THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
– o0o –
VOLUME 37
Section 9: NON-ABIDING (2)
World-Honored One, regarding the five types of eyes and six supernormal powers, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is the five types of eyes, this is the six supernormal powers? World-Honored One, the names of the five types of eyes 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 five types of eyes and so on is already without possession, so the names of the five types of eyes and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding self, sentient beings, through to one who knows and one who sees, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is self, sentient beings, through to this is one who knows, one who sees? World-Honored One, the name “self” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “self” and so on is already without possession, so the names of “self” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of generosity, recollection of the heavens, recollection of the breath, recollection of disenchantment, recollection of death, and recollection of the body, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is recollection of the Buddha, through to this is recollection of the body? World-Honored One, the name “recollection of the Buddha” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “recollection of the Buddha” and so on is already without possession, so the names of “recollection of the Buddha” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the perceptions of impermanence, no-self, impurity, death, the world as not worthy of joy, disenchantment with food, cessation, remoteness, and extinction, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is the perception of impermanence, through to this is the perception of extinction? World-Honored One, the names “perception of impermanence” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “perception of impermanence” and so on is already without possession, so the names of “perception of impermanence” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding emptiness, signlessness, and wishlessness, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is emptiness, through to this is wishlessness? World-Honored One, the name “emptiness” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “emptiness” and so on is already without possession, so the names of “emptiness” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the Perfections of Generosity, Ethics, Patience, Energy, Meditation, and Wisdom, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is the Perfection of Generosity, through to this is the Perfection of Wisdom? World-Honored One, the name “Perfection of Generosity” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “Perfection of Generosity” and so on is already without possession, so the names of “Perfection of Generosity” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is the four Foundations of Mindfulness, through to this is the eight Factors of the Noble Path? World-Honored One, the name “four Foundations of Mindfulness” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “four Foundations of Mindfulness” and so on is already without possession, so the names of “four Foundations of Mindfulness” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, and eighteen unique Buddha dharmas, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is the ten powers of the Buddha, through to this is the eighteen unique Buddha dharmas? World-Honored One, the name “ten powers of the Buddha” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “ten powers of the Buddha” and so on is already without possession, so the names of “ten powers of the Buddha” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding all things being like illusions, like dreams, like reflections, like echoes, like mirrored light, like flowers in space, like mirages, like phantom cities, like magical transformations, and the five clinging aggregates and so on, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is “like an illusion” and so on, or the five clinging aggregates and so on? World-Honored One, the names “like an illusion” and so on, and “five clinging aggregates” and so on, all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “like an illusion” and “five clinging aggregates” and so on is already without possession, so the names of “like an illusion” and “five clinging aggregates” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding tranquility, remoteness, non-arising, non-ceasing, non-defilement, non-purity, the ending of all conceptual elaboration, true suchness, dharma-realm, dharma-nature, ultimate reality, equanimity-nature, and transcendence-of-birth nature, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is tranquility, through to this is transcendence-of-birth nature? World-Honored One, the name “tranquility” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “tranquility” and so on is already without possession, so the names of “tranquility” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the dharmas of permanence or impermanence, pleasure or suffering, self or no-self, purity or impurity, empty or not-empty, signless or with-signs, wishless or with-wishes, tranquil or not-tranquil, remote or not-remote, impure or pure, arising or ceasing, conditioned or unconditioned, defiled or undefiled, wholesome or unwholesome, faulty or faultless, worldly or supramundane, belonging to samsara or belonging to nirvana, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is the dharma of permanence, through to this is belonging to nirvana? World-Honored One, the name “permanence” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “permanence” and so on is already without possession, so the names of “permanence” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding the dharmas of past, future, or present; wholesome, unwholesome, or indeterminate; bound in the desire realm, bound in the form realm, or bound in the formless realm; in training, beyond training, or neither in training nor beyond training; abandoned through seeing, abandoned through cultivation, or not to be abandoned; within, without, or on both sides – I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is the past dharma, through to this is dharma on both sides? World-Honored One, the name “past” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “past” and so on is already without possession, so the names of “past” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding all Tathāgatas, Arahants, Perfectly Enlightened Ones, and all Bodhisattvas, Śrāvaka Sanghas and so on in the countless worlds of the Buddhas of the ten directions, I have no attainment and no seeing – neither gathering nor dispersing – how can one say these are the ten directions and their worlds, through to these are the Śrāvaka Sanghas and so on? World-Honored One, the name “ten directions and their worlds” and so on all have no fixed abode, and yet also are not without a fixed abode. Why is this? Because the meaning of “ten directions and their worlds” and so on is already without possession, so the names of “ten directions and their worlds” and so on all have no fixed abode and yet are not without a fixed abode.
World-Honored One, regarding all the dharmas spoken above, I have no attainment and no seeing – neither gathering nor dispersing – how can one say this is the great Bodhisattva, through to this is the Perfection of Wisdom?
World-Honored One, since I have no attainment and no seeing regarding great Bodhisattvas and the Perfection of Wisdom, how can I use dharma in accordance with the Perfection of Wisdom to teach and transmit to great Bodhisattvas? Therefore, if I use such dharma to teach and transmit to great Bodhisattvas, there will be regret.
World-Honored One, through the harmonious assembling of conditions, the conventional designations “great Bodhisattva” and “Perfection of Wisdom” are established. These two conventional designations cannot be expounded regarding the five aggregates; cannot be expounded regarding the twelve bases, eighteen elements, six elements, four Noble Truths, or twelve links of dependent origination; cannot be expounded regarding greed, hatred, delusion, all afflictive bonds, delusive proclivities, views, unwholesome roots, and so on; cannot be expounded regarding the four Dhyānas, four Immeasurables, four Formless Absorptions; cannot be expounded regarding the five types of eyes or six supernormal powers; cannot be expounded regarding self, sentient beings, through to one who knows and sees; cannot be expounded regarding the ten recollections or ten perceptions; cannot be expounded regarding emptiness, signlessness, wishlessness, or the six Perfections; cannot be expounded regarding the four Foundations of Mindfulness through the eight Factors of the Noble Path; cannot be expounded regarding the ten powers of the Buddha through all-aspect knowledge; cannot be expounded regarding all things being like illusions through magical transformations, or the five clinging aggregates and so on; cannot be expounded regarding tranquility, remoteness, non-arising, non-ceasing, non-defilement, non-purity, the ending of all conceptual elaboration, true suchness, dharma-realm, dharma-nature, ultimate reality, equanimity-nature, transcendence-of-birth nature; cannot be expounded regarding the dharma of permanence or impermanence through dharma belonging to samsara or belonging to nirvana; cannot be expounded regarding past, future, or present dharmas through dharmas within, without, or on both sides; cannot be expounded regarding the Buddhas, Bodhisattvas, and Śrāvaka Sanghas in countless worlds of the ten directions. Why is this? Because the gathering and dispersing of all the dharmas spoken above are all unobtainable and cannot be seen!
World-Honored One, as stated above, the names of the five aggregates and so on cannot in any way be spoken. Thus the names “great Bodhisattva” and “Perfection of Wisdom” also cannot in any way be spoken. Just as morality, concentration, wisdom, liberation, and knowledge-and-vision of liberation cannot in any way be spoken – thus the names “great Bodhisattva” and “Perfection of Wisdom” also cannot in any way be spoken. Just as stream-enterer, once-returner, non-returner, arahant, pratyekabuddha, and tathāgata, and the names of those dharmas, cannot in any way be spoken – thus the names “great Bodhisattva” and “Perfection of Wisdom” also cannot in any way be spoken.
World-Honored One, just as all things – whether named or nameless – cannot in any way be spoken, thus the names “great Bodhisattva” and “Perfection of Wisdom” also cannot in any way be spoken. Why is this? Because the meaning of those names is fundamentally without possession, so those names all have no fixed abode and yet are not without a fixed abode.
World-Honored One, because I rely on this meaning, having no attainment and no seeing regarding all dharmas – neither gathering nor dispersing – how can one say this is the name “great Bodhisattva,” this is the name “Perfection of Wisdom”?
World-Honored One, since regarding both of these – whether meaning or name – I already 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? Therefore, if I use this dharma to teach and transmit to great Bodhisattvas, there will be regret!
World-Honored One, if a great Bodhisattva, upon hearing characteristics such as these while the Perfection of Wisdom is being taught, has a mind that does not sink, feel anxiety, or regret; and that mind is not alarmed, terrified, or fearful – then know that this great Bodhisattva has certainly already been established at the level of Non-Retreat, using non-abiding as the means to abide.
At that time, the Venerable Subhuti again addressed the Buddha:
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in form, should not abide in feeling, perception, mental formations, or consciousness. Why? World-Honored One, because form and the nature of form are empty; feeling, perception, mental formations, consciousness and the nature of feeling, perception, mental formations, consciousness are empty. World-Honored One, that form is not empty form, that empty form is not form, form does not depart from emptiness, emptiness does not depart from form; form itself is emptiness, emptiness itself is form; with feeling, perception, mental formations, and consciousness it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in form, nor in feeling, perception, mental formations, or consciousness.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the eye base, nor in the ear, nose, tongue, body, or mind base. Why? World-Honored One, because the eye base and the nature of the eye base are empty; through to the mind base and the nature of the mind base are empty. World-Honored One, that eye base is not the emptiness of the eye base, that emptiness of the eye base is not the eye base, the eye base does not depart from emptiness, emptiness does not depart from the eye base; the eye base itself is emptiness, emptiness itself is the eye base; with the ear, nose, tongue, body, and mind base it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the eye base, through to should not abide in the mind base.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the form base, nor in the sound, smell, taste, touch, or dharma base. Why? World-Honored One, because the form base and the nature of the form base are empty; through to the dharma base and the nature of the dharma base are empty. World-Honored One, that form base is not the emptiness of the form base, that emptiness of the form base is not the form base, the form base does not depart from emptiness, emptiness does not depart from the form base; the form base itself is emptiness, emptiness itself is the form base; with the sound, smell, taste, touch, and dharma base it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the form base, through to should not abide in the dharma base.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact. Why? World-Honored One, because the eye element and the nature of the eye element are empty; through to the feelings arising conditioned by eye-contact and the nature of the feelings arising conditioned by eye-contact are empty. World-Honored One, that eye element is not the emptiness of the eye element, that emptiness of the eye element is not the eye element, the eye element does not depart from emptiness, emptiness does not depart from the eye element; the eye element itself is emptiness, emptiness itself is the eye element; with the form element through the feelings arising conditioned by eye-contact it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the eye element, through to should not abide in the feelings arising conditioned by eye-contact.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the ear, sound, and ear-consciousness elements, and ear-contact along with the feelings arising conditioned by ear-contact. Why? World-Honored One, because the ear element and the nature of the ear element are empty; through to the feelings arising conditioned by ear-contact and the nature of the feelings arising conditioned by ear-contact are empty. World-Honored One, that ear element is not the emptiness of the ear element, that emptiness of the ear element is not the ear element, the ear element does not depart from emptiness, emptiness does not depart from the ear element; the ear element itself is emptiness, emptiness itself is the ear element; with the sound element through the feelings arising conditioned by ear-contact it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the ear element, through to should not abide in the feelings arising conditioned by ear-contact.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the nose, smell, and nose-consciousness elements, and nose-contact along with the feelings arising conditioned by nose-contact. Why? World-Honored One, because the nose element and the nature of the nose element are empty; through to the feelings arising conditioned by nose-contact and the nature of the feelings arising conditioned by nose-contact are empty. World-Honored One, that nose element is not the emptiness of the nose element, that emptiness of the nose element is not the nose element, the nose element does not depart from emptiness, emptiness does not depart from the nose element; the nose element itself is emptiness, emptiness itself is the nose element; with the smell element through the feelings arising conditioned by nose-contact it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the nose element, through to should not abide in the feelings arising conditioned by nose-contact.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the tongue, taste, and tongue-consciousness elements, and tongue-contact along with the feelings arising conditioned by tongue-contact. Why? World-Honored One, because the tongue element and the nature of the tongue element are empty; through to the feelings arising conditioned by tongue-contact and the nature of the feelings arising conditioned by tongue-contact are empty. World-Honored One, that tongue element is not the emptiness of the tongue element, that emptiness of the tongue element is not the tongue element, the tongue element does not depart from emptiness, emptiness does not depart from the tongue element; the tongue element itself is emptiness, emptiness itself is the tongue element; with the taste element through the feelings arising conditioned by tongue-contact it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the tongue element, through to should not abide in the feelings arising conditioned by tongue-contact.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the body, touch, and body-consciousness elements, and body-contact along with the feelings arising conditioned by body-contact. Why? World-Honored One, because the body element and the nature of the body element are empty; through to the feelings arising conditioned by body-contact and the nature of the feelings arising conditioned by body-contact are empty. World-Honored One, that body element is not the emptiness of the body element, that emptiness of the body element is not the body element, the body element does not depart from emptiness, emptiness does not depart from the body element; the body element itself is emptiness, emptiness itself is the body element; with the touch element through the feelings arising conditioned by body-contact it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the body element, through to should not abide in the feelings arising conditioned by body-contact.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the mind, dharma, and mind-consciousness elements, and mind-contact along with the feelings arising conditioned by mind-contact. Why? World-Honored One, because the mind element and the nature of the mind element are empty; through to the feelings arising conditioned by mind-contact and the nature of the feelings arising conditioned by mind-contact are empty. World-Honored One, that mind element is not the emptiness of the mind element, that emptiness of the mind element is not the mind element, the mind element does not depart from emptiness, emptiness does not depart from the mind element; the mind element itself is emptiness, emptiness itself is the mind element; with the dharma element through the feelings arising conditioned by mind-contact it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the mind element, through to should not abide in the feelings arising conditioned by mind-contact.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the earth element, nor in the water, fire, wind, space, or consciousness elements. Why? World-Honored One, because the earth element and the nature of the earth element are empty; through to the water, fire, wind, space, and consciousness elements and the nature of the water, fire, wind, space, and consciousness elements are empty. World-Honored One, that earth element is not the emptiness of the earth element, that emptiness of the earth element is not the earth element, the earth element does not depart from emptiness, emptiness does not depart from the earth element; the earth element itself is emptiness, emptiness itself is the earth element; with the water, fire, wind, space, and consciousness elements it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the earth element, through to should not abide in the water, fire, wind, space, or consciousness elements.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the Noble Truth of Suffering, nor in the Noble Truths of Arising, Cessation, and Path. Why? World-Honored One, because the Noble Truth of Suffering and the nature of the Noble Truth of Suffering are empty; through to the Noble Truths of Arising, Cessation, and Path and the nature of the Noble Truths of Arising, Cessation, and Path are empty. World-Honored One, that Noble Truth of Suffering is not the emptiness of the Noble Truth of Suffering, that emptiness of the Noble Truth of Suffering is not the Noble Truth of Suffering, the Noble Truth of Suffering does not depart from emptiness, emptiness does not depart from the Noble Truth of Suffering; the Noble Truth of Suffering itself is emptiness, emptiness itself is the Noble Truth of Suffering; with the Noble Truths of Arising, Cessation, and Path it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the Noble Truth of Suffering, through to should not abide in the Noble Truths of Arising, Cessation, and Path.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in ignorance, nor in formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair. Why? World-Honored One, because ignorance and the nature of ignorance are empty; through to old-age-and-death, sorrow, lamentation, suffering, distress, and despair, and the nature of old-age-and-death, sorrow, lamentation, suffering, distress, and despair are empty. World-Honored One, that ignorance is not the emptiness of ignorance, that emptiness of ignorance is not ignorance, ignorance does not depart from emptiness, emptiness does not depart from ignorance; ignorance itself is emptiness, emptiness itself is ignorance; with old-age-and-death, sorrow, lamentation, suffering, distress, and despair it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in ignorance, through to should not abide in old-age-and-death, sorrow, lamentation, suffering, distress, and despair.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the four Dhyānas, nor in the four Immeasurables or four Formless Absorptions. Why? World-Honored One, because the four Dhyānas and the nature of the four Dhyānas are empty; through to the four Immeasurables, four Formless Absorptions and the nature of the four Immeasurables, four Formless Absorptions are empty. World-Honored One, that four Dhyānas are not the emptiness of the four Dhyānas, that emptiness of the four Dhyānas is not the four Dhyānas, the four Dhyānas do not depart from emptiness, emptiness does not depart from the four Dhyānas; the four Dhyānas themselves are emptiness, emptiness itself is the four Dhyānas; with the four Immeasurables and four Formless Absorptions it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the four Dhyānas, through to should not abide in the four Immeasurables or four Formless Absorptions.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the five types of eyes, nor in the six supernormal powers. Why? World-Honored One, because the five types of eyes and the nature of the five types of eyes are empty; through to the six supernormal powers and the nature of the six supernormal powers are empty. World-Honored One, that five types of eyes are not the emptiness of the five types of eyes, that emptiness of the five types of eyes is not the five types of eyes, the five types of eyes do not depart from emptiness, emptiness does not depart from the five types of eyes; the five types of eyes themselves are emptiness, emptiness itself is the five types of eyes; with the six supernormal powers it is likewise. Therefore,
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the five types of eyes, through to should not abide in the six supernormal powers.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the Perfection of Generosity, nor in the Perfections of Ethics, Patience, Energy, Meditation, or Wisdom. Why? World-Honored One, because the Perfection of Generosity and the nature of the Perfection of Generosity are empty; through to the Perfection of Wisdom and the nature of the Perfection of Wisdom are empty. World-Honored One, that Perfection of Generosity is not the emptiness of the Perfection of Generosity, that emptiness of the Perfection of Generosity is not the Perfection of Generosity, the Perfection of Generosity does not depart from emptiness, emptiness does not depart from the Perfection of Generosity; the Perfection of Generosity itself is emptiness, emptiness itself is the Perfection of Generosity; with the Perfections of Ethics through Wisdom it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the Perfection of Generosity, through to should not abide in the Perfection of Wisdom.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the four Foundations of Mindfulness, nor in the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, or eight Factors of the Noble Path. Why? World-Honored One, because the four Foundations of Mindfulness and the nature of the four Foundations of Mindfulness are empty; through to the eight Factors of the Noble Path and the nature of the eight Factors of the Noble Path are empty. World-Honored One, that four Foundations of Mindfulness are not the emptiness of the four Foundations of Mindfulness, that emptiness of the four Foundations of Mindfulness is not the four Foundations of Mindfulness, the four Foundations of Mindfulness do not depart from emptiness, emptiness does not depart from the four Foundations of Mindfulness; the four Foundations of Mindfulness themselves are emptiness, emptiness itself is the four Foundations of Mindfulness; with the four Right Efforts through eight Factors of the Noble Path it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the four Foundations of Mindfulness, through to should not abide in the eight Factors of the Noble Path.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the ten powers of the Buddha, nor in the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, or all-aspect knowledge. Why? World-Honored One, because the ten powers of the Buddha and the nature of the ten powers of the Buddha are empty; through to all-aspect knowledge and the nature of all-aspect knowledge are empty. World-Honored One, that ten powers of the Buddha are not the emptiness of the ten powers of the Buddha, that emptiness of the ten powers of the Buddha is not the ten powers of the Buddha, the ten powers of the Buddha do not depart from emptiness, emptiness does not depart from the ten powers of the Buddha; the ten powers of the Buddha themselves are emptiness, emptiness itself is the ten powers of the Buddha; with the four fearlessnesses through all-aspect knowledge it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the ten powers of the Buddha, through to should not abide in all-aspect knowledge.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in any written texts, nor in their explanations – whether one explanation, two explanations, or many explanations. Why? World-Honored One, because written texts and the nature of written texts are empty; the explanations of written texts and the nature of the explanations of written texts are empty. World-Honored One, that written text is not the emptiness of written texts, that emptiness of written texts is not written texts, written texts do not depart from emptiness, emptiness does not depart from written texts; written texts themselves are emptiness, emptiness itself is written texts; with the explanations of written texts it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in written texts, through to should not abide in the explanations of written texts.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the dharmas of permanence or impermanence, pleasure or suffering, self or no-self, purity or impurity, empty or not-empty, signless or with-signs, wishless or with-wishes, tranquil or not-tranquil, remote or not-remote. Why? World-Honored One, because the dharmas of permanence, impermanence and the nature of the dharmas of permanence, impermanence are empty; through to the dharmas of remoteness, non-remoteness and the nature of the dharmas of remoteness, non-remoteness are empty. World-Honored One, those dharmas of permanence, impermanence are not the emptiness of the dharmas of permanence, impermanence, that emptiness of the dharmas of permanence, impermanence is not the dharmas of permanence, impermanence, the dharmas of permanence, impermanence do not depart from emptiness, emptiness does not depart from the dharmas of permanence, impermanence; the dharmas of permanence, impermanence themselves are emptiness, emptiness itself is the dharmas of permanence, impermanence; with the dharmas of pleasure, suffering through the dharmas of remoteness, non-remoteness it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in the dharmas of permanence, impermanence, through to should not abide in the dharmas of remoteness, non-remoteness.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in true suchness, nor in dharma-realm, dharma-nature, ultimate reality, equanimity-nature, or transcendence-of-birth nature. Why? World-Honored One, because true suchness and the nature of true suchness are empty; through to transcendence-of-birth nature and the nature of transcendence-of-birth nature are empty. World-Honored One, that true suchness is not the emptiness of true suchness, that emptiness of true suchness is not true suchness, true suchness does not depart from emptiness, emptiness does not depart from true suchness; true suchness itself is emptiness, emptiness itself is true suchness; with dharma-realm through transcendence-of-birth nature it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in true suchness, through to should not abide in transcendence-of-birth nature.
World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in all dhāraṇī gates, nor in all samādhi gates. Why? World-Honored One, because all dhāraṇī gates and the nature of all dhāraṇī gates are empty; all samādhi gates and the nature of all samādhi gates are empty. World-Honored One, those dhāraṇī gates are not the emptiness of all dhāraṇī gates, that emptiness of all dhāraṇī gates is not all dhāraṇī gates, all dhāraṇī gates do not depart from emptiness, emptiness does not depart from all dhāraṇī gates; all dhāraṇī gates themselves are emptiness, emptiness itself is all dhāraṇī gates; with all samādhi gates it is likewise. Therefore, World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom should not abide in all dhāraṇī gates, through to should not abide in all samādhi gates.
At that time, the Venerable Subhuti again addressed the Buddha:
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in form, feeling, perception, mental formations, and consciousness. Because of this abiding, one gives rise to strenuous effort toward form and strenuous effort toward feeling, perception, mental formations, and consciousness. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the eye base, ear, nose, tongue, body, and mind base. Because of this abiding, one gives rise to strenuous effort toward the eye base and strenuous effort toward the mind base. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the form base, sound, smell, taste, touch, and dharma base. Because of this abiding, one gives rise to strenuous effort toward the form base and strenuous effort toward the dharma base. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact. Because of this abiding, one gives rise to strenuous effort toward the eye element, through to strenuous effort toward the feelings arising conditioned by eye-contact. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the ear, sound, and ear-consciousness elements, and ear-contact along with the feelings arising conditioned by ear-contact. Because of this abiding, one gives rise to strenuous effort toward the ear element and strenuous effort toward the feelings arising conditioned by ear-contact. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the nose, smell, and nose-consciousness elements, and nose-contact along with the feelings arising conditioned by nose-contact. Because of this abiding, one gives rise to strenuous effort toward the nose element, through to strenuous effort toward the feelings arising conditioned by nose-contact. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the tongue, taste, and tongue-consciousness elements, and tongue-contact along with the feelings arising conditioned by tongue-contact. Because of this abiding, one gives rise to strenuous effort toward the tongue element, through to strenuous effort toward the feelings arising conditioned by tongue-contact. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the body, touch, and body-consciousness elements, and body-contact along with the feelings arising conditioned by body-contact. Because of this abiding, one gives rise to strenuous effort toward the body element, through to strenuous effort toward the feelings arising conditioned by body-contact. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the mind, dharma, and mind-consciousness elements, and mind-contact along with the feelings arising conditioned by mind-contact. Because of this abiding, one gives rise to strenuous effort toward the mind element and strenuous effort toward the feelings arising conditioned by mind-contact. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the earth element, water, fire, wind, space, and consciousness elements. Because of this abiding, one gives rise to strenuous effort toward the earth element and strenuous effort toward the consciousness element. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the Noble Truth of Suffering and the Noble Truths of Arising, Cessation, and Path. Because of this abiding, one gives rise to strenuous effort toward the Noble Truth of Suffering and strenuous effort toward the Noble Truths of Arising, Cessation, and Path. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in ignorance, formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair. Because of this abiding, one gives rise to strenuous effort toward ignorance, through to strenuous effort toward old-age-and-death, sorrow, lamentation, suffering, distress, and despair. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the four Dhyānas, four Immeasurables, and four Formless Absorptions. Because of this abiding, one gives rise to strenuous effort toward the four Dhyānas and strenuous effort toward the four Immeasurables and four Formless Absorptions. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the five types of eyes and six supernormal powers. Because of this abiding, one gives rise to strenuous effort toward the five types of eyes and strenuous effort toward the six supernormal powers. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the Perfections of Generosity, Ethics, Patience, Energy, Meditation, and Wisdom. Because of this abiding, one gives rise to strenuous effort toward the Perfection of Generosity, through to strenuous effort toward the Perfection of Wisdom. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path. Because of this abiding, one gives rise to strenuous effort toward the four Foundations of Mindfulness, through to strenuous effort toward the eight Factors of the Noble Path. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the ten powers of the Buddha, 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. Because of this abiding, one gives rise to strenuous effort toward the ten powers of the Buddha, through to strenuous effort toward all-aspect knowledge. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in written texts, the explanations of written texts, or one explanation, two explanations, many explanations. Because of this abiding, one gives rise to strenuous effort toward written texts and strenuous effort toward the explanations of written texts. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in the dharmas of permanence, impermanence; pleasure, suffering; self or no-self; purity or impurity; empty or not-empty; signless or with-signs; wishless or with-wishes; tranquil or not-tranquil; remote or not-remote. Because of this abiding, one gives rise to strenuous effort toward the dharmas of permanence, impermanence, through to strenuous effort toward the dharmas of remoteness, non-remoteness. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, is bound and disturbed by grasping at self and what belongs to self, the mind then abides in all dhāraṇī gates and all samādhi gates. Because of this abiding, one gives rise to strenuous effort toward all dhāraṇī gates and strenuous effort toward all dhāraṇī gates. Because of this strenuous effort, one cannot receive the Perfection of Wisdom, cannot practice the Perfection of Wisdom, cannot perfect the Perfection of Wisdom, and cannot complete all-aspect knowledge.
World-Honored One, because form should not be received – thus feeling, perception, mental formations, and consciousness should not be received; because form has already not been received, it is therefore not form; because feeling, perception, mental formations, and consciousness have already not been received, they are therefore not feeling, perception, mental formations, or consciousness. Why is this? Because fundamental nature is emptiness. Through to all dhāraṇī gates should not be received, all samādhi gates should not be received; because all dhāraṇī gates have already not been received, they are therefore not all dhāraṇī gates; because all samādhi gates have already not been received, they are therefore not all samādhi gates. Why is this? Because fundamental nature is emptiness. The receiving, practicing, and perfecting of the Perfection of Wisdom should also not be received. Thus, the Perfection of Wisdom, having not been received, is therefore not the Perfection of Wisdom. Why is this? Because fundamental nature is emptiness. In this way, great Bodhisattvas, when practicing the Perfection of Wisdom, should use fundamental emptiness to contemplate all dharmas. When this contemplation arises, the mind has no further object-sphere to operate within regarding all dharmas – this is called the great Bodhisattva’s receiving of samādhi. This samādhi is subtle, excellent, vast, and boundless; it has the capacity to gather and produce limitless, unobstructed effects – something that all Śrāvakas and Pratyekabuddhas do not possess. All-aspect knowledge, once completed, should also not be received. Thus, all-aspect knowledge, having not been received, is therefore not all-aspect knowledge.
Why is this? Because of inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness that is ultimate, emptiness without limit, emptiness of dispersion, emptiness of non-alteration, emptiness of original nature, emptiness of own-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-existence, emptiness of own-nature, and emptiness of the non-existent own-nature. Why is this? World-Honored One, this all-aspect knowledge is not realized by attaining marks through cultivation. Why is this? Because whatever is attained by marks is affliction. What are marks? They are the mark of form, feeling, perception, mental formations, and consciousness, through to the mark of all dhāraṇī gates, the mark of all samādhi gates. Whoever is attached to these marks – this is called affliction. If someone attains marks and thereby cultivates all-aspect knowledge, then the heroic practitioner should not have confidence and understanding toward all-wisdom. What is this confidence and understanding? It is generating deep, pure faith toward the Perfection of Wisdom. Through the power of excellent understanding, reflecting on and examining all-wisdom without using marks as a means, nor using absence-of-marks as a means – because both marks and absence-of-marks are unobtainable. That heroic practitioner, though returning to the Buddha-dharma through the power of confidence and understanding – and thus called a “faith-practice follower” – nonetheless has the capacity to awaken into all-wisdom using fundamental emptiness. Having awakened, one does not grasp the mark of form, the marks of feeling, perception, mental formations, and consciousness, through to not grasping the mark of all dhāraṇī gates and not grasping the mark of all samādhi gates. Why?
Because the own-mark of all dharmas is emptiness, so both subject of grasping and object of grasping are unobtainable. In this way, the practitioner does not use inner attainment direct-realization to contemplate all-wisdom, does not use outer attainment direct-realization to contemplate all-wisdom, does not use inner-outer attainment direct-realization to contemplate all-wisdom; and the practitioner does not contemplate all-wisdom regarding inner form, inner feeling, perception, mental formations, and consciousness; does not contemplate all-wisdom regarding outer form, outer feeling, perception, mental formations, and consciousness; does not contemplate all-wisdom regarding inner-outer form, inner-outer feeling, perception, mental formations, and consciousness; nor does the practitioner contemplate all-wisdom apart from form, nor apart from feeling, perception, mental formations, and consciousness; through to does not contemplate all-wisdom regarding all dhāraṇī gates, does not contemplate all-wisdom regarding all samādhi gates, does not contemplate all-wisdom regarding all outer dhāraṇī gates, does not contemplate all-wisdom regarding all outer samādhi gates, does not contemplate all-wisdom regarding all inner-outer dhāraṇī gates, does not contemplate all-wisdom regarding all inner-outer samādhi gates; nor does the practitioner contemplate all-wisdom apart from all dhāraṇī gates, nor apart from all samādhi gates. Why? Because whether inner, outer, inner-outer, or apart from inner-outer – all are unobtainable.
That heroic practitioner, using such dharma-gates free from marks in this way, generates deep confidence and understanding toward all-wisdom. Because of this confidence and understanding, toward all dharmas one does not grasp and attach, because the true mark of all dharmas is unobtainable. In this way, the practitioner, using the mark-free dharma-gate to gain confidence and understanding regarding all-wisdom, having gained it, does not grasp any mark of all dharmas, nor does one think about the absence-of-marks of all dharmas, because the marks and absence-of-marks of all dharmas are all unobtainable. In this way, the practitioner, through the power of excellent understanding, does not grasp or abandon all dharmas, because within the true mark of dharmas there is no grasping or abandoning. At that time, that practitioner, regarding one’s own confidence and understanding, and even regarding nirvāṇa, also does not grasp or attach. Why is this? Because the fundamental nature of all dharmas is emptiness and unobtainable. World-Honored One, great Bodhisattvas practicing the Perfection of Wisdom have no attainment anywhere – even not attaining all dhāraṇī gates, not attaining all samādhi gates. Because all dharmas also have no attainment.
That great Bodhisattva, though toward all form, feeling, perception, mental formations, and consciousness, through to all dhāraṇī gates and samādhi gates – whether in totality or in detail – has no attainment at all, yet uses aspiration alone to cultivate the four Foundations of Mindfulness through the eight Factors of the Noble Path – because these are not yet perfected – and uses aspiration alone to cultivate and realize the ten powers of the Buddha through all-aspect knowledge – because these are not yet completed. During this time, one should absolutely not enter nirvāṇa using the non-grasping of all marks. That great Bodhisattva, though able to perfect the four Foundations of Mindfulness through the eight Factors of the Noble Path and able to complete the ten powers of the Buddha through all-aspect knowledge, yet does not see the four Foundations of Mindfulness through the eight Factors of the Noble Path and does not see the ten powers of the Buddha through all-aspect knowledge. Why is this? Because that four Foundations of Mindfulness is itself not the four Foundations of Mindfulness, through to the eight Factors of the Noble Path, and the ten powers of the Buddha is itself not the ten powers of the Buddha, through to all-aspect knowledge is itself not all-aspect knowledge – because all dharmas are neither dharma nor non-dharma. That great Bodhisattva, when practicing the Perfection of Wisdom, though having no attainment regarding all dharmas, is nonetheless able to complete all undertakings.
– o0o –
End Of Volume 37