bodhisattvas are able to eliminate all objects of condition regarding pure marks and excellent characteristics. If the Bodhisattvas can eliminate all conditioned objects of pure marks and excellent characteristics, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding the purification of Buddha-fields, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because these Bodhisattvas are able to eliminate all objects of condition regarding the purification of Buddha-fields. If the Bodhisattvas can eliminate all conditioned objects regarding the purification of Buddha-fields, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding the perfected virtues of Śrāvakas, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because the Bodhisattvas are able to eliminate all conditioned objects regarding the perfected virtues of Śrāvakas. If the Bodhisattvas can eliminate the conditioned objects regarding the perfected virtues of Śrāvakas, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if a Great Bodhisattva practices without an object of condition regarding the perfected virtues of Bodhisattvas, that is practicing the perfection of Prajñā. Why? Venerable Dũng Mãnh, because these Bodhisattvas are able to eliminate all conditioned objects regarding the perfected virtues of Bodhisattvas. If the Bodhisattvas can eliminate all conditioned objects regarding the perfected virtues of Bodhisattvas, then there is no practice; therefore it is said that the Bodhisattva practices non-practice.
Venerable Dũng Mãnh, if the Bodhisattvas can practice in this way in order to practice the perfection of Prajñā, and if the Bodhisattvas can practice the perfection of Prajñā, then they completely know all objects of condition with which they practice and eliminate all conditioned objects with which they practice.