Radiant Praise Prajñāpāramitā Sūtra
VOLUME 3
Chapter 7: UNDERSTANDING EMPTINESS
At that time, the Venerable Subhūti addressed the Buddha:
A Great Bodhisattva who wishes to perfect the Perfection of Giving should learn the Perfection of Prajñā; one who wishes to perfect the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, and the Perfection of Meditation should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to eliminate form should learn the Perfection of Prajñā; one who wishes to eliminate feeling, perception, formations, and consciousness should learn the Perfection of Prajñā; one who wishes to eliminate the eye, ear, nose, tongue, body, and mind should learn the Perfection of Prajñā; one who wishes to eliminate sound, fragrance, taste, touch, and phenomena should learn the Perfection of Prajñā; one who wishes to eliminate eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness should learn the Perfection of Prajñā; one who wishes to eliminate eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact should learn the Perfection of Prajñā; one who wishes to eliminate the habitual tendencies and causal conditions of form-contact, feeling-contact, perception-contact, formation-contact, and consciousness-contact should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to eliminate greed, lust, anger, and ignorance should learn the Perfection of Prajñā; one who wishes to eliminate greed and the view of self should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to eliminate doubt and violations of precepts should learn the Perfection of Prajñā; one who wishes to eliminate desire, attachment to sensual forms, and attachment to formless existence should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to eliminate the causal conditions of bondage and attachment to feelings and perceptions should learn the Perfection of Prajñā; one who wishes to eliminate the four fruits of Stream-entry, Once-returning, Non-returning, and Arhatship should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to eliminate the four anxieties, the four attachments, the four fierce sensations, and the four inverted views should learn the Perfection of Prajñā; one who wishes to eliminate the five hindrances, the six sense entrances, the seven consciousnesses, the eight wrong paths, the nine afflictions, the ten unwholesome actions, and karmic offenses and merits should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to eliminate the ten wholesome actions, the four meditations, the four truths, and the five spiritual powers; who wishes to eliminate the four foundations of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path should learn the Perfection of Prajñā. A Great Bodhisattva who wishes to eliminate the ten powers, the four fearlessnesses, the four unobstructed knowledges, the four equal minds, the four formless concentrations, all foundations of mindfulness, and the eighteen exclusive qualities of the Buddha should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to clearly determine the Samādhi of the Factors of Awakening should learn the Perfection of Prajñā; one who wishes to distinguish the Empty-Space Wisdom Samādhi, the Consciousness Wisdom Samādhi, the Incomparable Wisdom Samādhi, the Perception Wisdom Samādhi, the Non-perception Wisdom Samādhi, and the concentration of cessation of correct reception should learn the Perfection of Prajñā. A Great Bodhisattva who wishes to accomplish the Lion’s Joy Samādhi and the Lion’s Roar Samādhi, and wishes to attain the gateway of dhāraṇī should learn the Perfection of Prajñā; one who wishes to attain the Śūraṅgama Samādhi, the Ocean of Jewels Samādhi, and the Wisdom Seal of Correct Reception Samādhi should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to attain the Moon Splendor Samādhi, the Moon Banner Samādhi, and enter the Correct Reception Samādhi of all dharmas should learn the Perfection of Prajñā. A Great Bodhisattva who wishes to attain the Bright Seal Samādhi, the Arising of All Dharmas Samādhi, and the Correct Reception Samādhi that emerges from the banner and pennant of encouragement and compassion should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to attain the Vajra Analogy Samādhi, the Entering the Gateway of All Dharmas Samādhi, the King of Mental Concentration Samādhi, and the Emperor’s Seal of Correct Reception Samādhi should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to attain the Pure Power of the World Samādhi, the Transcending All Equality Samādhi, the Samādhi of Following the Arising of All Dharmas and Their Destination of Entry, and the Correct Reception Samādhi of Entering the Words and Sounds of All Dharmas should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to attain the Observing the Ten Directions Samādhi, the Seal of the Gateway of Dhāraṇī of All Dharmas Samādhi, the Creating Seal of Equality of All Dharmas Samādhi, and the Correct Reception Samādhi of Abiding in the Realm of Space should learn the Perfection of Prajñā.
A Great Bodhisattva who wishes to attain the Adornment and Purification Samādhi, the Bodhimaṇḍa Samādhi, and the Correct Reception Samādhi that surpasses miraculous powers should learn the Perfection of Prajñā. A Great Bodhisattva who wishes to attain the Returning Emergence Samādhi, the Equal Banner Protecting the Young Samādhi, the Correct Reception Samādhi of Desiring Wisdom Manifestation, and other gateways of Samādhi should learn the Perfection of Prajñā.
O Deva among Devas! Furthermore, a Great Bodhisattva who wishes to enable all sentient beings to fulfill their vows should learn the Perfection of Prajñā.
O Deva among Devas! Furthermore, a Great Bodhisattva who wishes to fully possess the roots of merit, through possessing these wholesome roots not to fall into evil realms, not to be born in lowly places, not to fall into the paths of the Śrāvakas or Pratyekabuddhas, and not to contend against the supreme Dharma of Bodhisattvas should learn the Perfection of Prajñā.
The wise Śāriputra asked the wise Subhūti:
“What is meant by a Great Bodhisattva not contending against the supreme Dharma?”
The wise Subhūti replied to the wise Śāriputra:
“A Great Bodhisattva does not generate skillful means; does not generate the thought of ‘not arising from anywhere’; yet by means of skillful means practices the six Perfections, understands Emptiness, Signlessness, Wishlessness, and non-arising from anywhere, enters the gateways of Samādhi, does not fall into the paths of Śrāvakas or Pratyekabuddhas, and does not lead beings into the cessation-concentration of Bodhisattvas. This is called a Bodhisattva whose birth is not yet matured.”
The wise Śāriputra asked the wise Subhūti:
“Why is it called a Bodhisattva whose birth is not yet matured?”
The wise Subhūti replied to the wise Śāriputra:
“The reason it is called ‘not matured’ is because of attachment to phenomena. Venerable Śāriputra, a Great Bodhisattva practicing the Perfection of Prajñā, abiding in the emptiness of form, knows that conceptual consciousness has a basis upon which it depends. Feeling, perception, formations, and consciousness are also the same: abiding in emptiness, one knows that conceptual consciousness has a basis upon which it depends. This is called a Great Bodhisattva who is attached to the Dharma of pliant patience and whose birth is not yet matured.”
Furthermore, Venerable Śāriputra! A Great Bodhisattva, standing upon signless form, knows that consciousness of perception has a place upon which it depends; standing upon wishless form, knows that consciousness of perception has a place upon which it depends. This is the Great Bodhisattva who is attached to the Dharma of the pliant patience. Form, feeling, perception, formations, and consciousness are also thus: standing upon non-possession, knowing that consciousness of perception has a place upon which it depends. The eye-and-form consciousness, ear-and-sound consciousness, nose-and-scent consciousness, tongue-and-taste consciousness, body-and-tactile consciousness, and mind-and-phenomenon consciousness likewise stand upon this aspect and know that consciousness of perception has a place upon which it depends. This is the Great Bodhisattva who is attached to the Dharma of the pliant patience. Form is impermanent; feeling, perception, formations, and consciousness are impermanent. Form is suffering; feeling, perception, formations, and consciousness are suffering. Form is without self; feeling, perception, formations, and consciousness are without self; all likewise stand upon this aspect and know that consciousness of perception has a place upon which it depends.
Venerable Śāriputra! This is the Great Bodhisattva who is attached to the Dharma of the pliant patience, who gives rise to what is not yet perfected, and therefore cuts off that form, feeling, perception, formations, and consciousness. This form is not form, and thus form is removed; feeling, perception, formations, and consciousness are likewise so; this is complete cessation. But establishing attainment of realization is not complete cessation; rather, it is the creation of an attainment. Therefore one should cultivate according to the path that came before; one should practice according to that matter. As for what comes later, it is defilement and contention with dust; do not practice according to it. On one side is what a Bodhisattva should do; on the other side is what a Bodhisattva should not do. On one side is the Bodhisattva path; on the other side is the Bodhisattva’s training precepts that should not be learned: namely, the Bodhisattva’s Perfection of Giving, the Bodhisattva’s Perfection of Morality, the Bodhisattva’s Perfection of Patience, the Bodhisattva’s Perfection of Diligence, the Bodhisattva’s Perfection of Meditation, the Bodhisattva’s Perfection of Prajñā, the Bodhisattva possessing skillful means, the Bodhisattva without skillful means, the Bodhisattva entering quiescence, and the Bodhisattva giving rise to what is not yet perfected.
Venerable Subhūti said to Venerable Śāriputra:
To say that a Bodhisattva practices the Perfection of Prajñā and abides in the establishment of all dharmas in this way, knowing that consciousness of perception has a place upon which it depends, is called the Great Bodhisattva who is attached to the Dharma of the pliant patience and gives rise to what is not yet perfected.
Venerable Śāriputra asked Venerable Subhūti:
What is called the quiescence of a Great Bodhisattva?
Venerable Subhūti replied to Venerable Śāriputra:
A Great Bodhisattva practicing the Perfection of Prajñā does not see the dharma of inner emptiness, does not see the dharma of outer emptiness, does not see the dharma of inner-and-outer emptiness, does not see the emptiness of inner-and-outer emptiness. Yet the dharma of emptiness does not have the dharma of inner-and-outer emptiness; the dharma of emptiness does not see the dharma of inner-and-outer emptiness. It does not see the emptiness of great emptiness; the emptiness of the dharma of great emptiness does not see the dharma of emptiness. The emptiness of the dharma of great emptiness does not see the emptiness of ultimate reality; the emptiness of ultimate reality does not see the dharma of great emptiness. The emptiness of ultimate reality does not see the emptiness of conditioned phenomena; the emptiness of conditioned phenomena does not see the emptiness of unconditioned phenomena. The emptiness of unconditioned phenomena does not see the emptiness of conditioned phenomena. The emptiness of unconditioned phenomena does not see the emptiness of beginningless and endlessness; the emptiness of beginningless and endlessness does not see the emptiness of unconditioned phenomena. The emptiness of beginningless and endlessness does not see the emptiness free from discriminations; the emptiness free from discriminations does not see the vast and enduring emptiness. The emptiness free from discriminations does not see the emptiness of original purity; the emptiness of original purity does not see the emptiness free from discriminations. The emptiness of original purity does not see the emptiness of the natural characteristic; the emptiness of the natural characteristic does not see the emptiness of original purity. The emptiness of the natural characteristic does not see the emptiness of all dharmas; the emptiness of all dharmas does not see the emptiness of the natural characteristic. The emptiness of all dharmas does not see the emptiness of non-possession; the emptiness of non-possession does not see the emptiness of all dharmas. The emptiness of non-possession does not see the natural emptiness; natural emptiness does not see the emptiness of non-possession. The emptiness of natural emptiness does not see the emptiness of non-possession; the emptiness of non-possession does not see the emptiness of natural emptiness.
Venerable Śāriputra! In this way, when a Great Bodhisattva practicing the Perfection of Prajñā is able to do so, the Bodhisattva has attained quiescence.
Furthermore, Venerable Śāriputra! A Great Bodhisattva who wishes to practice the Perfection of Prajñā should learn in this way, should follow in this way: One should not think of form, feeling, perception, formations, and consciousness as such. Regarding consciousness, one should not think of consciousness; one should not think of eye, ear, nose, tongue, body, and mind; one should not think of form, sound, smell, taste, touch, and phenomena; one should not think of the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā; one should also not rely upon the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the ten powers, the four fearlessnesses, the four forms of unobstructed eloquence, the four immeasurables, and the eighteen unique qualities of a Buddha.
Thus, Venerable Śāriputra! When a Great Bodhisattva practices the Perfection of Prajñā, one should not think of the Great Bodhisattva, but should think of the equal and incomparable mind and enter the subtle wondrous mind. Why? Because that mind is no-mind; that mind is originally pure. The originally pure mind is naturally joyful, clear, and pure.
Venerable Śāriputra asked Venerable Subhūti:
What is the mind that is clear and pure?
Venerable Subhūti replied to Venerable Śāriputra:
Suppose the mind neither joins with desire nor departs from desire; neither joins with anger nor departs from anger; neither joins with delusion nor departs from delusion; does not abide in causes and conditions; has no bondage, is not bound, and is also not without bondage. Regarding all doubts and the sixty-two views, it neither joins nor departs. It does not join with the mental activities of Śrāvakas and Pratyekabuddhas, nor does it depart from them. Then, Venerable Śāriputra, this is the mind of the Great Bodhisattva that is originally pure, clear, and pure.
Venerable Śāriputra asked Venerable Subhūti:
Does this mind exist? This mind is no-mind!
Venerable Subhūti asked Venerable Śāriputra in return:
Venerable Śāriputra! What is it for a mind to exist? Is there a mind here that can know whether there is mind or no-mind? Can it be attained? Can it be grasped?
He replied:
No, Venerable One! Venerable Śāriputra, if that mind cannot know existence together with non-existence, then it also cannot be attained and cannot be grasped. Furthermore, there is this matter: due to causes and conditions, there is this expression that there is this “mind with mind and no-mind.”
Venerable Śāriputra asked Venerable Subhūti:
Venerable Subhūti! What is no-mind?
He replied:
There is no making, no act of recollection; this is the no-mind and no-thought regarding all dharmas.
Venerable Śāriputra asked Venerable Subhūti:
Venerable Subhūti! How is it? Does one who gives rise to the mind have no making and no act of recollection? If form has no making, then recollection, feeling, perception, formations, and consciousness are likewise. If there is no making and no recollection, then up to the minds of Śrāvakas and Pratyekabuddhas, and above them up to Bodhisattvas, are they all no-mind and no-thought?
He replied:
Venerable Śāriputra! Such a mind is without making and without recollection.
The Venerable Śāriputra praised the Venerable Subhūti:
“Excellent, excellent! Venerable Subhūti, you are truly a son of the World-Honored One, born from the Dharma, always following the Dharma, transformed into being through the Dharma, flourishing through the Dharma, yet not because of honor and glory; through natural causes and conditions, you have realized the Dharma body. You are the foremost among those who practice the Dharma of Emptiness. The World-Honored One praised you as the one who understands the meaning of Emptiness above all others, incomparable and difficult to equal. Difficult to equal!
Venerable Subhūti! Thus, a Great Bodhisattva who studies the Perfection of Wisdom should follow in this way and should contemplate in this way. One who, for the sake of attaining the irreversible stage, wishes to learn the stage of the Śrāvaka should study the Perfection of Wisdom, should listen to it, should receive and uphold it, recite it, and should constantly reflect upon it. One who wishes to learn the stage of the Pratyekabuddha should study the Perfection of Wisdom, should listen to it, should receive and uphold it, recite it, and should constantly reflect upon it. One who wishes to learn the stage of the Bodhisattva should study the Perfection of Wisdom, should listen to it, should receive and uphold it, recite it, and should constantly reflect upon it. Why? Because this Perfection of Wisdom is vast and complete, encompassing all three vehicles: the Bodhisattva, the Śrāvaka, and the Pratyekabuddha. Bodhisattvas all study it thoroughly, without anything obstructing them.”
Chapter 8: FALSE DESIGNATIONS
At that time, the Venerable Subhūti said to the Buddha:
Reverently addressing the World-Honored One! As what You have taught the Great Bodhisattva, I do not see it, nor am I able to attain it. A practitioner such as myself who does not see and does not attain—when it comes to the Great Bodhisattvas practicing the Prajñā-pāramitā, how should one speak? How should one teach the practice of Prajñā-pāramitā to these Bodhisattvas? Suppose I say that all dharmas can be attained; then that would merely be the word that creates the designation “Bodhisattva.” If it were so, one would fall into doubt. Furthermore, that designation itself is said to possess nothing and have no place of abiding. Why? Because it arises from ignorance; this designation likewise has no location and no dwelling. Since it has no location and no dwelling, to call form “mine,” as belonging to the self, cannot be grasped; to call feeling, perception, formations, and consciousness “mine,” as belonging to the self, also cannot be grasped. Why? Because it is merely a false designation. Therefore, the causes and conditions and the designation that is put forward likewise have no place of abiding, nor do they have a state of non-abiding. Why? Because this designation arises from ignorance; therefore, that designation neither abides nor does not abide.
Reverently addressing the World-Honored One! When I contemplate the eye, I find that the so-called “mine” can never be grasped; the ear, nose, tongue, body, and mind are likewise so. Contemplating the mind, it too cannot grasp what is called “mine.” Having contemplated the eye, ear, nose, tongue, body, and mind and finding forever that the source and root of what is called “mine” cannot be grasped, then upon what basis can the designation “Bodhisattva” be established? Furthermore, contemplating that eye itself is empty and indistinct, that designation neither abides nor does not abide. Why? Because from ignorance a false designation is established and that name is created. Such a false designation also neither abides nor does not abide.
Reverently addressing the World-Honored One! I search for the origin and end of the self’s possession of form, yet I cannot grasp it at all. The six faculties are the same: seeking the origin and source from which the designation arises, and saying it is “mine,” I can never grasp it. Feeling, perception, formations, and consciousness are likewise so; seeking the origin and end of what is called “mine,” I cannot grasp it. Thus, regarding eye-consciousness of form, ear-consciousness of sound, nose-consciousness of smell, tongue-consciousness of taste, body-consciousness of touch, and mind-consciousness of phenomena, contemplating the origin and end of what is called “mine,” I cannot grasp it at all. The six faculties, forms, sounds, smells, tastes, touches, and phenomena, as well as the eighteen elements, are likewise so. Then upon what basis can the designation “Bodhisattva” be established? The eye, ear, nose, tongue, body, mind, forms, sounds, smells, tastes, touches, phenomena, and the eighteen elements, when examined, have neither designation nor a place of abiding, nor a state of non-abiding. Why? Because names and designations exist due to ignorance.
Again, contemplating names and designations, they likewise have no place of abiding and no state of non-abiding. Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are likewise so. From the moment the eye contacts its object of condition until mental activity arises; from form, feeling, perception, formations, and consciousness contacting their objects until sensations arise—contemplating the origin and end of what is called “mine,” it can never be grasped. The six faculties, forms, sounds, smells, tastes, touches, phenomena, form, feeling, perception, formations, consciousness, and the eighteen elements—contemplating the origin and end of what is called “mine,” it can never be grasped and there is no designation. That false designation likewise has no place of abiding and no state of non-abiding. Arising in this way from ignorance, that which is called “mine” cannot be grasped at all. Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, sickness, and death—contemplating the origin and end of what is called “mine,” they cannot be grasped at all, and they have no place of abiding and no state of non-abiding. When ignorance ceases, and formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, sickness, and death cease, contemplating the cessation of what is called “mine,” it cannot be grasped at all. Lust, jealousy, anger, rage, and ignorance—contemplating the origin and end of what is called “mine,” they cannot be grasped at all, because they arise and are established from such designations. Examining that designation, it also has no place of abiding and no state of non-abiding.
Form, feeling, perception, formations, and consciousness; eye, ear, nose, tongue, body, and mind; forms, sounds, smells, tastes, touches, phenomena, and the eighteen elements—having completely ceased and been eliminated, contemplating and seeking the origin and end of what is called “mine,” it can never be grasped, because it arises and is established from designation. Again, that designation itself has no place of abiding and no state of non-abiding. The perfection of giving, the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of meditation, and the perfection of wisdom—contemplating the origin and end of what is called “mine,” they can never be grasped, because they arise and are established from designation.
Again, contemplating the self in order to know the origin and end of what is called “mine,” it too arises from designation. That false designation cannot be grasped at all; it has no place of abiding and no state of non-abiding. The person, the life span, the creator, the observer, and the seer are likewise so: contemplating the origin and end of what is called “mine,” they can never be grasped, because they arise and are established from designation.
Again, that designation itself has no place of abiding and no state of non-abiding. The four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path—contemplating the origin and end of what is called “mine,” they can never be grasped, because they arise and are established from this designation. Again, that false designation itself has no place of abiding and no state of non-abiding. Emptiness, signlessness, and wishlessness—contemplating the origin and end of what is called “mine,” they can never be grasped, because they arise and are established from designation.
Again, their false designations have no place of abiding and no state of non-abiding. The four meditations, the four immeasurable states of mind, and the four formless absorptions of right concentration—contemplating the origin and end of what is called “mine,” they cannot be grasped at all, because they arise and are established from designation. Again, that designation itself has no place of abiding and no state of non-abiding. Mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the noble community, mindfulness of consciousness, mindfulness of giving, mindfulness of extensive learning, mindfulness of the arising and passing away of thoughts, mindfulness of aging, sickness, and death—contemplating the origin and end of what is called “mine,” they cannot be grasped at all and cannot be seen, because they arise and are established from designation. Again, that false designation has no place of abiding and no state of non-abiding. The ten powers, the four fearlessnesses, the four kinds of unobstructed wisdom, and the eighteen unique qualities of a Buddha—contemplating the origin and end of what is called “mine,” they cannot be grasped at all, because they arise and are established from designation. Again, that false designation itself has no place of abiding and no state of non-abiding. Without seeing the origin and end, without any location, and without being able to be grasped, then how can one establish the designation “Bodhisattva” and call it “Bodhisattva”? Even if such a designation exists, it has no place of abiding and no state of non-abiding, arising from ignorance and giving rise to names and designations. Again, that name and designation itself has no place of abiding and no state of non-abiding. Examining that designation up to the five aggregates of attachment, and contemplating its origin and end, it likewise cannot be grasped, because it arises and is established from designation.
That designation too has no place of abiding, nor does it have non-abiding. Contemplate form, feeling, perception, formations, consciousness; eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharmas; the eighteen elements, the twelve links of dependent origination, as echoes following sounds, as shadows, mirages, the moon reflected in water, and illusions. Contemplate the five aggregates and the five aggregates of attachment in the same way, in order to know the root and branch of what is called “mine”; it is completely impossible to grasp, because it is established in this way from a designation. Again, its designation has no place of abiding, nor does it have non-abiding; it is empty and indistinct.
Form, feeling, perception, formations, consciousness, emptiness, signlessness, wishlessness; contemplating the root and branch of what is called “mine,” it is completely impossible to grasp, because it is established in this way from a designation. Again, that designation also has no place of abiding, nor does it have non-abiding, just like an echo of sound, an image, a mirage, a banana tree, the moon in water, and a magical illusion. Contemplating its root and branch, it is completely impossible to grasp; it neither arises nor ceases, just like a reflection beneath water. It is neither defiled nor filled with hatred.
Eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharmas; the eighteen elements, the twelve links of dependent origination, the Dharma realm, the original limit, dharma, the destination of dharma, the peaceful stillness of dharma, the names of wholesome and unwholesome dharmas, misfortune and fortune, conditioned dharmas, unconditioned dharmas, things with activity and without activity, with outflows and without outflows—contemplating the source and origin from which dharmas arise, they are completely impossible to grasp. They have no place of abiding, nor do they have non-abiding, like an echo of sound, an image, the moon in water, a mirage, a banana tree, and a magical illusion.
The dharmas of the past, future, and present, contemplating their root and branch, are also impossible to grasp; they have no place of abiding, nor do they have non-abiding. The dharmas of the past, future, and present cannot have their origin seen.
What are called dharmas without possession? What are called dharmas without possession are those that have no past, future, or present. Seeking and contemplating the root and branch of unconditioned dharmas, one completely cannot see them.
Reverently addressing the World-Honored One! I contemplate and examine the root and branch of the countless worlds of Buddhas in the eastern direction, and I can never see them. I further contemplate and examine the root and branch of the assemblies of Bodhisattvas, Śrāvakas, and Pratyekabuddhas of the Thus Come One, the Worthy, Perfectly Enlightened One, and I completely do not see them. Examining the root and branch of the assemblies of Bodhisattvas, Śrāvakas, and Pratyekabuddhas of all Thus Come Ones, Worthy, Perfectly Enlightened Ones, in the nine directions—the south, west, north, southeast, southwest, northwest, northeast, above, and below—I completely do not see them. Then where is the Prajñāpāramitā of the Bodhisattva? Based on what is the designation “Bodhisattva” spoken?
Again, that designation also has no place of abiding, nor does it have non-abiding. Why? Because beings, from the mind of ignorance, borrow designations, and formations, consciousness, name-and-form, contact, feeling, craving, grasping, existence, birth, aging, illness, and death are also the same: they exist through borrowed names and designations. The root of those designations completely has no place of abiding, nor does it have non-abiding. Why? Reverently addressing the World-Honored One, because all dharmas have no root. Therefore, when seeking their root, they are completely impossible to grasp. Then based on what causes and conditions is a designation established for the Bodhisattva?
Furthermore, reverently addressing the Deva among Devas! That which has no root has no name, no abiding, and no non-abiding. Why? Because sentient beings, from the mind of ignorance, give rise to this designation.
Again, this designation also has no place of abiding, nor does it have non-abiding. Dharmas arise through the combination of causes and conditions and therefore receive the false designation called Bodhisattva. It has no speech, no aggregates, no elements, no sense bases, no ignorance, no eighteen elements, no twelve links of dependent origination, and no Buddha-dharmas. Conditions are merely false designations.
Reverently addressing the World-Honored One, allow me to offer an analogy: shadows, echoes, mirages, banana trees, and magical illusions exist only as false designations, or like space, empty and without a name. For example, the names earth, water, fire, wind, and space: earth, water, fire, and wind themselves have no names. The reason they are called precepts, concentration, wisdom, liberation, knowledge and vision, Stream-enterer, Stream-entering, Once-returner, Non-returner, Arhat, is only because of names and designations. Śrāvakas and Pratyekabuddhas are also like this, existing only through false designations. What is called a Bodhisattva and the designation “Bodhisattva” are only false designations. What is called a Buddha and the dharmas of all Buddhas also have no true names; they are only false designations.
Good, evil, misfortune, fortune, or permanence, impermanence, suffering, happiness, or self, non-self, stillness, simplicity, having merit, lacking merit, or permanence, impermanence, suffering, happiness—I contemplate these meanings and therefore call them dependent on causes and conditions. If one were to establish a designation for the Great Bodhisattva, then regarding all dharmas there would certainly be doubt. Contemplating their root and branch, they are also impossible to grasp.
Reverently addressing the World-Honored One! With such a designation, there is no Dharma realm, and there is also no place of abiding. Why? Because sentient beings, from the mind of ignorance, give rise to this designation. That designation itself also has no place of abiding, nor does it have non-abiding, and it has no location.
The Venerable Subhūti said to the Buddha:
“World-Honored One! If a Great Bodhisattva, upon hearing such classifications and manifestations of the Prajñāpāramitā, is not frightened, not terrified, not afraid, and does not become troubled, with a mind free of anxiety, then one should know that this Great Bodhisattva has already dwelt in the irreversible fruition, dwells in no abiding, and practices without a place of practice.
Reverently addressing the Deva among Devas! Furthermore, a Great Bodhisattva should not abide in form, should not abide in feeling, perception, formations, and consciousness; should not abide in the eye, should not abide in the ear, nose, tongue, body, and mind; should not abide in form, should not abide in sound, smell, taste, touch, and dharmas; should not abide in eye-consciousness arising from form, ear-consciousness arising from sound, nose-consciousness arising from smell, tongue-consciousness arising from taste, body-consciousness arising from touch, and mind-consciousness arising from dharmas; should not abide in eye-contact, should not abide in ear, nose, tongue, body, and mind contact; should not abide in feeling produced through eye-contact as its condition, should not abide in feeling produced through ear, nose, tongue, body, and mind contact as its condition; should not abide in earth, water, fire, and wind; should not abide in space; should not abide in the various consciousness elements; should not abide in ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, illness, and death.
Why? Reverently addressing the Deva among Devas! Because form itself is emptiness; feeling, perception, formations, and consciousness are also emptiness. What is called emptiness is precisely the emptiness of form; it is not another emptiness. Form itself is empty. Emptiness does not depend upon form.
If a Great Bodhisattva wishes to seek the thought arising from conditions and practice the Prajñāpāramitā, then one should abide in form, abide in feeling, perception, formations, and consciousness; one should abide in eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharmas; the eighteen elements; and the twelve links of dependent origination. Why? Because form, feeling, perception, formations, and consciousness are empty, and the twelve links of dependent origination are also empty. The twelve links of dependent origination, the source of birth and death, have no other emptiness and no other place of abiding.
The aging, illness, and death within the twelve links of dependent origination are themselves emptiness. Then the twelve links of dependent origination—birth, aging, illness, and death—are naturally empty; emptiness is inherently so. Therefore, reverently addressing the Deva among Devas, one should not abide in form, feeling, perception, formations, consciousness, eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharmas, or the eighteen elements, for these are the starting points of the twelve links of dependent origination.”
Homage to the Deva among Devas! Furthermore, the Great Bodhisattva who practices Prajñā-pāramitā should not abide in the four Foundations of Mindfulness. Why is this so? Because the contemplation of the four Foundations of Mindfulness is also empty; there is no other emptiness apart from the four Foundations of Mindfulness, and there is no separate emptiness. Those four Foundations of Mindfulness are naturally empty.
One should also not abide in the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the eight Noble Paths, the ten Powers, the four Fearlessnesses, the four Kinds of Unimpeded Understanding, and the eighteen Unique Qualities of the Buddha. Why is this so? Because the dharmas of the four Foundations of Mindfulness, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the eight Noble Paths, the ten Powers, the four Fearlessnesses, the four Kinds of Unimpeded Understanding, and the eighteen Unique Qualities of all Buddhas are also empty. The eighteen Unique Qualities of all Buddhas are naturally empty; there is no other emptiness. The eighteen Unique Qualities of all Buddhas are empty in their original nature; there is no other emptiness. Why is this so? Because when examined from the perspective of the Buddha-dharma, they are again empty. Because they are empty, they are called Buddha-dharmas.
Homage to the Deva among Devas! Therefore, the Great Bodhisattva who practices Prajñā-pāramitā should not abide in the five aggregates, the six sources of sensory affliction, the eighteen elements, the twelve links of dependent origination, the thirty-seven factors of enlightenment, the ten Powers, the four Fearlessnesses, the four Kinds of Unimpeded Understanding, and the eighteen Unique Qualities of the Buddhas.
Homage to the Deva among Devas! Furthermore, the Great Bodhisattva who practices Prajñā-pāramitā should not abide in the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Prajñā. Why is this so? Because Prajñā-pāramitā is also empty. If Prajñā-pāramitā is empty, it is not that there is another emptiness separate from Prajñā-pāramitā. Why is this so? Because there is no emptiness other than Prajñā-pāramitā. Prajñā-pāramitā itself is empty. Prajñā-pāramitā is naturally empty, and only words are used as a false designation. Words themselves are empty; that is Prajñā-pāramitā. Therefore, when the Great Bodhisattva practices Prajñā-pāramitā, they do not abide in Prajñā-pāramitā. The five aggregates, the six sources of sensory affliction, the eighteen elements, the twelve links of dependent origination, the thirty-seven factors of enlightenment, the ten Powers, the four Fearlessnesses, the four Kinds of Unimpeded Understanding, and the eighteen Unique Qualities of the Buddha—one who practices Prajñā-pāramitā should not abide in them.
Homage to the Deva among Devas! The Great Bodhisattva who practices Prajñā-pāramitā should not abide in words, should not abide in teachings expressed through words, and should not abide in eating one meal a day, two meals a day, three meals a day, four meals a day, eating by handfuls, eating through the mind, or eating through consciousness. Why is this so? Because when words are called “words,” words are empty; there is no other emptiness. Words are naturally empty. That emptiness has no words. Words are originally empty. What is called emptiness has no name.
Homage to the Deva among Devas! Furthermore, the Great Bodhisattva who practices Prajñā-pāramitā should not abide in supernatural powers. Why is this so? Because such supernatural powers are themselves empty; supernatural powers are originally empty; there is no other supernatural power that is emptiness. Supernatural powers are empty; there is no other emptiness. Supernatural powers are emptiness empty by itself. Homage to the World-Honored One, therefore the Great Bodhisattva who practices Prajñā-pāramitā should not abide in supernatural powers.
Homage to the Deva among Devas! Furthermore, the Great Bodhisattva who practices Prajñā-pāramitā should not abide in the perception of form, should not abide in the perception of feeling, should not abide in the perception of perception, should not abide in the perception of formations, and should not abide in the perception of consciousness. Why is this so? Because they are impermanent, and impermanence is empty. That impermanence is naturally empty; thus there is no emptiness other than impermanence that is emptiness, and there is no other emptiness. Impermanence is empty by itself. That emptiness has no impermanence.
Homage to the Deva among Devas, therefore the Great Bodhisattva who practices Prajñā-pāramitā should not abide in the emptiness of form, should not abide in the emptiness of feeling, perception, formations, and consciousness; should not abide in the impermanence of form, should not abide in the impermanence of feeling, perception, formations, and consciousness; should not abide in the impermanence of the eye, ear, nose, tongue, body, and mind; should not abide in the impermanence of form, sound, smell, taste, touch, and phenomena; should not abide in the impermanence of the eighteen elements and the twelve links of dependent origination from beginning to end; should not abide in suffering, should not abide in pleasure; should not abide in what belongs to self and what does not belong to self with regard to form; should not abide in what belongs to self and what does not belong to self with regard to feeling, perception, formations, and consciousness; should not abide in the emptiness of form, the emptiness of feeling, perception, formations, and consciousness; should not abide in the emptiness of the eye, ear, nose, tongue, body, and mind; should not abide in the emptiness of form, sound, smell, taste, touch, and phenomena; should not abide in the emptiness of the eighteen elements and the twelve links of dependent origination as the afflictions of birth and death; should not abide in conditioned or unconditioned phenomena; should not abide in the original limit of phenomena; should not abide in the stillness of form, should not abide in the stillness of feeling, perception, formations, and consciousness; should not abide in the vague nothingness of form, should not abide in the vague nothingness of feeling, perception, formations, and consciousness. The six sources of sensory affliction, the eighteen elements, and the twelve links of dependent origination are likewise so.
Homage to the Deva among Devas! Furthermore, the Great Bodhisattva who practices Prajñā-pāramitā should not abide in the “without origin.” Why is this so? Because that which is without origin ultimately has no possession whatsoever, and is also empty. The without-origin is not different; the without-origin is empty; there is no other emptiness. That which has no other emptiness is itself the without-origin. The without-origin is naturally empty. Emptiness itself is also the without-origin. Therefore, the Great Bodhisattva who practices Prajñā-pāramitā should not abide in the without-origin. Form, feeling, perception, formations, and consciousness should also not abide in the without-origin. Even all dharmas and the dharma realm, all tranquil dharmas, and even the original limit, have no place of abiding.
Homage to the Deva among Devas! Furthermore, the Great Bodhisattva who practices Prajñā-pāramitā should not abide in all Dhāraṇī gateways, nor should they abide in all Samādhi gateways. Why is this so? What is called a Dhāraṇī gateway is also empty. What is called a Samādhi gateway is also empty. The Samādhi gateway and the Dhāraṇī gateway are naturally empty; there is no other emptiness. Natural emptiness means there is no other emptiness. The Dhāraṇī gateway and the Samādhi gateway are originally pure, and original purity is empty; their nature is naturally empty.
Homage to the Deva among Devas! It is like this: if a Great Bodhisattva practicing Prajñā-pāramitā lacks skillful means and thinks that there is a self, that is what belongs to self. Thinking in this way is abiding in form; within form there are actions and fabrications that give rise to birth and death. Abiding in feeling, perception, formations, and consciousness, within them there are fabrications that are formations. If one does not eliminate the cause of fabrications that create birth and death, but instead again receives Prajñā-pāramitā, and does not diligently practice Prajñā-pāramitā, then one does not possess the conditions for generating Prajñā-pāramitā and attaining the wisdom of knowing all.
Venerable One, the Deva among Devas! It is like this: if a Great Bodhisattva does not possess skillful means, that person thinks of matters of self and others, right and wrong, form, feeling, perception, formations, consciousness, suffering, happiness, good and evil, the Dhāraṇī gates, and the Samādhi gates; then he cannot cultivate the Dhāraṇī gates, nor can he follow the Samādhi gates, cannot create the practice of non-conceptuality in order to receive Prajñāpāramitā, and cannot diligently practice Prajñāpāramitā. Because he does not fully possess Prajñāpāramitā, he cannot accomplish omniscient wisdom. Why? Because when a Great Bodhisattva practices Prajñāpāramitā without skillful means, he should not grasp form, should not grasp feeling, perception, formations, and consciousness, yet that Bodhisattva does the opposite.
Furthermore, he grasps form, but form is originally pure and clearly empty. By reasoning from this, if he grasps feeling, perception, formations, and consciousness, since they have been spoken of as originally pure, they are likewise empty. He does not grasp the Dhāraṇī gates or the Samādhi gates. If he does not grasp the Samādhi gates or the Dhāraṇī gates, he can establish that original purity is emptiness, and he also does not grasp Prajñāpāramitā. Because he knows that original purity is empty, the Great Bodhisattva practices Prajñāpāramitā. In this way, he observes all dharmas: their original purity is emptiness. Therefore, abiding in this contemplation, he does not think that the dharmas of “mine” are practice. This is the Great Bodhisattva acting without receiving or grasping anything, called the Samādhi of Non-Receiving. The place of enlightenment is complete, vast and all-pervasive, without boundaries and without measure. All Śrāvakas and Pratyekabuddhas cannot compare with it. Furthermore, he does not grasp omniscient wisdom.
What is meant by contemplating inner emptiness, outer emptiness, inner-and-outer emptiness, seeking emptiness while emptiness itself is also empty? This is great emptiness, true emptiness, emptiness of non-possession, emptiness of the absence of non-possession, complete and ultimate emptiness, vast and far-reaching emptiness, emptiness without creation, original-purity emptiness, emptiness of the mark of the natural, emptiness of all dharmas, emptiness of non-possession, emptiness of the natural, and emptiness arising from the natural. Why? Because the moment one turns toward transformation, that transformation itself is defilement.
What is called transformation? What is called perception? Form is transformation; feeling, perception, formations, and consciousness are perception. The eighteen elements, the twelve links of dependent origination, the Dhāraṇī gates, and the Samādhi gates are all perceptions and defilements. Therefore, one accepts and follows them, yet there is nothing to rely upon and nothing that nourishes. Śrāvakas and Pratyekabuddhas do not believe in omniscient wisdom.
What is called faith and delight? Faith means Prajñāpāramitā: wholeheartedly delighting in it, without doubt, contemplating and discerning. Observing its essential meaning, there is no perception, and even the practice of cultivation is without perception. Therefore, one does not grasp perception; with single-minded reliance, joyfully delighting in practice, and giving one’s full trust, one reaches that original-purity emptiness and no longer returns to grasp form, nor feeling, perception, formations, and consciousness. Why? Because that natural characteristic presently is the dharma of emptiness. The emptiness that has been grasped also has no object of realization. Why? Because the inner aspect of that Samādhi concentration cannot be apprehended; it is called timely wisdom. It is neither outside, nor inside, nor within-and-without that it can be apprehended. That timely wisdom also cannot be seen; inner and outer are both empty. Apart from those causes and conditions, learning and faith are like those of non-Buddhists. When the Bodhisattva delights in this Dharma, he gives his full trust; therefore it is called omniscient wisdom.
Using the limits of all dharmas, examining all dharmas, one ultimately cannot grasp their origin. Having aroused such faith, one has no reception of dharma and does not conceptualize existence, nor can one apprehend countless dharmas. Even with regard to what is being received, whether receiving or not receiving, one does not think of it. What people can use for cultivation is that, with regard to all dharmas, they have no thought at all. This is the Prajñāpāramitā of the Great Bodhisattva. These beings neither come nor go; although there is no one to cross over and nothing to be crossed over, they nevertheless go everywhere. This is because they do not grasp form, nor feeling, perception, formations, and consciousness. With regard to all dharmas, they neither grasp nor receive the Dhāraṇī gates, nor the Samādhi gates. With regard to all dharmas, they do not grasp arising, nor do they enter Nirvāṇa through an intermediate stage. They fully possess the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Discernments, the Eighteen Unique Qualities of the Buddha, the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path. Why? Because the Four Foundations of Mindfulness are cessation without a place of cessation; the Four Right Efforts are abandonment without anything to abandon; and the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path are all likewise so. The Ten Powers, the Four Fearlessnesses, the Four Unobstructed Discernments, and the Eighteen Unique Qualities of all Buddhas: awakening to these dharmas is awakening without any place of awakening. Examining these dharmas, they are not even dharmas. This is the Prajñāpāramitā of the Great Bodhisattva: not grasping form, nor feeling, perception, formations, and consciousness, and likewise not grasping the Dhāraṇī gates or the Samādhi gates; there is nothing else.
Venerable One, the Deva among Devas! Furthermore, when a Great Bodhisattva practices Prajñāpāramitā, he should think in this way: Where is Prajñāpāramitā? Why is it called Prajñāpāramitā? What is this Prajñāpāramitā? For what reason does this Prajñāpāramitā exist? Using this Prajñāpāramitā, there is also no thing attained, no thing seen, and no thing not seen. This is the Prajñāpāramitā of the Great Bodhisattva.
Venerable One, the Deva among Devas! Furthermore, when a Great Bodhisattva practices Prajñāpāramitā, he should contemplate in this way: That dharma of non-possession also cannot be apprehended; there is also no Prajñāpāramitā.
The Venerable Śāriputra asked the Venerable Subhūti:
“Venerable One, what dharma is called non-possession and also cannot be apprehended?”
He replied:
“The dharma of Prajñāpāramitā is without possession and cannot be apprehended. The Perfection of Giving, the Perfection of Discipline, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom are likewise without possession and cannot be apprehended, because inside is empty, outside is empty, and inside-and-outside is empty. That emptiness reaches great emptiness, leads to true emptiness, and to the emptiness of non-possession. Through this emptiness, non-emptiness is empty, impermanence is empty, fear is empty, conditioned existence is empty, original purity is empty, the natural mark is empty, all dharmas are empty, the natural is empty, and natural possession is empty.
“Therefore, form is without possession and cannot be apprehended; feeling, perception, formations, and consciousness are also without possession and cannot be apprehended. Inner emptiness is also without possession and cannot be apprehended; emptiness of possession, emptiness of non-possession, and natural emptiness are all without possession and cannot be apprehended. The Four Foundations of Mindfulness are likewise without possession and cannot be apprehended. The Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path are likewise without possession and cannot be apprehended. The Ten Powers, the Four Fearlessnesses, the Four Unobstructed Discernments, and the Eighteen Unique Qualities of all Buddhas are likewise without possession and cannot be apprehended. The Six Supernatural Powers are likewise without possession and cannot be apprehended. That which is without origin is also without possession and cannot be apprehended. What is called the abiding of dharma in dharma, or the peacefulness of dharma, when examined at the ultimate boundary, is likewise without possession and cannot be apprehended. What is called Buddha is also without possession and cannot be apprehended. Omniscient wisdom is also without possession and cannot be apprehended. All-comprehensive wisdom is also without possession and cannot be apprehended. All inner aspects are empty, all outer aspects are empty, inner and outer are empty, and possession is empty.”
Venerable Śāriputra, the Great Bodhisattva practices Prajñāpāramitā by contemplating in this way and observing in this way. Having contemplated in this way, he cannot see the mind; the mind does not cling, is not defiled, is not afraid, is not frightened, is not terrified, is not worried, and is not ashamed. Therefore, one should know that this is the Great Bodhisattva who does not depart from Prajñāpāramitā.
The Worthy Śāriputra asked the Worthy Subhūti:
How does a Great Bodhisattva, by knowing that matter, not become separated from Prajñāpāramitā?
The Worthy Subhūti replied to the Worthy Śāriputra:
What is called separation from form is separation from the self-nature of form; what is called separation from feeling, perception, formations, and consciousness is separation from the self-nature of feeling, perception, formations, and consciousness. What is called separation from the Perfection of Giving is separation from the self-nature of the Perfection of Giving; what is called separation from the Perfections of Morality, Patience, Diligence, Meditation, and Prajñā is separation from the self-nature of the Perfections of Morality, Patience, Diligence, Meditation, and Prajñā. What is called separation from the Foundations of Mindfulness, the Right Efforts, the Bases of Spiritual Power, the Faculties, the Powers, the Factors of Enlightenment, and the Noble Eightfold Path is separation from the self-nature of the thirty-seven factors of enlightenment. What is called separation from the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, and the Eighteen Unshared Buddha-Dharmas of the Buddhas is separation from the self-nature of the Buddha-Dharma. What is called separation from the various methods of Dhāraṇī, the various methods of Samādhi, and the fundamental limit is separation from the self-nature of the various methods of Dhāraṇī, the various methods of Samādhi, and the fundamental limit.
The Worthy Śāriputra asked the Worthy Subhūti:
What is called the self-nature of form? What is called the self-nature of feeling, perception, formations, and consciousness? What is called the self-nature of the twelve links of dependent origination, the thirty-seven factors of enlightenment, and the Eighteen Unshared Buddha-Dharmas of the Buddhas?
The Worthy Subhūti replied:
Because it possesses nothing, it is called self-nature. Form possesses nothing, therefore it is called the self-nature of form; feeling, perception, formations, and consciousness possess nothing, therefore they are called the self-nature of feeling, perception, formations, and consciousness. Up to the fundamental limit, because it possesses nothing, it is called the self-nature of the fundamental limit. Worthy Śāriputra, therefore the person who gives rise to this contemplation knows that separation from form is the self-nature of form, and knows that separation from feeling, perception, formations, and consciousness is the self-nature of feeling, perception, formations, and consciousness. The five aggregates, the six senses of decline, the eighteen elements, the twelve links of dependent origination, the thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, the Eighteen Unshared Buddha-Dharmas of the Buddhas, and even the fundamental purity, because they possess nothing, are called the self-nature of fundamental purity. What is called separation from form is separation from the original characteristic of form; what is called separation from feeling, perception, formations, and consciousness is separation from the original characteristics of feeling, perception, formations, and consciousness. All phenomena and all Buddha-Dharmas, by being separated from the fundamental limit, are separated from the characteristics of the fundamental limit. The self-nature characteristic of form is the self-nature characteristic, and therefore is called the self-nature characteristic, which is completely left far behind.
The Worthy Śāriputra asked the Worthy Subhūti:
Is it true that any Great Bodhisattva who learns this Dharma is directed toward the wisdom of Omniscience?
The Worthy Subhūti replied to the Worthy Śāriputra:
Indeed, indeed! Worthy One! Whoever learns this Dharma is directed toward the wisdom of Omniscience. Why? Because all phenomena have no place of arising and no place of ceasing.
The Worthy Śāriputra asked the Worthy Subhūti:
Worthy Subhūti, why do all phenomena not arise and not cease?
He replied:
Worthy Śāriputra, what is called form is empty; therefore it neither arises nor ceases, and it also cannot be grasped. Feeling, perception, formations, and consciousness are also empty; therefore they neither arise nor cease, and they also cannot be grasped. The eye, ear, nose, tongue, body, mind; forms, sounds, smells, tastes, tactile objects, phenomena; the eighteen elements, the twelve links of dependent origination, the thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, the Eighteen Unshared Buddha-Dharmas of the Buddhas, the various methods of Dhāraṇī, the various methods of Samādhi, and even the fundamental limit all neither arise nor cease, and also cannot be grasped. A Great Bodhisattva who practices Prajñāpāramitā and can attain this is approaching the wisdom of Omniscience. If one is able to approach the wisdom of Omniscience, then body, speech, and mind naturally become pure. The characteristics of purity are naturally complete. When body, speech, and mind have become pure and the characteristics are complete, reaching purity, at that very moment the Bodhisattva no longer gives rise to thoughts of lust, anger, and ignorance. When thoughts of lust, anger, and ignorance have become pure, there is no arrogance, hatred, or greed, and one also no longer gives rise to the sixty-two views. Since wrong thoughts, doubts, greed, and anger do not arise, one can eliminate the sixty-two views. The various doubts of the mind that arise in places of birth do not create eternalist views. The places of birth become the lands of the Buddhas; from one Buddha-land one travels to another Buddha-land, teaching sentient beings, adorning and purifying Buddha-fields, always remaining single-minded and never separated from the World-Honored Buddhas until attaining unsurpassed Bodhi and becoming a Perfectly Enlightened One. Such is the Great Bodhisattva who practices Prajñāpāramitā.