MAHA PRAJNA PARAMITA SUTRA
VOLUME 7
Chapter 24: ASSEMBLING THE TEACHINGS
At that time, Purna Maitrayaniputra said to the Buddha:
World-Honored One! The Buddha instructed Subhuti to explain the Prajna Paramita to the great Bodhisattvas. Why then does he now speak of the Great Vehicle?
Subhuti said to the Buddha:
World-Honored One! Is what I call the Great Vehicle separate from the Prajna Paramita?
The Buddha said:
Subhuti speaks of the Great Vehicle as not separate from the Prajna Paramita. Why? Because all wholesome dharmas, all dharmas that aid the path, whether the dharmas of the Hearers, the dharmas of the Pratyekabuddhas, the dharmas of Bodhisattvas, or the dharmas of Buddhas, are all included within the Prajna Paramita.
Subhuti said to the Buddha:
World-Honored One! Which wholesome dharmas, dharmas that aid the path, dharmas of Hearers, dharmas of Pratyekabuddhas, dharmas of Bodhisattvas, and dharmas of Buddhas are all included within the Prajna Paramita?
The Buddha said:
The Six Paramitas, 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, the Eightfold Noble Path, the three liberation doors, the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, the Eighteen Exclusive Qualities of a Buddha, and other wholesome dharmas and dharmas that aid the path, whether the dharmas of Hearers, the dharmas of Pratyekabuddhas, the dharmas of Bodhisattvas, or the dharmas of Buddhas, are all included within the Prajna Paramita.
Subhuti! Whether it is the Great Vehicle of the great Bodhisattvas, the Six Paramitas, the five aggregates up to feelings that arise dependent on contact with the mind, the six great elements, the Four Foundations of Mindfulness up to the Eightfold Noble Path, the three Liberation Doors and other wholesome dharmas, whether contaminated or uncontaminated, conditioned or unconditioned, the Four Truths, the three realms, the eighteen forms of emptiness, the samadhi gates, the dharani gates, up to the Eighteen Exclusive Qualities of a Buddha, or the Buddha, the Dharma of the Buddha, Buddha-nature, suchness, ultimate reality, the inconceivable, the nature of Nirvana—all these dharmas neither unite nor separate, have no form, no shape, no counterpart, no obstruction, and have a single incomparable mark, which is precisely signlessness.
Subhuti! Because of this cause and condition, the Great Vehicle you speak of follows the Prajna Paramita. Why? Because the Great Vehicle is not different from the Prajna Paramita, the Prajna Paramita is not different from the Great Vehicle, and the Prajna Paramita and the Great Vehicle are not two and not different. The other five Paramitas are also like this.
Subhuti! The Four Foundations of Mindfulness are not different from the Great Vehicle, the Great Vehicle is not different from the Four Foundations of Mindfulness, and the Four Foundations of Mindfulness and the Great Vehicle are not two and not different. The Four Right Efforts up to the Eighteen Exclusive Qualities of a Buddha are also like this.
Because of this cause and condition, Subhuti’s speaking of the Great Vehicle is precisely speaking of the Prajna Paramita.
Chapter 25: THE TEN EMPTINESSES
Venerable Subhuti said to the Buddha:
World-Honored One! The great Bodhisattva does not truly exist in the past, does not truly exist in the future, and does not truly exist in the present.
Because form, feeling, perception, formations, and consciousness are boundless, the great Bodhisattva is also boundless.
Form, feeling, perception, formations, and consciousness are the great Bodhisattva; this also does not truly exist.
In all realms of beings and in all places, when seeking the great Bodhisattva, it cannot truly be found.
World-Honored One! Whom shall I teach among the great Bodhisattvas regarding the Prajna Paramita? World-Honored One! The great Bodhisattva exists only as a designation, just as the designation “self” is spoken of, yet the self ultimately does not arise. Like the self, all dharmas likewise have no inherent nature.
Which forms ultimately do not arise? Which feelings, perceptions, formations, and consciousnesses ultimately do not arise?
World-Honored One! That which ultimately does not arise cannot be called form.
That which ultimately does not arise cannot be called feeling, perception, formations, or consciousness.
World-Honored One! If a dharma ultimately does not arise, can this Prajna Paramita be taught? Apart from the dharma that ultimately does not arise, there is also no Bodhisattva practicing Supreme Perfect Enlightenment.
If a Bodhisattva hears these words and their mind does not become deeply attached, does not regret, is not startled, and is not afraid, one should know that this is a great Bodhisattva capable of practicing the Prajna Paramita.
Venerable Shariputra asked Venerable Subhuti:
For what causes and conditions is it said that the previous life of a Great Bodhisattva does not truly exist, the future life does not truly exist, and the present life does not truly exist?
For what causes and conditions is it said that because form is boundless, one knows that the Bodhisattva is also boundless; because feeling, perception, formations, and consciousness are boundless, one knows that the Bodhisattva is also boundless?
For what causes and conditions is it said that form, which is this Bodhisattva, also does not truly exist; feeling, perception, formations, and consciousness, which are this Bodhisattva, also do not truly exist?
For what causes and conditions is it said that in all realms of beings and all places, the Bodhisattva does not truly exist; then which Bodhisattvas will be taught this Perfection of Wisdom?
For what causes and conditions is it said that the Bodhisattva exists only as a name?
For what causes and conditions is it said that just as, when the name “self” is spoken, the self ultimately does not arise; so too, all dharmas have no intrinsic nature like this? Which forms ultimately do not arise? Which feelings, perceptions, formations, and consciousnesses ultimately do not arise?
For what causes and conditions is it said that what ultimately does not arise is not called form; what ultimately does not arise is not called feeling, perception, formations, and consciousness?
For what causes and conditions is it said that if a dharma ultimately does not arise, can this Perfection of Wisdom be taught? For what causes and conditions is it said that apart from the dharma that ultimately does not arise, there is also no Bodhisattva practicing Unsurpassed Complete Enlightenment?
For what causes and conditions is it said that if a Bodhisattva hears these words and their mind does not sink, does not regret, does not become alarmed, and does not become afraid, then they are called a Great Bodhisattva practicing the Perfection of Wisdom?
Subhuti answered Shariputra:
Because sentient beings do not truly exist, the previous life of the Bodhisattva does not truly exist, the future life does not truly exist, and the present life does not truly exist. Because sentient beings are empty, because sentient beings are apart, the previous life of the Bodhisattva does not truly exist.
Because form does not truly exist, because feeling, perception, formations, and consciousness do not truly exist, the previous life of the Bodhisattva does not truly exist. Because form, feeling, perception, formations, and consciousness are empty; because form, feeling, perception, formations, and consciousness are apart, the previous life of the Bodhisattva does not truly exist.
Because the nature of the five aggregates does not truly exist, the previous life of the Bodhisattva does not truly exist. Because the six perfections do not truly exist, the previous life of the Bodhisattva does not truly exist.
Why? Because within the nature of emptiness, the previous life does not truly exist, the future life does not truly exist, and the present life does not truly exist.
The nature of emptiness is not different from the Bodhisattva; the Bodhisattva is not different from the previous life.
The nature of emptiness, the Bodhisattva, and the previous life—these three dharmas are neither two nor different. For this reason, the previous life of the Bodhisattva does not truly exist.
Shariputra, because the six perfections are empty, because the six perfections are apart, because the nature of the six perfections does not truly exist, the previous life of the Bodhisattva does not truly exist.
Why? Because within the nature of emptiness, the previous life does not truly exist, the future life does not truly exist, and the present life does not truly exist.
The nature of emptiness is not different from the Bodhisattva. The Bodhisattva is not different from the previous life. The nature of emptiness, the Bodhisattva, and the previous life—these three dharmas are neither two nor different. Therefore, the previous life of the Bodhisattva does not truly exist.
Shariputra, because inner emptiness up to the emptiness of the nonexistence and existence of dharmas does not truly exist, is empty, is apart, and has a nature that does not truly exist, the previous life of the Bodhisattva does not truly exist.
Because the four foundations of mindfulness up to the Unshared Dharmas are not truly existent, are empty, are apart, and have a nature that does not truly exist, the previous life of the Bodhisattva does not truly exist.
Why? Because within the nature of emptiness, the previous life, future life, and present life all do not truly exist. The nature of emptiness, the Bodhisattva, and the previous life are three things that are neither two nor different. Therefore, the previous life of the Bodhisattva does not truly exist.
Shariputra, because all samadhi gates and all dharani gates are not truly existent, are empty, are apart, and have a nature that does not truly exist, the previous life of the Bodhisattva does not truly exist.
Because the nature of dharmas, suchness, ultimate reality, and the inconceivable nature are not truly existent, are empty, and have a nature of separation that does not truly exist, the previous life of the Bodhisattva does not truly exist.
Shariputra, because the Shravaka, Pratyekabuddha, and Buddha are not truly existent, are empty, and have a nature of separation that does not truly exist, the previous life of the Bodhisattva does not truly exist.
Because Unsurpassed Complete Enlightenment and All-Knowledge are not truly existent, are empty, and have a nature of separation that does not truly exist, the previous life of the Bodhisattva does not truly exist.
Why? Because within the nature of emptiness, the previous life, future life, and present life all do not truly exist, and the Bodhisattva also does not truly exist.
Emptiness is not different from the Bodhisattva, nor is it different from the previous life. Emptiness, the Bodhisattva, and the previous life—these three dharmas are neither two nor different. Therefore, the previous life of the Bodhisattva does not truly exist.
Just as with the previous life, so too with the future life and the present life.
Furthermore, Shariputra, form is like space; feeling, perception, formations, and consciousness are like space.
Why? Like space, the far shore and the middle are both not truly existent. Because there is no far shore and no middle, it is only called “space.”
Likewise, form, feeling, perception, formations, and consciousness—the far shore and the middle are all not truly existent. Because form is empty, within emptiness there is also no far shore and no middle. Feeling, perception, formations, and consciousness are the same.
For this reason, because form is boundless, one knows that the Bodhisattva is also boundless. Because feeling, perception, formations, and consciousness are boundless, one knows that the Bodhisattva is also boundless. Up to the Unshared Dharmas, the explanation is the same.
Furthermore, Shariputra, form and the characteristics of form are empty; up to the characteristics of consciousness are empty. The Perfection of Giving and the characteristics of the Perfection of Giving are empty; up to the Perfection of Wisdom and the characteristics of the Perfection of Wisdom are also empty.
Inner emptiness and the characteristics of inner emptiness are empty; up to the emptiness of the nonexistence and existence of dharmas, and the characteristics of the emptiness of the nonexistence and existence of dharmas, are empty.
The four foundations of mindfulness and their characteristics are empty; up to the Unshared Dharmas and their characteristics are empty.
Suchness and the characteristics of suchness are empty; up to the inconceivable nature and the characteristics of the inconceivable nature are empty.
Samadhi gates and the characteristics of samadhi gates are empty; up to All-Knowledge and the characteristics of All-Knowledge are empty.
The Shravaka vehicle and the characteristics of the Shravaka vehicle are empty; up to the Buddha vehicle and the characteristics of the Buddha vehicle are empty.
The class of Shravakas and the characteristics of the class of Shravakas are empty; up to the characteristics of the Buddha are empty.
Within emptiness, form does not truly exist; feeling, perception, formations, and consciousness also do not truly exist. Therefore, this form that is the Bodhisattva does not truly exist. Feeling, perception, formations, and consciousness that are this Bodhisattva also do not truly exist.
Furthermore, Śāriputra! Within form, form does not truly exist. Within feeling, form does not truly exist. Within feeling, form does not truly exist. Within feeling, feeling does not truly exist. Within form, feeling does not truly exist. Within perception, perception does not truly exist. Within form, feeling, and perception, they do not truly exist. Within formations, perception does not truly exist. Within formations, formations do not truly exist.
Within form, feeling, perception, formations do not truly exist. Within consciousness, formations do not truly exist. Within consciousness, consciousness does not truly exist. Within form, feeling, perception, formations, and consciousness do not truly exist.
Śāriputra! Within the eye, the eye does not truly exist. Within the ear, the eye does not truly exist. Within the ear, the ear does not truly exist. Within the eye, the ear does not truly exist. Within the nose, the ear does not truly exist. Within the nose, the nose does not truly exist. Within the eye, the ear and nose do not truly exist. Within the tongue, the nose does not truly exist. Within the tongue, the tongue does not truly exist. Within the eye, the ear, nose, and tongue do not truly exist. Within the body, the tongue does not truly exist. Within the body, the body does not truly exist. Within the mind, the body does not truly exist. Within the mind, the mind does not truly exist. Within the eye, the ear, nose, tongue, body, and mind do not truly exist.
The five aggregates, the six sense faculties, the six sense objects, the six consciousnesses, and the six contacts, together with the feelings that arise conditioned by the six contacts, are likewise so.
The perfection of giving up to the perfection of wisdom, inner emptiness up to emptiness of the nonexistent and existent dharmas, the four foundations of mindfulness up to the eighteen unique qualities, all samadhi methods up to all dharani methods, the nature of dharma up to the Pratyekabuddha dharma, the First Ground up to the Tenth Ground, all-wisdom, knowledge of the paths, and omniscient knowledge are likewise so.
The Stream-enterer up to the Buddha are likewise so.
Śāriputra! Within the Bodhisattva, the Bodhisattva does not truly exist. Within the perfection of wisdom, the Bodhisattva does not truly exist. Within the perfection of wisdom, the perfection of wisdom does not truly exist. Within the Bodhisattva, the perfection of wisdom does not truly exist. Within the perfection of wisdom, teaching and transforming beings do not truly exist. Within teaching and transforming beings, teaching and transforming beings do not truly exist. Within teaching and transforming beings, the Bodhisattva and the perfection of wisdom do not truly exist.
All dharmas are not truly existent in this way. Because of this reason, throughout all realms and all places, when the Bodhisattva does not truly exist, which Bodhisattvas will be taught the perfection of wisdom?
Furthermore, Śāriputra! Form is merely a designation. Feeling, perception, formations, and consciousness are merely designations. Form is not real form, and so on up to consciousness is not real consciousness.
Why? Because the name and the characteristics of the name are empty. If they are empty, then there is no Bodhisattva. Therefore, the Bodhisattva exists only as a mere designation.
Śāriputra! The perfection of giving exists only as a name. Within the name, the perfection of giving does not truly exist. Within the perfection of giving, the name does not truly exist. Therefore, the Bodhisattva exists only as a mere designation.
Just as with the perfection of giving, the other five perfections are likewise so.
Just as with the six perfections, inner emptiness up to emptiness of the nonexistent and existent dharmas, the four foundations of mindfulness up to the unique dharmas, the samadhi methods, the dharani methods up to omniscient knowledge are likewise so. Therefore, the Bodhisattva exists only as a mere designation.
Furthermore, Śāriputra! Since the self is ultimately nonexistent, how could there be arising? Up to the knower and the seer being ultimately nonexistent, how could there be arising?
Form up to consciousness being ultimately nonexistent, how could there be arising?
The eye up to the feelings arising conditioned by mind-contact being ultimately nonexistent, how could there be arising?
The perfection of giving up to the perfection of wisdom being ultimately nonexistent, how could there be arising?
Inner emptiness up to emptiness of the nonexistent and existent dharmas being ultimately nonexistent, how could there be arising?
The four foundations of mindfulness up to the eighteen unique qualities being ultimately nonexistent, how could there be arising?
The samadhi methods up to omniscient knowledge being ultimately nonexistent, how could there be arising?
The Hearers up to the Buddha being ultimately nonexistent, how could there be arising?
Therefore, for this reason, it is said that just as the self, even the designation of self is ultimately unborn.
Furthermore, Śāriputra! Because all dharmas arise through the combination of conditions, they have no own-nature.
How do they arise through combination and therefore have no own-nature? Form arises through combination and therefore has no own-nature.
Feeling, perception, formations, and consciousness arise through combination and therefore have no own-nature.
The eye up to the feelings arising conditioned by mind-contact arise through combination and therefore have no own-nature.
The perfection of giving up to the perfection of wisdom arise through combination and therefore have no own-nature.
The four foundations of mindfulness up to the eighteen unique qualities arise through combination and therefore have no own-nature.
Again, Śāriputra! All dharmas that are impermanent also do not perish.
Śāriputra asked:
Which dharmas are impermanent and also do not perish?
Subhūti said:
Form is impermanent and also does not perish. Feeling, perception, formations, and consciousness are impermanent and also do not perish.
Why? Because if a dharma is impermanent, then it is the characteristic of movement, the characteristic of emptiness. Therefore, all conditioned dharmas that are impermanent also do not perish.
Again, Śāriputra! Whether a dharma is defiled or undefiled, whether a dharma is determinate or indeterminate, such a dharma is impermanent and also does not perish.
Why? Because an impermanent dharma is the characteristic of movement, the characteristic of emptiness. Therefore, all fabricated dharmas that are impermanent also do not perish.
Again, Śāriputra! All dharmas are neither permanent nor destroyed.
Śāriputra asked:
Which dharmas are neither permanent nor destroyed?
Subhūti said:
Form is neither permanent nor destroyed; feeling, perception, formations, and consciousness are neither permanent nor destroyed. Why? Because their nature is such by itself. Even the feelings arising from mental contact as their condition are neither permanent nor destroyed. Why? Because their nature is such by itself.
Due to the causes and conditions mentioned above, all dharmas that arise through combination have no self-nature.
Śāriputra asked:
Why is it that form up to consciousness are ultimately unborn?
Subhūti said:
Form up to consciousness are not fabricated dharmas, because the creator does not truly exist.
The eye up to feelings arising from mental contact as their condition are not fabricated dharmas, because the creator does not truly exist.
All dharmas are not truly arisen, not created, because the creator does not truly exist.
Therefore, form up to consciousness are ultimately unborn.
Śāriputra asked:
Why, if ultimately unborn, are they not called form up to consciousness?
Subhūti said:
The nature of form is emptiness. This emptiness has no arising, no ceasing, no abiding, and no alteration. Feeling, perception, formations, and consciousness are the same.
The eye up to feelings arising from mental contact as their condition, and all conditioned dharmas, have the nature of emptiness. This emptiness has no arising, ceasing, abiding, or alteration.
Therefore, because they are ultimately unborn, they are not called form. Because they are ultimately unborn, they are not called feeling, perception, formations, and consciousness.
Śāriputra asked:
Should the Dharma of ultimate non-arising be taught as this Prajñāpāramitā?
Subhūti said:
Ultimate non-arising itself is Prajñāpāramitā. Prajñāpāramitā itself is ultimate non-arising. Prajñāpāramitā and ultimate non-arising are not two, not different. Therefore, it is said that ultimate non-arising should be taught as this Prajñāpāramitā.
Śāriputra asked:
Why, apart from ultimate non-arising, is there no Bodhisattva practicing Unsurpassed Perfect Enlightenment?
Subhūti said:
When a great Bodhisattva practices Prajñāpāramitā, they do not see ultimate non-arising as different from Prajñāpāramitā, nor do they see ultimate non-arising as different from the Bodhisattva. Ultimate non-arising and the Bodhisattva are not two, not different.
They do not see ultimate non-arising as different from form, because ultimate non-arising and form are not two, not different.
They do not see ultimate non-arising as different from feeling, perception, formations, and consciousness, because ultimate non-arising and feeling, perception, formations, and consciousness are not two, not different. Even All-Knowledge is the same.
Therefore, apart from ultimate non-arising, there is no Bodhisattva practicing Unsurpassed Perfect Enlightenment.
Śāriputra asked:
Why is it that when a Bodhisattva hears the matters spoken of above and their mind does not sink, does not regret, does not become frightened, and does not become afraid, they are called a Bodhisattva practicing Prajñāpāramitā?
Subhūti said:
A great Bodhisattva does not see any dharmas as having conceptual cognition. A great Bodhisattva sees all dharmas as like a dream, like an echo, like a reflection, like an illusion, like a mirage, and like a magical transformation. Therefore, upon hearing the matters spoken of above, the Bodhisattva’s mind does not sink, does not regret, does not become frightened, and does not become afraid.
At that time, Subhūti addressed the Buddha:
World-Honored One! A great Bodhisattva practicing Prajñāpāramitā contemplates all dharmas in this way. At that time, the great Bodhisattva does not receive form, does not display form, does not abide in form, does not cling to form, and does not say that it is form. Feeling, perception, formations, and consciousness are the same.
With the eye, ear, nose, tongue, body, and mind, they do not receive, do not display, do not abide, do not cling, and do not say that they are the eye up to the mind.
The Perfection of Giving up to the Perfection of Wisdom are not received, not displayed, not abided in, not clung to, and are not said to be the Perfection of Giving up to the Perfection of Wisdom.
From internal emptiness up to the emptiness of the non-existence of both dharmas and non-dharmas, they are not received, not displayed, not abided in, not clung to, and are not said to be internal emptiness up to the emptiness of the non-existence of both dharmas and non-dharmas.
While practicing Prajñāpāramitā, the great Bodhisattva does not receive, display, abide in, or cling to the Four Foundations of Mindfulness up to the eighteen unique qualities of a Buddha, up to All-Knowledge.
World-Honored One! While practicing Prajñāpāramitā, the great Bodhisattva does not see form, and does not see even All-Knowledge.
Why? If form does not arise, then it is not form. If feeling, perception, formations, and consciousness do not arise, then they are not feeling, perception, formations, and consciousness.
If the eye does not arise, then it is not the eye. If the ear, nose, tongue, body, and mind do not arise, then they are not the ear, nose, tongue, body, and mind.
If the Perfection of Giving up to the Perfection of Wisdom does not arise, then it is not the Perfection of Giving up up to the Perfection of Wisdom.
If internal emptiness up to the emptiness of the non-existence of both dharmas and non-dharmas do not arise, then they are not internal emptiness up to the emptiness of the non-existence of both dharmas and non-dharmas.
Why? If form does not arise, then it is neither two nor different. Up to the emptiness of the non-existence of both dharmas and non-dharmas, if it does not arise, then it is neither two nor different.
World-Honored One! If the Four Foundations of Mindfulness do not arise, then they are not the Four Foundations of Mindfulness; up to if the unique qualities of a Buddha do not arise, then they are not the unique qualities of a Buddha.
If suchness, the nature of dharma, up to the inconceivable nature do not arise, then they are not suchness up to the inconceivable nature.
Up to All-Knowledge, if it does not arise, then it is not All-Knowledge.
Why? The Four Foundations of Mindfulness up to All-Knowledge, if they do not arise, are neither two nor different. This non-arising is not one, not two, not three, and not different. Therefore, when that dharma does not arise, it is not that dharma.
World-Honored One! If the characteristic of form is not destroyed, then it is not form.
Why? Form and the characteristic of non-destruction are not two, not different. Because this dharma of non-destruction is not one, not two, not three, and not different. Therefore, if the characteristic of form is not destroyed, then it is not form.
Just as with form, feeling, perception, formations, and consciousness up to the unique qualities of a Buddha are the same.
Therefore, form is included among the number of non-dual dharmas; feeling, perception, formations, and consciousness are included among the number of non-dual dharmas; up to All-Knowledge is included among the number of non-dual dharmas.
Chapter 26: NON-ARISING
At that time, Śāriputra asked Subhūti:
The Great Bodhisattva practices Prajñā-pāramitā and contemplates all dharmas. What is meant by Bodhisattva? What is meant by Prajñā-pāramitā? What is meant by contemplation?
Subhūti said:
Because one gives rise to the vast aspiration for Unsurpassed Perfect Enlightenment, therefore one is called a Bodhisattva. This person also knows all dharmas and all characteristics, yet does not cling to them; knows the characteristics of form, up to knowing the characteristics of the Buddha’s unique dharmas, and yet does not cling to them.
Śāriputra asked:
What are the characteristics of all dharmas?
Subhūti said:
If, by means of names and by the combination of causes and conditions, one knows the dharmas—this is form, this is sound, fragrance, taste, touch, and dharmas; this is a conditioned dharma, this is an unconditioned dharma—then using the characteristics of names and verbal expressions to know all dharmas is called knowing the characteristics of all dharmas.
As Śāriputra asked, what is Prajñā-pāramitā?
Because it is separation, it is called Prajñā-pāramitā.
Separated from which dharmas?
Separated from the aggregates, realms, and sense bases; separated from the pāramitās; separated from emptiness. Therefore, separation is called Prajñā-pāramitā.
It is also separated from the Four Foundations of Mindfulness, up to being separated from the eighteen unique Buddha dharmas; separated from omniscient wisdom. Therefore, separation is called Prajñā-pāramitā.
What is meant by contemplation?
When practicing Prajñā-pāramitā, the Great Bodhisattva contemplates form as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither empty nor non-empty, neither characterized nor uncharacterized, neither created nor uncreated, neither quiescent nor non-quiescent, neither separated nor non-separated. Feeling, perception, formations, and consciousness are also the same.
The perfection of generosity up to the perfection of wisdom; inner emptiness up to the emptiness of what is neither dharma nor non-dharma; the Four Foundations of Mindfulness up to the unique Buddha dharmas; all dharma gates of samādhi up to omniscient wisdom—all are likewise the same. This is called the Great Bodhisattva, while practicing Prajñā-pāramitā, contemplating all dharmas.
Śāriputra asked:
Why is it said that because form does not arise, it is not form; up to why is it said that because omniscient wisdom does not arise, it is not omniscient wisdom?
Subhūti said:
Form and the characteristic of form are empty. Within that emptiness of form, there is neither form nor arising. Omniscient wisdom is also the same. Therefore, because form does not arise, it is not form; because omniscient wisdom does not arise, it is not omniscient wisdom.
Śāriputra asked:
For what reason is it said that because form is non-dual, it is not form; up to why is it said that because omniscient wisdom is non-dual, it is not omniscient wisdom?
Subhūti said:
Where there is form, there is non-duality; up to where there is omniscient wisdom, there is non-duality. All these dharmas neither unite nor separate, have no color, no shape, no opposition, and have a single characteristic, which is precisely the absence of characteristics. Therefore, because form is non-dual, it is not form; up to because omniscient wisdom is non-dual, it is not omniscient wisdom.
Śāriputra asked:
Why is it said that this form is included within the category of non-dual dharmas, up to why is omniscient wisdom included within the category of non-dual dharmas?
Subhūti said:
Form is not different from non-arising; non-arising is not different from form. Form itself is non-arising; non-arising itself is form. Therefore, form is included within the category of non-dual dharmas. Omniscient wisdom is also the same.
At that time, Subhūti addressed the Buddha:
World-Honored One! If the Great Bodhisattva practices Prajñā-pāramitā and contemplates all dharmas in this way, then one sees that form does not arise because it is ultimately pure. One sees that feeling, perception, formations, and consciousness do not arise because they are ultimately pure. Up to seeing that the Buddha and the Buddha’s dharmas do not arise because they are ultimately pure.
Śāriputra said:
According to the meaning of what I have heard Subhūti say, form does not arise, feeling, perception, formations, and consciousness do not arise, up to the Buddha and the Buddha’s dharmas do not arise.
If this is so, then now one should not attain the fruit of Stream-entry, Stream-entry itself, Once-returning, the fruit of Once-returning, Non-returning, the fruit of Non-returning, Arhatship, the fruit of Arhatship, Pratyekabuddhahood, the path of the Pratyekabuddha; one should not attain the omniscient wisdom of the Great Bodhisattva. There would also be no differences among sentient beings in the six realms, and the Great Bodhisattva should not attain the five kinds of enlightenment.
O Subhūti! If all dharmas have the characteristic of non-arising, why does the Stream-enterer cultivate the truth of the path in order to eliminate the three fetters? Why does the Once-returner cultivate the truth of the path to weaken greed, hatred, and delusion? Why does the Non-returner cultivate the truth of the path to eliminate the five lower fetters? Why does the Arhat cultivate the truth of the path to eliminate the five higher fetters? Why does the Pratyekabuddha cultivate the path because of the dharma of the Pratyekabuddha? Why does the Great Bodhisattva, in order to bear suffering on behalf of sentient beings, undertake difficult deeds? Why does the Buddha realize Unsurpassed Perfect Enlightenment? Why does the Buddha turn the Dharma wheel?
Subhūti said:
I do not wish for the non-arising dharmas to have anything attainable. I also do not wish that within the non-arising dharmas there are Stream-enterers and the fruit of Stream-entry, up to there being Pratyekabuddhas and the path of Pratyekabuddhas. I also do not wish that within the non-arising dharmas there are Bodhisattvas who perform difficult deeds to bear suffering on behalf of sentient beings; Bodhisattvas likewise do not practice the path with a mind of difficulty.
Why is this so? Because if one gives rise to a mind of difficulty and a mind of suffering, one cannot benefit limitless, innumerable sentient beings.
Śāriputra! Now, this Bodhisattva has compassion for sentient beings. Toward sentient beings, the Bodhisattva regards them as parents, brothers, children, and descendants, and also regards them as one’s own body. Therefore, the Bodhisattva can benefit limitless, innumerable sentient beings, because the functioning of dharmas is not truly existent.
The Bodhisattva should think: Just as the self is not truly existent, so too, regarding all beings, all places, inner dharmas, and outer dharmas, all are likewise not truly existent. If one gives rise to such a mind as this, then the Bodhisattva has no mind of difficulty and no mind of suffering. Why? Because this Bodhisattva does not grasp or receive any beings, any places, or any dharmas.
Śāriputra! I also do not wish that within non-arising there is a Buddha who realizes Unsurpassed Perfect Enlightenment, or that within non-arising there is the turning of the Dharma wheel. I also do not wish to use the dharma of non-arising to attain the path.
Śāriputra said:
Now, Subhūti, do you wish to attain the Way by means of the dharma of arising, or by means of the dharma of non-arising?
Subhūti said:
I do not wish to attain the Way by means of the dharma of arising.
Śāriputra said:
Then does Subhūti wish to attain the Way by means of the dharma of non-arising?
Subhūti said:
I also do not wish to attain the Way by means of the dharma of non-arising.
Śāriputra said:
According to what Subhūti has said, there is no knowing and no attaining.
Subhūti said:
Knowing and attaining are not two separate dharmas. Now, according to worldly names and conventions, there is knowing and there is attaining. According to worldly names and conventions, there are Stream-enterers, and so on, up to there being Buddhas.
Within the ultimate truth, there is no knowing and no attaining; there are also no Stream-enterers, and so on, up to there being no Buddhas.
Śāriputra said:
If, according to worldly names and conventions, there is knowing and there is attaining, then the six different realms of existence also exist according to worldly names and conventions, and not according to ultimate truth.
Subhūti said:
That is correct. According to worldly names and conventions, there is knowing and there is attaining. The six different realms also exist according to worldly names and conventions, and not according to ultimate truth.
Why is this so? Because within ultimate truth there is no karma, no result of karma, no arising, no cessation, no purity, and no defilement.
Śāriputra asked:
Does the dharma that does not arise have arising? Does the dharma that arises have arising?
Subhūti said:
I do not wish to make the dharma that does not arise have arising, nor do I wish to make the dharma that arises have arising.
Śāriputra asked:
Which non-arising dharma does one not wish to make arise?
Subhūti said:
Form is a non-arising dharma; its own nature is empty, and one does not wish to make it arise. Up to unsurpassed perfect complete enlightenment, it is a non-arising dharma; its own nature is empty, and one does not wish to make it arise.
Śāriputra asked:
Does arising have arising, or does non-arising arise?
Subhūti said:
It is neither that arising has arising, nor that non-arising has arising.
Why is this so? Because arising and non-arising are two dharmas that neither unite nor separate; they have no color, no form, no opposition, and have a single characteristic, which is precisely the absence of characteristics. Therefore, it is neither that arising has arising, nor that non-arising has arising.
Śāriputra said:
Subhūti is skilled at delighting in speaking about the dharma of non-arising and the characteristic of non-arising.
Subhūti said:
I delight in speaking about the dharma of non-arising and the characteristic of non-arising.
Why is this so? Because the dharma of non-arising, the characteristic of non-arising, and the words that delight in speaking are all things that neither unite nor separate; they have no color, no form, no opposition, and have a single characteristic, which is precisely the absence of characteristics.
Śāriputra said:
Subhūti delights in speaking of the dharma of non-arising, and also delights in speaking of the characteristic of non-arising; these words that delight in speaking are also non-arising.
Subhūti said:
That is correct, because form is non-arising, up to all-knowing wisdom is non-arising. Therefore, I delight in speaking of the dharma of non-arising, I also delight in speaking of the characteristic of non-arising, and these words that delight in speaking are also non-arising.
Śāriputra said:
Among those who expound the Dharma, Subhūti deserves to be foremost. For whatever he is asked, Subhūti is able to answer.
Subhūti said:
It is because all dharmas have no basis of dependence.
Śāriputra asked:
What does it mean that all dharmas have no basis of dependence?
Subhūti said:
The nature of form is always empty; it does not depend on the inside, it does not depend on the outside, and it does not depend on the middle. Up to the nature of all-knowing wisdom, it is always empty; it does not depend on the inside, it does not depend on the outside, and it does not depend on the middle. Therefore, all dharmas have no place of dependence, because their nature is always empty.
Śāriputra, therefore, when a great Bodhisattva practices the six perfections, they must purify form, feeling, perception, formations, and consciousness, and up to all-knowing wisdom.
Śāriputra asked:
How does a great Bodhisattva, while practicing the six perfections, purify the Bodhisattva path?
Subhūti said:
There is worldly generosity-perfection, and there is supramundane generosity-perfection. The other five perfections also each have worldly and supramundane aspects.
Śāriputra asked:
What is worldly generosity-perfection? What is supramundane generosity-perfection?
Subhūti said:
If a great Bodhisattva becomes a giver and gives to Śramaṇas, Brahmins, and poor people who come begging: if they need food, give them food; if they need drink, give them drink; if they need clothing, give them clothing; if they need a dwelling place, give them a dwelling place; if they need money, jewels, flowers, or incense, give them money, jewels, flowers, or incense; if they need medicine, give them medicine. Whatever they need, provide it all.
While giving, the Bodhisattva thinks: “I give to them so that they may receive. I do not cling to stinginess or greed. I am a giver. I have the ability to give everything away. I practice the perfection of generosity according to the Buddha’s teachings.”
After giving, the Bodhisattva uses the Dharma obtained through this and dedicates it together with all sentient beings toward unsurpassed perfect complete enlightenment, thinking: “Through the causes and conditions of this generosity, may sentient beings obtain happiness in this life, and later may they obtain the bliss of entering Nirvāṇa.”
Śāriputra, this Bodhisattva’s giving has three obstacles: first, the notion of self; second, the notion of others; third, the notion of the act of giving. Because giving is accompanied by these three notions, it is called worldly generosity-perfection.
What is called the world? Because while remaining within the world, one does not transform or transcend beyond it.
O Śāriputra! What is called the transcendent-worldly Perfection of Giving? It is precisely the threefold purity.
The threefold purity is: When giving, the Great Bodhisattva does not see that there is a self who gives, does not see that there is someone who receives, does not see that there is an object being given, and also does not seek any reward in return. This is called the Great Bodhisattva’s threefold-pure Perfection of Giving.
Furthermore, when giving, the Great Bodhisattva gives to all sentient beings without seeing that there are sentient beings, dedicates this act of giving toward Anuttara-samyak-saṃbodhi (Unsurpassed Complete and Perfect Enlightenment), and ultimately does not see even the profound and subtle characteristics of phenomena.
This is called the transcendent-worldly Perfection of Giving.
What is called transcendent-worldly? Because within the world there is that which can be transformed and that which can transcend beyond it.
The other five Perfections, if there is something upon which they depend, are called worldly; if there is nothing upon which they depend, they are called transcendent-worldly. Apart from this, they are explained in the same way as the Perfection of Giving. When practicing the six Perfections, the Great Bodhisattva purifies the Bodhisattva path in this way.
Śāriputra asked:
What is it for the Great Bodhisattva to act for the path of Anuttara-samyak-saṃbodhi?
Subhūti said:
Cultivating the four Foundations of Mindfulness is for the Great Bodhisattva to act for the path of Anuttara-samyak-saṃbodhi; continuing through the eightfold Noble Path, the liberation gates, inner emptiness, up to emptiness of what is and what is not, all Dharma doors of samādhi and dhāraṇī, the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, the Eighteen Unshared Buddha Qualities, great Loving-kindness, and great Compassion—these are called the Great Bodhisattva’s actions for the path of Anuttara-samyak-saṃbodhi.
Śāriputra praised:
Excellent, excellent! O Subhūti! What is the Perfection of Power?
Subhūti said:
It is the Power of Prajñāpāramitā, because Prajñāpāramitā has the ability to produce all wholesome dharmas of the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas.
Prajñāpāramitā has the ability to receive and contain all wholesome dharmas, whether the Dharma of Śrāvakas, the Dharma of Pratyekabuddhas, the Dharma of Bodhisattvas, or the Dharma of Buddhas.
O Śāriputra! The Buddhas of the past practiced Prajñāpāramitā and attained Anuttara-samyak-saṃbodhi. The Buddhas of the future will also practice Prajñāpāramitā and attain Anuttara-samyak-saṃbodhi. At present, the Buddhas in the Buddha lands throughout the ten directions also practice Prajñāpāramitā and attain Anuttara-samyak-saṃbodhi.
If, upon hearing Prajñāpāramitā being spoken of, a Great Bodhisattva has no doubt and does not consider it difficult, then one should know that this Great Bodhisattva is practicing the Bodhisattva path.
Those who practice the Bodhisattva path, in order to save all sentient beings, do not allow their minds to abandon any sentient beings, because they do not truly exist.
A Bodhisattva must always not abandon this thought: it is the thought of great Compassion.
Śāriputra again asked:
If one wishes to cause the Great Bodhisattva to always not abandon this thought, which is the thought of great Compassion, then if the Great Bodhisattva always does not abandon the thought of great Compassion, all sentient beings here and now would become Bodhisattvas, because all sentient beings also do not abandon their thoughts.
Subhūti said:
Excellent, excellent! Śāriputra wished to ask me, but instead he has become one who explains the meaning for me.
Why? Because sentient beings do not truly exist, therefore thoughts also do not exist. Because the nature of sentient beings is not truly existent, the nature of thoughts is also not existent. Because the phenomena of sentient beings are not truly existent, the phenomena of thoughts are also not existent. Because sentient beings are apart, thoughts are also apart. Because sentient beings are empty, thoughts are also empty. Because sentient beings cannot be known, thoughts also cannot be known.
O Śāriputra! Because form is not truly existent, thoughts are also not existent. Because the nature of form is not truly existent, the nature of thoughts is also not existent. Because the phenomena of form are not truly existent, the phenomena of thoughts are also not existent. Because form is apart, thoughts are also apart. Because form is empty, thoughts are also empty. Because form cannot be known, thoughts also cannot be known. Up to Anuttara-samyak-saṃbodhi, it is the same way.
O Śāriputra! When the Great Bodhisattva practices the Bodhisattva path, the thought I wish never to abandon is this thought: the thought of great Compassion.
At that time, the Buddha praised:
Excellent, excellent! This is precisely the Prajñāpāramitā of the Great Bodhisattva. Whoever wishes to speak of it must speak in this way.
Subhūti’s explanation of Prajñāpāramitā was entirely in accordance with the Buddha’s intent. A Great Bodhisattva learning Prajñāpāramitā must learn according to Subhūti’s words.
When Subhūti spoke the chapter on Prajñāpāramitā, the great trichiliocosm trembled in six ways.
At that time, the Buddha smiled. Subhūti asked the reason for this. The Buddha taught:
O Subhūti! Just as I speak of Prajñāpāramitā in this land, throughout infinite and countless Buddha lands in all ten directions, the Buddhas also speak of Prajñāpāramitā in the same way.
When the Buddha spoke the chapter on Prajñāpāramitā, twelve nayutas of humans and devas attained the Dharma Endurance of Non-arising.
When the Buddhas of the ten directions spoke of Prajñāpāramitā, there were also infinite and countless sentient beings who generated the mind of Anuttara-samyak-saṃbodhi.
Chapter 27: THE KING OF HEAVENS
At that time, within the great trichiliocosm, the devas of the Heaven of the Four Heavenly Kings, together with countless hundreds of thousands of millions of devas, all came to the Dharma assembly.
The heavenly kings of the Trāyastriṃśa Heaven, together with countless hundreds of thousands of billions of heavenly kings; the heavenly kings of the Yāma Heaven, together with countless hundreds of thousands of billions of heavenly kings; the heavenly kings of the Tuṣita Heaven, together with countless hundreds of thousands of billions of heavenly kings; the heavenly kings of the Nirmāṇarati Heaven, together with countless hundreds of thousands of billions of heavenly kings; the heavenly kings of the Paranirmita-vaśavartin Heaven, together with countless hundreds of thousands of billions of heavenly kings; the Brahma heavenly kings, up to the Great Sovereign Heavenly King, together with countless hundreds of thousands of billions of heavenly kings, all came to the Dharma assembly.
The light emitted from the bodies of the Four Heavenly Kings and other heavenly beings up to the Great Sovereign Heaven, arising from karmic retribution, compared with the ordinary light of the Buddha, is not even one ten-thousand-billionth part of it. Standing beside the Buddha, they are like a charred and burned pillar compared with a heap of Jambūnada gold.
Śakra, Lord of the Devas, the heavenly king of the Trāyastriṃśa Heaven, addressed Subhūti:
“All the heavenly kings here wish to hear the Venerable Subhūti speak about Prajñāpāramitā.
Venerable Subhūti! How should a Great Bodhisattva abide in Prajñāpāramitā? What is the Prajñāpāramitā of a Great Bodhisattva? How does a Great Bodhisattva practice Prajñāpāramitā?”
Subhūti said:
“O Kāśika! I will rely on the meaning of the Buddha’s teaching and rely on the Buddha’s spiritual power to speak of the Prajñāpāramitā of Great Bodhisattvas, according to how Great Bodhisattvas should abide in Prajñāpāramitā.
Now, those among the heavenly beings who have not yet generated the mind of Anuttara-samyak-saṃbodhi should generate that mind. Those who have entered the right position of the Śrāvaka vehicle cannot generate the mind of Anuttara-samyak-saṃbodhi. Why? Because they are obstructed and separated from birth and death.
If such a person generates the mind of Bodhi, I too rejoice in accordance with it. For a superior person should seek the supreme Dharma. I will never cut off their merits.”
“O Kāśika! What is Prajñāpāramitā?
A Great Bodhisattva, in accordance with the mind of Omniscience, recollects that form is impermanent, suffering, empty, and without self. They contemplate form as a disease, as a bursting sore, as an arrow embedded in the body, causing pain, decay, decline, fear, and unrest, because it does not truly exist.
They recollect feeling, perception, formations, and consciousness, up to earth, water, fire, and wind without consciousness; the six great elements are also the same, because they all do not truly exist.
The Bodhisattva further observes that from the form aggregate up to the consciousness element are peaceful, detached, unborn, undying, undefiled, and pure, because they do not truly exist.
Furthermore, Kāśika! A Great Bodhisattva, in accordance with the mind of Omniscience, contemplates ignorance giving rise to formations through dependent origination, up to the causes and conditions of aging and death, gathering together the great mass of suffering, because they too do not truly exist.
A Great Bodhisattva contemplates that because ignorance ceases, formations cease, and so on, up to because birth ceases, aging and death cease. Because aging and death cease, the great mass of suffering, sorrow, lamentation, distress, and affliction also cease, because they do not truly exist.
Furthermore, Kāśika! A Great Bodhisattva, in accordance with the mind of Omniscience, cultivates the Four Foundations of Mindfulness, because they do not truly exist. Up to cultivating the eighteen distinctive qualities of a Buddha, because they do not truly exist.
Furthermore, Kāśika! A Great Bodhisattva, in accordance with the mind of Omniscience, practices the Perfection of Giving up to the Perfection of Meditation, because they do not truly exist and therefore are not truly existent.
Furthermore, Kāśika! When practicing Prajñāpāramitā, a Great Bodhisattva contemplates in this way:
‘There are only phenomena and phenomena mutually serving as causes and conditions, bringing benefit, growth, distinction, comparison, and measurement. Within this, there is no self and nothing belonging to self.’
The Bodhisattva’s mind of dedication is not within the mind of Anuttara-samyak-saṃbodhi; the mind of Bodhi is not within dedication.
With regard to the mind of Anuttara-samyak-saṃbodhi, the mind of dedication does not truly exist.
Within the mind of dedication, the mind of Anuttara-samyak-saṃbodhi does not truly exist.
Although a Great Bodhisattva contemplates all phenomena, there is also no phenomenon that truly exists.
This is called the Prajñāpāramitā of a Great Bodhisattva.”
Śakra, Lord of the Devas, asked Subhūti:
“How is it that the Bodhisattva’s mind of dedication is not within the mind of Anuttara-samyak-saṃbodhi, and that within the mind of dedication, the mind of Anuttara-samyak-saṃbodhi does not truly exist?”
Subhūti said:
“O Kāśika! The mind of dedication and the mind of Anuttara-samyak-saṃbodhi are not mind and are not the characteristics of mind.
Within what is not the characteristic of mind, there is nothing that can be dedicated. This non-characteristic of mind is always not the characteristic of mind. The inconceivable characteristic is always the inconceivable characteristic. This is called the Prajñāpāramitā of a Great Bodhisattva.”
The Buddha praised:
“Excellent, excellent! Subhūti, for the sake of Great Bodhisattvas, has spoken of Prajñāpāramitā and comforted the minds of the Great Bodhisattvas.”
Subhūti said to the Buddha:
“World-Honored One! I must repay the kindness; I should not fail to repay the kindness.
In the past, the Buddhas and their disciples taught the six Perfections to Great Bodhisattvas, instructing them, benefiting them, and bringing them joy. At that time, the World-Honored One was also there and learned Anuttara-samyak-saṃbodhi.
Today, I too must speak the six Perfections to the Bodhisattvas, instructing them, benefiting them, and bringing them joy, so that they may attain Anuttara-samyak-saṃbodhi.”
Subhūti said to Śakra, Lord of the Devas:
“O Kāśika! You should listen to where a Great Bodhisattva should abide and where they should not abide in Prajñāpāramitā.”
O Kāśika! Form is empty, up to consciousness is empty, Bodhisattva is empty.
This emptiness of form and the emptiness of Bodhisattva are neither two nor different; up to the emptiness of consciousness and the emptiness of Bodhisattva, they are neither two nor different.
O Kāśika! The Great Bodhisattva should abide in the Perfection of Wisdom in this way.
Furthermore, the eye is empty, up to the mind is empty, Bodhisattva is empty.
The emptiness of the eye up to the emptiness of Bodhisattva are neither two nor different.
The six sense objects are likewise so; the earth element is empty, up to the consciousness element is empty, Bodhisattva is empty. O Kāśika! The emptiness of the earth element up to the emptiness of the consciousness element and the emptiness of Bodhisattva are neither two nor different.
Ignorance is empty, up to old age and death are empty. The cessation of ignorance is empty, up to the cessation of old age and death is empty, Bodhisattva is empty. O Kāśika! The emptiness of ignorance up to the emptiness of the cessation of old age and death and the emptiness of Bodhisattva are neither two nor different.
O Kāśika! The Great Bodhisattva should abide in the Perfection of Wisdom in this way.
Furthermore, from the Perfection of Giving up to all modes of knowledge, the wisdom of all modes of knowledge is empty, Bodhisattva is empty.
The emptiness of all-modes-of-knowledge wisdom and the emptiness of Bodhisattva are neither two nor different.
O Kāśika! The Great Bodhisattva should abide in the Perfection of Wisdom in this way.
What is the place where one should not abide in the Perfection of Wisdom?
O Kāśika! The Great Bodhisattva should not abide in form, feeling, perception, formations, or consciousness, because there is something to be attained. One should not abide in the eye up to the mind. One should not abide in forms up to phenomena. One should not abide in eye-consciousness up to mind-consciousness. One should not abide in the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact, because there is something to be attained.
One should not abide in the Perfection of Giving up to all-modes-of-knowledge wisdom, because there is something to be attained.
Furthermore, O Kāśika! The Great Bodhisattva should not abide in form as permanent, form as impermanent, form as bliss, form as suffering, form as pure, form as impure, form as self, form as non-self, form as empty, form as not empty, form as peaceful, form as not peaceful, form as detached, form as not detached, because there is something to be attained. Just as with form, the same applies to feeling, perception, formations, and consciousness.
Furthermore, O Kāśika! The Great Bodhisattva should not abide in the characteristic of the unconditioned or in the fields of merit of the fruits of the Stream-enterer, up to those of the Buddha, because there is something to be attained.
The Great Bodhisattva should not abide in the First Ground up to the Tenth Ground, because there is something to be attained.
At the time of first arousing the mind, “I must perfect the six Perfections, I will enter the stage of a Bodhisattva, I will attain the irreversible stage, I will possess the five types of supernatural powers”—the Great Bodhisattva should not abide in any such thoughts, because there is something to be attained.
Having attained the five types of supernatural powers, “I will go to infinite, innumerable Buddha realms to pay homage and make offerings, listen to the Buddhas’ teachings, and after hearing them, explain them to others in this way”—the Great Bodhisattva should not abide in this, because there is something to be attained.
“Just as the pure and adorned Buddha lands of the Buddhas are, I will likewise adorn and purify Buddha lands. I will accomplish the maturation of beings and cause them to enter the Buddha path. I will go to the presence of infinite, innumerable Buddhas to praise, honor, and make offerings. I will help infinite, innumerable sentient beings arouse the mind of unsurpassed complete perfect enlightenment.” In all such thoughts, the Great Bodhisattva should not abide, because there is something to be attained.
“I will produce the five kinds of eyes. I will produce all samādhis and all dhāraṇīs. I will attain the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen distinctive qualities of a Buddha, and will perfect great loving-kindness and compassion, the thirty-two marks, and the eighty excellent secondary characteristics.” In all such things, the Great Bodhisattva should not abide, because there is something to be attained.
These are the eight types of persons, the faith follower, the Dharma follower, the Stream-enterer who is reborn seven more times, the Stream-enterer who cuts off all afflictions at death, the Stream-enterer who enters Nirvāṇa in the intermediate state, the one proceeding toward the realization of the Once-returner fruit, the Once-returner who enters Nirvāṇa after one more life, the one proceeding toward the realization of the Non-returner fruit, the Non-returner who enters Nirvāṇa there, the one proceeding toward the realization of the Arhat fruit, the Arhat who enters Unconditioned Nirvāṇa in this life, the Pratyekabuddha, the one abiding in the Bodhisattva grounds, surpassing Śrāvakas and Pratyekabuddhas, attaining the wisdom of the path, the wisdom of all modes, attaining unsurpassed complete perfect enlightenment, turning the Dharma wheel, performing Buddha activities, and guiding infinite sentient beings into Nirvāṇa. In all such things, the Great Bodhisattva should not abide, because there is something to be attained.
Having attained the four bases of miraculous power, “Abiding in this samādhi, I will live for as many kalpas as there are grains of sand in the Ganges. I will attain the thirty-two marks, each adorned with a hundred merits. My world will be as many as the worlds throughout the ten directions as numerous as the sands of the Ganges. My great thousandfold world will be entirely made of vajra. My bodhi tree will emit a fragrance that enables sentient beings to eliminate physical and mental illnesses. Beings who smell this fragrance will eliminate greed, hatred, and delusion, and they will also have no mind of a Śrāvaka or Pratyekabuddha; all will attain unsurpassed complete perfect enlightenment.” In all such things, the Great Bodhisattva should not abide, because there is something to be attained.
“I will cause my world to have no names referring to form, feeling, perception, formations, and consciousness; no names of the Perfection of Giving up to the Perfection of Wisdom; no names of the four foundations of mindfulness up to the non-common Buddha qualities; and no names of the Stream-enterer up to the Buddha.” In all such things, the Great Bodhisattva should not abide, because there is something to be attained.
Why? Because when the Buddhas attain unsurpassed complete perfect enlightenment, all phenomena are without anything to be attained.
O Kāśika! Therefore, regarding the Perfection of Wisdom, the Bodhisattva should not abide because there is something to be attained.
Śāriputra thought: “How should a Bodhisattva now abide in the Perfection of Wisdom?”
Knowing Śāriputra’s thought, Subhūti said:
“Śāriputra! According to your understanding, where do the Buddhas abide?”
Śāriputra said:
“The Buddhas have no place of abiding. The Buddhas do not abide in form, nor do they abide in feeling, perception, formations, or consciousness; they do not abide in the nature of the conditioned, nor in the nature of the unconditioned; they do not abide in the four Foundations of Mindfulness, up to the Unshared Buddha-qualities; they do not abide in All-knowing Wisdom.
Within the Perfection of Wisdom, a Great Bodhisattva should abide as the Buddhas abide. With regard to all phenomena, there is neither abiding nor non-abiding.
Within the Perfection of Wisdom, a Great Bodhisattva should learn in this way, abiding in the Dharma of non-abiding.”
At that time, in the assembly, some devas thought: “The words and expressions of the yakṣas can still be understood clearly, but the Venerable Subhūti’s discussions and explanations of the Perfection of Wisdom are something we completely cannot understand.”
Subhūti, knowing the thoughts of the devas, asked:
“You do not understand and do not know, is that so?”
The devas said:
“Venerable Great One, we do not understand and do not know.”
Subhūti said:
“You should indeed not know; as for me, there is no discourse, and even not a single word, nor is there anyone who hears.
Why is this so? Because words are not the Perfection of Wisdom. Within the Perfection of Wisdom, there is no hearer.
The unsurpassed Perfect Enlightenment of the Buddhas has no words and no speech.
O devas! It is like the Buddha creating a magically transformed person. This transformed person then creates four assemblies of monks, nuns, male lay followers, and female lay followers. The transformed person speaks Dharma among these four assemblies.
What do you think? Among them, is there someone who speaks, someone who listens, and someone who understands?”
The devas said:
“Venerable Great One, no.”
Subhūti said:
“O devas! All phenomena are like transformations. Within them, there is no one who speaks, no one who listens, and no one who knows.
O devas! It is like a person who dreams of seeing the Buddha teaching the Dharma. What do you think? In that dream, is there someone who speaks, someone who listens, and someone who understands?”
The devas said:
“Venerable Great One, no.”
Subhūti said:
“O devas! All phenomena are like dreams. There is no one who speaks, no one who listens, and no one who understands.
O devas! It is like two people, each standing on one side of a deep ravine, praising the Buddha, Dharma, and Saṅgha, producing two echoes. What do you think? Do those two echoes understand each other?”
The devas said:
“Venerable Great One, no.”
Subhūti said:
“O devas! All phenomena are also like echoes. There is no one who speaks, no one who listens, and no one who understands.
O devas! It is like a skilled magician who, at a crossroads, conjures an image of the Buddha and the four assemblies and then teaches the Dharma. What do you think? Within that, is there someone who speaks, someone who listens, and someone who understands?”
The devas said:
“Venerable Great One, no.”
Subhūti said:
“O devas! All phenomena are like illusions. Within them, there is no one who speaks, no one who listens, and no one who understands.”
At that time, the devas thought: “The Venerable Subhūti explains in a way intended to make it easy to understand, yet it has become even more profound and wondrous.”
Knowing the thoughts of the devas, Subhūti said:
“O devas! Form is neither profound nor wondrous; feeling, perception, formations, and consciousness are neither profound nor wondrous. The nature of form up to the nature of consciousness is neither profound nor wondrous. The nature of the eye up to the nature of mind, the nature of form up to the nature of phenomena, the nature of the eye-element up to the nature of the mind-consciousness element, eye-contact up to mind-contact, and the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact are all neither profound nor wondrous.
The Perfection of Giving up to the Perfection of Wisdom, inner emptiness up to emptiness of the non-existence of both phenomena and non-phenomena, the four Foundations of Mindfulness up to the Unshared Buddha-qualities, all concentrations up to all dhāraṇīs, All-knowing Wisdom and the nature of All-knowing Wisdom are all neither profound nor wondrous.
The devas thought that in this teaching there was no mention of form up to no mention of All-knowing Wisdom; there was no mention of the fruit of Stream-entry up to the fruit of Arhatship; there was no mention of the path of the Pratyekabuddha, no mention of the path of Unsurpassed Perfect Enlightenment, and regarding these phenomena, there was no mention of names, words, or expressions.
Subhūti, knowing the thoughts of the devas, then said:
“O devas, that is correct! In this Dharma, the Unsurpassed Perfect Enlightenment of the Buddhas has no characteristics that can be spoken of. Within it, there is no speaker, no hearer, and no knower.
O devas! Therefore, any virtuous man or virtuous woman who wishes to abide in the fruit of Stream-entry, who wishes to attain and realize the fruit of Stream-entry, this person should not be separated from the wisdom and patience mentioned above. One who wishes to abide in or attain the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, the path of the Pratyekabuddha, or the Buddha path should not be separated from the wisdom and patience mentioned above.
O devas! A Great Bodhisattva, from the very moment of first generating the aspiration for enlightenment, should abide in the Perfection of Wisdom in this way, because there is no speaking and no hearing.”