THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 36
Section 7: TEACHING AND TRANSMITTING (26)
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, conditioned and unconditioned of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, defiled and undefiled of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, arising and ceasing of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “arising or ceasing” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, wholesome and unwholesome of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, faulty and faultless of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “faulty or faultless” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, afflicted and unafflicted of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, worldly and supramundane of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “impure or pure” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, impure and pure of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “impure, pure” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “impure or pure” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “belonging to samsara or belonging to nirvana” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, belonging to samsara and belonging to nirvana of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “belonging to samsara, belonging to nirvana” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “belonging to samsara or belonging to nirvana” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “within, without, or on both sides” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, within, without, and on both sides of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “within, without, on both sides” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “within, without, or on both sides” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “obtainable or unobtainable” of the Supreme Awakening of all Buddhas is not the great Bodhisattva?
World-Honored One, obtainable and unobtainable of the Supreme Awakening of all Buddhas are ultimately unobtainable, because their nature is non-existent — how much less is there the name “obtainable, unobtainable” of the Supreme Awakening of all Buddhas! Since these names are already non-existent, how could one say that the name “obtainable or unobtainable” of the Supreme Awakening of all Buddhas is the great Bodhisattva.
World-Honored One, form and all dharmas, and names; those dharmas “permanent, impermanent” and so on — these are already unobtainable, yet to say that the name of form and all dharmas, and the name of the dharmas “permanent, impermanent” of form, are the great Bodhisattva — this is something that cannot be.
The Buddha said to Subhuti:
Excellent, excellent! That is so, that is so, just as you have said! Subhuti, because form and all dharmas, and those dharmas “permanent, impermanent” and so on, are unobtainable, therefore the name of form and all dharmas, and the names of those dharmas “permanent, impermanent” and so on, are also unobtainable; because dharma and name are unobtainable, therefore the great Bodhisattva is also unobtainable; because the great Bodhisattva is unobtainable, therefore the practice of the Perfection of Wisdom is also unobtainable.
Subhuti, great Bodhisattvas who practice the Perfection of Wisdom should learn thus!
Furthermore, Subhuti, you previously said: I do not see any dharma that can be called a great Bodhisattva. That is so, that is so, just as you have said! Subhuti, dharmas do not see dharmas; dharmas do not see the dharma-realm; the dharma-realm does not see dharmas; the dharma-realm does not see the dharma-realm. Subhuti, the dharma-realm does not see the form-realm; the form-realm does not see the dharma-realm; the dharma-realm does not see the realms of feeling, perception, mental formations, and consciousness; the realms of feeling, perception, mental formations, and consciousness do not see the dharma-realm.
Subhuti, the dharma-realm does not see the realm of the eye base; the realm of the eye base does not see the dharma-realm; the dharma-realm does not see the realms of the ear, nose, tongue, body, and mind bases; the realms of the ear, nose, tongue, body, and mind bases do not see the dharma-realm. The dharma-realm does not see the realm of the form base; the realm of the form base does not see the dharma-realm; the dharma-realm does not see the realms of the sound, smell, taste, touch, and dharma bases; the realms of the sound, smell, taste, touch, and dharma bases do not see the dharma-realm.
Subhuti, the dharma-realm does not see the eye element, form element, or eye-consciousness element; the eye element, form element, and eye-consciousness element do not see the dharma-realm; the dharma-realm does not see the ear element, sound element, or ear-consciousness element; the ear element, sound element, and ear-consciousness element do not see the dharma-realm; the dharma-realm does not see the nose element, smell element, or nose-consciousness element; the nose element, smell element, and nose-consciousness element do not see the dharma-realm. The dharma-realm does not see the tongue element, taste element, or tongue-consciousness element; the tongue element, taste element, and tongue-consciousness element do not see the dharma-realm. The dharma-realm does not see the body element, touch element, or body-consciousness element; the body element, touch element, and body-consciousness element do not see the dharma-realm. The dharma-realm does not see the mind element, dharma element, or mind-consciousness element; the mind element, dharma element, and mind-consciousness element do not see the dharma-realm.
Subhuti, the dharma-realm does not see the earth element; the earth element does not see the dharma-realm. The dharma-realm does not see the water, fire, wind, space, or consciousness elements; the water, fire, wind, space, and consciousness elements do not see the dharma-realm.
Subhuti, the dharma-realm does not see the Noble Truth of Suffering; the Noble Truth of Suffering does not see the dharma-realm. The dharma-realm does not see the Noble Truth of Arising, Cessation, and Path; the Noble Truths of Arising, Cessation, and Path do not see the dharma-realm.
Subhuti, the dharma-realm does not see ignorance; ignorance does not see the dharma-realm. The dharma-realm does not see formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair; formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair do not see the dharma-realm.
Subhuti, the dharma-realm does not see the desire realm; the desire realm does not see the dharma-realm. The dharma-realm does not see the form realm or formless realm; the form and formless realms do not see the dharma-realm.
Subhuti, the conditioned realm does not see the unconditioned realm; the unconditioned realm does not see the conditioned realm. Why is this? Subhuti, because it is not by departing from the conditioned that the unconditioned is established; it is not by departing from the unconditioned that the conditioned is established.
Subhuti, thus when great Bodhisattvas practice the Perfection of Wisdom, toward all dharmas, they have no seeing at all. When toward all dharmas they have no seeing, the mind is not alarmed, terrified, or fearful; toward all dharmas, the mind does not sink, nor does it feel anxiety or regret. Why is this? Because when that great Bodhisattva practices the Perfection of Wisdom, he does not see form, feeling, perception, mental formations, or consciousness; does not see the eye, ear, nose, tongue, body, or mind bases; does not see the form, sound, smell, taste, touch, or dharma bases; does not see the eye element, form element, or eye-consciousness element; does not see the ear, sound, or ear-consciousness element; does not see the nose, smell, or nose-consciousness element; does not see the tongue, taste, or tongue-consciousness element; does not see the body, touch, or body-consciousness element; does not see the mind, dharma, or mind-consciousness element; does not see the earth, water, fire, wind, space, or consciousness elements; does not see the Noble Truth of Suffering, Noble Truth of Arising, Cessation, or Path; does not see ignorance, formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, or despair; does not see the desire realm; does not see the form or formless realm; does not see the conditioned or unconditioned; does not see greed, hatred, or delusion, or the abandonment of greed, hatred, or delusion; does not see self, sentient beings, soul, person, nurtured being, self-identity, mentally-born body, youth, actor, one who causes acting, one who receives, one who causes receiving, one who knows, one who sees; does not see Śrāvakas or Śrāvaka dharmas; does not see Pratyekabuddhas or Pratyekabuddha dharmas; does not see Bodhisattvas or Bodhisattva dharmas; does not see Buddhas or Buddha dharmas; does not see the Supreme Awakening.
Subhuti, thus that great Bodhisattva, toward all dharmas, has no seeing at all; when toward all dharmas there is no seeing at all, the mind is not alarmed, terrified, or fearful; toward all dharmas, the mind does not sink, feel anxiety, or regret.
The Venerable Subhuti addressed the Buddha:
World-Honored One, for what reason does that great Bodhisattva, toward all dharmas, have a mind that does not sink, feel anxiety, or regret?
The Buddha taught:
Subhuti, that great Bodhisattva toward all minds and mental dharmas has no attainment and no seeing. Because of this reason, that great Bodhisattva, toward all dharmas, has a mind that does not sink, feel anxiety, or regret.
The Venerable Subhuti addressed the Buddha:
World-Honored One, why does that great Bodhisattva, toward all dharmas, have a mind that is not alarmed, terrified, or fearful?
The Buddha taught:
Subhuti, that great Bodhisattva toward all mind elements and mind-consciousness elements has no attainment and no seeing. Therefore that great Bodhisattva, toward all dharmas, has a mind that is not alarmed, terrified, or fearful.
Subhuti, great Bodhisattvas, having no attainment toward all dharmas, practice in accordance with the Perfection of Wisdom.
Subhuti, great Bodhisattvas, when practicing the Perfection of Wisdom, toward all places do not attain the Perfection of Wisdom, do not attain the name “Perfection of Wisdom”; do not attain Bodhisattva, do not attain the name “Bodhisattva,” do not attain the Bodhisattva mind.
Subhuti, great Bodhisattvas should be taught and transmitted to in this way, causing them to study the Perfection of Wisdom to the ultimate end.
Section 8: ENCOURAGEMENT TO STUDY
At that time, the Venerable Subhuti addressed the Buddha:
World-Honored One, a great Bodhisattva who wishes to perfect the Perfection of Generosity should study the Perfection of Wisdom; a great Bodhisattva who wishes to perfect the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom should study the Perfection of Wisdom. A great Bodhisattva who wishes to know all forms thoroughly should study the Perfection of Wisdom; a great Bodhisattva who wishes to know thoroughly about feeling, perception, mental formations, and consciousness should study the Perfection of Wisdom. A great Bodhisattva who wishes to know the eye base thoroughly should study the Perfection of Wisdom; a great Bodhisattva who wishes to know thoroughly the ear, nose, tongue, body, and mind bases should study the Perfection of Wisdom. A great Bodhisattva who wishes to know clearly the form base should study the Perfection of Wisdom; a great Bodhisattva who wishes to know clearly the sound, smell, taste, touch, and dharma bases should study the Perfection of Wisdom. A great Bodhisattva who wishes to know clearly the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, should study the Perfection of Wisdom; a great Bodhisattva who wishes to know clearly the ear, sound, and ear-consciousness elements, and ear-contact along with the feelings arising conditioned by ear-contact, should study the Perfection of Wisdom; a great Bodhisattva who wishes to know clearly the nose, smell, and nose-consciousness elements, and nose-contact along with the feelings arising conditioned by nose-contact, should study the Perfection of Wisdom; a great Bodhisattva who wishes to know clearly the tongue, taste, and tongue-consciousness elements, and tongue-contact along with the feelings arising conditioned by tongue-contact, should study the Perfection of Wisdom; a great Bodhisattva who wishes to know clearly the body, touch, and body-consciousness elements, and body-contact along with the feelings arising conditioned by body-contact, should study the Perfection of Wisdom; a great Bodhisattva who wishes to know clearly the mind, dharma, and mind-consciousness elements, and mind-contact along with the feelings arising conditioned by mind-contact, should study the Perfection of Wisdom. A great Bodhisattva who wishes to know clearly the earth element should study the Perfection of Wisdom; a great Bodhisattva who wishes to know clearly the water, fire, wind, space, and consciousness elements should study the Perfection of Wisdom. A great Bodhisattva who wishes to know clearly the Noble Truth of Suffering should study the Perfection of Wisdom; a great Bodhisattva who wishes to know clearly the Noble Truths of Arising, Cessation, and Path should study the Perfection of Wisdom. A great Bodhisattva who wishes to know clearly ignorance should study the Perfection of Wisdom; a great Bodhisattva who wishes to know clearly formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair should study the Perfection of Wisdom. A great Bodhisattva who wishes to permanently cut off view of self, adherence to precepts and vows, doubt, desire, sensual craving, and aversion should study the Perfection of Wisdom. A great Bodhisattva who wishes to permanently cut off craving for form, craving for the formless, ignorance, conceit, and restlessness should study the Perfection of Wisdom. A great Bodhisattva who wishes to permanently cut off all afflictive bonds should study the Perfection of Wisdom. A great Bodhisattva who wishes to permanently cut off the four kinds of nutriment should study the Perfection of Wisdom. A great Bodhisattva who wishes to permanently cut off the four torrents of afflictions should study the Perfection of Wisdom. A great Bodhisattva who wishes to permanently cut off the four bodily bonds and four inversions should study the Perfection of Wisdom. A great Bodhisattva who wishes to permanently cut off the three taints and three unwholesome roots should study the Perfection of Wisdom. A great Bodhisattva who wishes to move away from the ten unwholesome paths of action should study the Perfection of Wisdom. A great Bodhisattva who wishes to cultivate the ten wholesome paths of action should study the Perfection of Wisdom. A great Bodhisattva who wishes to cultivate the four Dhyānas, four Immeasurables, and four Formless Absorptions should study the Perfection of Wisdom. A great Bodhisattva who wishes to cultivate the four Foundations of Mindfulness should study the Perfection of Wisdom. A great Bodhisattva who wishes to cultivate the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path should study the Perfection of Wisdom. A great Bodhisattva who wishes to attain the ten powers of the Buddha should study the Perfection of Wisdom. A great Bodhisattva who wishes to attain the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge should study the Perfection of Wisdom. A great Bodhisattva who wishes to attain independence in the six supernormal powers should study the Perfection of Wisdom. A great Bodhisattva who wishes to attain the four Dhyānas, four Formless Absorptions, the cessation attainment, and transcend the successive levels with freedom in forward and reverse order should study the Perfection of Wisdom. A great Bodhisattva who wishes to be free and independent in all dhāraṇī gates and samādhi gates should study the Perfection of Wisdom. A great Bodhisattva who wishes to fully attain the samādhis such as the Awakening-factor samādhi, Lion’s Roaming samādhi, Lion’s Surging samādhi, Lion’s Stretching samādhi, Lion’s Yawning samādhi, Steadfast-Action samādhi, Jewel Seal samādhi, Wondrous Moon samādhi, Moon-Banner-Mark samādhi, One-Contemplation samādhi, Perceiving-All-Directions samādhi, Dhāraṇī Seal samādhi, Non-Forgetfulness samādhi, Equal-Entry-into-All-Dharmas Ocean Seal samādhi, Pervading-the-Void samādhi, Three-Wheel-Purity samādhi, Advancing-Without-Retreat Supernormal samādhi, Emerging-in-Emptiness samādhi, Supreme-Banner-Mark samādhi, Burning-All-Afflictions samādhi, Subduing-the-Four-Māras samādhi, Great-Wisdom-Torch samādhi, Generating-the-Ten-Powers samādhi, and countless hundreds of thousands of such samādhi gates — a great Bodhisattva who wishes to attain these should study the Perfection of Wisdom.
A great Bodhisattva who wishes to fully satisfy the aspirations of all sentient beings should study the Perfection of Wisdom. A great Bodhisattva who wishes to perfect such supreme wholesome roots — by these wholesome roots, never falling into evil paths, never being born into a lowly household, never falling to the level of Śrāvakas or Pratyekabuddhas, remaining at the highest level of Bodhisattva without ever retreating — should study the Perfection of Wisdom.
At that time Śāriputra asked Subhuti:
What is called “a Bodhisattva falling from the summit”?
Subhuti replied:
If Bodhisattvas, without skillful means, practice the six Perfections; without skillful means, abide in the three liberation gates; they then fall to the level of Śrāvaka or Pratyekabuddha and do not enter the Bodhisattva’s Right Nature Liberation — this is called a Bodhisattva falling from the summit. This very falling from the summit is also called birth.
Śāriputra then asked further:
For what reason is a Bodhisattva’s falling from the summit called birth?
Subhuti replied:
Birth means dharma-love. If Bodhisattvas follow the path of dharma-love, this is called birth.
Śāriputra asked:
Why is it called a Bodhisattva following the path of dharma-love?
Subhuti replied:
If a great Bodhisattva, when practicing the Perfection of Wisdom, abides in the signless with regard to form and gives rise to an attached notion; abides in the signless with regard to feeling, perception, mental formations, and consciousness and gives rise to an attached notion; abides in the wishless with regard to form and gives rise to an attached notion; abides in the wishless with regard to feeling, perception, mental formations, and consciousness and gives rise to an attached notion; abides in impermanence with regard to form and gives rise to an attached notion; abides in impermanence with regard to feeling, perception, mental formations, and consciousness and gives rise to an attached notion; abides in suffering with regard to form and gives rise to an attached notion; abides in suffering with regard to feeling, perception, mental formations, and consciousness and gives rise to an attached notion; abides in no-self with regard to form and gives rise to an attached notion; abides in no-self with regard to feeling, perception, mental formations, and consciousness and gives rise to an attached notion; abides in impurity with regard to form and gives rise to an attached notion; abides in impurity with regard to feeling, perception, mental formations, and consciousness and gives rise to an attached notion; abides in tranquility with regard to form and gives rise to an attached notion; abides in tranquility with regard to feeling, perception, mental formations, and consciousness and gives rise to an attached notion; abides in the way of remoteness with regard to form and gives rise to an attached notion; abides in the way of remoteness with regard to feeling, perception, mental formations, and consciousness and gives rise to an attached notion — this is a Bodhisattva following the path of dharma-love.
Furthermore, Śāriputra, if a great Bodhisattva gives rise to the thought: This form should be abandoned; these feelings, perceptions, mental formations, and consciousness should be abandoned. Therefore form must be abandoned; therefore feelings, perceptions, mental formations, and consciousness must be abandoned. This suffering should be clearly known; therefore suffering must be clearly known. This arising should be permanently eliminated; therefore arising must be permanently eliminated. This cessation should be realized; therefore cessation must be realized. This path should be cultivated; therefore the path must be cultivated. This is impure, this is pure; this should be approached, this should not be approached; this should be done, this should not be done; this is the path, this is not the path; this should be studied, this should not be studied; this is the Perfection of Generosity, this is not the Perfection of Generosity; this is the Perfection of Ethics, this is not the Perfection of Ethics; this is the Perfection of Patience, this is not the Perfection of Patience; this is the Perfection of Energy, this is not the Perfection of Energy; this is the Perfection of Meditation, this is not the Perfection of Meditation; this is the Perfection of Wisdom, this is not the Perfection of Wisdom; this is skillful means, this is not skillful means; this is Bodhisattva birth, this is Bodhisattva liberation from birth — Śāriputra, if a great Bodhisattva, when practicing the Perfection of Wisdom, abides in such dharmas and gives rise to attached notions, this is a Bodhisattva following the path of dharma-love. Such dharma-love is called birth, just as eating day-old food habitually generates illness.
At that time Śāriputra asked Subhuti:
How does a great Bodhisattva enter the way of Right Nature Liberation?
Subhuti replied:
If a great Bodhisattva, when practicing the Perfection of Wisdom, does not see inner emptiness, and without relying on inner emptiness contemplates outer emptiness; does not see outer emptiness, and without relying on outer emptiness contemplates inner emptiness; does not see inner-outer emptiness, and without relying on inner-outer emptiness contemplates outer emptiness; without relying on inner-outer emptiness contemplates emptiness of emptiness; does not see emptiness of emptiness, and without relying on emptiness of emptiness contemplates inner-outer emptiness; without relying on emptiness of emptiness contemplates great emptiness; does not see great emptiness, and without relying on great emptiness contemplates emptiness of emptiness; without relying on great emptiness contemplates ultimate emptiness; does not see ultimate emptiness, and without relying on ultimate emptiness contemplates great emptiness; without relying on ultimate emptiness contemplates emptiness of conditioned phenomena; does not see emptiness of conditioned phenomena, and without relying on emptiness of conditioned phenomena contemplates ultimate emptiness; without relying on emptiness of conditioned phenomena contemplates emptiness of unconditioned phenomena; does not see emptiness of unconditioned phenomena, and without relying on emptiness of unconditioned phenomena contemplates emptiness of conditioned phenomena; without relying on emptiness of unconditioned phenomena contemplates emptiness that is ultimate; does not see emptiness that is ultimate, and without relying on emptiness that is ultimate contemplates emptiness of unconditioned phenomena; without relying on ultimate emptiness contemplates emptiness without limit; does not see emptiness without limit, and without relying on emptiness without limit contemplates emptiness that is ultimate; without relying on emptiness without limit contemplates emptiness of dispersion; does not see emptiness of dispersion, and without relying on emptiness of dispersion contemplates emptiness without limit; without relying on emptiness of dispersion contemplates emptiness of non-alteration; does not see emptiness of non-alteration, and without relying on emptiness of non-alteration contemplates emptiness of dispersion; without relying on emptiness of non-alteration contemplates emptiness of original nature; does not see emptiness of original nature, and without relying on emptiness of original nature contemplates emptiness of non-alteration; without relying on emptiness of original nature contemplates emptiness of own-characteristics; does not see emptiness of own-characteristics, and without relying on emptiness of own-characteristics contemplates emptiness of original nature; without relying on emptiness of own-characteristics contemplates emptiness of shared characteristics; without relying on emptiness of all dharmas contemplates emptiness of shared characteristics; without relying on emptiness of all dharmas contemplates emptiness of the ungraspable; does not see emptiness of the ungraspable, and without relying on emptiness of the ungraspable contemplates emptiness of all dharmas; without relying on emptiness of the ungraspable contemplates emptiness of non-existence; does not see emptiness of non-existence, and without relying on emptiness of non-existence contemplates emptiness of the ungraspable; without relying on emptiness of non-existence contemplates emptiness of own-nature; does not see emptiness of own-nature, and without relying on emptiness of own-nature contemplates emptiness of non-existence; without relying on emptiness of own-nature contemplates emptiness of the non-existent own-nature; does not see emptiness of the non-existent own-nature, and without relying on emptiness of the non-existent own-nature contemplates own-nature emptiness. Śāriputra, a great Bodhisattva who, when practicing the Perfection of Wisdom, contemplates in this way, is called a Bodhisattva entering the way of Right Nature Liberation.
Furthermore, Śāriputra, great Bodhisattvas, when practicing the Perfection of Wisdom, should learn thus: Form should be known, should not be attached to; feeling, perception, mental formations, and consciousness should be known, should not be attached to; the name of form should be known, should not be attached to; the name of feeling, perception, mental formations, and consciousness should be known, should not be attached to; the eye base should be known, should not be attached to; the ear, nose, tongue, body, and mind bases should be known, should not be attached to; the name of the eye base should be known, should not be attached to; the name of the ear, nose, tongue, body, and mind bases should be known, should not be attached to; the form base should be known, should not be attached to; the sound, smell, taste, touch, and dharma bases should be known, should not be attached to; the name of the form base should be known, should not be attached to; the name of the sound, smell, taste, touch, and dharma bases should be known, should not be attached to; the eye element, form element, and eye-consciousness element should be known, should not be attached to; the name of the eye element, form element, and eye-consciousness element should be known, should not be attached to; the ear element, sound element, and ear-consciousness element should be known, should not be attached to; the name of the ear element, sound element, and ear-consciousness element should be known, should not be attached to; the nose element, smell element, and nose-consciousness element should be known, should not be attached to; the name of the nose element, smell element, and nose-consciousness element should be known, should not be attached to; the tongue element, taste element, and tongue-consciousness element should be known, should not be attached to; the name of the tongue element, taste element, and tongue-consciousness element should be known, should not be attached to; the body element, touch element, and body-consciousness element should be known, should not be attached to; the name of the body element, touch element, and body-consciousness element should be known, should not be attached to; the mind element, dharma element, and mind-consciousness element should be known, should not be attached to; the name of the mind element, dharma element, and mind-consciousness element should be known, should not be attached to; the earth element should be known, should not be attached to; the water, fire, wind, space, and consciousness elements should be known, should not be attached to; the name of the earth element should be known, should not be attached to; the name of the water, fire, wind, space, and consciousness elements should be known, should not be attached to; the Noble Truth of Suffering should be known, should not be attached to; the Noble Truths of Arising, Cessation, and Path should be known, should not be attached to; the name of the Noble Truth of Suffering should be known, should not be attached to; the name of the Noble Truths of Arising, Cessation, and Path should be known, should not be attached to; ignorance should be known, should not be attached to; formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair should be known, should not be attached to; the name of ignorance should be known, should not be attached to; the name of formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair should be known, should not be attached to; the four Dhyānas should be known, should not be attached to; the four Immeasurables and four Formless Absorptions should be known, should not be attached to; the five types of eyes should be known, should not be attached to; the six supernormal powers should be known, should not be attached to; the Perfection of Generosity should be known, should not be attached to; the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom should be known, should not be attached to; the four Foundations of Mindfulness should be known, should not be attached to; the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path should be known, should not be attached to; the ten powers of the Buddha should be known, should not be attached to; the four fearlessnesses, four analytical knowledges, and so on should be known, should not be attached to.
Furthermore, Śāriputra, great Bodhisattvas, when practicing the Perfection of Wisdom, should learn thus: The mind of awakening should be known, should not be attached to; the name of the mind of awakening should be known, should not be attached to; the unsurpassed mind should be known, should not be attached to; the name of the unsurpassed mind should be known, should not be attached to; the vast mind should be known, should not be attached to; the name of the vast mind should be known, should not be attached to. Why is this? Because that mind is not a permanent mind, because the fundamental nature of mind is always pure.
Śāriputra asked Subhuti:
Why is the fundamental nature of that mind pure?
Subhuti replied:
That mind’s fundamental nature is neither associated nor not associated with greed; neither associated nor not associated with hatred; neither associated nor not associated with delusion; neither associated nor not associated with all afflictive bonds; neither associated nor not associated with views, inclinations toward the taints, torrents, clinging and so on; neither associated nor not associated with the minds of Śrāvakas and Pratyekabuddhas.
Śāriputra, thus is the fundamental nature of that mind pure.
Śāriputra asked:
Is that mind’s fundamental nature mind, or not mind?
Subhuti asked in return:
Within the nature of “not mind,” can nature and non-nature be grasped?
Śāriputra replied:
They cannot be grasped! Subhuti!
Subhuti said:
Within the nature of “not mind,” since nature and non-nature are already unobtainable, how can one say that mind’s fundamental nature is mind or not mind?
Śāriputra asked:
What is called the nature of mind that is “not mind”?
Subhuti replied:
Toward all dharmas, unchanging, undiscriminating — this is called the nature of mind that is “not mind.”
Śāriputra asked:
As mind is unchanging and undiscriminating, is form also unchanging and undiscriminating?
Subhuti replied:
Just so!
As mind is unchanging and undiscriminating, are feeling, perception, mental formations, and consciousness also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, is the eye base also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the ear, nose, tongue, body, and mind bases also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, is the form base also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the sound, smell, taste, touch, and dharma bases also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the eye, form, and eye-consciousness elements also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the ear, sound, and ear-consciousness elements also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the nose, smell, and nose-consciousness elements also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the tongue, taste, and tongue-consciousness elements also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the body, touch, and body-consciousness elements also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the mind, dharma, and mind-consciousness elements also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, is the earth element also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the water, fire, wind, space, and consciousness elements also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, is the Noble Truth of Suffering also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the Noble Truths of Arising, Cessation, and Path also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, is ignorance also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the four Dhyānas also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the four Immeasurables and four Formless Absorptions also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the five types of eyes also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the six supernormal powers also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, is the Perfection of Generosity also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the four Foundations of Mindfulness also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the ten powers of the Buddha also unchanging and undiscriminating?
Reply: Just so!
As mind is unchanging and undiscriminating, are the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, through to the Supreme Awakening also unchanging and undiscriminating?
Reply: Just so!
At that time Śāriputra praised Subhuti:
Excellent, excellent, truly as you have said! You are a true son of the Buddha, born from the Buddha’s mind, born from the Buddha’s mouth, born from the Buddha’s dharma, born through the dharma’s transformation, receiving the dharma-portion from the Buddha, not receiving the material portion. Within all dharmas, having personally realized it in body, seeing it directly through the eye of wisdom, you are thus able to speak in this way. The World-Honored One praises you as, among the assembly of Śrāvakas, the one foremost in dwelling in the samādhi of non-contention. Just as the Buddha taught — truly so, without error.
Subhuti, great Bodhisattvas, regarding the Perfection of Wisdom, should learn thus. If a great Bodhisattva always studies the Perfection of Wisdom in this way, know then that they have already abided in the level of non-retreat and have not departed from the Perfection of Wisdom.
Subhuti, those who wish to study the level of Śrāvaka should, regarding the Perfection of Wisdom, diligently listen, cultivate, recite, uphold, and contemplate correctly, bringing it to the ultimate end. Those who wish to study the level of Pratyekabuddha should, regarding the Perfection of Wisdom, diligently listen, cultivate, recite, uphold, and contemplate correctly, bringing it to the ultimate end. Those who wish to study the level of Bodhisattva should, regarding the Perfection of Wisdom, diligently listen, cultivate, recite, uphold, and contemplate correctly, bringing it to the ultimate end. Those who wish to study the level of Tathāgata should, regarding the Perfection of Wisdom, diligently listen, cultivate, recite, uphold, and contemplate correctly, bringing it to the ultimate end. Why is this? Because within such Perfection of Wisdom, the dharmas of the three vehicles are widely spoken of and revealed in full. If a great Bodhisattva studies the Perfection of Wisdom, this is to have studied all three vehicles broadly, and to have penetrated thoroughly the dharmas of all three vehicles.
Section 9: NON-ABIDING (1)
At that time, the Venerable Subhuti addressed the Buddha:
World-Honored One, since regarding great Bodhisattvas and regarding the Perfection of Wisdom I have no attainment and no seeing, how then can I use dharma in accordance with the Perfection of Wisdom to teach and transmit to great Bodhisattvas? World-Honored One, regarding all dharmas I still have no attainment and no seeing — neither gathering them nor dispersing them; if I use such dharma to teach and transmit to great Bodhisattvas, there could be regret. World-Honored One, regarding all dharmas I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the great Bodhisattva, this is the Perfection of Wisdom? World-Honored One, that name “great Bodhisattva” and that “Perfection of Wisdom” — both have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning within those two names is fundamentally without possession, so those two names both have no fixed abode and yet are not without a fixed abode. World-Honored One, regarding form, feeling, perception, mental formations, and consciousness, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is form, through to this is consciousness? World-Honored One, the names of form and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning within the names of form and so on is fundamentally without possession, so the names of form and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the eye, ear, nose, tongue, body, and mind bases, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the eye base, through to this is the mind base? World-Honored One, the names of the eye base and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning within the names of the eye base and so on is already without possession, so the names of the eye base and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the form, sound, smell, taste, touch, and dharma bases, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the form base, through to this is the dharma base? World-Honored One, the names of the form base and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the names of the form base and so on is already without possession, so the names of the form base and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the eye element, through to this is the feelings arising conditioned by eye-contact? World-Honored One, the names of the eye element and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of the eye element and so on is already without possession, so the names of the eye element and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the ear, sound, and ear-consciousness elements, and ear-contact along with the feelings arising conditioned by ear-contact, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the ear element, through to this is the feelings arising conditioned by ear-contact? World-Honored One, the names of the ear element and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of the ear element and so on is already without possession, so the names of the ear element and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the nose, smell, and nose-consciousness elements, and nose-contact along with the feelings arising conditioned by nose-contact, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the nose element, through to this is the feelings arising conditioned by nose-contact? World-Honored One, the names of the nose element and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of the nose element and so on is already without possession, so the names of the nose element and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the tongue, taste, and tongue-consciousness elements, and tongue-contact along with the feelings arising conditioned by tongue-contact, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the tongue element, through to this is the feelings arising conditioned by tongue-contact? World-Honored One, the names of the tongue element and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of the tongue element and so on is already without possession, so the names of the tongue element and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the body, touch, and body-consciousness elements, and body-contact along with the feelings arising conditioned by body-contact, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the body element, through to this is the feelings arising conditioned by body-contact? World-Honored One, the names of the body element and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of the body element and so on is already without possession, so the names of the body element and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the mind, dharma, and mind-consciousness elements, and mind-contact along with the feelings arising conditioned by mind-contact, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the mind element, through to this is the feelings arising conditioned by mind-contact? World-Honored One, the names of the mind element and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of the mind element and so on is already without possession, so the names of the mind element and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the earth, water, fire, wind, space, and consciousness elements, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the earth element, through to this is the consciousness element? World-Honored One, the names of the earth element and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of the earth element and so on is already without possession, so the names of the earth element and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the Noble Truths of Suffering, Arising, Cessation, and Path, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the Noble Truth of Suffering, through to this is the Noble Truth of the Path? World-Honored One, the names of the Noble Truth of Suffering and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of the Noble Truth of Suffering and so on is already without possession, so the names of the Noble Truth of Suffering and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding ignorance, formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is ignorance, through to this is old-age-and-death, sorrow, lamentation, suffering, distress, and despair? World-Honored One, the names of ignorance and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of ignorance and so on is already without possession, so the names of ignorance and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the cessation of ignorance through the cessation of old-age-and-death, sorrow, lamentation, suffering, distress, and despair, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the cessation of ignorance, through to this is the cessation of old-age-and-death, sorrow, lamentation, suffering, distress, and despair? World-Honored One, the names of the cessation of ignorance and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning within the name of the cessation of ignorance and so on is already without possession, so the names of the cessation of ignorance and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding greed, hatred, delusion, all afflictive bonds, views, unwholesome roots, and so on, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is greed, through to this is an unwholesome root and so on? World-Honored One, the names of greed and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of greed and so on is already without possession, so the names of greed and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the four Dhyānas, four Immeasurables, and four Formless Absorptions, I still have no attainment and no seeing — neither gathering nor dispersing — how can one say this is the four Dhyānas, through to this is the four Formless Absorptions? World-Honored One, the names of the four Dhyānas and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of the name of the four Dhyānas and so on is already without possession, so the names of the four Dhyānas and so on all have no fixed abode and yet are not without a fixed abode.
– o0o –
End Of Volume 36