THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 406
Chapter 6: SUBHŪTI (1)
At that time, the Buddha said to Venerable Subhūti:
You should, according to your eloquence, expound the Dharma corresponding to the Perfection of Wisdom for the assembly of Great Bodhisattvas, instruct and transmit it to the Great Bodhisattvas, enabling them to accomplish the Perfection of Wisdom.
At that time, all the Great Bodhisattvas, the great Śrāvakas, the assemblies of gods, humans, and others all thought: Venerable Subhūti, through his own eloquence, according to the assembly of Great Bodhisattvas, expounds the Dharma corresponding to the Perfection of Wisdom, instructs and transmits it to the Great Bodhisattvas, enabling them to accomplish the Perfection of Wisdom—is this due to the Buddha’s majestic power?
Venerable Subhūti, knowing the thoughts of the assemblies of Great Bodhisattvas, great Śrāvakas, gods, humans, and others, then said to Venerable Śāriputra:
All disciples of the Buddha, whenever they speak, do so entirely through the majestic power of the Buddha. Why is this so? Venerable Śāriputra, the Tathāgata teaches the essential Dharma to sentient beings, and it does not contradict the nature of all dharmas. The Buddha’s disciples rely upon that Dharma, diligently practice and study it, and realize the true nature of all dharmas. Therefore, because the Dharma taught to sentient beings does not contradict the nature of Dharma, the words spoken by the Buddha are like a lamp whose light is passed on endlessly.
Venerable Śāriputra, through the blessing of the Buddha’s majestic power, I will proclaim the Dharma corresponding to the Perfection of Wisdom for the Great Bodhisattvas, instruct and transmit it, enabling them to accomplish the Perfection of Wisdom; it is not something that my own eloquence can accomplish. Why is this so? Venerable Śāriputra, because the profound Perfection of Wisdom is not the realm of Śrāvakas or Pratyekabuddhas.
At that time, Venerable Subhūti addressed the Buddha:
World-Honored One, according to what You have said, among the Great Bodhisattvas here, what Dharma is called a Great Bodhisattva? World-Honored One, I completely do not see any dharma that can be called a Great Bodhisattva, nor do I completely see any dharma that can be called the Perfection of Wisdom. Since I do not see either of these two names, how can I follow the assembly of Great Bodhisattvas and expound the Dharma corresponding to the Perfection of Wisdom, instruct and transmit it to the Great Bodhisattvas, enabling them to accomplish the Perfection of Wisdom?
The Buddha said to Subhūti:
The Great Bodhisattva is only a name; the Perfection of Wisdom is also only a name; these two names are also only names.
Subhūti, these three names neither arise nor cease; they are merely provisionally established, do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Subhūti, you should know that, just as the self in the world is only a designation, such a designation neither arises nor ceases, but is merely provisionally established and called “self.” Likewise, sentient beings, the stream of life, arising, nurturing, growth, the one who undergoes cyclic existence, mind-born, child, the ability to act, the ability to cause others to act, the ability to cause others to receive karmic results, the knower, and the seer are also only designations. Such designations neither arise nor cease, but are merely provisionally established; that is, sentient beings up to the seer—all are only designations. These designations do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Thus, Subhūti, whether it is the Great Bodhisattva, the Perfection of Wisdom, or both of these names, all are merely conventional dharmas. Such conventional dharmas neither arise nor cease, are merely provisionally established, do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Furthermore, Subhūti, just as the internal forms are merely conventional dharmas, such conventional dharmas neither arise nor cease, but are merely provisionally established and called “form.” Likewise, feeling, perception, formations, and consciousness are also merely conventional dharmas. Such conventional dharmas neither arise nor cease, but are merely provisionally established and called feeling, perception, formations, and consciousness. Thus, all are only designations. These designations do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Thus, Subhūti, whether it is the Great Bodhisattva, the Perfection of Wisdom, or both of these names, all are conventional dharmas. Such conventional dharmas neither arise nor cease, are merely provisionally established, do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Furthermore, Subhūti, just as the eye sense base is merely a conventional dharma, such a conventional dharma neither arises nor ceases, but is merely provisionally established and called the eye sense base. Likewise, the ear, nose, tongue, body, and mind sense bases are also merely conventional dharmas. Such conventional dharmas neither arise nor cease, but are merely provisionally established and called the ear, nose, tongue, body, and mind sense bases. Thus, all are only designations. These designations do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Thus, Subhūti, whether it is the Great Bodhisattva, the Perfection of Wisdom, or both of these names, all are conventional dharmas. Such conventional dharmas neither arise nor cease, are merely provisionally established, do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Furthermore, Subhūti, just as the form realm is merely a conventional dharma, such a conventional dharma neither arises nor ceases, but is merely provisionally established and called the form realm. Likewise, sound, smell, taste, touch, and dharma realms are also merely conventional dharmas. Such conventional dharmas neither arise nor cease, but are merely provisionally established and called sound, smell, taste, touch, and dharma realms. Thus, all are only designations. These designations do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Thus, Subhūti, whether it is the Great Bodhisattva, the Perfection of Wisdom, or both of these names, all are merely conventional dharmas. Such conventional dharmas neither arise nor cease, are merely provisionally established, do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Furthermore, Subhūti, just as the eye element, form element, and eye consciousness element are merely conventional dharmas, such conventional dharmas neither arise nor cease, but are merely provisionally established and called the eye element, form element, and eye consciousness element. Likewise, the ear element, sound element, and ear consciousness element; the nose element, smell element, and nose consciousness element; the tongue element, taste element, and tongue consciousness element; the body element, touch element, and body consciousness element; the mind element, dharma element, and mind consciousness element are also merely conventional dharmas. Such conventional dharmas neither arise nor cease, but are merely provisionally established and called the ear element, sound element, ear consciousness element, up to the mind element, dharma element, and mind consciousness element. Thus, all are only conventional names. These conventional names do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Thus, Subhūti, whether it is the Great Bodhisattva, the Perfection of Wisdom, or both of these names, all are dharmas; such conventional dharmas neither arise nor cease, are merely provisionally established, do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Furthermore, Subhūti, just as within the body there are the head, neck, shoulders, upper arms, arms, abdomen, back, chest, hips, waist, spine, thighs, knees, calves, shins, skin, flesh, bones, and marrow, which are only designations. Such designations neither arise nor cease, but are merely provisionally established and called the various parts of the body: head, neck, and so on. Thus, all are only designations. These designations do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Thus, Subhūti, whether it is the Great Bodhisattva, the Perfection of Wisdom, or both of these names, all are conventional dharmas. Such conventional dharmas neither arise nor cease, are merely provisionally established, do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Furthermore, Subhūti, just as external things such as grass, trees, roots, stems, branches, leaves, flowers, fruits, and so forth are only designations; such designations neither arise nor cease, but are merely provisionally established and called external things, grass, trees, roots, and so forth. Thus, all are only designations. These conventional names do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Thus, Subhūti, whether it is the Great Bodhisattva, the Perfection of Wisdom, or both of these names, all are conventional dharmas. Such conventional dharmas neither arise nor cease, are merely provisionally established, do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Furthermore, Subhūti, just as the Buddhas of the past and future are only designations, such designations neither arise nor cease, but are merely provisionally established and called the Buddhas of the past and future. Thus, all are only designations. These designations do not exist inside, do not exist outside, and do not exist in between; therefore, they cannot be grasped.
Thus, Subhūti, whether it is the Great Bodhisattva, or the Prajñāpāramitā, or both of these names, they are all merely nominal dharmas. Such nominal dharmas neither arise nor cease; they are only provisionally established, are neither within, nor without, nor in between, and therefore cannot be grasped.
Furthermore, Subhūti, it is like the scene in a dream, an echo, a reflection, a magical illusion, a mirage, the moon reflected in water, a transformation, and so forth; they exist only as mere names. Such mere names neither arise nor cease; they are only provisionally established and are called dream scenes, and so forth up to transformations. Thus, all are only mere names. These mere names are neither within, nor without, nor in between, and therefore cannot be grasped.
Thus, Subhūti, whether it is the Great Bodhisattva, or the Prajñāpāramitā, or both of these names, they are all merely nominal dharmas. Such nominal dharmas neither arise nor cease; they are only provisionally established, are neither within, nor without, nor in between, and therefore cannot be grasped.
Thus, Subhūti, when the Great Bodhisattvas cultivate the Prajñāpāramitā, regarding all dharmas of mere names, nominal dharmas, and skillful-means fabrications, they should train in this way. Why? Subhūti, the Great Bodhisattvas cultivating the Prajñāpāramitā should not contemplate the name of form as either permanent or impermanent; they should not contemplate the name of feeling, perception, formations, or consciousness as either permanent or impermanent. They should not contemplate the name of form as either pleasant or painful; they should not contemplate the name of feeling, perception, formations, or consciousness as either pleasant or painful. They should not contemplate the name of form as either self or non-self; they should not contemplate the name of feeling, perception, formations, or consciousness as either self or non-self. They should not contemplate the name of form as either pure or impure; they should not contemplate the name of feeling, perception, formations, or consciousness as either pure or impure. They should not contemplate the name of form as either empty or not empty; they should not contemplate the name of feeling, perception, formations, or consciousness as either empty or not empty. They should not contemplate the name of form as either having characteristics or without characteristics; they should not contemplate the name of feeling, perception, formations, or consciousness as either having characteristics or without characteristics. They should not contemplate the name of form as either with aspirations or without aspirations; they should not contemplate the name of feeling, perception, formations, or consciousness as either with aspirations or without aspirations. They should not contemplate the name of form as either tranquil or not tranquil; they should not contemplate the name of feeling, perception, formations, or consciousness as either tranquil or not tranquil. They should not contemplate the name of form as either separated or not separated; they should not contemplate the name of feeling, perception, formations, or consciousness as either separated or not separated. They should not contemplate the name of form as either defiled or purified; they should not contemplate the name of feeling, perception, formations, or consciousness as either defiled or purified. They should not contemplate the name of form as either arising or ceasing; they should not contemplate the name of feeling, perception, formations, or consciousness as either arising or ceasing.
Furthermore, Subhūti, the Great Bodhisattvas cultivating the Prajñāpāramitā should not contemplate the name of the eye sense-base as either permanent or impermanent; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either permanent or impermanent. They should not contemplate the name of the eye sense-base as either pleasant or painful; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either pleasant or painful. They should not contemplate the name of the eye sense-base as either self or non-self; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either self or non-self. They should not contemplate the name of the eye sense-base as either pure or impure; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either pure or impure. They should not contemplate the name of the eye sense-base as either empty or not empty; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either empty or not empty. They should not contemplate the name of the eye sense-base as either having characteristics or without characteristics; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either having characteristics or without characteristics. They should not contemplate the name of the eye sense-base as either with aspirations or without aspirations; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either with aspirations or without aspirations. They should not contemplate the name of the eye sense-base as either tranquil or not tranquil; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either tranquil or not tranquil. They should not contemplate the name of the eye sense-base as either separated or not separated; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either separated or not separated. They should not contemplate the name of the eye sense-base as either defiled or purified; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either defiled or purified. They should not contemplate the name of the eye sense-base as either arising or ceasing; they should not contemplate the name of the ear, nose, tongue, body, or mind sense-base as either arising or ceasing.
Furthermore, Subhūti, the Great Bodhisattvas cultivating the Prajñāpāramitā should not contemplate the name of the form sense-object as either permanent or impermanent; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either permanent or impermanent. They should not contemplate the name of the form sense-object as either pleasant or painful; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either pleasant or painful. They should not contemplate the name of the form sense-object as either self or non-self; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either self or non-self. They should not contemplate the name of the form sense-object as either pure or impure; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either pure or impure. They should not contemplate the name of the form sense-object as either empty or not empty; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either empty or not empty. They should not contemplate the name of the form sense-object as either having characteristics or without characteristics; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either having characteristics or without characteristics. They should not contemplate the name of the form sense-object as either with aspirations or without aspirations; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either with aspirations or without aspirations. They should not contemplate the name of the form sense-object as either tranquil or not tranquil; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either tranquil or not tranquil. They should not contemplate the name of the form sense-object as either separated or not separated; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either separated or not separated. They should not contemplate the name of the form sense-object as either defiled or purified; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either defiled or purified. They should not contemplate the name of the form sense-object as either arising or ceasing; they should not contemplate the name of sound, smell, taste, touch, or dharma sense-objects as either arising or ceasing.
Again, Subhūti, the great bodhisattvas who practice the perfection of wisdom should not contemplate the designation of the eye element as either permanent or impermanent; they should not contemplate the designation of the form element, the eye-consciousness element, eye-contact, and the feelings arisen conditioned by eye-contact as either permanent or impermanent. They should not contemplate the designation of the eye element as either pleasant or painful; they should not contemplate the designation of the form element and so forth up to the feelings arisen conditioned by eye-contact as either pleasant or painful. They should not contemplate the designation of the eye element as either self or non-self; they should not contemplate the designation of the form element and so forth up to the feelings arisen conditioned by eye-contact as either self or non-self. They should not contemplate the designation of the eye element as either pure or impure; they should not contemplate the designation of the form element and so forth up to the feelings arisen conditioned by eye-contact as either pure or impure. They should not contemplate the designation of the eye element as either empty or not empty; they should not contemplate the designation of the form element and so forth up to the feelings arisen conditioned by eye-contact as either empty or not empty. They should not contemplate the designation of the eye element as either with characteristics or without characteristics; they should not contemplate the designation of the form element and so forth up to the feelings arisen conditioned by eye-contact as either with characteristics or without characteristics. They should not contemplate the designation of the eye element as either with aspirations or without aspirations; they should not contemplate the designation of the form element and so forth up to the feelings arisen conditioned by eye-contact as either with aspirations or without aspirations. They should not contemplate the designation of the eye element as either tranquil or not tranquil; they should not contemplate the designation of the form element and so forth up to the feelings arisen conditioned by eye-contact as either tranquil or not tranquil. They should not contemplate the designation of the eye element as either detached or not detached; they should not contemplate the designation of the form element and so forth up to the feelings arisen conditioned by eye-contact as either detached or not detached. They should not contemplate the designation of the eye element as either defiled or pure; they should not contemplate the designation of the form element and so forth up to the feelings arisen conditioned by eye-contact as either defiled or pure. They should not contemplate the designation of the eye element as either arising or ceasing; they should not contemplate the designation of the form element and so forth up to the feelings arisen conditioned by eye-contact as either arising or ceasing.
They should not contemplate the designation of the ear element as either permanent or impermanent; they should not contemplate the designation of the sound element, ear-consciousness element, ear-contact, and the feelings arisen conditioned by ear-contact as either permanent or impermanent. They should not contemplate the designation of the ear element as either pleasant or painful; they should not contemplate the designation of the sound element and so forth up to the feelings arisen conditioned by ear-contact as either pleasant or painful. They should not contemplate the designation of the ear element as either self or non-self; they should not contemplate the designation of the sound element and so forth up to the feelings arisen conditioned by ear-contact as either self or non-self. They should not contemplate the designation of the ear element as either pure or impure; they should not contemplate the designation of the sound element and so forth up to the feelings arisen conditioned by ear-contact as either pure or impure. They should not contemplate the designation of the ear element as either empty or not empty; they should not contemplate the designation of the sound element and so forth up to the feelings arisen conditioned by ear-contact as either empty or not empty. They should not contemplate the designation of the ear element as either with characteristics or without characteristics; they should not contemplate the designation of the sound element and so forth up to the feelings arisen conditioned by ear-contact as either with characteristics or without characteristics. They should not contemplate the designation of the ear element as either with aspirations or without aspirations; they should not contemplate the designation of the sound element and so forth up to the feelings arisen conditioned by ear-contact as either with aspirations or without aspirations. They should not contemplate the designation of the ear element as either tranquil or not tranquil; they should not contemplate the designation of the sound element and so forth up to the feelings arisen conditioned by ear-contact as either tranquil or not tranquil. They should not contemplate the designation of the ear element as either detached or not detached; they should not contemplate the designation of the sound element and so forth up to the feelings arisen conditioned by ear-contact as either detached or not detached. They should not contemplate the designation of the ear element as either defiled or pure; they should not contemplate the designation of the sound element and so forth up to the feelings arisen conditioned by ear-contact as either defiled or pure. They should not contemplate the designation of the ear element as either arising or ceasing; they should not contemplate the designation of the sound element and so forth up to the feelings arisen conditioned by ear-contact as either arising or ceasing.
They should not contemplate the designation of the nose element as either permanent or impermanent; they should not contemplate the designation of the smell element, nose-consciousness element, nose-contact, and the feelings arisen conditioned by nose-contact as either permanent or impermanent. They should not contemplate the designation of the nose element as either pleasant or painful; they should not contemplate the designation of the smell element and so forth up to the feelings arisen conditioned by nose-contact as either pleasant or painful. They should not contemplate the designation of the nose element as either self or non-self; they should not contemplate the designation of the smell element and so forth up to the feelings arisen conditioned by nose-contact as either self or non-self. They should not contemplate the designation of the nose element as either pure or impure; they should not contemplate the designation of the smell element and so forth up to the feelings arisen conditioned by nose-contact as either pure or impure. They should not contemplate the designation of the nose element as either empty or not empty; they should not contemplate the designation of the smell element and so forth up to the feelings arisen conditioned by nose-contact as either empty or not empty. They should not contemplate the designation of the nose element as either with characteristics or without characteristics; they should not contemplate the designation of the smell element and so forth up to the feelings arisen conditioned by nose-contact as either with characteristics or without characteristics. They should not contemplate the designation of the nose element as either with aspirations or without aspirations; they should not contemplate the designation of the smell element and so forth up to the feelings arisen conditioned by nose-contact as either with aspirations or without aspirations. They should not contemplate the designation of the nose element as either tranquil or not tranquil; they should not contemplate the designation of the smell element and so forth up to the feelings arisen conditioned by nose-contact as either tranquil or not tranquil. They should not contemplate the designation of the nose element as either detached or not detached; they should not contemplate the designation of the smell element and so forth up to the feelings arisen conditioned by nose-contact as either detached or not detached. They should not contemplate the designation of the nose element as either defiled or pure; they should not contemplate the designation of the smell element and so forth up to the feelings arisen conditioned by nose-contact as either defiled or pure. They should not contemplate the designation of the nose element as either arising or ceasing; they should not contemplate the designation of the smell element and so forth up to the feelings arisen conditioned by nose-contact as either arising or ceasing.
They should not contemplate the designation of the tongue element as either permanent or impermanent; they should not contemplate the designation of the taste element, tongue-consciousness element, tongue-contact, and the feelings arisen conditioned by tongue-contact as either permanent or impermanent. They should not contemplate the designation of the tongue element as either pleasant or painful; they should not contemplate the designation of the taste element and so forth up to the feelings arisen conditioned by tongue-contact as either pleasant or painful. They should not contemplate the designation of the tongue element as either self or non-self; they should not contemplate the designation of the taste element and so forth up to the feelings arisen conditioned by tongue-contact as either self or non-self. They should not contemplate the designation of the tongue element as either pure or impure; they should not contemplate the designation of the taste element and so forth up to the feelings arisen conditioned by tongue-contact as either pure or impure. They should not contemplate the designation of the tongue element as either empty or not empty; they should not contemplate the designation of the taste element and so forth up to the feelings arisen conditioned by tongue-contact as either empty or not empty. They should not contemplate the designation of the tongue element as either with characteristics or without characteristics; they should not contemplate the designation of the taste element and so forth up to the feelings arisen conditioned by tongue-contact as either with characteristics or without characteristics. They should not contemplate the designation of the tongue element as either with aspirations or without aspirations; they should not contemplate the designation of the taste element and so forth up to the feelings arisen conditioned by tongue-contact as either with aspirations or without aspirations. They should not contemplate the designation of the tongue element as either tranquil or not tranquil; they should not contemplate the designation of the taste element and so forth up to the feelings arisen conditioned by tongue-contact as either tranquil or not tranquil. They should not contemplate the designation of the tongue element as either detached or not detached; they should not contemplate the designation of the taste element and so forth up to the feelings arisen conditioned by tongue-contact as either detached or not detached. They should not contemplate the designation of the tongue element as either defiled or pure; they should not contemplate the designation of the taste element and so forth up to the feelings arisen conditioned by tongue-contact as either defiled or pure. They should not contemplate the designation of the tongue element as either arising or ceasing; they should not contemplate the designation of the taste element and so forth up to the feelings arisen conditioned by tongue-contact as either arising or ceasing.
They should not contemplate the designation of the body element as either permanent or impermanent; they should not contemplate the designation of the touch element, body-consciousness element, body-contact, and the feelings arisen conditioned by body-contact as either permanent or impermanent. They should not contemplate the designation of the body element as either pleasant or painful; they should not contemplate the designation of the touch element and so forth up to the feelings arisen conditioned by body-contact as either pleasant or painful. They should not contemplate the designation of the body element as either self or non-self; they should not contemplate the designation of the touch element and so forth up to the feelings arisen conditioned by body-contact as either self or non-self. They should not contemplate the designation of the body element as either pure or impure; they should not contemplate the designation of the touch element and so forth up to the feelings arisen conditioned by body-contact as either pure or impure. They should not contemplate the designation of the body element as either empty or not empty; they should not contemplate the designation of the touch element and so forth up to the feelings arisen conditioned by body-contact as either empty or not empty. They should not contemplate the designation of the body element as either with characteristics or without characteristics; they should not contemplate the designation of the touch element and so forth up to the feelings arisen conditioned by body-contact as either with characteristics or without characteristics. They should not contemplate the designation of the body element as either with aspirations or without aspirations; they should not contemplate the designation of the touch element and so forth up to the feelings arisen conditioned by body-contact as either with aspirations or without aspirations. They should not contemplate the designation of the body element as either tranquil or not tranquil; they should not contemplate the designation of the touch element and so forth up to the feelings arisen conditioned by body-contact as either tranquil or not tranquil. They should not contemplate the designation of the body element as either detached or not detached; they should not contemplate the designation of the touch element and so forth up to the feelings arisen conditioned by body-contact as either detached or not detached. They should not contemplate the designation of the body element as either defiled or pure; they should not contemplate the designation of the touch element and so forth up to the feelings arisen conditioned by body-contact as either defiled or pure. They should not contemplate the designation of the body element as either arising or ceasing; they should not contemplate the designation of the touch element and so forth up to the feelings arisen conditioned by body-contact as either arising or ceasing.
They should not contemplate the designation of the mind element as either permanent or impermanent; they should not contemplate the designation of the dharma element, mind-consciousness element, mind-contact, and the feelings arisen conditioned by mind-contact as either permanent or impermanent. They should not contemplate the designation of the mind element as either pleasant or painful; they should not contemplate the designation of the dharma element and so forth up to the feelings arisen conditioned by mind-contact as either pleasant or painful. They should not contemplate the designation of the mind element as either self or non-self; they should not contemplate the designation of the dharma element and so forth up to the feelings arisen conditioned by mind-contact as either self or non-self. They should not contemplate the designation of the mind element as either pure or impure; they should not contemplate the designation of the dharma element and so forth up to the feelings arisen conditioned by mind-contact as either pure or impure. They should not contemplate the designation of the mind element as either empty or not empty; they should not contemplate the designation of the dharma element and so forth up to the feelings arisen conditioned by mind-contact as either empty or not empty. They should not contemplate the designation of the mind element as either with characteristics or without characteristics; they should not contemplate the designation of the dharma element and so forth up to the feelings arisen conditioned by mind-contact as either with characteristics or without characteristics. They should not contemplate the designation of the mind element as either with aspirations or without aspirations; they should not contemplate the designation of the dharma element and so forth up to the feelings arisen conditioned by mind-contact as either with aspirations or without aspirations. They should not contemplate the designation of the mind element as either tranquil or not tranquil; they should not contemplate the designation of the dharma element and so forth up to the feelings arisen conditioned by mind-contact as either tranquil or not tranquil. They should not contemplate the designation of the mind element as either detached or not detached; they should not contemplate the designation of the dharma element and so forth up to the feelings arisen conditioned by mind-contact as either detached or not detached. They should not contemplate the designation of the mind element as either defiled or pure; they should not contemplate the designation of the dharma element and so forth up to the feelings arisen conditioned by mind-contact as either defiled or pure. They should not contemplate the designation of the mind element as either arising or ceasing; they should not contemplate the designation of the dharma element and so forth up to the feelings arisen conditioned by mind-contact as either arising or ceasing.
Why is this? Subhūti, when this great bodhisattva practices the perfection of wisdom, regarding the great bodhisattva, the designation “great bodhisattva,” the perfection of wisdom, or the designation “perfection of wisdom,” they do not see them within the conditioned realm, nor do they see them within the unconditioned realm. Why is this? Subhūti, when this great bodhisattva practices the perfection of wisdom, they do not give rise to discrimination regarding all phenomena, nor are they different from discrimination.
Subhūti, when this great bodhisattva practices the perfection of wisdom, abiding in the non-discrimination of all phenomena, they do not see the great bodhisattva, they do not see the designation “great bodhisattva,” they do not see the perfection of wisdom, and they do not see the designation “perfection of wisdom.”
Subhūti, when this great bodhisattva practices the perfection of wisdom, they are able to cultivate the perfection of giving, and are also able to cultivate pure morality, patience, diligence, meditative concentration, and the perfection of wisdom. They are able to abide in inner emptiness, and are also able to abide in outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of original nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence. They are able to abide in suchness, and also abide in the dharma realm, the nature of phenomena, the nature free from falsehood, the nature that does not change, the nature of equality, the nature free from arising, the determined nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm. They are able to cultivate the four foundations of mindfulness, and also cultivate the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the noble eightfold path. They are able to abide in the noble truth of suffering, and also abide in the noble truths of origin, cessation, and path. They are able to cultivate the four meditative absorptions, and also cultivate the four immeasurables and the four formless concentrations. They are able to cultivate the eight liberations, and also cultivate the eight spheres of mastery, the nine successive concentrations, and the ten universal bases. They are able to cultivate the liberation door of emptiness, and also cultivate the liberation doors of signlessness and wishlessness. They are able to cultivate all dhāraṇī gateways, and also cultivate all samādhi gateways. They are able to cultivate the five kinds of eyes, and also cultivate the six superknowledges. They are able to cultivate the ten powers of the Buddha, and also cultivate the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive qualities of a Buddha.
At that time, this great bodhisattva does not see the great bodhisattva, does not see the designation “great bodhisattva,” does not see the perfection of wisdom, and does not see the designation “perfection of wisdom.” Why is this? Subhūti, this great bodhisattva practicing the perfection of wisdom penetrates the true nature of all phenomena and, within that very realization, penetrates the purity of phenomena and the uncontaminated nature of phenomena.
Thus, Subhūti, the great bodhisattvas practicing the perfection of wisdom understand that all phenomena are merely designations and merely conceptual fabrications.
Subhūti, because this great bodhisattva has truly understood designations and conceptual fabrications, they do not cling to form; they do not cling to feeling, perception, formations, or consciousness. They do not cling to the eye sense base; they do not cling to the ear, nose, tongue, body, or mind sense bases. They do not cling to the form sense base; they do not cling to the sound, smell, taste, touch, or dharma sense bases. They do not cling to the eye element, form element, eye-consciousness element, eye-contact, and the feelings arisen conditioned by eye-contact, and so forth, up to not clinging to the mind element, dharma element, mind-consciousness element, mind-contact, and the feelings arisen conditioned by mind-contact. They do not cling to the conditioned realm, nor do they cling to the unconditioned realm. They do not cling to the perfection of giving; they do not cling to pure morality, patience, diligence, meditative concentration, or the perfection of wisdom. They do not cling to the excellent marks, they do not cling to the bodhisattva body, they do not cling to the fleshly eye up to the Buddha eye. They do not cling to the perfection of wisdom and the perfection of miraculous powers. They do not cling to inner emptiness up to the emptiness of the self-nature of non-existence. They do not cling to bringing about the complete fulfillment of sentient beings, they do not cling to the adornment and purification of Buddha lands, and they do not cling to skillful means.
Why is this? Subhūti, because all phenomena are without possession; the grasper, the grasped, grasping space, and grasping time cannot be apprehended.
Thus, Subhūti, the great bodhisattvas do not cling to any phenomena. While practicing the perfection of wisdom, they increase the perfection of giving, increase pure morality, patience, diligence, meditative concentration, and the perfection of wisdom; they enter the bodhisattva’s nirvāṇa, enter the irreversible stage of the bodhisattva, and perfect the supreme miraculous powers of the bodhisattva.
The unsurpassed spiritual powers of the Bodhisattvas having been perfected in this way, they go from one Buddha-land to another Buddha-land in order to teach and transform sentient beings, in order to adorn and purify their own Buddha-lands. They encounter Tathāgatas, Worthy Ones, Perfectly Enlightened Ones; having encountered them, they make offerings, revere, honor, respect, and praise them; thereby causing all roots of goodness to grow and increase. Having caused such roots of goodness to grow, they hear and uphold the true Dharma of the Buddhas according to their own inclinations. Having heard and upheld it, they do not forget it until reaching Unsurpassed Bodhi, and with regard to all Dharma-gates of dhāraṇī and all Dharma-gates of samādhi, they attain mastery.
Thus, O Subhūti, the great Bodhisattvas who practice the perfection of wisdom understand as it truly is the designations of names and the designations of phenomena, and therefore do not cling to them.
Furthermore, O Subhūti, what do you think? What is a Great Bodhisattva?
Is form itself a Great Bodhisattva?
Subhūti replied:
World-Honored One, no!
Are feeling, perception, formations, and consciousness themselves a Great Bodhisattva?
World-Honored One, no!
Apart from form, is there a Great Bodhisattva?
World-Honored One, no!
Apart from feeling, perception, formations, and consciousness, is there a Great Bodhisattva?
World-Honored One, no!
Is the eye-base itself a Great Bodhisattva?
World-Honored One, no!
Are the ear, nose, tongue, body, and mind bases themselves Great Bodhisattvas?
World-Honored One, no!
Apart from the eye-base, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the ear, nose, tongue, body, and mind bases, is there a Great Bodhisattva?
World-Honored One, no!
Is the form-base itself a Great Bodhisattva?
World-Honored One, no!
Are the sound, smell, taste, touch, and Dharma bases themselves Great Bodhisattvas?
World-Honored One, no!
Apart from the form-base, is there a Great Bodhisattva?
Apart from the sound, smell, taste, touch, and Dharma bases, is there a Great Bodhisattva?
World-Honored One, no!
Is the eye-element itself a Great Bodhisattva?
World-Honored One, no!
Are the form-element, eye-consciousness element, eye-contact, and the feelings arising conditioned by eye-contact themselves Great Bodhisattvas?
World-Honored One, no!
Apart from the eye-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the form-element, eye-consciousness element, eye-contact, and the feelings arising conditioned by eye-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the ear-element itself a Great Bodhisattva?
World-Honored One, no!
Are the sound-element, ear-consciousness element, ear-contact, and the feelings arising conditioned by ear-contact themselves Great Bodhisattvas?
World-Honored One, no!
Apart from the ear-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the sound-element, ear-consciousness element, ear-contact, and the feelings arising conditioned by ear-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the nose-element itself a Great Bodhisattva?
World-Honored One, no!
Are the smell-element, nose-consciousness element, nose-contact, and the feelings arising conditioned by nose-contact themselves Great Bodhisattvas?
World-Honored One, no!
Apart from the nose-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the smell-element, nose-consciousness element, nose-contact, and the feelings arising conditioned by nose-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the tongue-element itself a Great Bodhisattva?
World-Honored One, no!
Are the taste-element, tongue-consciousness element, tongue-contact, and the feelings arising conditioned by tongue-contact themselves Great Bodhisattvas?
World-Honored One, no!
Apart from the tongue-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the taste-element, tongue-consciousness element, tongue-contact, and the feelings arising conditioned by tongue-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the body-element itself a Great Bodhisattva?
World-Honored One, no!
Are the touch-element, body-consciousness element, body-contact, and the feelings arising conditioned by body-contact themselves Great Bodhisattvas?
World-Honored One, no!
Apart from the body-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the touch-element, body-consciousness element, body-contact, and the feelings arising conditioned by body-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the mind-element itself a Great Bodhisattva?
World-Honored One, no!
Are the Dharma-element, mind-consciousness element, mind-contact, and the feelings arising conditioned by mind-contact themselves Great Bodhisattvas?
World-Honored One, no!
Apart from the mind-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the Dharma-element, mind-consciousness element, mind-contact, and the feelings arising conditioned by mind-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the earth-element itself a Great Bodhisattva?
World-Honored One, no!
Are the water, fire, wind, space, and consciousness elements themselves Great Bodhisattvas?
World-Honored One, no!
Apart from the earth-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the water, fire, wind, space, and consciousness elements, is there a Great Bodhisattva?
World-Honored One, no!
Is ignorance itself a Great Bodhisattva?
World-Honored One, no!
Are formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging, and death themselves Great Bodhisattvas?
World-Honored One, no!
Apart from ignorance, is there a Great Bodhisattva?
World-Honored One, no!
Apart from formations up to aging and death, is there a Great Bodhisattva?
World-Honored One, no!
At that time, the Buddha said to Venerable Subhūti:
What meaning did you examine when you said thus: “The phenomena of form and so forth themselves are not Great Bodhisattvas; apart from the phenomena of form and so forth, there are no Great Bodhisattvas”?
At that time, Venerable Subhūti replied:
World-Honored One, whether Bodhi, or a being, or the phenomena of form and so forth, ultimately cannot even be apprehended, because their nature is nonexistent. How much less can there be a Great Bodhisattva? Since there is nothing existent, how could one say that the phenomena of form and so forth themselves are Great Bodhisattvas, or that apart from the phenomena of form and so forth there are Great Bodhisattvas?
The Buddha said to Subhūti:
Excellent, excellent! It is so, it is so, exactly as you have said!
O Subhūti, because Bodhi, beings, or the phenomena of form and so forth cannot be apprehended, therefore the Great Bodhisattvas also cannot be apprehended. Because the Great Bodhisattvas cannot be apprehended, the practice of the perfection of wisdom also cannot be apprehended.
O Subhūti, when the Great Bodhisattvas practice the perfection of wisdom, they should train in this way.
Furthermore, O Subhūti, what do you think? What is a Great Bodhisattva? Is the suchness of form itself a Great Bodhisattva?
Is the suchness of feeling, perception, formations, and consciousness itself a Great Bodhisattva?
Subhūti replied:
World-Honored One, no!
Apart from the suchness of form, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of feeling, perception, formations, and consciousness, is there a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the eye-base itself a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the ear, nose, tongue, body, and mind bases themselves a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the eye-base, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the ear, nose, tongue, body, and mind bases, is there a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the form-base itself a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the sound, smell, taste, touch, and Dharma bases itself a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the form-base, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the sound, smell, taste, touch, and Dharma bases, is there a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the eye-element itself a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the form-element, eye-consciousness element, eye-contact, and the feelings arising conditioned by eye-contact itself a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the eye-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the form-element, eye-consciousness element, eye-contact, and the feelings arising conditioned by eye-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the ear-element itself a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the sound-element, ear-consciousness element, ear-contact, and the feelings arising conditioned by ear-contact itself a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the ear-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the sound-element, ear-consciousness element, ear-contact, and the feelings arising conditioned by ear-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the nose-element itself a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the smell-element, nose-consciousness element, nose-contact, and the feelings arising conditioned by nose-contact itself a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the nose-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the smell-element, nose-consciousness element, nose-contact, and the feelings arising conditioned by nose-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the tongue-element itself a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the taste-element, tongue-consciousness element, tongue-contact, and the feelings arising conditioned by tongue-contact itself a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the tongue-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the taste-element, tongue-consciousness element, tongue-contact, and the feelings arising conditioned by tongue-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the body-element itself a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the touch-element, body-consciousness element, body-contact, and the feelings arising conditioned by body-contact itself a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the body-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the touch-element, body-consciousness element, body-contact, and the feelings arising conditioned by body-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the mind-element itself a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the Dharma-element, mind-consciousness element, mind-contact, and the feelings arising conditioned by mind-contact itself a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the mind-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the Dharma-element, mind-consciousness element, mind-contact, and the feelings arising conditioned by mind-contact, is there a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the earth-element itself a Great Bodhisattva?
World-Honored One, no!
Is the suchness of the water, fire, wind, space, and consciousness elements itself a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the earth-element, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the water, fire, wind, space, and consciousness elements, is there a Great Bodhisattva?
World-Honored One, no!
Is the suchness of ignorance itself a Great Bodhisattva?
World-Honored One, no!
Is the suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging, and death itself a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of ignorance, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the suchness of formations up to aging and death, is there a Great Bodhisattva?
World-Honored One, no!
At that time, the Buddha said to Venerable Subhūti:
What meaning did you contemplate when you said thus: “The suchness of the phenomena of form and so forth itself is not a Great Bodhisattva; apart from the suchness of the phenomena of form and so forth, there is no Great Bodhisattva”?
At that time, Venerable Subhūti replied:
World-Honored One, the phenomena of form and so forth ultimately cannot even be apprehended, because their nature is nonexistent. How much less can there be the suchness of the phenomena of form and so forth? Since this suchness does not exist, how could one say that the suchness of the phenomena of form and so forth itself is a Great Bodhisattva, or that apart from the suchness of the phenomena of form and so forth there is a Great Bodhisattva?
The Buddha said to Subhūti:
Excellent, excellent! It is so, it is so, exactly as you have said!
O Subhūti, because the phenomena of form and so forth cannot be apprehended, therefore the suchness of the phenomena of form and so forth also cannot be apprehended. Because the phenomena of form and so forth and suchness cannot be apprehended, therefore the Great Bodhisattvas also cannot be apprehended. Because the Great Bodhisattvas cannot be apprehended, the practice of the perfection of wisdom also cannot be apprehended.
O Subhūti, when the Great Bodhisattvas practice the perfection of wisdom, they should train in this way.