The Great Prajñāpāramitā Sutra
Volume 311
Chapter 43: Distinguishing Matters (2)
The Buddha said:
“Excellent! Excellent! Subhūti, it is exactly as you have said.
Subhūti, I also do not see form as something that can be grasped or clung to. Nor do I see feeling, perception, volitional formations, or consciousness as something that can be grasped or clung to. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the sphere of the eye as something that can be grasped or clung to, nor the spheres of the ear, nose, tongue, body, or mind. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see visible forms as something that can be grasped or clung to, nor sounds, smells, tastes, tactile objects, or mental objects. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the eye element as something that can be grasped or clung to, nor the element of visible form, the eye-consciousness element, eye-contact, or the feelings arising dependent upon eye-contact as something that can be grasped or clung to. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the ear element as something that can be grasped or clung to, nor the sound element, the ear-consciousness element, ear-contact, or the feelings arising dependent upon ear-contact. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the nose element as something that can be grasped or clung to, nor the smell element, the nose-consciousness element, nose-contact, or the feelings arising dependent upon nose-contact. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the tongue element as something that can be grasped or clung to, nor the taste element, the tongue-consciousness element, tongue-contact, or the feelings arising dependent upon tongue-contact. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the body element as something that can be grasped or clung to, nor the tangible-object element, the body-consciousness element, body-contact, or the feelings arising dependent upon body-contact. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the mind element as something that can be grasped or clung to, nor the dharma element, the mind-consciousness element, mind-contact, or the feelings arising dependent upon mind-contact. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the earth element as something that can be grasped or clung to, nor the water, fire, air, space, or consciousness elements. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see ignorance as something that can be grasped or clung to, nor volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, distress, and despair. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the Perfection of Giving (Dāna Pāramitā) as something that can be grasped or clung to, nor the Perfections of Morality, Patience, Diligence, Meditation, and Wisdom (Prajñāpāramitā). I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the emptiness of internal phenomena as something that can be grasped or clung to, nor the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, immutable emptiness, intrinsic emptiness, characteristic emptiness, common-characteristic emptiness, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of emptiness-nature, the emptiness of self-nature, or the emptiness of the emptiness of self-nature. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see Suchness as something that can be grasped or clung to, nor the Dharma Realm, Dharma Nature, non-delusive nature, unchanging nature, equality, freedom from arising, fixed reality, abiding reality, ultimate reality, the realm of space, or the inconceivable realm. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the Noble Truth of Suffering as something that can be grasped or clung to, nor the Noble Truths of Origin, Cessation, and the Path. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the Four Meditative Absorptions (Dhyānas) as something that can be grasped or clung to, nor the Four Immeasurables or the Four Formless Concentrations. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the Eight Liberations as something that can be grasped or clung to, nor the Eight Masteries, the Nine Successive Concentrations, or the Ten Totality Meditations. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the Four Foundations of Mindfulness as something that can be grasped or clung to, nor the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, or the Noble Eightfold Path. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the liberation gateway of Emptiness as something that can be grasped or clung to, nor the liberation gateways of Signlessness and Wishlessness. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the Ten Bodhisattva Stages as something that can be grasped or clung to. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the Five Eyes as something that can be grasped or clung to, nor the Six Supernormal Powers. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the Ten Powers of a Buddha as something that can be grasped or clung to, nor the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, or the Eighteen Unique Qualities of a Buddha. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see non-forgetfulness as something that can be grasped or clung to, nor the constant nature of relinquishment. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see Omniscient Wisdom, the Wisdom of the Path, or the Wisdom of All Aspects as something that can be grasped or clung to. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see all Dhāraṇī gateways as something that can be grasped or clung to, nor all Samādhi gateways. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the fruit of Stream-enterer, Once-returner, Non-returner, or Arhat as something that can be grasped or clung to. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the realization of a Pratyekabuddha as something that can be grasped or clung to. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see all Bodhisattva practices as something that can be grasped or clung to. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the unsurpassed enlightenment of all Buddhas as something that can be grasped or clung to. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Subhūti, I also do not see the Buddha-nature, the Tathāgata-nature, the natural nature of dharmas, or the omniscient wisdom-nature of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones as something that can be grasped or clung to. I also do not see any dharma that can be grasped or clung to, nor do I see that grasping or attachment arises because of any such dharma. Because I do not see them, I do not grasp them; because I do not grasp them, I do not cling to them.
Therefore, Subhūti, great Bodhisattvas should not cling to form, feeling, perception, volitional formations, or consciousness…”
[The discourse continues by repeating the same pattern for all the categories listed above, instructing Bodhisattvas not to cling to any of them.]
At that time, the devas of the Desire Realm and the Form Realm addressed the Buddha:
“World-Honored One, this Prajñāpāramitā is profoundly subtle, difficult to see and difficult to understand. It cannot be reached by conceptual thought, transcends the sphere of conceptualization, is serene and wondrous, firm and profoundly hidden. Only those endowed with intelligence and wisdom can fully comprehend it.
World-Honored One, if sentient beings are capable of deeply believing and understanding such profound Prajñāpāramitā, they should be known to have made offerings to immeasurable Buddhas in the past, to have made vast vows before those Buddhas, cultivated many wholesome roots, and been embraced by countless spiritual friends.
World-Honored One, even if all beings in the three-thousand-great-thousand world-system attained the stages of faith-follower, dharma-follower, stream-enterer-to-be, stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha, the realization, wisdom, and cessation they attained would still not equal that of a person who, for even one day, delights in contemplating, examining, and reflecting upon this profound Prajñāpāramitā. The patience attained by such a person concerning this Prajñāpāramitā surpasses the wisdom and cessation of those others immeasurably. Why? Because the wisdom and cessation of the faith-followers are only a small fraction of the Bodhisattva’s realization of the Patience with the Non-arising of Dharmas.”
The Buddha replied:
“Exactly so, exactly so, just as you have said…
If good men or good women hear this profound Prajñāpāramitā, diligently copy it, recite it, uphold it, contemplate it, and cultivate it, they will escape birth and death and attain Nirvāṇa more swiftly than those who seek the attainments of Śrāvakas or Pratyekabuddhas while studying other scriptures apart from Prajñāpāramitā.
Why? Because within this extremely profound Prajñāpāramitā are extensively explained all supreme and wondrous dharmas. Faith-followers, dharma-followers, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and great Bodhisattvas should all diligently cultivate this teaching. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones attained, attain, and will attain unsurpassed enlightenment by relying upon this cultivation.”
The devas then declared:
“World-Honored One, such Prajñāpāramitā is the great Perfection. It is the inconceivable Perfection, the immeasurable Perfection, the limitless Perfection, and the incomparable Perfection.
Śrāvakas, pratyekabuddhas, and Bodhisattvas all diligently cultivate this profound Prajñāpāramitā and swiftly attain Nirvāṇa or unsurpassed enlightenment. Yet although all rely upon this Prajñāpāramitā in their cultivation and reach the ultimate goal, Prajñāpāramitā itself neither increases nor decreases.”
Having spoken thus, the devas of the Desire Realm and Form Realm bowed at the Buddha’s feet, circumambulated him three times clockwise, took leave of him, returned to their celestial palaces, and disappeared not far from the assembly.
Chapter 44: Various Analogies (1)
Then the Venerable Subhūti said to the Buddha:
“World-Honored One, if a great Bodhisattva hears this profound Prajñāpāramitā, develops deep faith and understanding, and continually copies, recites, upholds, contemplates, and cultivates it, from where has such a Bodhisattva come to be born here?”
The Buddha replied:
“Subhūti, if a great Bodhisattva, upon hearing this profound Prajñāpāramitā, develops deep faith and understanding without fear or hesitation, rejoices in it, continually reflects upon its meaning while walking, standing, sitting, or lying down, and follows the Dharma teacher as a newborn calf never leaves its mother, then you should know that such a Bodhisattva has been reborn from the human realm into the human realm.
Why? Because in previous lives such good men and women who practiced the Bodhisattva Vehicle delighted in hearing the profound Prajñāpāramitā, upheld it, recited it, contemplated it, cultivated it diligently, copied it, adorned it with precious materials, and reverently made offerings of flowers, incense, garments, jeweled ornaments, banners, canopies, music, and lamps, honoring and praising it. Through these wholesome roots they were reborn again among humans, where upon hearing this profound Prajñāpāramitā they immediately develop deep faith and understanding and continue to copy, uphold, recite, contemplate, and cultivate it.”
Subhūti then asked:
“World-Honored One, are there great Bodhisattvas who, after serving and making offerings to Buddhas in other worlds, are reborn here, hear this profound Prajñāpāramitā, immediately develop deep faith and understanding, and tirelessly copy, uphold, recite, contemplate, and cultivate it?”
The Buddha answered:
“Yes, Subhūti, exactly so. There are such great Bodhisattvas. Having served and made offerings to Buddhas in other worlds, they are reborn here. Having previously heard, upheld, recited, contemplated, and cultivated this profound Prajñāpāramitā before countless Buddhas in those worlds, they now, because of those wholesome roots, are reborn here and immediately develop deep faith and understanding when hearing it again.
Furthermore, Subhūti, there are also Bodhisattvas who descend from Tuṣita Heaven after their lives there end and are reborn among humans. They too have accomplished such extraordinary merit. In previous lives they dwelt in Tuṣita Heaven, the abode of the Bodhisattva Maitreya, where they inquired into the profound meaning of Prajñāpāramitā. Because of those wholesome roots they are reborn here and, upon hearing this profound teaching, immediately develop deep faith and understanding and tirelessly copy, uphold, recite, contemplate, and cultivate it.
Furthermore, Subhūti, there are beings established in the Bodhisattva Vehicle who in previous lives heard the Prajñāpāramitā but did not inquire into its profound meaning. Consequently, when they are reborn among humans and hear this profound Prajñāpāramitā, their minds become confused, hesitant, timid, or they develop mistaken understanding.”
The Buddha then continues with the same pattern, explaining that those who in previous lives merely heard, but did not inquire deeply into, any of the Bodhisattva teachings—including the Six Pāramitās, the various forms of emptiness, Suchness, the Four Noble Truths, the meditative attainments, the Thirty-seven Aids to Enlightenment, the Three Gates of Liberation, the Ten Bodhisattva Stages, the Five Eyes, the Six Supernormal Powers, the Ten Powers of a Buddha, the Four Fearlessnesses, the Four Unobstructed Knowledges, the Four Immeasurables, the Eighteen Unique Qualities of a Buddha, Omniscient Wisdom, Dhāraṇīs, Samādhis, Bodhisattva practices, and unsurpassed enlightenment—will likewise become confused, hesitant, timid, or develop mistaken views when they hear the profound Prajñāpāramitā in this life.
The Buddha further explains that there are also beings who, in former lives, heard Prajñāpāramitā and even inquired into its profound meaning, but practiced it only intermittently for a few days. In this life, they remain steadfast only while hearing the teaching; once separated from it, they regress. Their minds are unstable, advancing and retreating like a thin piece of silk blown about by the wind.
Therefore, Subhūti, such beings have only recently turned their minds toward the Great Vehicle. They have not long associated with genuine spiritual friends, made offerings to the Buddhas, or consistently upheld, recited, copied, contemplated, practiced, and expounded the profound Prajñāpāramitā.
Such beings have not yet fully cultivated Prajñāpāramitā, the other Pāramitās, the various contemplations of emptiness, Suchness, the Four Noble Truths, the meditative attainments, the Thirty-seven Aids to Enlightenment, the Three Gates of Liberation, the Ten Bodhisattva Stages, the Five Eyes, the Six Supernormal Powers, the Ten Powers of a Buddha, the Four Fearlessnesses, the Four Unobstructed Knowledges, the Four Immeasurables, the Eighteen Unique Qualities of a Buddha, Omniscient Wisdom, Dhāraṇīs, Samādhis, the attainments of the Śrāvakas and Pratyekabuddhas, all Bodhisattva practices, or the unsurpassed enlightenment of the Buddhas.
Therefore, Subhūti, you should know that such beings have only recently entered the Great Vehicle. Their faith, reverence, delight, and aspiration toward the Great Vehicle are still slight. They do not yet consistently copy, uphold, recite, contemplate, cultivate, or teach the profound Prajñāpāramitā for the benefit of others.