PRACTICING THE PATH OF PRAJÑĀ PĀRAMITĀ SUTRA
Chinese translation: Later Han Dynasty, Tripiṭaka Master Lokakṣema, a native of Yuezhi.
VOLUME 1
Chapter 1: PRACTICE OF THE PATH
The Buddha was staying on Mount Gṛdhrakūṭa near the city of Rājagṛha together with an innumerable assembly of great Bhikṣus. Among the disciples were the Venerable Śāriputra, Subhūti, and countless great Bodhisattvas such as Bodhisattva Maitreya and Bodhisattva Mañjuśrī.
At that time, on the full-moon day of the precepts recitation, the Buddha said to Subhūti:
“Today is the great assembly day of the Bodhisattvas. You should expound the Prajñā Pāramitā Dharma to the Bodhisattvas so that they may cultivate and study it.”
Śāriputra thought to himself: “If today the Venerable Subhūti expounds the Prajñā Pāramitā Dharma to the Bodhisattvas, will he do so by his own power, or through the Buddha’s spiritual might?”
Knowing Śāriputra’s thought, Subhūti said to him:
“How could a disciple of the Buddha dare to expound the Dharma on his own? The Dharma is proclaimed entirely through the Buddha’s spiritual power. Why? Because by practicing according to the Dharma taught by the Buddha, one attains realization. Thereafter, each person successively teaches it to others so that they too may attain realization. Within the True Dharma, there is never any dispute. Why? Because when people hear the Dharma expounded, none find it disagreeable. Good men and good women should cultivate themselves accordingly.”
Subhūti addressed the Buddha:
“The Buddha has instructed me to teach the Prajñā Pāramitā to the Bodhisattvas. Bodhisattvas should practice according to this Dharma in order to attain accomplishment. Yet when the Buddha tells me to speak to the Bodhisattvas, if there is even the designation ‘Bodhisattva,’ then there is attachment to the notion of a Bodhisattva. A designation is not truly a designation. So how can there be, within this Dharma, a designation called ‘Bodhisattva,’ when in reality no Dharma called ‘Bodhisattva’ can be found? The Dharma of a Bodhisattva and the designation ‘Bodhisattva’ do not truly exist. Since no Bodhisattva and no Dharma of a Bodhisattva can be found, how can there be a Bodhisattva to whom the Prajñā Pāramitā is taught?
“When a Bodhisattva hears this Dharma of Prajñā Pāramitā and feels no weariness, no alarm, no fear, no aversion, and no dread, then the Bodhisattva should think: ‘This is how I should learn; this is how I should abide.’ Whoever enters this Dharma should not conceive of himself as a Bodhisattva. Why? Because to have a mind is not truly mind.”
Śāriputra asked Subhūti:
“Why is it that having a mind is not truly mind?”
Subhūti replied:
“Because the mind neither exists nor does not exist; it neither truly exists nor can its abiding place be known.”
Śāriputra asked:
“Why is it that the mind neither exists nor does not exist, neither truly exists nor can its abiding place be known? Is it therefore neither that there is ‘a mind,’ nor that there is ‘no mind’?”
Subhūti answered:
“Exactly so. There is neither ‘a mind’ nor ‘no mind.'”
Śāriputra praised him:
“Excellent, Subhūti! Whoever studies the Buddha’s teaching with the aspiration to become a Buddha cannot fail to hear the teachings of one who abides in the wisdom of emptiness, for you are foremost in expounding the wisdom of emptiness. Through this Dharma, the Bodhisattva attains irreversibility (Avaivartika). Whoever studies this Dharma of Emptiness will never lose the Prajñā Pāramitā. This is because the Bodhisattva has already abided in the Prajñā Pāramitā.
“Those who wish to study the Dharma of the Arhat should hear, practice, and uphold the Prajñā Pāramitā. Those who wish to study the Dharma of the Pratyekabuddha should hear, practice, and uphold the Prajñā Pāramitā. Those who wish to study the Dharma of the Bodhisattva should likewise hear, practice, and uphold the Prajñā Pāramitā. Why? Because the Prajñā Pāramitā is profoundly subtle, and therefore Bodhisattvas must study it.”
Subhūti addressed the Buddha:
“Upon careful reflection, I see that the mind of a Bodhisattva has no true existence, nor can its abiding place be known or found. Therefore, the Bodhisattva’s Prajñā Pāramitā cannot truly be spoken of, nor can the designation ‘Bodhisattva’ truly be spoken of. A Bodhisattva has no place of abiding, possesses no real existence, neither comes nor goes, neither abides nor remains. Why? Because the designation ‘Bodhisattva’ has no true existence, no abiding, and no permanence.
“When a Bodhisattva hears the Prajñā Pāramitā in this way and feels no weariness, no alarm, no fear, no aversion, and no dread, then, having entered the stage of non-retrogression, it is known that there will be no further regression.
“A Bodhisattva practicing the Prajñā Pāramitā does not abide in form, nor in sensation, perception, formations, or consciousness. Why? Because abiding in form is practicing through deluded consciousness; abiding in sensation, perception, formations, or consciousness is likewise practicing through deluded consciousness. One should not practice through deluded consciousness. If one abides in these, one does not follow the teaching of the Prajñā Pāramitā. Why? Because practicing through deluded consciousness is not practicing the Prajñā Pāramitā. A Bodhisattva who does not practice the Prajñā Pāramitā cannot attain omniscient wisdom.”
Śāriputra asked Subhūti:
“How should a Bodhisattva practice the Prajñā Pāramitā in order to attain the Prajñā Pāramitā?”
Subhūti answered:
“A Bodhisattva practicing the Prajñā Pāramitā does not cling to form, nor to sensation, perception, formations, or consciousness. Not clinging to form is no-form; not clinging to sensation, perception, formations, or consciousness is the absence of sensation, perception, formations, and consciousness. Even the Prajñā Pāramitā itself is not clung to. Why is it not clung to? Because, like a shadow, it has no true existence, and because it has no true existence, it is not clung to.
“A Bodhisattva practicing the Prajñā Pāramitā does not cling to any designation. Therefore, samādhi has neither two extremes nor a middle. Arhats and Pratyekabuddhas cannot compare with it.
“Furthermore, Śāriputra, a Bodhisattva does not cling even to omniscient wisdom. Why? Because a Bodhisattva should not entertain the notion of seeing omniscient wisdom. Even if one wishes to see it, it can never be seen. This is like practitioners of other paths who do not believe in omniscient wisdom. Why? Because they are attached to the existence of a self. Suppose such a practitioner comes to believe in the Buddha. Having believed in the Buddha, he turns away from the lesser path and enters the Buddha’s path. Once he has entered the Buddha’s path, he no longer clings—to form, sensation, perception, formations, or consciousness.
“Having abandoned attachment, however, he still does not fully understand, has not yet attained fulfillment, and still does not see this wisdom. That is, he does not see this wisdom within form, nor outside form, nor elsewhere; nor does he see this wisdom within sensation, perception, formations, or consciousness, nor outside them, nor elsewhere. Nor is liberation attained through any other Dharma. Only by learning the Buddha’s Dharma does one understand that liberation is attained through this Dharma, and then one says: ‘This Dharma is the same as Nirvāṇa.’
“A Bodhisattva should not think in this way. Do not perceive a Dharma from within or without and then say that it is identical with the Prajñā Pāramitā. If nothing whatsoever is grasped, then who is there to attain the Dharma? Grasping nothing and abandoning nothing, with no conception even of Nirvāṇa, the Bodhisattva does not cling to the Prajñā Pāramitā, nor to form, sensation, perception, formations, or consciousness. Nor does the Bodhisattva enter Parinirvāṇa midway, but instead fully possesses the Ten Powers, the Four Fearlessnesses, and the Eighteen Unique Qualities of a Buddha.
“When a Bodhisattva practices the Prajñā Pāramitā, what should be seen? Where does this Prajñā Pāramitā abide? This Dharma of Prajñā Pāramitā has no true existence at all, nor can its abiding place be known. Therefore, a Bodhisattva should think: ‘Any Bodhisattva who hears this Prajñā Pāramitā without weariness, alarm, fear, aversion, or dread should be known as one who has not departed from the Prajñā Pāramitā.’ A Bodhisattva should clearly understand this.”
Śāriputra asked Subhūti:
“How does a Bodhisattva understand the Prajñā Pāramitā? Is it because form is separate precisely from form; sensation, perception, formations, and consciousness are separate precisely from sensation, perception, formations, and consciousness; and the Prajñā Pāramitā is separate precisely from the Prajñā Pāramitā itself?”
Subhūti replied:
“Yes.”
Śāriputra praised him:
“Excellent, Subhūti! If a Bodhisattva is free from those dharmas, then they immediately attain the wisdom of Omniscience.”
Subhūti said:
“Indeed! When a Bodhisattva is free from those dharmas, they immediately attain the wisdom of Omniscience. Why? Because the wisdom of Omniscience is not born from anywhere, nor does it come from anywhere. Such a Bodhisattva quickly approaches Buddhahood. When a Bodhisattva cultivates and practices Prajñāpāramitā, they are never separated from the wisdom of Omniscience.”
Śāriputra said:
“A diligent Bodhisattva says: If practicing form is practicing conceptualization (attachment to appearances), if the arising of the practice of form is practicing conceptualization, if contemplating the practice of form is practicing conceptualization, if the cessation of the practice of form is practicing conceptualization, if the absence of the practice of form is practicing conceptualization, if consciousness is established with the intention of grasping, this too is practicing conceptualization; practicing sensation, thought, birth and death, and consciousness is practicing conceptualization; the arising of the practice of consciousness is practicing conceptualization; contemplating the practice of consciousness is practicing conceptualization; the cessation of the practice of consciousness is practicing conceptualization; the absence of the practice of consciousness is practicing conceptualization. Because this Bodhisattva engages in conceptualization and clings to that practice, they cannot embrace Prajñāpāramitā; that is, they are not truly practicing Prajñāpāramitā. If a Bodhisattva wishes to practice Prajñāpāramitā, they should not engage in conceptualization (attachment to appearances).”
Śāriputra asked Subhūti:
“How should a Bodhisattva practice Prajñāpāramitā?”
Subhūti replied:
“Do not practice form; do not give rise to practice; do not contemplate the practice of form; do not bring the practice of form to cessation; do not abide in the absence of the practice of form; do not practice sensation, thought, birth and death, or consciousness; do not give rise to the practice of consciousness; do not contemplate the practice of consciousness; do not bring the practice of consciousness to cessation; do not abide in the absence of the practice of consciousness. Do not practice form; do not practice concepts of form; do not practice the arising of form; do not practice the contemplation of form; do not practice the cessation of consciousness; do not practice the absence of consciousness. Do not cling, do not practice, do not cling to practice, do not cling to non-practice, do not even practice non-practice, and do not bring practice to a halt. In this way there is no attachment. Why? Because all dharmas come from nowhere and are carried away nowhere. A great Bodhisattva does not cling to names with regard to all named dharmas. Therefore, this samādhi has neither two sides nor a middle. The Arhats and Pratyekabuddhas cannot know it. A great Bodhisattva who cultivates this samādhi quickly attains Buddhahood.”
Relying upon the Buddha’s spiritual power, Subhūti said:
“Bodhisattvas all receive the designation of non-retrogression and have been predicted by the Buddhas of the past to attain Buddhahood. They cultivate this samādhi, yet they do not cling to the samādhi, do not conceive of the samādhi, do not regard it as the samādhi, do not keep it in mind, do not think of abiding in the samādhi, and do not say, ‘This is my samādhi.’ One who has cultivated this teaching has no doubts.”
Śāriputra asked Subhūti:
“How should one cultivate this samādhi? Can a Bodhisattva who has received the designation of non-retrogression and has been predicted by the Buddhas of the past to attain Buddhahood perceive the abiding place of this samādhi?”
Subhūti replied:
“It cannot be perceived. Śāriputra, even a good man neither knows nor understands it.”
Śāriputra asked Subhūti:
“Why does he neither know nor understand?”
Subhūti replied:
“Because there is no attainment of samādhi, no samādhi, and no name called samādhi.”
The Buddha said:
“Excellent, Subhūti! As I have said, you abide skillfully in the wisdom of the emptiness of the body. You speak in this way for the sake of the Bodhisattvas and in accordance with the teaching of Prajñāpāramitā. A Bodhisattva who learns in this way is learning Prajñāpāramitā.”
Śāriputra addressed the Buddha:
“World-Honored One, the Bodhisattva who learns in this way is indeed learning Prajñāpāramitā.”
Śāriputra asked the Buddha:
“Learning in this way is learning what dharma?”
The Buddha said:
“A Bodhisattva who learns in this way learns a dharma in which there is nothing to be learned. Because the dharma is one of non-attainment, do not learn like a foolish child.”
Śāriputra asked:
“Who can attain this dharma?”
The Buddha said:
“There is no attainment; therefore one attains the dharma of non-attainment. Do not learn like a foolish child. If one supposes that because there are merely provisional names one cannot attain it, yet still wishes to study this dharma, that is to bear a double layer of ignorance. Such a person neither knows, nor understands, nor comprehends the dharma. Why? Because learning names is also form. In wishing to attain this dharma, one does not understand the object of contemplation, nor realize this dharma. Because one neither understands nor believes, one does not abide in this dharma, and then speaks of there being a self. Therefore one is ignorant like a child learning.”
Śāriputra addressed the Buddha:
“When a Bodhisattva learns in this way, they are not learning any dharma at all!”
The Buddha said:
“Learning in this way is indeed not learning any dharma at all. The Buddha does not learn in this way—this alone is true learning. Thus the Buddha attained Buddhahood.”
Subhūti said:
“World-Honored One, if someone were to ask: ‘If an illusory person cultivates the path, can they realize Buddhahood and become a Buddha? Or by what dharma should they be instructed?'”
The Buddha said:
“I will ask you instead, and you may answer as you wish. Subhūti, what do you think? Is illusion different from form? Is illusion different from sensation, thought, birth and death, and consciousness?”
Subhūti replied:
“World-Honored One, no. Illusion is not different from form.
Form is illusion, and illusion is form. Illusion is not different from sensation, thought, birth and death, or consciousness.”
The Buddha said:
“Subhūti, what do you think? Is it by giving rise to deluded thoughts based on the five aggregates, contrary to the Dharma, that the provisional name ‘Bodhisattva’ is established?”
Subhūti replied:
“Yes, World-Honored One. A Bodhisattva who practices in order to attain Buddhahood need only learn illusion. Why? Because an illusory person must cultivate the illusory dharma. That is, one must cultivate the five aggregates—form, sensation, thought, birth and death, and consciousness—as illusion, and the six faculties as illusion. It is said that they are merely provisional names, called the five aggregates and the six faculties.”
Subhūti addressed the Buddha:
“Is there any newly initiated Bodhisattva who, upon hearing this teaching, would not become afraid?”
The Buddha taught:
“If a newly practicing Bodhisattva encounters an evil teacher and studies under such a teacher, there is cause for fear. But if a newly practicing Bodhisattva meets a good teacher and studies under a good teacher, there is nothing to fear.”
Subhūti asked:
“Who is an evil teacher for a Bodhisattva? And how can one recognize such a person?”
The Buddha replied:
“An evil teacher is one who does not respect Prajñāpāramitā (the Perfection of Wisdom), who tells others to abandon the Bodhisattva mind, and instead teaches miscellaneous scriptures, delights in those miscellaneous scriptures, and also teaches scriptures concerning the paths of the Arhat and the Pratyekabuddha, encouraging others to read and recite them. Or such a teacher speaks of the works of Māra, and through them corrupts the Bodhisattva. Or they speak of the hardships and sufferings of saṃsāra in order to claim that the Bodhisattva path does not truly exist.”
Subhūti asked the Buddha:
“Who is a good teacher for a Bodhisattva? How can one recognize such a person?”
The Buddha replied:
“A good teacher is one who honors Prajñāpāramitā, constantly instructs others so that their practice may be fulfilled, and explains the works of Māra so that Bodhisattvas may understand them and guard against them.”
—
Subhūti asked the Buddha:
“World-Honored One, why is one called a Bodhisattva? What is the true meaning of Bodhisattva?”
The Buddha replied:
“One who studies and understands the Dharma scriptures, and fully comprehends all the Dharma teachings, is called a Bodhisattva.”
Subhūti asked:
“If one who thoroughly understands all the Dharma teachings is called a Bodhisattva, why is such a person also called a Mahāsattva?”
The Buddha replied:
“Mahāsattva means the most exalted among gods and humans.”
Śāriputra addressed the Buddha:
“I too wish to hear why one is called a Mahāsattva.”
The Buddha said to Śāriputra:
“If you wish to hear it, I shall explain it to you. Mahāsattva means one who personally sees and fully knows everything throughout the ten directions concerning all beings in the world: their lifespans, whether they are good or evil, joyful or not joyful, whether they possess aspiration or not, understanding clearly their faculties and dispositions, and teaching the Dharma accordingly without attachment. Therefore such a one is called a Mahāsattva.”
Subhūti addressed the Buddha:
“I wish to ask about the Mahāsattva. Why is one called a Mahāsattva? Suppose this Bodhisattva mind has no equal and no other mind can compare with it. Then the minds of the Arhats and the Pratyekabuddhas cannot compare with it. The Buddha’s mind is likewise unattached—a mind that neither comes nor goes. Since the Buddha’s mind neither comes nor goes and is free from attachment, it is called Mahāsattva, supreme and unequaled.”
Śāriputra asked Subhūti:
“Why is the Bodhisattva’s mind unattached?”
Subhūti replied:
“Because the mind does not arise, it is therefore unattached.”
Puṇya Maitrāyaṇīputra (Pūrṇa) addressed the Buddha:
“Why is a Bodhisattva said to don the armor of great merit for the sake of all beings and arouse the aspiration toward the Great Vehicle?”
The Buddha said:
“That is so. A Bodhisattva dons the armor of great merit for the sake of all beings and arouses the aspiration toward the Great Vehicle.”
Subhūti asked the Buddha:
“Why does a Bodhisattva don the armor of great merit for the sake of all beings? How do we know that a Great Bodhisattva does so?”
The Buddha replied:
“The Great Bodhisattva thinks: ‘I must liberate immeasurable and boundless beings, enabling them all to attain Parinirvāṇa.’ Yet in that Dharma there is no being who is seen as attaining Parinirvāṇa. Why? Because from the beginning all is empty.
“It is like a magician who conjures two great cities upon empty ground and conjures people to fill them, then cuts off the heads of all those conjured people. Subhūti, what do you think? Were any people truly killed in those two cities?”
Subhūti answered:
“No, World-Honored One.”
The Buddha said:
“The Great Bodhisattva liberates immeasurable and boundless beings, enabling them all to attain Parinirvāṇa, yet does not see a single being attaining Parinirvāṇa. Any Bodhisattva who hears these words without shock, fear, anger, or abandoning the path for another teaching should be known as one who dons the armor of great merit for the sake of all beings.”
Subhūti addressed the Buddha:
“From what I have heard from the Buddha, I think that a Bodhisattva does not don the armor of great merit for the sake of all beings. Why? Because the Bodhisattva acts through the wisdom of omniscience, which is non-constructive; all beings are likewise non-constructive. Then for whom would the Bodhisattva don the armor of great merit? Form is neither stained, bound, nor released.”
Puṇya Maitrāyaṇīputra asked Subhūti:
“What does it mean that form is neither stained, bound, nor released, and that sensation, perception, saṃsāra, and consciousness are likewise neither stained, bound, nor released?”
Subhūti replied:
“Form is neither stained, bound, nor released; sensation, perception, saṃsāra, and consciousness are likewise neither stained, bound, nor released.”
Puṇya Maitrāyaṇīputra asked:
“How is form neither stained, bound, nor released? How are sensation, perception, saṃsāra, and consciousness likewise neither stained, bound, nor released?”
Subhūti said to Puṇya Maitrāyaṇīputra:
“Because form is like an illusion, it is neither stained, bound, nor released. Because sensation, perception, saṃsāra, and consciousness are like illusions, they are neither stained, bound, nor released. Because they are boundless, they are neither stained, bound, nor released, just as empty space is neither stained, bound, nor released. Therefore the Great Bodhisattva dons the armor of great merit.”
Subhūti addressed the Buddha:
“Why does one arouse the aspiration toward the Great Vehicle? What is the Great Vehicle? Where does the Great Vehicle abide? From where does it arise? Who accomplishes the Great Vehicle?”
The Buddha said to Subhūti:
“The Great Vehicle has no middle and no two sides.”
Subhūti asked the Buddha:
“I wish to know from where the Great Vehicle arises. Does it arise from the three realms and abide in the wisdom of omniscience, or does it not arise from within the three realms, nor come into being again in the future? World-Honored One, why is this so?”
The Buddha replied:
“If something has already arisen and yet arises again in the future, then there would be two dharmas. If there were two dharmas, then there would truly be no Dharma of the Great Vehicle. If the Dharma of the Great Vehicle cannot be attained, then by what Dharma could one go beyond the three realms?”
Subhūti addressed the Buddha:
“World-Honored One, the Great Vehicle (Mahāyāna) means that whoever abides in it has no equal among gods and humans. The Great Vehicle is as vast as empty space. Just as empty space shelters immeasurable, countless beings, so too does the Great Vehicle shelter immeasurable, countless beings; therefore it is called the Great Vehicle. The Great Vehicle means seeing no coming, seeing no going, seeing no place of abiding, seeing neither the middle nor the two sides. It does not belong to seeing or hearing, is not an object to be seen, and is not seen within the three realms. World-Honored One, for this reason it is called the Great Vehicle.”
The Buddha said:
“Excellent, Subhūti! Therefore it is called the Great Vehicle.”
Bankyivandaphut addressed the Buddha:
“The Buddha instructed the Venerable Subhūti to expound Prajñāpāramitā. Why, then, is the Venerable One now speaking of the Great Vehicle?”
Subhūti addressed the Buddha:
“World-Honored One, when Subhūti speaks of the meanings of the Great Vehicle, does he not accord with Prajñāpāramitā?”
The Buddha said:
“To say that the meanings of the Great Vehicle do not contradict Prajñāpāramitā is to speak in accordance with Prajñāpāramitā.”
Subhūti said:
“A bodhisattva does not dwell on the past, the future, or the present. Because form is boundless, the bodhisattva is also boundless. Neither form nor the bodhisattva can be grasped or seized. Since no bodhisattva can be grasped or seized, where is the bodhisattva’s Prajñāpāramitā? On what basis can it be said that the bodhisattva can neither be seen nor known as existing anywhere? On what basis can it be said that Prajñāpāramitā enables the bodhisattva to be called a bodhisattva?
“World-Honored One, why think that it is merely a provisional name? What is mind? Mind has no location, no form; or is mind itself a phenomenon with form? What is form? Form cannot truly be seen, and without a body, where in this Dharma is there form? Feeling, perception, formations, birth and death, and consciousness cannot truly be seen. The bodhisattva also cannot truly be seen. Neither the bodhisattva nor consciousness (the five aggregates) can be known as existing anywhere or truly seen. Since all bodhisattvas are entirely without location and entirely unseeable, where is the bodhisattva’s Prajñāpāramitā? Thus it is said that bodhisattvas cannot truly be seen or known as existing anywhere. Since they have no real existence whatsoever, from within what Dharma is Prajñāpāramitā taught? Therefore ‘bodhisattva’ is only a provisional designation.
“Yes, indeed! Even the conception of a provisional designation does not exist. If a provisional designation itself has no conception, then where is mind? What is it that is named mind? When traced to its source, this mind arises, yet mind has no characteristics. How then can one know that consciousness has no real existence? If one traces it to its source, there is no object to be grasped; how then could consciousness exist? Such is the characteristic of Dharma: characteristics themselves have no root. If characteristics have no root, then no one creates Dharma, and it too has no root. Since Dharma fundamentally has no root, from where can Dharma be preached? Prajñāpāramitā is no different; it also has no root. The Dharma of the bodhisattva is likewise without attainment. If anyone practices the bodhisattva path and, upon hearing these words, is neither alarmed, afraid, nor repelled, then know that this person truly practices Prajñāpāramitā.
“One who practices Prajñāpāramitā should contemplate in this way. At that very moment, one does not enter into form. Why? Because form is unborn; therefore it is not truly form. If it is not truly form, then there is no form and no arising. Within this Dharma, non-attainment is called the original nonexistence (suchness) in relation to form. This original nonexistence is the Dharma that a bodhisattva practicing Prajñāpāramitā should realize and deeply contemplate. Likewise, the bodhisattva does not enter into feeling, perception, formations, birth and death, or consciousness. Why? Because consciousness is unborn; therefore it is not truly consciousness. It neither comes forth from consciousness nor enters into consciousness. This Dharma has no real existence whatsoever.”
Śāriputra said to Subhūti:
“I have heard the Venerable One teach that the bodhisattva is completely unborn. If the bodhisattva is completely unborn, then why should the bodhisattva cultivate the difficult and arduous practices of the bodhisattva path? Why undertake severe hardships for the sake of beings throughout the ten directions?”
Subhūti replied to Śāriputra:
“I do not maintain that there is a bodhisattva who undertakes difficult and arduous practices. While practicing the bodhisattva path, the bodhisattva thinks: ‘I do not regard this as a difficult or arduous practice.’ Why? Because the bodhisattva’s mind should not think, ‘I endure difficult hardships.’ The bodhisattva’s mind has never entertained such thoughts and should not entertain them. Wishing to bring peace and security to immeasurable, countless beings, the bodhisattva regards them as father, mother, child, and oneself without distinction, always cherishing and caring for them. The bodhisattva should preserve such a mind. All bodhisattvas can neither be seen nor known as existing anywhere. The same is true of inner dharmas and outer dharmas. One should think and act in this way. Acting thus, the bodhisattva does not consider it to be enduring hardships. Śāriputra, if one speaks in this way, then no arising of the bodhisattva is seen, because the bodhisattva is unborn.”
Śāriputra said to Subhūti:
“If the bodhisattva is unborn, then the wisdom of omniscience (Sarvajñā) is also unborn.”
Subhūti said:
“That is correct. The wisdom of omniscience is unborn.”
Śāriputra said to Subhūti:
“If this is said of the bodhisattva, then it means the bodhisattva does not perceive arising, because the bodhisattva is unborn.”
Śāriputra continued:
“If the bodhisattva is unborn, then the wisdom of omniscience is also unborn.”
Subhūti said:
“That is correct. The wisdom of omniscience is unborn.”
Śāriputra said to Subhūti:
“If the wisdom of omniscience is unborn, then even the attainment of meditative absorption (dhyāna) is unborn.”
Subhūti said:
“That is correct. Even the attainment of meditative absorption is unborn.”
Śāriputra said to Subhūti:
“In this Dharma, the bodhisattva is unborn. Because the bodhisattva is unborn, the wisdom of omniscience is also unborn. Because the Dharma of omniscient wisdom is unborn, even the complete attainment of meditative absorption is unborn. Even the attainment of the Dharma of meditation is unborn. This is the bodhisattva’s non-attainment; this is the omniscient wisdom of non-attainment.”
Subhūti said:
“The unborn Dharma attains the unborn, and it also attains the unborn Dharma; yet it is not that there is no attainment of the unborn.”
Śāriputra said to Subhūti:
“If it is not the case that there is no attainment of the unborn Dharma, then for that reason one attains the unborn Dharma.”
Subhūti said:
Suppose the Dharma that is unborn were to arise; then it would no longer be unborn. Therefore, one attains the unborn.
Śāriputra said to Subhūti:
“Subhūti! Suppose the unborn were not unborn. Therefore, Venerable Sir, only the unborn is truly unborn.”
Subhūti said to Śāriputra:
“The unborn does not give rise to attachment to hearing. Śāriputra! Because it does not produce attachment, it is called delight.”
Subhūti said to Śāriputra:
“Not giving rise to the act of hearing is precisely hearing.”
Śāriputra said to Subhūti:
“Hear those words.”
Subhūti said to Śāriputra:
“It is not that there are no words. This is speaking without speaking; this is delight without delight. Therefore it is called speaking; therefore it is called delight.”
Śāriputra praised him:
“Excellent, Subhūti! Among the Buddha’s disciples, the Venerable One is foremost in expounding the Dharma. Why? Because Venerable Subhūti has answered according to each question.”
Subhūti said to Śāriputra:
“When the Buddha’s disciples expound the Dharma throughout the ten directions, they also do not know from where those who are taught have come. They simply answer according to what is asked. Why? Because the Dharma in the ten directions likewise does not know from where it arises.”
Śāriputra said:
“Excellent, Subhūti! Through what Dharma do you guide Bodhisattvas across?”
Subhūti replied:
“They arise from the Prajñāpāramitā (Perfection of Wisdom). When they hear this Dharma, or when they read this Dharma, Bodhisattvas believe and understand it without doubt. Bodhisattvas should know that whether one follows this Dharma or not, it neither increases nor decreases.”
Śāriputra said to Subhūti:
“If one follows this Dharma, it does not increase; if one does not follow it, it does not decrease. Teach everyone according to this Dharma. Whoever follows this Dharma will all become Great Bodhisattvas, without exception. Why? Because although everyone studies this Dharma, the Dharma itself continues just as it always has.”
Subhūti said:
“Excellent! Venerable Śāriputra! This understanding is exactly as you have said, without difference. Why? Because one must contemplate the human body carefully and understand it in this way: As many aspects of emptiness as there are in the human body, so too are there that many aspects of emptiness in thought. If the human body is truly difficult to know, then its thoughts are likewise truly difficult to know.
Śāriputra! A Bodhisattva should study in this way and should practice in this way.”
Chapter 2: Questions and Challenges
At that time, Śakra Devānām Indra and forty thousand devas came together and took their seats in the Dharma assembly. The Four Heavenly Kings and twenty thousand devas likewise came together and took their seats in the Dharma assembly. The Brahmā deity Kāśi and ten thousand devas came together and took their seats in the Dharma assembly. The Brahmā deity Da Hội and five thousand devas came together and took their seats in the Dharma assembly. Because of the merit they had accumulated in previous lives, the radiance of the devas shone brilliantly.
Śakra Devānām Indra addressed the Buddha:
“Venerable Subhūti! Those many thousands and tens of thousands of devas have gathered wanting to hear you explain the Prajñāpāramitā. How does a bodhisattva abide in the Prajñāpāramitā?”
Subhūti said to Śakra Devānām Indra:
“O Kauśika! If those many thousands and tens of thousands of devas wish to hear, I shall speak.”
Relying upon the Buddha’s majestic spiritual power, Subhūti fully explained the Prajñāpāramitā to the devas. Any deva who has not yet practiced the bodhisattva path should today begin to practice it. A person who has attained the stream-enterer path (Srotāpanna) can never attain the bodhisattva path. Why? Because such a person has already closed off the road of birth and death. If, supposing, that person were to practice the bodhisattva path, I would rejoice for that person and would never sever the roots of meritorious Dharma. I would cause them to wish to cultivate the unsurpassed true Dharma, ascending to the position of Buddhahood.
The Buddha said:
“Excellent, Subhūti! Encouraging bodhisattvas should indeed be done in this way.”
Subhūti said to the Buddha:
“I must repay the kindness, yet I am unable to repay the kindness. Why? Because all the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, caused their disciples to teach the Prajñāpāramitā for the sake of bodhisattvas. In the past, the Tathāgata also studied this Dharma and, through this Dharma, attained Buddhahood; therefore, one must repay the Buddha’s kindness. Today I also teach the Prajñāpāramitā in this way. Bodhisattvas must also uphold the bodhisattva Dharma! I again encourage them. I have received and upheld it and have already encouraged them; therefore, bodhisattvas will quickly attain Buddhahood.”
Subhūti said to Śakra Devānām Indra:
“O Kauśika! Listen as I answer what you have asked: How does a bodhisattva abide in the Prajñāpāramitā? A bodhisattva upholding the Dharma of emptiness—that is abiding in the Prajñāpāramitā.
O Kauśika! A great bodhisattva wearing the armor of great merit, who arouses the aspiration toward the Mahāyāna, should not abide in form; should not abide in feeling, perception, formations, consciousness; should not abide in the stream-enterer; should not abide in the once-returner; should not abide in the non-returner; should not abide in the arhat; should not abide in the pratyekabuddha; should not abide in Buddhahood.
One should not abide in the existence of form or the nonexistence of form; should not abide in the existence of feeling, perception, formations, consciousness, or the nonexistence of feeling, perception, formations, consciousness; should not abide in the existence of the stream-enterer, nor in the nonexistence of the once-returner; should not abide in the existence of the once-returner, nor in the nonexistence of the once-returner; should not abide in the existence of the non-returner, nor in the nonexistence of the non-returner; should not abide in the existence of the arhat, nor in the nonexistence of the arhat; should not abide in the existence of the pratyekabuddha, nor in the nonexistence of the pratyekabuddha; should not abide in the existence of Buddha, nor in the nonexistence of Buddha.
One should not abide in form as being permanent or impermanent; should not abide in feeling, perception, formations, consciousness as being permanent or impermanent; should not abide in form as being suffering or happiness; should not abide in feeling, perception, formations, consciousness as being suffering or happiness; should not abide in form as being good or bad; should not abide in feeling, perception, formations, consciousness as being good or bad; should not abide in form as belonging to self or not belonging to self; should not abide in feeling, perception, formations, consciousness as belonging to self or not belonging to self.
One should not abide in the unmoving attainment (meditative concentration) of the stream-enterer path; one should not abide in the attainment of the stream-enterer path. Why? Because the stream-enterer path still has seven more births before entering parinirvāṇa; therefore, one should not abide in the stream-enterer path.
One should not abide in the unmoving attainment of the once-returner path; one should not abide in the attainment of the once-returner path. Why? Because the once-returner path has one more birth before entering parinirvāṇa; therefore, one should not abide in the once-returner path.
One should not abide in the unmoving attainment of the non-returner path; one should not abide in the attainment of the non-returner path. Why? Because after attaining the non-returner path, one is reborn in heaven and then enters parinirvāṇa; therefore, one should not abide in the non-returner path.
One should not abide in the unmoving attainment of the arhat path; one should not abide in the attainment of the arhat path. Why? Because after attaining the arhat path, one no longer comes and goes in the world, but enters Nirvāṇa and parinirvāṇa; therefore, one should not abide in the arhat path.
One should not abide in the unmoving attainment of the pratyekabuddha path. Why? Because after attaining the pratyekabuddha path, it surpasses the arhat path but is not equal to the Buddha path, and in that intermediate state one enters parinirvāṇa; therefore, one should not abide in the pratyekabuddha path.
One should not abide in the Buddha path. Why? Because in order to benefit an innumerable and immeasurable number of beings, one creates merit; I cause an innumerable and immeasurable number of beings to all enter parinirvāṇa. This itself is abiding in the position of Buddhahood; therefore, one should not abide in the Buddha path.”
Śāriputra silently thought:
“How should a Buddha abide?”
Subhūti knew Śāriputra’s thought and asked him:
“What does the Venerable One think? Where does the Buddha abide?”
Śāriputra said to Subhūti:
“The Buddha does not abide anywhere. The mind of the Tathāgata, Worthy One, Perfectly Enlightened One does not abide anywhere; it does not abide in the conditioned (the active), nor does it abide in the unconditioned (the inactive).”
Subhūti said:
“Indeed, indeed! A bodhisattva should learn in this way. Just as the Tathāgata, Worthy One, Perfectly Enlightened One abides yet cannot be said to abide, one must abide in this way. This is precisely learning that there is no place of abiding.”
At that time, the devas silently thought:
“We know all the thoughts of the yakṣas. We know the words spoken by yakṣas, whether loud or soft. Yet what the Venerable Subhūti has spoken, we completely do not understand.”
Subhūti knew this thought of the devas and said to them:
“These words are difficult to understand. They cannot be heard, nor can they be known.”
The devas again silently thought:
“These words must be understood, because Venerable Subhūti understands deeply and knows deeply.”
Subhūti knew the thoughts of the devas and then said to them:
“A person who has attained the stream-enterer path, if they abide in it, will not wish to depart from this cause (the patience with the unborn Dharma). A person who has attained the once-returner path, if they abide in it, will not wish to depart from this cause. A person who has attained the non-returner path, if they abide in it, will not wish to depart from this cause. A person who has attained the arhat path, if they abide in it, will not wish to depart from this cause. A person who has attained the pratyekabuddha path, if they abide in it, will not wish to depart from this cause. A person who has attained the fruit of Buddhahood, if they abide in it, will not wish to depart from this cause.”
The devas again silently thought:
“If the words of Venerable Subhūti are like this, then where else should one seek a Dharma teacher who teaches the Dharma like Subhūti?”
Subhūti knew the thoughts of the devas and said to them:
“A Dharma teacher is like an illusion. Those who wish to listen to me teach the Dharma—there is no Dharma to be heard, nor is there any attainment to be realized.”
The gods again secretly thought: What Dharma causes the hearers to become like this??
Subhūti, knowing the thoughts of the gods, said to them:
A person is like an illusion, and an illusion is like a person. I say that the paths of the Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, and Pratyekabuddha are all like illusions; even the Buddha-path, I say, is also like an illusion.
The gods said to Subhūti:
Even the Buddha-path is said to be like an illusion.
Subhūti said:
Even Nirvāṇa with remainder, Nirvāṇa without remainder, and non-abiding Nirvāṇa are also like illusions?
Subhūti said to the gods:
Suppose there were any Dharma that surpassed Nirvāṇa; I would also say it is like an illusion. Why? Because the Nirvāṇa of an illusory person is empty and still like empty space, without true existence.
Śāriputra, Bṛhad-Śrāvaka, Mahā Kauṣṭhila, and Mahā Kātyāyana asked Subhūti:
What is the characteristic of Prajñāpāramitā? And from this Dharma, what Dharma arises?
Subhūti replied:
From this Dharma arises the irreversible Bodhisattva; this is the characteristic of Prajñāpāramitā. Just as all disciples who hear the Dharma become fully endowed and quickly attain Arhatship.
Subhūti continued:
Speaking of the characteristic of Prajñāpāramitā is like this: within this, there is no true existence, no hearing, and no attainment. A monk who accords with the Dharma neither hears the Dharma nor attains the Dharma; within this Dharma there is nothing to receive.
Śakra Devānām Indra secretly thought: The Dharma teaching of Venerable Subhūti is a rain of precious Dharma. I should transform flowers and scatter them upon Venerable Subhūti.
Śakra Devānām Indra transformed flowers and scattered them upon Subhūti. The mind of Venerable Subhūti clearly knew this, and he said:
These flowers were not born from the heaven of Trāyastriṃśa; I have seen these flowers before. The flowers scattered upon me are merely transformed flowers. These flowers are created by transformation and do not arise from trees or plants. The flowers that Śakra Devānām Indra transformed and scattered upon me arise from the tree of mind, not from trees or plants.
Śakra Devānām Indra said to Subhūti:
These flowers do not arise from anywhere. Venerable Subhūti, these flowers also do not arise from the tree of mind.
Subhūti said:
As Kauśika says, these flowers do not arise from anywhere and do not arise from the tree of mind; then they are not flowers.
Śakra Devānām Indra said:
Venerable Subhūti understands deeply, and therefore speaks the Dharma of neither increase nor decrease. What I say follows the teachings of Venerable Subhūti. A Bodhisattva should learn in this way.
Subhūti said to Śakra Devānām Indra:
O Kauśika! These words are not mistaken. A Bodhisattva learning in this way enters deeply into this Dharma. A Bodhisattva learning in this way does not study the paths of Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, or Pratyekabuddha, but studies the Buddha-path, studies the path of the wisdom of omniscience. Learning in this way means studying countless immeasurable volumes of sutras; it does not study form, nor feeling, perception, formations, or consciousness; it does not learn another Dharma, nor does it learn to take up or abandon anything. Not learning to take up or abandon is to learn the wisdom of omniscience; it is to give rise to the wisdom of omniscience.
Śāriputra asked Subhūti:
Is learning this Dharma also learning without taking up or abandoning, learning the wisdom of omniscience, and giving rise to the wisdom of omniscience?
Subhūti replied:
That is correct, Śāriputra! Learning in this way is also learning without taking up or abandoning. Learning in this way is learning the wisdom of omniscience and giving rise to the wisdom of omniscience.
Śakra Devānām Indra asked Śāriputra:
How should a Bodhisattva practice Prajñāpāramitā?
Śāriputra replied:
You should ask Venerable Subhūti.
Śakra Devānām Indra asked Venerable Subhūti:
Through whose majestic spiritual power can one learn and understand?
Subhūti replied:
Through the majestic spiritual power of the Buddha, one can learn and understand. O Kauśika, you ask how a Bodhisattva should practice Prajñāpāramitā. It cannot be practiced from form, nor can it be practiced apart from form; it cannot be practiced from feeling, perception, formations, and consciousness, nor can it be practiced apart from feeling, perception, formations, and consciousness. Why? Because Prajñāpāramitā is not form, feeling, perception, formations, or consciousness. Prajñāpāramitā is also not separate from form, feeling, perception, formations, or consciousness.
Śakra Devānām Indra asked:
The great pāramitā that is immeasurable and boundless—what kind of pāramitā is it?
Subhūti replied:
O Kauśika! The great pāramitā that is boundless is the pāramitā that is immeasurable. The great pāramitā does not truly exist at all. The boundless pāramitā cannot be seen at all. The immeasurable pāramitā cannot be measured at all. The immeasurable person is also not immeasurable; the immeasurable is also not immeasurable; the immeasurable pāramitā is also not immeasurable. The immeasurable pāramitā is also not immeasurable; it has neither a middle nor two sides, neither before nor after; it is completely beyond measurement and completely beyond knowing.
Śakra Devānām Indra asked:
Venerable Subhūti, what do you think? Why is it that because the person is immeasurable, the pāramitā is immeasurable?
Subhūti said to Śakra Devānām Indra:
This matter is completely beyond calculation. Even if one were to calculate by doubling and redoubling, because the person is immeasurable, the pāramitā is immeasurable.
Śakra Devānām Indra asked:
For what reason does the Venerable One say that because beings are immeasurable, the pāramitās are immeasurable?
Subhūti replied:
What do you think, Kauśika? In what teaching is it said that a person is originally born?
Śakra Devānām Indra replied:
There is no such teaching, nor is there any teaching that establishes such a dwelling or abiding. Even if it were spoken of, it would only be a false designation; even if there were such a dwelling or abiding, it would only be a false designation. It is merely using a false designation to name it. Wherever there is a dwelling or abiding, it is only a false designation, completely without true existence; it is merely using a false designation to name it. The person returning to the place of the person, from root to branch, is originally empty and does not truly exist.
Subhūti said:
What do you think, Kauśika? Can a person be seen?
Śakra Devānām Indra replied:
A person cannot be seen.
Subhūti said:
Kauśika, why would someone think of what is the limit of the human realm? Suppose the Tathāgata, the Worthy One, the Perfectly Enlightened One, lived for as many kalpas as there are grains of sand in the Ganges River and liberated beings, and those beings in turn liberated one another—would their arising ever come to an end?
Śakra Devānām Indra replied:
There would be no time when it ended. Why? Because beings have no time of exhaustion.
Subhūti said:
Because beings are immeasurable, the Prajñāpāramitā is immeasurable. A person learning the Bodhisattva path must understand and know that practicing the Prajñāpāramitā is like this.