MAHĀ PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 3
Chapter 8: ENCOURAGING STUDY
At that time, Subhūti addressed the Buddha:
World-Honored One! If a Great Bodhisattva wishes to perfect the Perfection of Giving, he must study the Perfection of Prajñā. If he wishes to perfect the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā, he must study the Perfection of Prajñā.
If a Great Bodhisattva wishes to know the five aggregates, the twelve sense bases, and the eighteen realms; wishes to know eye-contact and all feelings arising due to eye-contact as a condition, up to all feelings arising due to mind-contact as a condition, he must study the Perfection of Prajñā.
If a Great Bodhisattva wishes to eliminate greed, anger, ignorance, pride, doubt, the view of self, attachment to precepts, and all afflictive mental factors, he must study the Perfection of Prajñā. If he wishes to eliminate the four bonds, the four knots, and the four inverted views, he must study the Perfection of Prajñā.
If a Great Bodhisattva wishes to know the ten wholesome actions, the four meditations, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, up to the eighteen unique qualities of a Buddha, all must be learned through studying the Perfection of Prajñā.
If a Great Bodhisattva wishes to enter the Samādhi of Awakening Factors, wishes to enter the six supernatural powers, wishes to enter the nine successive concentrations, wishes to enter the Transcendent Samādhi, all must be learned through studying the Perfection of Prajñā.
If a Great Bodhisattva wishes to attain the Lion’s Play Samādhi, the Lion’s Exertion Samādhi; wishes to attain all methods of dhāraṇī; wishes to attain the Śūraṅgama Samādhi, the Jewel Seal Samādhi, the Wondrous Moon Samādhi, the Moon Banner Sign Samādhi, the Seal of All Dharmas Samādhi, the Observing Seal Samādhi, the Nature of All Dharmas Samādhi, the All-Abiding Characteristics Samādhi, the Vajra-like Samādhi, the Entering All Dharma Gates Samādhi, the King of Samādhis Samādhi, the King Seal Samādhi, the Pure Power Samādhi, the Lofty Arising Samādhi, the Samādhi of Entering All Eloquence, the Samādhi of Entering the Names of All Dharmas, the Observing the Ten Directions Samādhi, the Seal of All Dhāraṇī Gates Samādhi, the Samādhi of Not Forgetting All Dharmas, the Seal of Gathering All Dharma Aggregates Samādhi, the Space-Abiding Samādhi, the Threefold Purity Samādhi, the Non-retrogressive Supernatural Power Samādhi, the Emerging from the Bowl Samādhi, and the Sign of All Samādhis Banner Samādhi, all must be learned through studying the Perfection of Prajñā.
World-Honored One! If a Great Bodhisattva wishes to fulfill the wishes of all sentient beings, he must study the Perfection of Prajñā.
If he wishes to perfect such wholesome roots, always avoid falling into evil paths, not be born into lowly families, not remain among the Śrāvakas or Pratyekabuddhas, and not fall into the Bodhisattva’s Summit, he must study the Perfection of Prajñā.
Venerable Śāriputra asked:
What does it mean to fall into the Bodhisattva’s Summit?
Venerable Subhūti said:
If a Great Bodhisattva, without using skillful means, practices the six Perfections, enters the samādhi of emptiness, signlessness, and wishlessness, does not enter the ranks of Śrāvakas or Pratyekabuddhas, and also does not enter the Bodhisattva Stage, this is called the Great Bodhisattva giving rise to attachment to dharmas; therefore, he falls into the Bodhisattva’s Summit.
Venerable Śāriputra asked:
What is called the arising of a Bodhisattva?
Venerable Subhūti said:
Arising is attachment to dharmas.
Venerable Śāriputra asked:
What is attachment to dharmas?
Venerable Subhūti said:
When a Great Bodhisattva practices the Perfection of Prajñā, he understands that form, feeling, perception, formations, and consciousness are empty, signless, without arising, tranquil, impermanent, suffering, and without self. If the Bodhisattva remembers and holds onto these, it is called the Bodhisattva’s arising of attachment to dharmas that follows the path.
“This is suffering that must be known; this is the origin that must be eliminated; this is cessation that must be realized; this is the path that must be cultivated. This dharma is defiled; this dharma is pure. Therefore, one should approach this dharma and should not approach that dharma. This place should be practiced; this place should not be practiced. This is the Bodhisattva path; this is not the Bodhisattva path. This is what a Bodhisattva should learn; this is not what a Bodhisattva should learn. This is the Bodhisattva’s Perfection of Giving up to the Perfection of Prajñā; this is not the Bodhisattva’s six Perfections. This is the Bodhisattva’s skillful means; this is not the Bodhisattva’s skillful means. This is what matures the Bodhisattva; this is not what matures the Bodhisattva.”
When practicing the Perfection of Prajñā, if a Great Bodhisattva accepts and remembers the above-mentioned dharmas, this is called the Bodhisattva’s arising of attachment to dharmas following the path.
Venerable Śāriputra asked:
What is the non-arising of a Bodhisattva?
Venerable Subhūti said:
The Great Bodhisattva, while practicing the Perfection of Wisdom, in inner emptiness does not see outer emptiness; in inner and outer emptiness does not see inner emptiness; in inner and outer emptiness does not see inner-and-outer emptiness; in inner-and-outer emptiness does not see outer emptiness; in inner-and-outer emptiness does not see emptiness of emptiness; in emptiness of emptiness does not see inner-and-outer emptiness; in great emptiness does not see emptiness of emptiness; in great emptiness does not see ultimate-meaning emptiness; in ultimate-meaning emptiness does not see great emptiness; in ultimate-meaning emptiness does not see conditioned emptiness; in conditioned emptiness does not see ultimate-meaning emptiness; in conditioned emptiness does not see unconditioned emptiness; in unconditioned emptiness does not see conditioned emptiness; in unconditioned emptiness does not see ultimate emptiness; in ultimate emptiness does not see unconditioned emptiness; in ultimate emptiness does not see beginningless emptiness; in beginningless emptiness does not see ultimate emptiness; in beginningless emptiness does not see dispersed emptiness; in dispersed emptiness does not see beginningless emptiness; in dispersed emptiness does not see nature emptiness; in nature emptiness does not see dispersed emptiness; in nature emptiness does not see emptiness of all phenomena; in emptiness of all phenomena does not see nature emptiness; in emptiness of all phenomena does not see self-characteristic emptiness; in self-characteristic emptiness does not see emptiness of all phenomena; in self-characteristic emptiness does not see emptiness of non-attainment; in emptiness of non-attainment does not see self-characteristic emptiness; in dispersed emptiness does not see beginningless emptiness; in dispersed emptiness does not see nature emptiness; in nature emptiness does not see dispersed emptiness; in nature emptiness does not see emptiness of all phenomena; in emptiness of all phenomena does not see nature emptiness; in emptiness of all phenomena does not see self-characteristic emptiness; in self-characteristic emptiness does not see emptiness of all phenomena; in self-characteristic emptiness does not see emptiness of non-attainment; in emptiness of non-attainment does not see self-characteristic emptiness; in emptiness of non-attainment does not see emptiness of no phenomena; in emptiness of no phenomena does not see emptiness of non-attainment; in emptiness of no phenomena does not see emptiness of existent phenomena; in emptiness of existent phenomena does not see emptiness of existent and nonexistent phenomena; in emptiness of existent and nonexistent phenomena does not see emptiness of existent phenomena.
The above is what is called the Bodhisattva’s non-arising, and it is entering the position of a Bodhisattva. Venerable Śāriputra, the Great Bodhisattva who wishes to learn the Perfection of Wisdom should learn in this way: not recollecting the five aggregates, the twelve sense bases, the eighteen elements, not recollecting the six Perfections, up to the eighteen exclusive qualities of a Buddha.
When attaining such a mind, a mind beyond anything else, a vast and great mind, the Great Bodhisattva practicing the Perfection of Wisdom should not recollect it and should not consider himself to have attained it.
Why? Because this mind is not mind, for the characteristic of mind is originally always pure.
Venerable Śāriputra asked:
What is the characteristic of mind that is always pure?
Venerable Subhūti said:
The Bodhisattva clearly knows that the characteristics of mind and greed, anger, delusion, all bonds, defilements, originally neither unite nor separate; they originally neither unite nor separate from the mind of the Śrāvaka or the mind of the Pratyekabuddha. This is called the characteristic of the Bodhisattva’s mind that is always pure.
Venerable Śāriputra asked:
Is there a mind without the characteristics of mind?
Venerable Subhūti said:
Within this mind without characteristics, can the characteristics of a mind that exists and a mind that does not exist be obtained?
Venerable Śāriputra said:
They cannot be obtained.
Venerable Subhūti said:
If it is said that they cannot be obtained, then one should not ask whether there is a mind without the characteristics of mind.
Venerable Śāriputra again asked:
What is meant by having no characteristics of mind?
Venerable Subhūti said:
The phenomena are not destroyed and are not differentiated; this is called having no characteristics of mind.
Venerable Śāriputra again asked:
Is it only this mind that is not destroyed and not differentiated? Is form also not destroyed and not differentiated, and up to the Buddha Path also not destroyed and not differentiated?
Venerable Subhūti said:
If one knows the characteristic of mind as not destroyed and not differentiated, then one also knows that form up to the Buddha Path are likewise not destroyed and not differentiated.
Venerable Śāriputra praised Venerable Subhūti:
Excellent, excellent! Subhūti is a true son of the Buddha, born from the mouth of the Buddha, born from seeing the Dharma, born through transformation by the Dharma, obtaining the share of Dharma and not the share of material wealth. Regarding the true Dharma, he has self-confidence that his body has realized it.
It is exactly as the Buddha once praised him, that he is foremost among those who have attained the Samadhi of Non-contention.
The Great Bodhisattva should learn the Perfection of Wisdom in this way. Here, it should also be clearly understood that the Bodhisattva practices exactly as you have said, and therefore does not depart from the Perfection of Wisdom.
All virtuous men and women who wish to learn the teachings of the Śrāvaka vehicle should also listen to the Perfection of Wisdom in order to uphold it, recite it, remember it, and practice it. Those who wish to learn the teachings of the Pratyekabuddha vehicle should also listen to the Perfection of Wisdom in order to uphold it, recite it, remember it, and practice it. Those who wish to learn the teachings of the Bodhisattva should also listen to the Perfection of Wisdom in order to uphold it, recite it, remember it, and practice it.
Why? Because within the Perfection of Wisdom, the three vehicles are extensively explained; therefore Bodhisattvas, Śrāvakas, and Pratyekabuddhas must all learn it.
Chapter 9: Praise and Collection
Venerable Subhūti addressed the Buddha:
Venerable World-Honored One! I neither perceive nor grasp what it means for a Bodhisattva to practice the Prajñāpāramitā; then for whom would I expound the Prajñāpāramitā?
Venerable World-Honored One! I do not see all dharmas gathering together or dispersing apart. If, for the sake of a Bodhisattva, I were to designate someone as a Bodhisattva, I might come to regret it.
Venerable World-Honored One! That designation neither abides nor does it not abide. Why? Because names and designations are inherently nonexistent; therefore, that designation neither abides nor does it not abide.
Venerable World-Honored One! I do not see form up to consciousness, eye up to mind, forms up to dharmas, eye-consciousness up to mind-consciousness, eye-contact up to mind-contact, feelings arising dependent upon eye-contact up to feelings arising dependent upon mind-contact, and likewise in the same way.
Venerable World-Honored One! I also do not see ignorance up to old age and death gathering and dispersing, nor the cessation of ignorance up to the cessation of old age and death gathering and dispersing. If I do not see them, then how could I establish names? Therefore, names neither abide nor do they not abide. Why? Because names are without true existence.
Venerable World-Honored One! I do not see greed, hatred, delusion, the afflictions, and the bonds and fetters gathering and dispersing. I do not see the six pāramitās up to the eighteen dharmas exclusive to a Buddha gathering and dispersing. Then how could I establish the name Bodhisattva? This designation does not abide. Why? Because names are without true existence.
Venerable World-Honored One! I do not see the five aggregates gathering and dispersing, which are like dreams, echoes, reflections, mirages, and transformations.
I do not attain separation, gathering and dispersing; I do not attain quiescence, non-arising, non-ceasing, non-display, non-defilement, non-purity, gathering and dispersing.
I do not attain the nature of dharmas, ultimate reality, the characteristics of dharmas, or the flavor of dharmas, gathering and dispersing.
I do not attain wholesome dharmas and unwholesome dharmas, gathering and dispersing.
I do not attain conditioned and unconditioned dharmas, contaminated and uncontaminated dharmas, gathering and dispersing.
I do not attain past, future, and present dharmas, gathering and dispersing.
I do not attain dharmas that are neither past, nor future, nor present, gathering and dispersing.
What are dharmas that are neither past, nor future, nor present? They are precisely unconditioned dharmas.
Venerable World-Honored One! I do not see unconditioned dharmas gathering and dispersing. I do not see the Buddha gathering and dispersing, nor do I see countless Buddha realms, Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas gathering and dispersing. Since all are without true existence, they neither abide nor do they not abide. In this way, how could one be able to instruct Bodhisattvas regarding the Prajñāpāramitā?
Venerable World-Honored One! This designation “Bodhisattva” neither abides nor does it not abide. Why? Because this designation has no true existence; therefore, it neither abides nor does it not abide.
Venerable World-Honored One! I do not see the true reality of all dharmas gathering and dispersing. How then could I establish a name for a Bodhisattva and call it “Bodhisattva”? The true reality and names of all dharmas neither abide nor do they not abide. Because this designation has no true existence, the designation neither abides nor does it not abide.
Venerable World-Honored One! Dharmas that arise through the harmonious combination of causes and conditions are merely designations established through expression. The name “Bodhisattva” within the five aggregates, twelve sense bases, eighteen elements, and up to the eighteen dharmas exclusive to a Buddha cannot be spoken of; with regard to conditioned dharmas, they likewise cannot be spoken of.
Just as dreams, echoes, images, mirages, and transformations cannot be spoken of with regard to all dharmas.
Just as the names of space, earth, water, fire, and wind also have no dharma that can be spoken of.
The names of precepts, concentration, wisdom, liberation, liberated knowledge and vision; the names of Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha also have no dharma that can be spoken of.
The names Buddha and Dharma also have no dharma that can be spoken of. These include wholesome and unwholesome, permanent and impermanent, suffering and happiness, self and non-self, quiescence and separation, existence and nonexistence.
Venerable World-Honored One! Therefore, my mind would regret it if I established the designation Bodhisattva and called it Bodhisattva, because the characteristics of gathering and dispersing of all dharmas are without true existence. That designation neither abides nor does it not abide, because it is without true existence.
Venerable World-Honored One! If a Great Bodhisattva hears the characteristics and meaning of the Prajñāpāramitā explained in this way and their mind does not sink, does not regret, does not become frightened, and does not become afraid, then it should be known that this Bodhisattva has certainly abided in the irreversible nature, because they do not abide in any dharmas.
Venerable World-Honored One! A Great Bodhisattva who wishes to practice the Prajñāpāramitā should not abide in the five aggregates, the twelve sense bases, or the eighteen elements, and should not abide in the six great elements or the twelve links of dependent origination.
Why? Because form and the characteristics of form are empty, and up to old age and death and the characteristics of old age and death are also empty.
Since form is empty and up to old age and death is empty, they cannot be called form, and up to cannot be called old age and death. Apart from emptiness there is also no form, and apart from emptiness there is also no old age and death. Form itself is emptiness, emptiness itself is form; up to old age and death itself is emptiness, and emptiness itself is old age and death.
For this reason, when wishing to practice the Prajñāpāramitā, a Great Bodhisattva should not abide in form, and up to should not abide in old age and death. They should not abide in the four foundations of mindfulness, and up to should not abide in the eighteen dharmas exclusive to a Buddha. Why? Because the four foundations of mindfulness and the characteristics of the four foundations of mindfulness are empty. Since the four foundations of mindfulness are empty, they cannot be called the four foundations of mindfulness; apart from emptiness there are also no four foundations of mindfulness. The four foundations of mindfulness are emptiness itself, and emptiness itself is the four foundations of mindfulness. Up to the eighteen dharmas exclusive to a Buddha are also like this.
O Blessed World-Honored One! When wishing to practice Prajñā-pāramitā, a Great Bodhisattva should not abide in the six pāramitās. Why? Because the six pāramitās and the characteristics of the six pāramitās are empty. Since the six pāramitās are empty, they cannot be called the six pāramitās. Apart from emptiness, there are no six pāramitās; the six pāramitās are emptiness, and emptiness is the six pāramitās.
O Blessed World-Honored One! When wishing to practice Prajñā-pāramitā, a Great Bodhisattva should not abide in the dharma gate of one syllable, the dharma gate of two syllables, and up to the dharma gate of countless syllables. The meaning is the same as explained above.
O Blessed World-Honored One! When wishing to practice Prajñā-pāramitā, a Great Bodhisattva should not abide in the various gates of supernatural powers, because the meaning is the same as explained above.
O Blessed World-Honored One! When wishing to practice Prajñā-pāramitā, a Great Bodhisattva should not abide in the view that form is impermanent, form is suffering, form is without self, form is empty, form is tranquil, and form is detached. Why? Because impermanence and the characteristic of impermanence are empty. Since impermanence is empty, it cannot be called impermanence. Apart from emptiness, there is no impermanence. Impermanence itself is emptiness, and emptiness itself is impermanence. Suffering, no-self, emptiness, tranquility, and detachment are likewise the same. Up to feeling, perception, formations, and consciousness being detached, a Great Bodhisattva should not abide in them, and it is the same in this way.
O Blessed World-Honored One! When wishing to practice Prajñā-pāramitā, a Great Bodhisattva should not abide in Suchness. Why? Because the characteristic of Suchness is empty, therefore it cannot be called Suchness. Apart from emptiness, there is no Suchness. Suchness itself is emptiness, and emptiness itself is Suchness.
O Blessed World-Honored One! When wishing to practice Prajñā-pāramitā, a Great Bodhisattva should not abide in the nature of dharmas, the characteristics of dharmas, the position of dharmas, or ultimate reality. Why? Because ultimate reality and the characteristic of ultimate reality are empty. Since ultimate reality is empty, it cannot be called ultimate reality. Apart from emptiness, there is no ultimate reality. Ultimate reality itself is emptiness, and emptiness itself is ultimate reality.
O Blessed World-Honored One! When wishing to practice Prajñā-pāramitā, a Great Bodhisattva should not abide in all dhāraṇī dharma gates or samādhi dharma gates. Why? Because the characteristics of dhāraṇī and samādhi are empty. Since they are empty, they cannot be called dhāraṇī gates or samādhi gates. Apart from emptiness, there are no dhāraṇī gates or samādhi gates. The dhāraṇī gates and samādhi gates themselves are emptiness, and emptiness itself is the dhāraṇī gates and samādhi gates.
O Blessed World-Honored One! A Great Bodhisattva who wishes to practice Prajñā-pāramitā, because of lacking skillful means, abides in form. Because of having a mind that grasps at self, this Bodhisattva’s mind abides in feeling, perception, formations, and consciousness. If the activities of consciousness have already arisen, then he does not receive Prajñā-pāramitā and does not fully perfect Prajñā-pāramitā. Because he does not fully perfect Prajñā-pāramitā, he does not accomplish Omniscient Knowledge.
The same applies to the five aggregates, the twelve sense bases, and up to the samādhi gates. Due to the mind’s grasping at self, the Bodhisattva gives rise to activity within the samādhi gates. Because there is activity, he does not accept and does not fully perfect Prajñā-pāramitā. Therefore, he cannot accomplish Omniscient Knowledge.
Why? Because form up to the samādhi gates are originally not received. Because they are not received, form is not form, and up to the samādhi gates are not samādhi gates, because of the nature of emptiness. Prajñā-pāramitā is also not received; therefore, it is not Prajñā-pāramitā, because of the nature of emptiness.
Therefore, one who wishes to practice Prajñā-pāramitā, a Great Bodhisattva, must contemplate that the nature of all dharmas is empty and contemplate that the sphere of activity of the mind is empty. This is called the Great Bodhisattva’s non-reception. The marvelous function of this vast samādhi is not shared with the Śrāvakas or Pratyekabuddhas.
This Omniscient Knowledge is also not received, because it is internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, dispersed emptiness, emptiness of nature, emptiness of own characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of what is without dharma, emptiness of what has dharma, and emptiness of what is without dharma and what has dharma.
Why? Because Omniscient Knowledge cannot be attained through characteristics and activities, as characteristics and activities are characteristics of defilement.
What are characteristics of defilement? The characteristics of form up to the characteristics of the samādhi gates are called characteristics of defilement.
If, by accepting and cultivating these characteristics of defilement, one could attain Omniscient Knowledge, then the Brahmin San-ni would not have generated faith.
What is faith? It is faith in Prajñā-pāramitā. Through contemplation, discrimination, and clear understanding, it is not attained through conditioned phenomena with characteristics, nor through phenomena without characteristics. In this way, the Brahmin San-ni did not cling to characteristics and abide in them. Within the practice of faith, the Brahmin San-ni used faith in emptiness and wisdom to enter the nature of dharmas. He did not receive form, feeling, perception, formations, or consciousness, because the own characteristics of all dharmas are originally empty, and therefore cannot be received.
The Brahmin San-ni did not attain this wisdom through internal contemplation, external contemplation, or internal-and-external contemplation, nor did he attain this wisdom through contemplation of non-wisdom.
Why? That Brahmin did not see any dharma, because a wise person knows dharmas and knows their domains.
It was not within form, feeling, perception, formations, and consciousness, nor outside form, feeling, perception, formations, and consciousness, that this Brahmin attained wisdom. Nor was it within and outside form, feeling, perception, formations, and consciousness that he attained this wisdom. Nor was it apart from form, feeling, perception, formations, and consciousness that he attained this wisdom, because both inside and outside are empty.
Here, the Brahmin San-ni’s mind attained faith and understanding regarding Omniscient Knowledge. Therefore, the Brahmin believed in the true characteristics of all dharmas, because all dharmas are not truly existent. After attaining such faith and understanding, there is no dharma to receive, because the characteristics of dharmas are empty and without thought.
Regarding all dharmas, the Brahmin San-ni also had nothing attained, nothing grasped, and nothing abandoned, because both grasping and abandoning are not truly existent.
The Brahmin San-ni also did not recollect wisdom, because the characteristics of all dharmas are originally without thought.
Here, this is called the Prajñā-pāramitā of the Great Bodhisattva, because Prajñā-pāramitā is not Prajñā-pāramitā.
The Great Bodhisattva does not receive form, feeling, perception, formations, or consciousness, because all dharmas are not received. Up to not receiving the samādhi gates, because all dharmas are not received.
Here, this Bodhisattva also does not enter Nirvāṇa, because he has not yet fully perfected the Four Foundations of Mindfulness up to the Eighteen Distinctive Qualities of a Buddha. These Four Foundations of Mindfulness are not the Four Foundations of Mindfulness; up to the Eighteen Distinctive Qualities of a Buddha are not the Distinctive Qualities of a Buddha. These dharmas are neither dharmas nor non-dharmas.
This is called the Prajñā-pāramitā of the Great Bodhisattva: not receiving form, up to not receiving the Uncommon Dharmas.
O Blessed World-Honored One! When wishing to practice Prajñā-pāramitā, a Great Bodhisattva should contemplate as follows: What is Prajñā-pāramitā? Why is it called Prajñā-pāramitā? Whose is Prajñā-pāramitā?
If practicing Prajñā-pāramitā, the Great Bodhisattva should contemplate and remember: If all dharmas are not truly existent, not truly existent, then that is Prajñā-pāramitā?
Venerable Śāriputra asked:
Which dharmas are not truly existent, not truly existent?
Venerable Subhūti said:
Prajñā-pāramitā is a dharma that is not truly existent, not truly existent. Dhyāna-pāramitā, Vīrya-pāramitā, Kṣānti-pāramitā, Śīla-pāramitā, and Dāna-pāramitā are dharmas that are not truly existent, not truly existent. Why? Because they are inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, scattered emptiness, nature emptiness, self-characteristic emptiness, all-dharmas emptiness, unattainable emptiness, emptiness of the nonexistent, emptiness of the existent, and emptiness of both the nonexistent and existent.
Venerable Śāriputra! Form, feeling, perception, formations, and consciousness are dharmas that are not truly existent, not truly existent, and even emptiness of both the nonexistent and existent is a dharma that is not truly existent, not truly existent. The Four Foundations of Mindfulness up to the Unshared Buddha-Dharmas are dharmas that are not truly existent, not truly existent. The doors of spiritual powers, as well as suchness, the nature of dharmas, the characteristics of dharmas, the nature-state of dharmas, abiding of dharmas, and ultimate reality, are all dharmas that are not truly existent, not truly existent.
Venerable Śāriputra! The Buddha and the wisdom of omniscience and all-kinds-of-wisdom are dharmas that are not truly existent, not truly existent. Because they are inner emptiness up to the emptiness of both the nonexistent and existent.
Venerable Śāriputra! If while contemplating in this way and observing in this way, the mind of the Great Bodhisattva does not sink, does not regret, does not become frightened, and does not become afraid, one should know that this Great Bodhisattva has not departed from the practice of Prajñā-pāramitā.
Venerable Śāriputra asked:
How can one know that a Bodhisattva has not departed from the practice of Prajñā-pāramitā?
Venerable Subhūti said:
Form is separate from the nature of form, up to consciousness being separate from the nature of consciousness. The six pāramitās are separate from the nature of the six pāramitās, up to ultimate reality being separate from the nature of ultimate reality.
Venerable Śāriputra asked:
What is the nature of form up to the nature of ultimate reality?
Venerable Subhūti said:
Non-true existence is the nature of form, up to non-true existence being the nature of ultimate reality. For this reason, one should know that form is separate from the nature of form, up to ultimate reality being separate from the nature of ultimate reality.
Venerable Śāriputra! Form is also separate from the characteristic of form, up to ultimate reality also being separate from the characteristic of ultimate reality. Characteristics are also separate from characteristics; nature is also separate from nature.
Venerable Śāriputra asked:
If one learns in this way, will the Great Bodhisattva accomplish all-kinds-of-wisdom?
Venerable Subhūti said:
Indeed, if the Great Bodhisattva learns in this way, they will accomplish all-kinds-of-wisdom. Why? Because all dharmas do not arise and are not accomplished.
Venerable Śāriputra asked:
Why do all dharmas not arise and not become accomplished?
Venerable Subhūti said:
Because form itself is the emptiness of form, up to ultimate reality itself being the emptiness of ultimate reality, therefore the arising and accomplishment of form is not truly existent, up to the arising and accomplishment of ultimate reality being not truly existent.
Venerable Śāriputra! By learning in this way, the Great Bodhisattva gradually approaches all-kinds-of-wisdom and gradually attains purified body, purified mind, and purified characteristics. Because this Bodhisattva attains purity of body, mind, and characteristics, they do not give rise to afflictive minds such as greed, anger, delusion, arrogance, stinginess, and wrong views. Because they do not give rise to afflictive minds, this Bodhisattva is not born from a mother’s womb but is always born by transformation, traveling from one Buddha land to another, in order to bring about the accomplishment of sentient beings, purify Buddha lands, until attaining the unsurpassed right and complete enlightenment, and never at any time being separated from the Buddhas.
The Great Bodhisattva should learn and practice Prajñā-pāramitā in this way.
Chapter 10: ASPECTS OF PRACTICE
Venerable Subhūti addressed the Buddha:
Venerable World-Honored One! If a Great Bodhisattva does not use skillful means and wishes to practice the Perfection of Wisdom, whether he is conditioned by form, or conditioned by feeling, perception, formations, or consciousness, then that is a mark of practice. If he is conditioned by form, feeling, perception, formations, and consciousness, whether as permanent or impermanent, whether as blissful or suffering, whether as existent or nonexistent, whether as self or non-self, whether as far removed or tranquil, all of these are marks of practice.
If a Great Bodhisattva does not use skillful means and is conditioned by the four Foundations of Mindfulness, up to and including the eighteen unshared Buddha qualities, that is a mark of practice.
If, while practicing the Perfection of Wisdom, a Great Bodhisattva thinks: “Am I practicing the Perfection of Wisdom?” then that is a mark of practice. Or if he thinks: “Must one practice in this way in order to cultivate the Perfection of Wisdom?” that too is a mark of practice. One should know that this Great Bodhisattva practices the Perfection of Wisdom without skillful means.
Venerable Subhūti again said to Venerable Śāriputra:
While practicing the Perfection of Wisdom, if a Great Bodhisattva discriminates and is conditioned by form, then he generates activity because of form. If he generates activity because of form, then he cannot be liberated from birth, aging, illness, death, sorrow, grief, suffering, distress, and the results of suffering in future lives. The same applies to feeling, perception, formations, and consciousness.
Just as with the five aggregates, so too with the six sense faculties, the six sense objects, the eighteen elements, the four Foundations of Mindfulness, and up to the eighteen unshared Buddha qualities. If a Great Bodhisattva discriminates and is conditioned by the unshared Buddha qualities, then he generates activity because of the unshared Buddha qualities. If he generates activity because of the unshared Buddha qualities, then he cannot be liberated from birth, aging, illness, death, sorrow, grief, suffering, distress, and the results of suffering in future lives.
Such a Bodhisattva cannot even attain the fruits of a Śrāvaka or Pratyekabuddha, much less attain Unsurpassed Perfect Enlightenment.
One should know that such a Bodhisattva is practicing the Perfection of Wisdom without skillful means.
Venerable Śāriputra asked: How can one know that a Great Bodhisattva practices the Perfection of Wisdom with skillful means?
Venerable Subhūti said:
When wishing to practice the Perfection of Wisdom, a Great Bodhisattva does not condition himself upon form, does not condition himself upon feeling, perception, formations, or consciousness; he does not condition himself upon the characteristics of form, nor upon the characteristics of feeling, perception, formations, or consciousness. He also does not condition himself upon form, feeling, perception, formations, or consciousness as permanent, impermanent, blissful, suffering, self, non-self, empty, signless, wishless, far removed, or tranquil. Regarding all things, the Great Bodhisattva does not condition himself upon them.
Why is this? Venerable Śāriputra, because the emptiness of form is not form; apart from emptiness there is no form; apart from form there is no emptiness. Form itself is emptiness, and emptiness itself is form. Feeling, perception, formations, and consciousness are likewise.
Up to the eighteen unshared Buddha qualities: the unshared Buddha qualities as emptiness are not the unshared Buddha qualities; apart from emptiness there are no unshared Buddha qualities; apart from the unshared Buddha qualities there is no emptiness. The unshared Buddha qualities themselves are emptiness, and emptiness itself is the unshared Buddha qualities.
One should know that this is a Great Bodhisattva practicing the Perfection of Wisdom with skillful means.
A Great Bodhisattva who practices the Perfection of Wisdom with such skillful means will attain Unsurpassed Perfect Enlightenment.
While practicing the Perfection of Wisdom, this Great Bodhisattva does not grasp at practice; does not grasp at non-practice; does not grasp at both practice and non-practice; and also does not grasp at neither practice nor non-practice. He does not grasp, nor does he grasp at not grasping.
Venerable Śāriputra asked:
Why does a Great Bodhisattva not grasp?
Venerable Subhūti said:
Because the intrinsic nature of the Perfection of Wisdom is not truly existent, therefore he does not grasp.
Why is this? Because the absence of inherent nature itself is the Perfection of Wisdom. Therefore, the Great Bodhisattva does not grasp anything whatsoever. Regarding non-grasping, he also does not grasp.
Why is this? Because the nature of phenomena is not truly existent, therefore he does not condition himself upon phenomena, nor does he grasp the characteristics of phenomena.
This is called the vast and wondrous function of the Great Bodhisattva’s samādhis in which there is no reception of anything. This samādhi is not shared with Śrāvakas or Pratyekabuddhas.
When a Great Bodhisattva constantly practices this samādhi and does not separate from it, he will quickly attain Unsurpassed Perfect Enlightenment.
Venerable Śāriputra asked:
Is it only by not separating from this samādhi that a Great Bodhisattva quickly attains Unsurpassed Perfect Enlightenment, or are there other samādhis as well?
Venerable Subhūti said:
The following samādhis also enable a Great Bodhisattva to quickly attain Unsurpassed Perfect Enlightenment. They are:
The Śūraṅgama Samādhi, the Jewel Seal Samādhi, the Lion’s Play Samādhi, the Wondrous Moon Samādhi, the Moon Banner Mark Samādhi, the Arising of All Dharma Seals Samādhi, the Empowerment Samādhi, the Samādhi of the Nature of All Dharmas, the Banner Mark of All Samādhi, the Vajra Samādhi, the Entering the Dharma Seal Samādhi, the King of Samādhis Establishment Samādhi, the King Seal Samādhi, the Radiant Light Samādhi, the Powerful Progress Samādhi, the Birth-Producing Samādhi, the Complete Entry into Eloquence Samādhi, the Entering Names and Words Samādhi, the Observing Directions Samādhi, the Dhāraṇī Seal Samādhi, the Never Forgetting Samādhi, the Gathering All Dharmas Ocean Seal Samādhi, the Pervading and Covering Space Samādhi, the Vajra Wheel Samādhi, the Jewel Cutting Samādhi, the Ability to Illuminate Samādhi, the Not Seeking Samādhi, the Samādhi of No Abiding Place, the No-Mind Samādhi, the Pure Lamp Samādhi, the Boundless Radiance Samādhi, the Ability to Create Light Samādhi, the Universal Illuminating Light Samādhi, the Firm Purification of All Samādhis Samādhi, the Stainless Light Samādhi, the Creating Joy Samādhi, the Lightning Light Samādhi, the No Purity Samādhi, the Majestic Virtue Samādhi, the Leaving Exhaustion Samādhi, the Immovable Samādhi, the Adornment Samādhi, the Sunlight Samādhi, the Moon Purity Samādhi, the Pure Brightness Samādhi, the Conducting Action Samādhi, the Knowing Characteristics Samādhi, the Like Vajra Samādhi, the Mind Abiding Samādhi, the Universal Illumination Samādhi, the Establishment Samādhi, the Jewel Crown Samādhi, the Wondrous Dharma Seal Samādhi, the Equality of Dharma Samādhi, the Establishing Birth of Joy Samādhi, the Reaching the Dharma Crown Samādhi, the Able to Disperse Samādhi, the Destroying the Place of All Dharmas Samādhi, the Equal Characteristics of Self Samādhi, the Leaving Self Samādhi, the Cutting Off Conditions Samādhi, the Indestructible Samādhi, the Samādhi of No Kind of Characteristics, the Samādhi of No Place of Activity, the Leaving Darkness Samādhi, the No Going Samādhi, the Crossing Conditions Samādhi, the Gathering All Virtues Samādhi, the Abiding in No-Mind Samādhi, the Pure Wondrous Flower Samādhi, the Awakening Intention Samādhi, the Boundless Eloquence Samādhi, the Unequaled Equality Samādhi, the Crossing All Dharmas Samādhi, the Discriminating All Dharmas Samādhi, the Dispelling Doubts Samādhi, the No Abiding Place Samādhi, the One Characteristic Samādhi, the Birth Conduct Samādhi, the One Conduct Samādhi, the Not-One-Conduct Samādhi, the Wondrous Conduct Samādhi, the Reaching the Dispersion of the Foundation of All Existence Samādhi, the Entering Language Samādhi, the Leaving Sounds and Words Samādhi, the Burning Lamp Samādhi, the Pure Characteristics Samādhi, the Destroying Characteristics Samādhi, the All-Knowing Suchness Samādhi, the Neither Joy nor Suffering Samādhi, the Non-Exhaustible Activity Samādhi, the Many Dhāraṇī Samādhi, the Seizing All Wrong and Right Characteristics Samādhi, the Extinguishing Hatred and Attachment Samādhi, the Contrary and Following Samādhi, the Pure Light Samādhi, the Firm Samādhi, the Full Moon Pure Light Samādhi, the Great Adornment Samādhi, the Ability to Illuminate All Worlds Samādhi, the Equality Samādhi, the Non-Contentious Conduct Samādhi, the Bliss of No Abiding Place Samādhi, the Samādhi Like Abiding Concentration, the Destroying the Body Samādhi, the Destroying Speech Like Space Samādhi, and the Leaving Attachment Like Space, Unstained Samādhi.
O venerable Śāriputra! The Great Bodhisattvas who practice the Samādhis mentioned above, as well as innumerable, countless other Samādhis and Dhāraṇī gates, will all quickly attain Unsurpassed Bodhi.
Following the Buddha’s intention, Venerable Subhūti said:
You should know that these Great Bodhisattvas who practice those Samādhis have already received predictions from the Buddhas of the past, and the Buddhas of the present in the ten directions also give predictions to these Great Bodhisattvas.
These Great Bodhisattvas do not see or remember those Samādhis, nor do they think: “I will enter, am entering, or have entered those Samādhis.” These Great Bodhisattvas completely have no notion of discrimination.
Venerable Śāriputra asked:
When a Great Bodhisattva abides in these Samādhis, has he already received predictions from the Buddhas of the past?
Venerable Subhūti said:
No. Why? O venerable Śāriputra! Because Prajñāpāramitā is not different from the Samādhis. The Samādhis are not different from Prajñāpāramitā. The Bodhisattva is not different from Prajñāpāramitā and the Samādhis. Prajñāpāramitā and the Samādhis are not different from the Bodhisattva. Prajñāpāramitā itself is the Samādhi; the Samādhi itself is Prajñāpāramitā. The Bodhisattva itself is Prajñāpāramitā and the Samādhi; Prajñāpāramitā and the Samādhi themselves are the Bodhisattva.
Venerable Śāriputra asked:
If the Samādhi is not different from the Bodhisattva, the Bodhisattva is not different from the Samādhi, the Samādhi itself is the Bodhisattva, and the Bodhisattva itself is the Samādhi, then how can the Bodhisattva know that all phenomena are Samādhi?
Venerable Subhūti said:
When the Bodhisattva enters this Samādhi, he does not think: “I use this Dharma to enter that Samādhi.” Therefore, regarding the Samādhis, the Bodhisattva neither knows nor remembers them.
Venerable Śāriputra asked:
Why does he neither know nor remember?
Venerable Subhūti said:
Because the Samādhis do not truly exist, the Bodhisattva neither knows nor remembers them.
The Buddha praised:
Excellent, excellent! O Subhūti! Just as the Buddhas have said, you are the foremost practitioner of the Samādhi of Non-contention, and you are in accordance with this meaning.
Great Bodhisattvas should rely on this meaning to learn the six Pāramitās, the four Foundations of Mindfulness, and up to the eighteen distinct qualities of a Buddha.
Venerable Śāriputra addressed the Buddha:
World-Honored One! When a Great Bodhisattva learns in this way, is he learning Prajñāpāramitā?
The Buddha taught:
When a Great Bodhisattva learns in this way, he is indeed learning Prajñāpāramitā, because that Dharma does not truly exist. He is also learning the other five Pāramitās, as well as the four Foundations of Mindfulness up to the eighteen distinct qualities of a Buddha, because those Dharmas do not truly exist.
Venerable Śāriputra addressed the Buddha:
World-Honored One! When a Great Bodhisattva learns Prajñāpāramitā in this way, is that Dharma itself something that does not truly exist?
The Buddha taught:
When a Great Bodhisattva learns Prajñāpāramitā in this way, that Dharma does not truly exist.
Venerable Śāriputra addressed the Buddha:
World-Honored One! Which Dharmas are those that do not truly exist?
The Buddha taught:
The self is something that does not truly exist, and even understanding and cognition are something that does not truly exist, because they are ultimately pure. The five aggregates, the twelve sense bases, and the eighteen elements are something that does not truly exist, because they are ultimately pure. The Four Noble Truths and the twelve links of dependent origination are something that do not truly exist, because they are ultimately pure. The Desire Realm, the Form Realm, and the Formless Realm are something that do not truly exist, because they are ultimately pure. The four Foundations of Mindfulness up to the eighteen distinct qualities of a Buddha are something that do not truly exist, because they are ultimately pure. The six Pāramitās are something that do not truly exist, because they are ultimately pure. Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas are something that do not truly exist, because they are ultimately pure.
Venerable Śāriputra asked:
World-Honored One! What is meant by ultimate purity?
The Buddha taught:
Not arising, not being produced, not being attained, and not being created—this is called ultimate purity.
World-Honored One! If a Great Bodhisattva learns in this way, what Dharmas is he learning?
O Śāriputra! When a Great Bodhisattva learns in this way, with regard to all Dharmas there is no place of learning. Why? O Śāriputra! Because the characteristics of all Dharmas are not as they are grasped by ordinary beings.
Venerable World-Honored One! How are the true characteristics of all dharmas existent?
Shariputra! All dharmas do not truly exist. To be such, and to be such as not truly existing—if one does not know this matter, that is called ignorance.
Venerable World-Honored One! What is meant by not truly existing, and by not knowing this matter being called ignorance?
Shariputra! The five aggregates up to the eighteen elements do not truly exist; the four foundations of mindfulness up to the eighteen unique qualities of a Buddha do not truly exist. Why? Because they are due to inner emptiness, up to the emptiness of both dharmas and non-dharmas.
Here, through the power of ignorance, craving arises; therefore ordinary beings falsely perceive and make distinctions. This is called ignorance. These ordinary beings are bound by the two extremes, so they do not know and do not see that all dharmas do not truly exist. Therefore, they recall, imagine, discriminate, and cling to forms, up to the eighteen unique qualities of a Buddha.
Regarding dharmas that do not truly exist, because of clinging, this person gives rise to distinctions in views and knowledge. This is because ordinary beings do not know and do not see. What does it mean to not see and not know? It means not seeing and not knowing form, up to not seeing and not knowing the unique qualities of a Buddha. Therefore, they fall into the category of ordinary beings like children.
This person does not go beyond. What place does he not go beyond? He does not go beyond the desire realm, the form realm, and the formless realm; he does not go beyond the teachings of the Hearers and Pratyekabuddhas.
This person also does not believe. What does he not believe? He does not believe in the emptiness of form, up to the emptiness of the unique qualities of a Buddha.
This person also does not abide. Where does he not abide? He does not abide in the six pāramitās, does not abide in the stage of non-retrogression, up to not abiding in the unique qualities of a Buddha.
Therefore, he is called an ordinary being like a child. He is also called one who clings. How does he cling? He clings to form, up to the element of consciousness; he clings to greed, up to wrong views; he clings to the four foundations of mindfulness, up to the Buddha path.
Venerable World-Honored One! When a great Bodhisattva learns in this way, does this mean that he is also not learning the Prajñāpāramitā and cannot attain omniscient wisdom?
Shariputra! A great Bodhisattva who learns in this way is also one who is not learning the Prajñāpāramitā and cannot attain omniscient wisdom.
Why? Because this great Bodhisattva, without skillful means, forms thoughts, discriminations, and attachments toward the Prajñāpāramitā, Dhyāna-pāramitā, Vīrya-pāramitā, Kṣānti-pāramitā, Śīla-pāramitā, and Dāna-pāramitā, up to forming thoughts, discriminations, and attachments toward the unique qualities of a Buddha and omniscient wisdom. Therefore, this great Bodhisattva who learns in this way is also one who is not learning the Prajñāpāramitā and cannot attain omniscient wisdom.
Venerable World-Honored One! If this is so, how should a great Bodhisattva learn the Prajñāpāramitā in order to truly be learning the Prajñāpāramitā and attain omniscient wisdom?
Shariputra! When learning the Prajñāpāramitā, if a great Bodhisattva does not see that there is a Prajñāpāramitā, then that is learning the Prajñāpāramitā and attaining omniscient wisdom, because all of these are not truly existent.
Venerable World-Honored One! Why is it called not truly existent?
Shariputra! Because all dharmas are empty, from inner emptiness up to the emptiness of both dharmas and non-dharmas.