Aṣṭasāhasrikā Prajñāpāramitā Sūtra
Chinese translation: Later Qin dynasty, by the Tripiṭaka Master Kumārajīva, a native of Kucha
Volume 1
Chapter 1: Introduction
Thus have I heard:
At one time, on Mount Gṛdhrakūṭa near the city of Rājagṛha, the Buddha was together with one thousand two hundred fifty great bhikṣus, all Arhats whose defilements had been extinguished, like well-trained king elephants. Their work was accomplished; they had laid down their burdens, attained their own benefit, completely eradicated all fetters, and through right wisdom had attained liberation of mind with perfect freedom—all except Ānanda.
At that time, the Buddha said to Subhūti:
“You should explain the Prajñāpāramitā that bodhisattvas ought to accomplish.”
Śāriputra thought, “Is Subhūti teaching by his own ability, or through the Buddha’s spiritual power?”
Knowing his thought, Subhūti said to Śāriputra:
“Whatever the Buddha’s disciples dare to say is through the Buddha’s spiritual power. Why? Because they learn the Dharma taught by the Buddha and realize it. Having realized the characteristics of all dharmas, whatever they speak accords with those characteristics through the power of the Dharma itself.”
Then Subhūti addressed the Buddha:
“World-Honored One! You have instructed me to teach the dharmas by which bodhisattvas accomplish Prajñāpāramitā.
World-Honored One! What dharmas are there that make one a bodhisattva? I do not see any dharma that can truly be called a bodhisattva.
World-Honored One! I do not see a bodhisattva who attains bodhisattvahood, nor do I see anyone attaining Prajñāpāramitā. Therefore, to which bodhisattvas should Prajñāpāramitā be taught? If a bodhisattva hears these words without anxiety, fear, rejection, or retreat, then practicing in this way is called teaching a bodhisattva Prajñāpāramitā.
Furthermore, World-Honored One, when a bodhisattva practices Prajñāpāramitā, they should not think, ‘This is the mind of a bodhisattva.’ Why? Because this mind is not truly mind; the nature of mind is originally pure.”
Then Śāriputra asked Subhūti:
“Is there a mind that is not mind?”
Subhūti replied:
“If mind is not mind, then does it exist or not?”
Śāriputra answered:
“It does not.”
Subhūti said to Śāriputra:
“If mind is not mind, then it cannot be described in terms of existence or nonexistence. How then can one speak of mind as existing or not existing?”
Śāriputra asked:
“What dharma is called ‘not mind’?”
Subhūti replied:
“It neither perishes nor discriminates. If a bodhisattva hears this without fear, discouragement, concealment, or retreat, then know that this bodhisattva has not departed from the practice of Prajñāpāramitā.
If any good man or faithful woman wishes to attain the fruit of a śrāvaka, they should hear this Prajñāpāramitā, receive and uphold it, recite it, and practice it according to the Dharma. Those wishing to attain the state of a pratyekabuddha should likewise hear, uphold, recite, and practice it. Those wishing to attain the bodhisattva stage should also hear, uphold, recite, and practice this Prajñāpāramitā according to the Dharma. Why? Because within Prajñāpāramitā are extensively explained the teachings that bodhisattvas must learn.”
Subhūti again addressed the Buddha:
“World-Honored One! Since I cannot perceive a bodhisattva, to which bodhisattva should Prajñāpāramitā be taught?
World-Honored One! I do not see any dharma called a bodhisattva that comes or goes. Whenever the term ‘bodhisattva’ is spoken, I become uncertain about such a bodhisattva.
Moreover, World-Honored One, the designation ‘bodhisattva’ is neither fixed nor established anywhere. Why? Because that designation is devoid of inherent existence, and what lacks inherent existence has no fixed nature or location. If a bodhisattva hears this without fear, discouragement, or retreat, know that this bodhisattva ultimately abides in the stage of non-retrogression, abiding without any place of abiding. Such a bodhisattva has reached the stage of non-retrogression while abiding nowhere.
Furthermore, World-Honored One, when a bodhisattva practices Prajñāpāramitā, they should not abide in form, nor in feeling, perception, mental formations, or consciousness. Why? To abide in form is to follow form. To abide in feeling, perception, formations, or consciousness is to follow consciousness or to follow dharmas. One who does so cannot receive and uphold Prajñāpāramitā, cannot cultivate it, and without perfecting it cannot attain omniscient wisdom. Why? Because form does not grasp perception; feeling, perception, formations, and consciousness do not grasp perception. If form does not grasp, then it is not truly form. If feeling, perception, formations, and consciousness do not grasp, then they are not truly consciousness. Prajñāpāramitā also does not grasp. A bodhisattva should learn and practice Prajñāpāramitā in this way. This is called the bodhisattva’s dharma of non-appropriation, together with immeasurable, boundless, indeterminate samādhi. No śrāvaka or pratyekabuddha can destroy it. Why? Because that samādhi cannot be attained through appearances. If it could be attained through appearances, then the Brahmin Sthavira Xian Ni would not have generated faith in omniscient wisdom. That Brahmin entered this Dharma through limited knowledge. Having entered it, he no longer grasped form, feeling, perception, formations, or consciousness. He did not rely on what was merely heard to see. This wisdom does not see through inner form, outer form, both inner and outer form, nor apart from them. Likewise, it does not see through inner or outer feeling, perception, formations, or consciousness, nor apart from them. This is the omniscient wisdom that the Brahmin Xian Ni trusted and understood. By realizing the true nature of all dharmas, he attained liberation. Having attained liberation, he neither clings to nor rejects any dharma—not even Nirvāṇa.”
“World-Honored One, this is called the bodhisattva’s Prajñāpāramitā: not grasping form, nor feeling, perception, formations, or consciousness. Although not grasping these, before fully perfecting the Ten Powers, the Four Fearlessnesses, and the Eighteen Unique Qualities of a Buddha, the bodhisattva will certainly not enter Nirvāṇa midway.
Furthermore, World-Honored One, when practicing Prajñāpāramitā, a bodhisattva should reflect in this way: ‘What dharmas are called Prajñāpāramitā? Who is the one who practices Prajñāpāramitā? Can that which cannot be grasped be called Prajñāpāramitā?’ If, while contemplating in this way, the bodhisattva is not frightened, discouraged, or turned back, then know that this bodhisattva has not departed from the practice of Prajñāpāramitā.”
At that time Śāriputra asked Subhūti:
“If form is separate from the nature of form, if feeling, perception, formations, and consciousness are separate from the nature of consciousness, and if Prajñāpāramitā is separate from its own nature, why is it said that a bodhisattva has not departed from the practice of Prajñāpāramitā?”
Subhūti replied:
“Indeed, Śāriputra. Form is separate from the nature of form; feeling, perception, formations, and consciousness are separate from the nature of consciousness; Prajñāpāramitā is separate from the nature of Prajñāpāramitā. All these dharmas are separate from self-nature, and even their essential characteristics are devoid of inherent nature.”
Śāriputra said:
“If a bodhisattva learns in this way, can omniscient wisdom be attained?”
Subhūti replied:
“Śāriputra, a bodhisattva who learns in this way can indeed attain omniscient wisdom. Why? Because all dharmas are unborn and are not attained. If a bodhisattva practices in this manner, they draw near to omniscient wisdom.”
Then Subhūti said to Śāriputra:
“If a bodhisattva practices with form as an object of practice, or with the arising, ceasing, departure, or absence of form as an object of practice, then that very practice is merely a characteristic of practice. Likewise, if one practices with feeling, perception, formations, or consciousness—or with the arising, ceasing, destruction, departure, or absence of consciousness—as objects of practice, that too is merely a characteristic of practice.
Whoever thinks, ‘One who can do this is practicing Prajñāpāramitā,’ is still attached to characteristics. Know that such a bodhisattva has not yet skillfully mastered skillful means.”
Śāriputra asked Subhūti:
“Then how should a bodhisattva practice so that it is called practicing Prajñāpāramitā?”
Subhūti replied:
“If a bodhisattva does not practice form, does not practice the arising, ceasing, destruction, or emptiness of form; does not practice feeling, perception, formations, or consciousness, nor the arising, ceasing, destruction, or emptiness of consciousness—this is called practicing Prajñāpāramitā. One does not dwell on the thought of practicing Prajñāpāramitā, nor on not practicing, nor on practicing or not practicing, nor even on doing or not doing. This is called practicing Prajñāpāramitā. Why? Because all dharmas do not appropriate conceptual characteristics. This is called the bodhisattva’s immeasurable, unconditioned samādhi of non-appropriation. No śrāvaka or pratyekabuddha can destroy it. A bodhisattva who cultivates this samādhi quickly realizes unsurpassed, perfect enlightenment.”
Relying upon the Buddha’s spiritual power, Subhūti continued:
“If a bodhisattva cultivating this samādhi does not conceive, ‘This is the samādhi I should enter; I am entering samādhi; I have entered samādhi,’ then know that such a bodhisattva has received from all Buddhas the prediction of unsurpassed, perfect enlightenment.”
Śāriputra asked Subhūti:
“A bodhisattva who has practiced this samādhi receives the Buddhas’ prediction of unsurpassed, perfect enlightenment. Can this samādhi be taught?”
Subhūti replied:
“No, Venerable Śāriputra. Why? Because one who does not discriminate is in samādhi. Why? Because the nature of samādhi possesses nothing that can be owned.”
The Buddha praised Subhūti:
“Excellent, excellent! I have declared you to be foremost in entering the Samādhi of Non-Contention, just as I have taught. Bodhisattvas should learn Prajñāpāramitā in this way. Whoever learns in this way is truly learning Prajñāpāramitā.”
Śāriputra addressed the Buddha:
“World-Honored One, when a bodhisattva learns in this way, what Dharma is being learned?”
The Buddha said to Śāriputra:
“When a bodhisattva learns in this way, there is no dharma to be learned. Why? Because these dharmas are not as ordinary beings mistakenly cling to them.”
Śāriputra asked:
“World-Honored One, then what is meant by existence?”
The Buddha replied:
“That which has no place of existence is called existence. Likewise, because all dharmas have no place of existence, they are called ignorance. Ordinary beings discriminate ignorance, become attached to it, and cling to it. They fall into the two extremes, neither knowing nor seeing. Through conceptual discrimination and memory they become attached to name and form, which are not truly existent. Because of this attachment, they neither know nor see that all dharmas are originally without inherent possession. They do not transcend them, have no faith in them, and do not abide in them. Therefore they remain among ordinary beings who are attached and clinging.”
Śāriputra said to the Buddha:
“World-Honored One, a bodhisattva who learns in this way does not even learn omniscient wisdom.”
The Buddha said to Śāriputra:
“A bodhisattva who learns in this way does not learn omniscient wisdom; yet learning in this way is itself called learning omniscient wisdom and accomplishing omniscient wisdom.”
Subhūti addressed the Buddha:
“World-Honored One! If someone were to ask whether an illusory person who practices toward omniscience will attain omniscience, how should I answer?”
The Buddha said:
“Subhūti! I ask you, answer as you see fit. What do you think? Is illusion different from form, or is form different from illusion? Is illusion different from feeling, perception, formations, and consciousness?”
Subhūti replied:
“Illusion is not different from form, and form is not different from illusion. Illusion is precisely form, and form is precisely illusion. Illusion is not different from feeling, perception, formations, and consciousness. Consciousness is not different from illusion. Illusion is consciousness, and consciousness is illusion.”
The Buddha said:
“Subhūti! What do you think? Can the five aggregates of clinging be called a Bodhisattva?”
Subhūti addressed the Buddha:
“Yes, World-Honored One!”
The Buddha said to Subhūti:
“A Bodhisattva who studies unsurpassed, perfect enlightenment should study as an illusory person does. Why is that? You should know that the five aggregates are themselves illusion. Why? Because form is spoken of as illusion; feeling, perception, formations, and consciousness are spoken of as illusion. Consciousness is the six sense faculties and the five aggregates.”
Subhūti addressed the Buddha:
“World-Honored One! When a Bodhisattva who has just generated the aspiration hears these words, will they become frightened and retreat?”
The Buddha said to Subhūti:
“If a newly aspiring Bodhisattva follows evil spiritual friends, they will become frightened, lose heart, and fall back. But if they associate with good spiritual friends and hear these words, they will not become frightened, lose heart, or fall back.”
Subhūti asked:
“World-Honored One! Who are the evil friends of a Bodhisattva?”
The Buddha said:
“Those who teach me to abandon Prajñāpāramitā, causing me to lose delight in Bodhi; those who teach me to cultivate attachment to forms and appearances, delighting in ornate verses and flowery language; those who teach me to study the scriptures and teachings of the Śrāvakas and Pratyekabuddhas, thereby engaging in the works of Māra—these are called the evil friends of a Bodhisattva.”
Subhūti asked:
“World-Honored One! Who are the good friends of a Bodhisattva?”
The Buddha said:
“Whoever teaches me to study Prajñāpāramitā, points out the works of Māra and the dangers of Māra, and then teaches me to abandon the works of Māra and the dangers of Māra—Subhūti, this is called a good friend of a great Bodhisattva who has generated the Mahāyāna aspiration and great adornment.”
Subhūti addressed the Buddha:
“World-Honored One! The term ‘Bodhisattva’ is used, but what does ‘Bodhisattva’ mean?”
The Buddha said:
“It means one who studies all dharmas without obstruction and also knows all dharmas as they truly are. That is the meaning of ‘Bodhisattva.’”
Subhūti addressed the Buddha:
“World-Honored One! If knowing all dharmas is the meaning of Bodhisattva, then what is the meaning of ‘Mahāsattva’?”
The Buddha said:
“One who stands at the head of the great assembly is called a Mahāsattva.”
Śāriputra addressed the Buddha:
“World-Honored One! I wish to speak about the meaning of Mahāsattva.”
The Buddha said:
“Speak.”
Śāriputra addressed the Buddha:
“World-Honored One! A Bodhisattva who teaches the Dharma to eliminate views of self, beings, lifespan, person, existence, nonexistence, annihilation, permanence, and so forth—this is called the meaning of Mahāsattva. A mind that does not cling even to that Dharma is called the meaning of Mahāsattva.”
Śāriputra asked Subhūti:
“Why does the mind not cling with regard to this matter?”
Subhūti replied:
“Because there is no mind, therefore with regard to this matter the mind does not cling.”
Pūrṇa Maitrāyaṇīputra addressed the Buddha:
“World-Honored One! A Bodhisattva who has generated the aspiration for the Mahāyāna and great adornment—this is called the meaning of Mahāsattva.”
Subhūti addressed the Buddha:
“World-Honored One! It has been said that a Bodhisattva generates great adornment. Why is it called generating great adornment?”
The Buddha said:
“A Bodhisattva thinks, ‘I should liberate immeasurable, boundless, countless sentient beings.’ Yet after liberating sentient beings, there are no sentient beings who have been extinguished in liberation. Why? Because such is the nature of all dharmas. For example, if a magician standing at a crossroads creates the illusion of people whose heads have been severed, what do you think? Has anyone actually been injured or killed?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said:
“So it is with a Bodhisattva. Though immeasurable and countless sentient beings are liberated, there are no sentient beings who have entered final liberation. If, upon hearing this, a Bodhisattva is neither troubled nor afraid, you should know that this Bodhisattva has generated great adornment.”
Subhūti said:
“As I understand the meaning of the Buddha’s teaching, this is the Bodhisattva who has generated great adornment and adorns themselves. Why is that? Omniscience is an unconditioned Dharma that neither acts nor arises. Yet for the sake of sentient beings, great adornment is generated. These sentient beings are likewise a Dharma that neither acts nor comes into being. Why? Because form neither binds nor liberates; likewise, feeling, perception, formations, and consciousness neither bind nor liberate.”
Pūrṇa said to Subhūti:
“Is it true that form neither binds nor liberates, and that feeling, perception, formations, and consciousness neither bind nor liberate?”
Subhūti replied:
“Form neither binds nor liberates; feeling, perception, formations, and consciousness neither bind nor liberate.”
Pūrṇa asked:
“What is this form that neither binds nor liberates? What are these feeling, perception, formations, and consciousness that neither bind nor liberate?”
Subhūti replied:
“The form of an illusory person neither binds nor liberates. The feeling, perception, formations, and consciousness of an illusory person neither bind nor liberate. Because they have no place of existence, they neither bind nor liberate. Because they are free from attachment, they neither bind nor liberate. Because they are unborn, they neither bind nor liberate. This is called a Bodhisattva who has generated great adornment and adorns themselves.”
Subhūti addressed the Buddha:
“World-Honored One! What is the Great Vehicle? What is a Bodhisattva inclined toward the Great Vehicle? Where does this Vehicle abide, and from where does it arise?”
The Buddha said to Subhūti:
“The Great Vehicle is immeasurable and beyond calculation.”
Where does this Vehicle come from? Where does it abide?
This Vehicle arises from within the three realms; it abides in Omniscience. The non-Vehicle is precisely where the Vehicle arises. Why? Because when both the dharma that is free from attachment and the one who is free from attachment cannot be possessed, what dharma is not free from attachment?
Subhūti addressed the Buddha:
“World-Honored One! Mahāyāna means transcending all worldly beings—gods, humans, and asuras.
“World-Honored One! Mahāyāna is equal to empty space. Just as empty space receives immeasurable, innumerable beings, so too Mahāyāna receives immeasurable beings. Like empty space, it has no place of coming, no place of going, and no place of abiding. Mahāyāna is likewise; it does not distinguish the past, the present, or the future. Therefore it is called Mahāyāna.”
The Buddha praised Subhūti:
“Excellent, excellent! Great Bodhisattvas of the Mahāyāna are exactly as you have described.”
At that time Pūrṇa Maitrāyaṇīputra addressed the Buddha:
“World-Honored One! You instructed Subhūti to expound Prajñāpāramitā, and what he has spoken is called Mahāyāna.”
Subhūti addressed the Buddha:
“Is what I have said not in accord with Prajñāpāramitā?”
“No, Subhūti. What you have said is in harmony with Prajñāpāramitā.
“World-Honored One! I cannot obtain the Bodhisattvas of the past, nor do I see the Bodhisattvas of the present or the future. Form is boundless; therefore Bodhisattvas are also boundless. Feeling, perception, formations, and consciousness are boundless; therefore Bodhisattvas are also boundless.
“World-Honored One! Since Bodhisattvas cannot be obtained anywhere, at any time, or among any class of beings, to which Bodhisattva should Prajñāpāramitā be taught? I cannot perceive any Bodhisattva; therefore by what dharma should one enter Prajñāpāramitā?
“World-Honored One! What is called ‘Bodhisattva’ is merely a name. Just as a self is spoken of, and a dharma-self is spoken of, yet ultimately neither is born.
“World-Honored One! The nature of all dharmas is likewise. Whatever here is form is neither clung to nor born. Feeling, perception, formations, and consciousness are likewise neither clung to nor born. Form as Bodhisattva cannot be obtained. Feeling, perception, formations, and consciousness as Bodhisattva cannot be obtained. What cannot be obtained cannot itself be obtained.
“World-Honored One! Bodhisattvas cannot be obtained in any place, at any time. Therefore, by what dharma should one enter Prajñāpāramitā?
“World-Honored One! Bodhisattva is only a name, just as the self is ultimately unborn. The nature of all dharmas is likewise. Whatever here is form is neither clung to nor born. Whatever is feeling, perception, formations, and consciousness is neither clung to nor born. The nature of all dharmas is likewise; this nature itself is unborn, and even non-birth is unborn.
“World-Honored One! Is it acceptable for me to teach the unborn dharmas as entry into Prajñāpāramitā? Why? Because apart from the unborn dharmas, no Bodhisattva practicing unsurpassed, perfect enlightenment can be found. If a Bodhisattva hears this teaching and is not afraid, one should know that this Bodhisattva practices Prajñāpāramitā.
“World-Honored One! When a Bodhisattva practices Prajñāpāramitā and contemplates in this way, he sees that among all dharmas, nothing is accepted as form. Why? Because if form is unborn, then it is not form; if form is undying, then it is not form. It is unborn, undying, nondual, and without discrimination. Thus, to speak of form is to speak of the nondual dharma.
“A Bodhisattva practicing this Prajñāpāramitā does not grasp feeling, perception, formations, or consciousness. Why? Because if consciousness is unborn, then it is not consciousness; if consciousness does not perish, then it is not consciousness. It is unborn, undying, nondual, and without discrimination. Thus, to speak of consciousness is to speak of the nondual dharma.”
Śāriputra asked Subhūti:
“As I understand the meaning of what you have said, Subhūti, the Bodhisattva is unborn. If the Bodhisattva is unborn, why then do beings undertake difficult deeds and endure suffering?”
Subhūti replied:
“I do not wish for Bodhisattvas to undertake difficult deeds. Why? Because if one gives rise to the notion of difficult practice or ascetic hardship, one cannot benefit immeasurable, innumerable beings. Toward all beings one should give rise to thoughts of ease, affection, as toward one’s parents, one’s children, or one’s own possessions. Then one can benefit immeasurable, innumerable beings. According to my teaching, in every place, at every time, and among every kind of being, nothing can be obtained. A Bodhisattva should generate this understanding toward all inner and outer dharmas. If a Bodhisattva practices with such a mind, this is called the truly difficult practice.
“As Śāriputra has said:
‘The Bodhisattva is unborn.’ Indeed, Śāriputra, the Bodhisattva truly is unborn!”
Śāriputra said:
“Precisely because the Bodhisattva is unborn, Omniscience is also unborn.”
Subhūti replied:
“Omniscience is also unborn.”
Śāriputra said:
“If Omniscience is unborn, then ordinary beings are also unborn.”
Subhūti replied:
“Ordinary beings are also unborn.”
Śāriputra said to Subhūti:
“If the Bodhisattva is unborn, then the dharma of the Bodhisattva is also unborn. If Omniscience is unborn, then the dharma of Omniscience is also unborn. If ordinary beings are unborn, then the dharma of ordinary beings is also unborn. Now, because one realizes the unborn through the unborn, the Bodhisattva attains Omniscience.”
Subhūti replied:
“I do not wish to make the unborn dharma into something that can be attained. Why? Because the unborn dharma has nothing that can be attained.”
Śāriputra said:
“When you speak of the birth of birth and the birth of non-birth, are your words themselves born or unborn?”
Subhūti replied:
“All dharmas are unborn; speech is also unborn. Delight in speaking and delight in expounding the Dharma are also unborn. This is what it means to delight in teaching the Dharma.”
Śāriputra said:
“Excellent, excellent, Subhūti! Among those who teach the Dharma, you are foremost. Why? Because, Subhūti, whatever I ask, you are able to answer.”
Subhūti replied:
“The Dharma is just so. The disciples of the Buddhas rely upon the Dharma that has no basis of reliance when answering questions. Why? Because all dharmas are indeterminate.”
Śāriputra said:
“Excellent, excellent! Through the power of which Pāramitā is this?”
Subhūti replied:
“This is through the power of Prajñāpāramitā.”
Śāriputra said:
“When a Bodhisattva hears and discusses such teachings without doubt, without regret, and without finding them difficult, one should know that this Bodhisattva practices correctly and never departs from this mindfulness.
“If a Bodhisattva does not depart from this practice or this thought, then all beings likewise do not depart from this practice or this thought. All beings will also become Bodhisattvas. Why? Because beings do not depart from this thought.”
Subhūti replied:
“Excellent, excellent, Śāriputra! You wish to abandon the self in order to fulfill the meaning of the self. Why? Because beings have no inherent nature; therefore one should know that thought also has no inherent nature. Since beings are free from inherent existence, thought is likewise free from inherent existence. Since beings cannot be grasped, thought also cannot be grasped.
“Śāriputra, I wish for Bodhisattvas to use this very mindfulness in practicing Prajñāpāramitā.”
Chapter 2: ŚAKRA, LORD OF THE DEVA
At that time Śakra, Lord of the Devas, together with forty thousand heavenly sons, was present in the assembly. The Four Heavenly Kings, together with twenty thousand heavenly sons, were also present. Brahmā, lord of the Sahā world, together with ten thousand Brahmā kings, was likewise present. Furthermore, countless thousands of Pure Abode devas were in the assembly. The radiance produced by the karmic merit of these heavenly beings was exceedingly brilliant, yet because of the supernatural power of the Buddha’s radiance, their light did not appear.
At that time Śakra, Lord of the Devas, said to Subhūti:
Countless celestial beings had gathered together, wishing to hear Subhūti expound the meaning of Prajñāpāramitā. How should a Bodhisattva abide in Prajñāpāramitā?
Subhūti said to Śakra Devānām Indra and the assembled devas:
“Kāśika! Relying on the Buddha’s spiritual power, I expound Prajñāpāramitā. If there are heavenly beings who have not yet generated the aspiration for Unsurpassed, Perfect, Complete Enlightenment, they should now generate it. If someone has already entered the right path, then they cannot generate the aspiration for Unsurpassed, Perfect, Complete Enlightenment, because they have already crossed beyond saṃsāra. If such a person were to generate that aspiration, I too would rejoice and would not hinder the merit of that act. Why? Because superior beings should seek the supreme Dharma.”
Then the Buddha praised Subhūti:
“Excellent, excellent! You have encouraged the Bodhisattvas in this way.”
Subhūti said:
“World-Honored One! I must repay the Buddha’s kindness. Just as the Buddhas and disciples of the past taught the Tathāgata to abide in the Dharma of emptiness and instructed Him in the Perfections (Pāramitās), the Tathāgata learned this Dharma and attained Unsurpassed, Perfect, Complete Enlightenment.
“World-Honored One! I will likewise protect and keep the Bodhisattvas in mind. Through my protection, these Bodhisattvas will quickly attain Unsurpassed, Perfect, Complete Enlightenment.”
Subhūti said to Śakra Devānām Indra:
“Kāśika! Listen attentively to how a Bodhisattva abides in Prajñāpāramitā.
“Kāśika! A Bodhisattva who undertakes the great adornment of the Great Vehicle should abide in Prajñāpāramitā through the Dharma of emptiness. One should not abide in form, nor in feeling, perception, formations, or consciousness. One should not abide in form as permanent or impermanent; nor in feeling, perception, formations, or consciousness as permanent or impermanent. One should not abide in form as suffering or happiness; nor in feeling, perception, formations, or consciousness as suffering or happiness. One should not abide in form as pure or impure; nor in feeling, perception, formations, or consciousness as pure or impure. One should not abide in form as self or non-self; nor in feeling, perception, formations, or consciousness as self or non-self. One should not abide in form as empty or non-empty; nor in feeling, perception, formations, or consciousness as empty or non-empty.
“One should not abide in the fruit of Stream-enterer, Once-returner, Non-returner, Arhatship, the path of the Pratyekabuddha, or Buddhahood. One should not abide in the unconditioned attainment of Stream-enterer, nor in the merit-field of the Stream-enterer. One should not abide in the fruit of Stream-enterer, even through its seven further rebirths. One should not abide in the unconditioned attainment of the Once-returner, nor in its merit-field, nor in its single remaining return to this world before the end of suffering. One should not abide in the unconditioned attainment of the Non-returner, nor in its merit-field, nor in the Non-returner’s nirvāṇa in that higher realm. One should not abide in the unconditioned attainment of Arhatship, nor in its merit-field, nor in the Arhat’s entry into Nirvāṇa without remainder in this life. One should not abide in the unconditioned fruit of the Pratyekabuddha path, nor in its merit-field, nor in the Pratyekabuddha’s surpassing the Śrāvaka stage and entering Nirvāṇa without reaching Buddhahood. One should not abide in the Buddha Dharma while benefiting immeasurable beings, even though the liberation of beings cannot be measured.”
At that time Śāriputra thought, “How should a Bodhisattva abide?”
Subhūti, knowing his thought, said to Śāriputra:
“What do you think? Where does the Tathāgata abide?”
Śāriputra replied:
“The Tathāgata abides nowhere and does not abide. The Tathāgata is so called with respect to mind. The Tathāgata does not abide in conditioned nature, nor does He abide in unconditioned nature.”
“Śāriputra! A great Bodhisattva should likewise abide in this way. Just as the Tathāgata abides in all dharmas—neither abiding nor not abiding.”
Then some heavenly beings in the assembly thought:
“We can still understand the language and expressions of the Yakṣas, but the discussions of Subhūti are difficult for us to understand.”
Knowing their thoughts, Subhūti said to them:
“Here there is no preaching, no instruction, and no listening.”
The devas thought:
“Subhūti is making what is easy to understand into something profound.”
Knowing this, Subhūti said:
“If a practitioner wishes to attain the fruit of Stream-enterer and abide in that fruit, they cannot depart from this patience in the Dharma. Likewise, if they wish to attain the fruit of Once-returner, Non-returner, Arhatship, the path of the Pratyekabuddha, or Buddhahood, they also cannot depart from this patience in the Dharma.”
Then the devas thought:
“Who can accord with Subhūti’s words?”
Knowing this, Subhūti said:
“An illusory person can accord with what I say, yet neither hear nor attain.”
The devas thought:
“Only the listener is like an illusion; beings are also like illusions. Stream-enterer up to the path of the Pratyekabuddha are likewise like illusions.”
Subhūti, knowing this, said:
“I say that beings are like illusions and dreams. The fruit of Stream-enterer is like an illusion and a dream. The fruits of Once-returner, Non-returner, Arhatship, and the path of the Pratyekabuddha are also like illusions and dreams.”
The devas said:
“Subhūti also says that the Buddha Dharma is like a dream and an illusion.”
Subhūti replied:
“I say that the Buddha Dharma is also like an illusion and a dream. I also say that Nirvāṇa is like an illusion and a dream.”
The devas asked:
“Venerable Subhūti! Do you mean that Nirvāṇa itself is also like an illusion and a dream?”
Subhūti answered:
“Heavenly beings, even if there were a Dharma greater than Nirvāṇa, I would still say that it is like an illusion and a dream. Heavenly beings, illusion, dream, and Nirvāṇa are not two; they are not different.”
Then Śāriputra, Pūrṇa Maitrāyaṇīputra, Mahākauṣṭhila, and Mahākātyāyana asked Subhūti:
“You have explained the meaning of Prajñāpāramitā in this way. Who is capable of receiving the meaning of Prajñāpāramitā?”
Ānanda said:
“Only those who are irreversible, fully endowed with right view, and Arhats whose aspirations are fulfilled can receive the meaning of Prajñāpāramitā.”
Subhūti said:
“Indeed. The meaning of Prajñāpāramitā cannot truly be received. Why? Because within Prajñāpāramitā there is no Dharma that can be spoken and no Dharma that can be taught. For this reason, it cannot be received.”
At that time Śakra Devānām Indra thought:
“Elder Subhūti is showering the rain of Dharma. I can manifest celestial flowers and scatter them as an offering to him.”
Śakra manifested flowers and scattered them before Subhūti as an offering.
Subhūti thought:
“Śakra Devānām Indra has scattered flowers from the Trāyastriṃśa Heaven. Yet I have never seen such flowers before. They have been manifested from thought and are not produced by trees.”
Knowing this thought, Śakra said:
“These flowers are not living flowers, nor are they born from thought.”
Subhūti said:
“Kāśika! You say these flowers are neither living flowers nor born from thought. If they are not produced by Dharma, why are they called flowers?”
Śakra thought:
“The wisdom of Elder Subhūti is exceedingly profound. He does not destroy conventional names while explaining ultimate truth.”
Then he said:
“Yes, indeed, Subhūti! Just as you have said, Bodhisattvas should learn in this way. Learning in this way, they do not learn the fruit of Stream-enterer, Once-returner, Non-returner, Arhatship, or the path of the Pratyekabuddha. By not learning those attainments, this is called learning the Buddha Dharma and learning Omniscience. Learning the Buddha Dharma and Omniscience is to learn immeasurable and boundless Buddha Dharma. One who learns the immeasurable and boundless Buddha Dharma does not learn because form increases or decreases, nor because feeling, perception, formations, or consciousness increase or decrease. They do not learn through grasping form, nor through grasping feeling, perception, formations, or consciousness. Such a person learns the Dharma that neither grasps nor has any place of cessation. Therefore, it is called learning.”
Śāriputra said to Subhūti:
“A practitioner should learn in this way—not by grasping Omniscience, nor by annihilating Omniscience.”
Subhūti replied:
“Exactly so, Śāriputra! A Bodhisattva should learn without grasping or destroying even Omniscience. By contemplating in this way, one can learn Omniscience and accomplish Omniscience.”
Then Śakra Devānām Indra asked Śāriputra:
“How should a great Bodhisattva seek Prajñāpāramitā?”
Śāriputra answered:
“One who studies Prajñāpāramitā should seek it in the transformations of Subhūti.”
Śakra asked Subhūti:
“Whose miraculous power is that?”
Subhūti replied:
“It is the miraculous power of the Buddha. Kāśika! You asked where Prajñāpāramitā should be sought. It should not be sought in form, nor in feeling, perception, formations, or consciousness. Nor should it be sought apart from form, or apart from feeling, perception, formations, or consciousness. Why? Because form is not Prajñāpāramitā, nor is what is apart from form Prajñāpāramitā. Feeling, perception, formations, and consciousness are not Prajñāpāramitā, nor is what is apart from them Prajñāpāramitā.”
Śakra said:
“The Great Perfection is Prajñāpāramitā. The Immeasurable Perfection is Prajñāpāramitā. The Boundless Perfection is Prajñāpāramitā.”
Subhūti replied:
“Yes indeed, Kāśika! The Great Perfection is Prajñāpāramitā. The Immeasurable Perfection is Prajñāpāramitā. The Boundless Perfection is Prajñāpāramitā. Kāśika! Since form is immeasurable, Prajñāpāramitā is immeasurable. Since feeling, perception, formations, and consciousness are immeasurable, Prajñāpāramitā is immeasurable. Since conditions are boundless, Prajñāpāramitā is boundless. Since beings are boundless, Prajñāpāramitā is boundless.
“Kāśika! Why are conditions boundless, making Prajñāpāramitā boundless? Because all dharmas have no beginning, no middle, and no end. Therefore, conditions are boundless, and Prajñāpāramitā is boundless.
“Furthermore, Kāśika! All dharmas are boundless. The past cannot be obtained; the present and the future cannot be obtained. Therefore, conditions are boundless, and Prajñāpāramitā is boundless.”
Śakra Devānām Indra asked Elder Subhūti:
“How are beings boundless, and Prajñāpāramitā boundless?”
“Kāśika! Beings are immeasurable, countless, and beyond calculation. Therefore, beings are boundless, and Prajñāpāramitā is boundless.”
Śakra asked:
“Venerable Subhūti! What is meant by ‘beings’?”
Subhūti answered:
“The meaning of ‘beings’ is simply the meaning of dharmas. What do you think? Since we speak of beings, what meaning do beings actually have?”
Śakra replied:
“The meaning of beings is neither dharma nor non-dharma. It is merely a conventional designation without foundation or cause, provisionally established and temporarily called ‘beings.’”
Subhūti said:
“What do you think? Is there truly any being here that can be expounded or pointed out?”
Śakra replied:
“No.”
Subhūti said:
“Kāśika! If beings cannot be expounded or pointed out, then why say that beings are boundless and Prajñāpāramitā is boundless?
“Kāśika! Suppose the Tathāgata had a lifespan lasting as many kalpas as the sands of the Ganges and expounded the Dharma to beings throughout that time. Would beings truly exist as beings, arising and ceasing?”
Śakra replied:
“No. For beings have, from the very beginning, always been pure.”
Subhūti said:
“Kāśika! Therefore, you should understand that beings are boundless, and Prajñāpāramitā is boundless.”