THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 408
Chapter 6: SUBHŪTI (3)
Furthermore, O Subhūti, what do you think? What is a Great Bodhisattva? Is the concept of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the permanence of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the permanence of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the impermanence of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the impermanence of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the joy of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the joy of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the suffering of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the suffering of the water, fire, wind, and consciousness elements a Great Bodhisattva?
Is the concept of the self of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the self of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of non-self of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of non-self of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of purity of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of purity of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of impurity of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of impurity of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of emptiness of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of emptiness of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of non-emptiness of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of non-emptiness of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of having characteristics of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of having characteristics of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of having no characteristics of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of having no characteristics of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of having aspirations of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of having aspirations of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of having no aspirations of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of having no aspirations of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of tranquility of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of tranquility of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of non-tranquility of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of non-tranquility of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of detachment from the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of detachment from the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of non-separation from the earth element a Great Bodhisattva?
Is the concept of non-separation from the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of defilement of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of defilement of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of purity of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of purity of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of arising of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of arising of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is the concept of cessation of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is the concept of cessation of the water, fire, wind, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Furthermore, O Subhūti, what do you think? What is a Great Bodhisattva? Is the concept of ignorance a Great Bodhisattva?
The World-Honored One, no!
Is the concept of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the permanence of ignorance a Great Bodhisattva?
The World-Honored One, no!
Is the concept of the permanence of formations up to aging and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of impermanence of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of impermanence of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of joy of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of joy of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of suffering of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of suffering of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of self of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of self of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of non-self of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of non-self of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of purity of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of purity of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of impurity of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of impurity of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of emptiness of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of emptiness of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of non-emptiness of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of non-emptiness of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of having characteristics of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of having characteristics of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of having no characteristics of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of having no characteristics of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of having aspirations of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of having aspirations of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of having no aspirations of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of having no aspirations of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of quiescence of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of quiescence of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of non-quiescence of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of non-quiescence of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of separation of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of separation of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of non-separation of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of non-separation of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of defilement of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of defilement of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of purity of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of purity of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of arising of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of arising of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
Is the concept of cessation of ignorance a Great Bodhisattva?
O World-Honored One, no!
Is the concept of cessation of formations up to old age and death a Great Bodhisattva?
O World-Honored One, no!
At that time, the Buddha said to Venerable Subhūti:
“Considering what meaning do you say this: The concept of the dharmas of form… is not a Great Bodhisattva? Again, considering what meaning do you say this: The concept of the dharmas of form… whether permanent or impermanent, whether pleasant or painful, whether self or non-self, whether pure or impure, whether empty or not empty, whether with marks or without marks, whether with aspirations or without aspirations, whether tranquil or not tranquil, whether far removed or not far removed, whether defiled or pure, whether arising or ceasing, is also not a Great Bodhisattva?”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, the dharmas of form… ultimately cannot even be grasped, because their nature does not exist; how much less can there be a concept of the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of the dharmas of form… is a Great Bodhisattva?
World-Honored One, the permanence of the dharmas of form… ultimately cannot even be grasped, because its nature does not exist; how much less can there be the impermanence of the dharmas of form… The permanence and impermanence of the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of the permanence and impermanence of the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of the permanence and impermanence of the dharmas of form… is a Great Bodhisattva?
World-Honored One, the pleasantness of the dharmas of form… ultimately cannot even be grasped, because its nature does not exist; how much less can there be the suffering of the dharmas of form… The pleasantness and suffering of the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of the pleasantness and suffering of the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of the pleasantness and suffering of the dharmas of form… is a Great Bodhisattva?
World-Honored One, the self of the dharmas of form… ultimately cannot even be grasped, because its nature does not exist; how much less can there be non-self of the dharmas of form… The self and non-self of the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of self and non-self of the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of self and non-self of the dharmas of form… is a Great Bodhisattva?
World-Honored One, the purity of the dharmas of form… ultimately cannot even be grasped, because its nature does not exist; how much less can there be impurity of the dharmas of form… Purity and impurity of the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of purity and impurity of the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of purity and impurity of the dharmas of form… is a Great Bodhisattva?
World-Honored One, the non-emptiness of the dharmas of form… ultimately cannot even be grasped, because its nature does not exist, how much less can there be emptiness of the dharmas of form… Emptiness and non-emptiness of the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of emptiness and non-emptiness of the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of emptiness and non-emptiness of the dharmas of form… is a Great Bodhisattva?
World-Honored One, the existence of marks of the dharmas of form… ultimately cannot even be grasped, because its nature does not exist; how much less can there be absence of marks of the dharmas of form… The presence and absence of marks of the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of having marks and being without marks of the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of having marks and being without marks of the dharmas of form… is a Great Bodhisattva?
World-Honored One, the existence of aspirations of the dharmas of form… ultimately cannot even be grasped, because its nature does not exist; how much less can there be the absence of aspirations of the dharmas of form… The existence and absence of aspirations of the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of having aspirations and being without aspirations regarding the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of having aspirations and being without aspirations regarding the dharmas of form… is a Great Bodhisattva?
World-Honored One, the tranquility of the dharmas of form… ultimately cannot even be grasped, because its nature does not exist; how much less can there be non-tranquility of the dharmas of form… Tranquility and non-tranquility of the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of tranquility and non-tranquility of the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of tranquility and non-tranquility of the dharmas of form… is a Great Bodhisattva?
World-Honored One, the separation from the dharmas of form… ultimately cannot even be grasped, because its nature does not exist; how much less can there be non-separation from the dharmas of form… Separation and non-separation from the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of separation and non-separation from the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of separation and non-separation from the dharmas of form… is a Great Bodhisattva?
World-Honored One, the defilement of the dharmas of form… ultimately cannot even be grasped, because its nature does not exist; how much less can there be purity of the dharmas of form… Defilement and purity of the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of defilement and purity of the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of defilement and purity of the dharmas of form… is a Great Bodhisattva?
World-Honored One, the arising of the dharmas of form… ultimately cannot even be grasped, because its nature does not exist; how much less can there be cessation of the dharmas of form… Arising and cessation of the dharmas of form… ultimately cannot be grasped, how much less can there be a concept of arising and cessation of the dharmas of form… Since the concept of these dharmas does not exist, how could one say that the concept of arising and cessation of the dharmas of form… is a Great Bodhisattva?”
The Buddha said:
“Subhūti, excellent, excellent! It is so, it is so, just as you have said.
Subhūti, because the dharmas of form… and permanence, impermanence… cannot be grasped, therefore the concepts of the dharmas of form… and the concepts of permanence, impermanence… cannot be grasped. Because dharmas and concepts cannot be grasped, therefore Great Bodhisattvas also cannot be grasped. Because Great Bodhisattvas cannot be grasped, therefore the practice of Prajñāpāramitā also cannot be grasped.
Subhūti, when Great Bodhisattvas practice Prajñāpāramitā, they should learn in this way.
Furthermore, Subhūti, earlier you said: ‘I completely do not see any dharma that can be called a Great Bodhisattva.’ It is so, it is so, just as you have said.
Subhūti, dharmas do not see dharmas. Dharmadhātu does not see dharmas. Dharmadhātu does not see Dharmadhātu.
Subhūti, Dharmadhātu does not see the realm of form. The realm of form does not see Dharmadhātu… Dharmadhātu does not see the realms of feeling, perception, formations, and consciousness. The realms of feeling, perception, formations, and consciousness do not see Dharmadhātu.
Subhūti, Dharmadhātu does not see the eye sense base. The eye sense base does not see Dharmadhātu. Dharmadhātu does not see the ear, nose, tongue, body, and mind sense bases. The ear, nose, tongue, body, and mind sense bases do not see Dharmadhātu.
Subhūti, Dharmadhātu does not see the form sense base. The form sense base does not see Dharmadhātu. Dharmadhātu does not see the sound, smell, taste, touch, and dharma sense bases. The sound, smell, taste, touch, and dharma sense bases do not see Dharmadhātu.
Subhūti, Dharmadhātu does not see the eye element. The eye element does not see Dharmadhātu. Dharmadhātu does not see the ear, nose, tongue, body, and mind elements. The ear, nose, tongue, body, and mind elements do not see Dharmadhātu.
Subhūti, Dharmadhātu does not see the form element. The form element does not see Dharmadhātu. Dharmadhātu does not see the sound, smell, taste, touch, and dharma elements. The sound, smell, taste, touch, and dharma elements do not see Dharmadhātu.
Subhūti, Dharmadhātu does not see the eye consciousness element. The eye consciousness element does not see Dharmadhātu. Dharmadhātu does not see the ear, nose, tongue, body, and mind consciousness elements. The ear, nose, tongue, body, and mind consciousness elements do not see Dharmadhātu.
Subhūti, Dharmadhātu does not see the earth element. The earth element does not see Dharmadhātu. Dharmadhātu does not see the water, fire, wind, space, and consciousness elements. The water, fire, wind, space, and consciousness elements do not see Dharmadhātu.
Subhūti, Dharmadhātu does not see ignorance. Ignorance does not see Dharmadhātu. Dharmadhātu does not see formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death. Formations up to aging and death do not see Dharmadhātu.
Subhūti, the realm of conditioned phenomena does not see the realm of unconditioned phenomena. The realm of unconditioned phenomena does not see the realm of conditioned phenomena.
Subhūti, it is not by leaving the conditioned that the unconditioned is established; it is not by leaving the unconditioned that the conditioned is established.
Thus, Subhūti, when Great Bodhisattvas practice Prajñāpāramitā, they do not see any dharma. Because they do not see, their minds are not astonished and not afraid; regarding all dharmas, their minds neither sink nor become troubled, regretful, or remorseful. Why? Subhūti, because when this Great Bodhisattva practices such profound Prajñāpāramitā, they do not see form, do not see feeling, perception, formations, or consciousness; do not see the eye sense base, do not see the ear, nose, tongue, body, and mind sense bases; do not see the form sense base, do not see the sound, smell, taste, touch, and dharma sense bases; do not see the eye element, do not see the ear, nose, tongue, body, and mind elements; do not see the form element, do not see the sound, smell, taste, touch, and dharma elements; do not see the eye consciousness element, do not see the ear, nose, tongue, body, and mind consciousness elements; do not see the earth element, do not see the water, fire, wind, space, and consciousness elements; do not see ignorance, do not see formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death; do not see desire, do not see anger or ignorance; do not see self, do not see sentient beings, the life stream, arising, nourishment, growth, the one who transmigrates, mind-born, child-like, the capacity to create karma, the capacity to receive karmic results, the knower, the seer; do not see the Desire Realm, do not see the Form Realm, the Formless Realm; do not see the Śrāvakas and the dharmas of Śrāvakas; do not see the Pratyekabuddhas and the dharmas of Pratyekabuddhas; do not see Bodhisattvas and the dharmas of Bodhisattvas; do not see Buddhas and the dharmas of Buddhas; do not see the unsurpassed complete enlightenment.
Thus, Subhūti, Great Bodhisattvas do not see any dharma. Because they do not see, their minds are not astonished and not afraid; regarding all dharmas, their minds neither sink nor become troubled, regretful, or remorseful.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, for what reason do Great Bodhisattvas, when practicing Prajñāpāramitā, regarding all dharmas, have minds that neither sink nor become troubled, regretful, or remorseful?”
The Buddha said:
“Subhūti, when Great Bodhisattvas practice Prajñāpāramitā, regarding all dharmas, neither mind nor mental factors can be obtained or seen. Therefore, regarding all dharmas, their minds neither sink nor become troubled, regretful, or remorseful.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, for what reason do Great Bodhisattvas, when practicing Prajñāpāramitā, regarding all dharmas, have minds that are not astonished and not afraid?”
The Buddha said:
“Subhūti, when Great Bodhisattvas practice Prajñāpāramitā, regarding all thoughts and the realm of thought, they cannot obtain or see them.
Thus, Subhūti, when Great Bodhisattvas practice Prajñāpāramitā, regarding all dharmas, their minds are not astonished and not afraid.
Furthermore, Subhūti, Great Bodhisattvas should practice Prajñāpāramitā because all dharmas are without anything attainable.
Furthermore, Subhūti, when Great Bodhisattvas practice Prajñāpāramitā, in all places and at all times they do not obtain Prajñāpāramitā, do not obtain the name Prajñāpāramitā, do not obtain a Great Bodhisattva, do not grasp the name Great Bodhisattva, and do not obtain a Great Bodhisattva.
Subhūti, thus should Great Bodhisattvas be instructed and taught, so that regarding Prajñāpāramitā they all become accomplished.”
**Chapter 7: ENTERING THE SEPARATION FROM BIRTH**
At that time, Venerable Subhūti said to the Buddha:
Venerable World-Honored One, if a Great Bodhisattva wishes to perfect the Perfection of Giving, he should learn the Perfection of Wisdom; if he wishes to perfect Pure Discipline, Patience, Diligence, Meditative Concentration, and the Perfection of Wisdom, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fully understand form, he should learn the Perfection of Wisdom; if he wishes to fully understand feeling, perception, formations, and consciousness, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fully understand the eye realm, he should learn the Perfection of Wisdom; if he wishes to fully understand the ear, nose, tongue, body, and mind realms, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fully understand the form realm, he should learn the Perfection of Wisdom; if he wishes to fully understand the sound, smell, taste, touch, and dharma realms, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fully understand the eye element, he should learn the Perfection of Wisdom; if he wishes to fully understand the ear, nose, tongue, body, and mind elements, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fully understand the form element, he should learn the Perfection of Wisdom; if he wishes to fully understand the sound, smell, taste, touch, and dharma elements, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fully understand the eye-consciousness element, he should learn the Perfection of Wisdom; if he wishes to fully understand the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fully understand eye contact, he should learn the Perfection of Wisdom; if he wishes to fully understand ear, nose, tongue, body, and mind contact, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fully understand the feelings arising conditioned by eye contact, he should learn the Perfection of Wisdom; if he wishes to fully understand the feelings arising conditioned by ear, nose, tongue, body, and mind contact, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fully understand the earth element, he should learn the Perfection of Wisdom; if he wishes to fully understand the water, fire, wind, space, and consciousness elements, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fully understand ignorance, he should learn the Perfection of Wisdom; if he wishes to fully understand formations, consciousness, name-and-form, the six sense bases, feeling, craving, grasping, becoming, birth, aging, and death, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to completely eliminate greed, anger, and delusion, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to completely eliminate the view of self, attachment to precepts and practices, doubt, sensual desire, and anger, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to completely eliminate attachment to form, attachment to the formless, ignorance, pride, and agitation, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to completely eliminate all binding latent tendencies, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to completely eliminate the four kinds of nourishment, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to completely eliminate the four powerful currents that cause the body to be overturned and deluded, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to distance himself from the ten paths of unwholesome karma, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to cultivate the four meditative absorptions, he should learn the Perfection of Wisdom; if he wishes to cultivate the four immeasurables and the four formless concentrations, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to cultivate the four foundations of mindfulness, he should learn the Perfection of Wisdom; if he wishes to cultivate the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to attain the Buddha’s ten powers, he should learn the Perfection of Wisdom; if he wishes to obtain the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to enter the Samadhi of the Factors of Enlightenment freely, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to freely enter and emerge from the six supernormal powers, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to freely transcend, in sequence and in reverse order, the four meditative absorptions, the four formless attainments, and the cessation attainment, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to gain mastery over all dharani methods and all samadhi methods, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to freely enter and emerge from all Lion’s Play Samadhis up to the Lion’s Exertion Samadhi, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to gain mastery over entering and emerging from the Samadhi of Firm Conduct, the Samadhi of the Jewel Seal, the Samadhi of the Wondrous Moon, the Samadhi of the Moon Banner Sign, the Samadhi of the Seal of All Dharmas, the Samadhi of the Contemplation Seal, the Samadhi of Definitive Dharma Realm, the Samadhi of the Definitive Banner Sign, the Samadhi of the Vajra Simile, the Samadhi of Entering All Dharma Gates, the Samadhi King of Samadhis, the Samadhi of the King Seal, the Samadhi of Purified Power, the Samadhi of the Jewel Treasury, the Samadhi of Entering the Definitive Words of All Dharmas, the Samadhi of Entering the Expressions of All Dharmas, the Samadhi of Observing the Ten Directions, the Samadhi Seal of All Dharma Dharani Gates, the Samadhi of Not Forgetting All Dharmas, the Samadhi Seal of the Practice of the Lamp of All Dharmas, the Samadhi of Abiding in the Space Realm, the Samadhi of Purity of the Three Wheels, the Samadhi of Non-retrogression of Supernormal Powers, the Samadhi of Rising Courage, the Samadhi of Victorious Concentration Banner Sign, and countless other supreme samadhis, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to fulfill the aspirations of all sentient beings, he should learn the Perfection of Wisdom. If a Great Bodhisattva wishes to perfect such excellent roots of virtue, through which he will not fall into evil destinies, will not be born into impoverished families, will not fall into the status of a Hearer or Solitary Realizer, and will never retreat from the position of a Bodhisattva, he should learn the Perfection of Wisdom.
At that time, Śāriputra asked Subhūti:
What is meant by a Bodhisattva who has fallen into regression?
Subhūti replied:
If Bodhisattvas practice the six perfections without skillful means, and abide in the three liberation gates without skillful means, they will regress to the levels of Hearers or Solitary Realizers and will be unable to enter the Bodhisattva’s right nature of liberation from birth. This is called a Bodhisattva who has fallen into regression.
At that time, Śāriputra asked Subhūti:
What is meant by “birth”?
Subhūti replied:
Birth is attachment to dharma.
Śāriputra asked:
What is attachment to dharma?
Subhūti replied:
Venerable Śāriputra, if a Great Bodhisattva practicing the Perfection of Wisdom abides in the emptiness of form and gives rise to conceptual attachment; abides in the emptiness of feeling, perception, formations, and consciousness and gives rise to conceptual attachment; abides in the signlessness of form and gives rise to conceptual attachment; abides in the signlessness of feeling, perception, formations, and consciousness and gives rise to conceptual attachment; abides in the wishlessness of form and gives rise to conceptual attachment; abides in the wishlessness of feeling, perception, formations, and consciousness and gives rise to conceptual attachment; abides in the quiescence of form and gives rise to conceptual attachment; abides in the quiescence of feeling, perception, formations, and consciousness and gives rise to conceptual attachment; abides in the separation of form and gives rise to conceptual attachment; abides in the separation of feeling, perception, formations, and consciousness and gives rise to conceptual attachment; abides in the impermanence of form and gives rise to conceptual attachment; abides in the impermanence of feeling, perception, formations, and consciousness and gives rise to conceptual attachment; abides in the suffering of form and gives rise to conceptual attachment; abides in the suffering of feeling, perception, formations, and consciousness and gives rise to conceptual attachment; abides in the non-self of form and gives rise to conceptual attachment; abides in the non-self of feeling, perception, formations, and consciousness and gives rise to conceptual attachment; abides in the impurity of form and gives rise to conceptual attachment; abides in the impurity of feeling, perception, formations, and consciousness and gives rise to conceptual attachment—then, Venerable Śāriputra, this Great Bodhisattva follows attachment to dharma. This very attachment to dharma is called birth.
Furthermore, Venerable Śāriputra, if a Great Bodhisattva thinks: “This form should be abandoned; this feeling, perception, formations, and consciousness should be abandoned,” and therefore thinks form is abandoned, and therefore thinks feeling, perception, formations, and consciousness are abandoned; “Suffering should be fully understood,” and therefore suffering is fully understood; “The origin should be completely abandoned,” and therefore the origin is completely abandoned; “Cessation should be realized,” and therefore cessation is realized; “The path should be cultivated,” and therefore the path is cultivated; “This is defilement, this is purity, this should be approached, this should not be approached, this should be done, this should not be done, this is the path, this is not the path, this should be learned, this should not be learned, this is the Perfection of Giving, this is not the Perfection of Giving, this is Pure Discipline, Patience, Diligence, Meditative Concentration, and the Perfection of Wisdom, this is not Pure Discipline, Patience, Diligence, Meditative Concentration, and the Perfection of Wisdom, this is skillful means, this is not skillful means, this is the birth of a Bodhisattva, this is the separation from birth of a Bodhisattva,” then, Venerable Śāriputra, when a Great Bodhisattva practicing the Perfection of Wisdom abides in these expressions concerning dharmas and gives rise to attached thoughts, that is a Great Bodhisattva following attachment to dharma. This very attachment to dharma is called birth, like food kept overnight that gives rise to illness.
At that time, Venerable Śāriputra asked Venerable Subhūti:
How does a Great Bodhisattva enter the right nature of liberation from birth?
Subhūti replied:
Venerable Śāriputra, if a Great Bodhisattva, while practicing the Perfection of Wisdom, does not see the emptiness of inner dharmas, does not rely on the emptiness of inner dharmas to contemplate the emptiness of outer dharmas; does not see the emptiness of outer dharmas, does not rely on the emptiness of outer dharmas to contemplate the emptiness of inner dharmas; does not rely on the emptiness of outer dharmas to contemplate the emptiness of both inner and outer dharmas; does not see the emptiness of both inner and outer dharmas, does not rely on it to contemplate the emptiness of emptiness; does not see the emptiness of emptiness, does not rely on it to contemplate the emptiness of inner dharmas; does not rely on the emptiness of emptiness to contemplate great emptiness; does not see great emptiness, does not rely on great emptiness to contemplate the emptiness of emptiness; does not rely on great emptiness to contemplate ultimate emptiness; does not see ultimate emptiness, does not rely on ultimate emptiness to contemplate great emptiness; does not rely on ultimate emptiness to contemplate the emptiness of conditioned phenomena; does not see the emptiness of conditioned phenomena, does not rely on it to contemplate ultimate emptiness; does not rely on the emptiness of conditioned phenomena to contemplate the emptiness of unconditioned phenomena; does not see the emptiness of unconditioned phenomena, does not rely on it to contemplate the emptiness of conditioned phenomena; does not rely on the emptiness of unconditioned phenomena to contemplate ultimate emptiness; does not see ultimate emptiness, does not rely on it to contemplate the emptiness of unconditioned phenomena; does not rely on ultimate emptiness to contemplate the emptiness of the endless boundary; does not see the emptiness of the endless boundary, does not rely on it to contemplate ultimate emptiness; does not rely on the emptiness of the endless boundary to contemplate the emptiness of non-dispersion and non-change; does not see the emptiness of non-dispersion and non-change, does not rely on it to contemplate the emptiness of the endless boundary; does not rely on the emptiness of non-dispersion and non-change to contemplate emptiness of intrinsic nature; does not see emptiness of intrinsic nature, does not rely on it to contemplate the emptiness of non-dispersion and non-change; does not rely on emptiness of intrinsic nature to contemplate the emptiness of own characteristics and common characteristics; does not see the emptiness of own characteristics and common characteristics, does not rely on it to contemplate emptiness of intrinsic nature; does not rely on emptiness of own characteristics and common characteristics to contemplate the emptiness of all dharmas; does not see the emptiness of all dharmas, does not rely on it to contemplate the emptiness of own characteristics and common characteristics; does not rely on the emptiness of all dharmas to contemplate the emptiness of what cannot be grasped; does not see the emptiness of what cannot be grasped, does not rely on it to contemplate the emptiness of all dharmas; does not rely on the emptiness of what cannot be grasped to contemplate emptiness of non-nature; does not see emptiness of non-nature, does not rely on it to contemplate the emptiness of what cannot be grasped; does not rely on emptiness of non-nature to contemplate emptiness of self-nature; does not see emptiness of self-nature, does not rely on it to contemplate emptiness of non-nature; does not rely on emptiness of self-nature to contemplate emptiness of the self-nature of non-nature; does not see emptiness of the self-nature of non-nature, does not rely on it to contemplate emptiness of self-nature—then, Venerable Śāriputra, this Great Bodhisattva, when practicing the Perfection of Wisdom and contemplating in this way, is said to have entered the Bodhisattva’s right nature of liberation from birth.
Furthermore, Venerable Śāriputra, Great Bodhisattvas practicing the Perfection of Wisdom should learn as follows: Know form as it truly is and do not cling to it; know feeling, perception, formations, and consciousness as they truly are and do not cling to them; know the eye sense base as it truly is and do not cling to it; know the ear, nose, tongue, body, and mind sense bases as they truly are and do not cling to them; know the form sense sphere as it truly is and do not cling to it; know the sound, smell, taste, touch, and dharma sense spheres as they truly are and do not cling to them; know the eye element as it truly is and do not cling to it; know the ear, nose, tongue, body, and mind elements as they truly are and do not cling to them; know the form element as it truly is and do not cling to it; know the sound, smell, taste, touch, and dharma elements as they truly are and do not cling to them; know the eye-consciousness element as it truly is and do not cling to it; know the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements as they truly are and do not cling to them; know the Perfection of Giving as it truly is and do not cling to it; know Pure Discipline, Patience, Diligence, Meditative Concentration, and the Perfection of Wisdom as they truly are and do not cling to them; know the four meditative absorptions as they truly are and do not cling to them; know the four immeasurables and the four formless concentrations as they truly are and do not cling to them; know the four foundations of mindfulness as they truly are and do not cling to them; know the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path as they truly are and do not cling to them; know the Buddha’s ten powers as they truly are and do not cling to them; know the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha as they truly are and do not cling to them.
Thus, Venerable Śāriputra, Great Bodhisattvas practicing the Perfection of Wisdom can know the mind of enlightenment as it truly is and not cling to it; can know the unsurpassed mind and not cling to it; can know the vast mind and not cling to it. Why? Venerable Śāriputra, because this mind is not mind; its intrinsic nature is pure.
At that time, Śāriputra asked Subhūti:
Why is the intrinsic nature of this mind pure?
Subhūti replied:
The intrinsic nature of this mind is not associated with greed, nor is it unassociated with greed; it is not associated with hatred, nor is it unassociated with hatred; it is not associated with delusion, nor is it unassociated with delusion; it is not associated with binding latent tendencies, nor is it unassociated with binding latent tendencies; it is not associated with the afflictive wrong views, nor is it unassociated with them; it is not associated with the minds of Hearers and Solitary Realizers, nor is it unassociated with them. Venerable Śāriputra, Great Bodhisattvas know that such a mind is intrinsically pure.
At that time, Śāriputra asked Subhūti:
Does this mind have the nature of being not-mind?
Subhūti asked in return:
Within the nature of not-mind, can the existence or nonexistence of that nature be grasped?
Śāriputra replied:
It cannot be grasped.
Subhūti said:
If, within the nature of not-mind, neither existence nor nonexistence can be grasped, then why do you ask whether this mind has the nature of not-mind?
At that time, Śāriputra asked Subhūti:
What is called the nature of not-mind?
Subhūti replied:
That which, regarding all dharmas, does not change and does not discriminate is called the nature of not-mind.
Śāriputra asked:
Is it only the mind that does not change and does not discriminate, or do form, feeling, perception, formations, consciousness, and so forth also not change and not discriminate?
Subhūti replied:
Just as the mind does not change and does not discriminate, so too form, feeling, perception, formations, and consciousness do not change and do not discriminate. Likewise, up to the unsurpassed perfect enlightenment of all Buddhas, there is no change and no discrimination.
At that time, Śāriputra praised Subhūti:
Excellent, excellent! It is exactly as you have said. You truly are a son of the Buddha, born from the mind of the Buddha, born from the mouth of the Buddha, born from the Dharma of the Buddha, born through transformation by the Dharma, receiving the share of the Buddha’s Dharma and not receiving the share of material possessions. Through personally realizing the wisdom eye regarding all dharmas and seeing clearly, you are able to speak in this way. The Buddha often said that you are foremost among the assembly of Hearers abiding in the concentration of non-inherent existence. As the Buddha said, it is true and without falsehood.
Venerable Subhūti, Great Bodhisattvas should learn the profound Perfection of Wisdom in this way.
Venerable Subhūti, any Great Bodhisattva who can learn the profound Perfection of Wisdom in this way should be known as having already entered the irreversible stage and as not being separated from the Perfection of Wisdom.
Venerable Subhūti, any virtuous man or virtuous woman who wishes to learn the stage of a Hearer should diligently listen to, study, recite, uphold, and contemplate appropriately this profound Perfection of Wisdom until reaching its completion; those who wish to learn the stage of a Solitary Realizer should likewise diligently listen to, study, recite, uphold, and contemplate appropriately this profound Perfection of Wisdom until reaching its completion; those who wish to learn the stage of a Bodhisattva should likewise diligently listen to, study, recite, uphold, and contemplate appropriately this profound Perfection of Wisdom until reaching its completion. Why? Venerable Subhūti, because in this profound Perfection of Wisdom sutra, the teachings of the three vehicles have been explained and revealed. Any Great Bodhisattva who can learn the Perfection of Wisdom is thereby skillfully learning all the teachings of the three vehicles.
**Chapter 8: VICTORIOUS ARMY (1)**
At that time, Venerable Subhūti addressed the Buddha:
Venerable World-Honored One, regarding the Great Bodhisattvas and Prajñā-pāramitā, I neither know nor attain them. How then could I be told to teach and transmit to the Great Bodhisattvas the Dharma that is in accordance with Prajñā-pāramitā?
Venerable World-Honored One, regarding the Dharmas, whether increased or decreased, I neither know nor attain them. If I were to teach and transmit these Dharmas to the Great Bodhisattvas, I would later regret it.
Venerable World-Honored One, regarding the Dharmas, whether increased or decreased, I neither know nor attain them. How could I say: “This is a Great Bodhisattva; this is Prajñā-pāramitā”?
Venerable World-Honored One, the names of the Great Bodhisattvas and the name of Prajñā-pāramitā have no place of abiding, nor are they without abiding. Why? Because the meanings of these two are nonexistent, therefore these two names have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding form up to consciousness, whether increased or decreased, I neither know nor attain them. How then could I say: “This is form up to consciousness”? The names of form and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of form and so forth do not exist, therefore the names of form and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the eye-base up to the mind-base, whether increased or decreased, I neither know nor attain them. How then could I say: “This is the eye-base up to the mind-base”? The names of the eye-base and so forth have neither any abiding place nor are they without abiding. Why? Because the meanings of the eye-base and so forth do not exist, therefore the names of the eye-base and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the form-base up to the dharma-base, whether increased or decreased, I neither know nor attain them. How then could I say: “This is the form-base up to the dharma-base”? The names of the form-base and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the form-base and so forth do not exist, therefore the names of the form-base and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the eye-element up to the mind-element, whether increased or decreased, I neither know nor attain them. How then could I say: “This is the eye-element up to the mind-element”? The names of the eye-element and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the eye-element and so forth do not exist, therefore the names of the eye-element and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the form-element up to the dharma-element, whether increased or decreased, I neither know nor attain them. How then could I say: “This is the form-element up to the dharma-element”? The names of the form-element and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the form-element and so forth do not exist, therefore the names of the form-element and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the eye-consciousness element up to the mind-consciousness element, whether increased or decreased, I neither know nor attain them. How then could I say: “This is the eye-consciousness element up to the mind-consciousness element”? The names of the eye-consciousness element and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the eye-consciousness element and so forth do not exist, therefore the names of the eye-consciousness element and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding eye-contact up to mind-contact, whether increased or decreased, I neither know nor attain them. How then could I say: “This is eye-contact up to mind-contact”? The names of eye-contact and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of eye-contact and so forth do not exist, therefore the names of eye-contact and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact, whether increased or decreased, I neither know nor attain them. How then could I say: “These are the feelings arising conditioned by eye-contact up to the feelings arising conditioned by consciousness-contact”? The names of the feelings arising conditioned by eye-contact and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the feelings arising conditioned by eye-contact and so forth do not exist, therefore the names of the feelings arising conditioned by eye-contact and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding ignorance up to aging-and-death, whether increased or decreased, I neither know nor attain them. How then could I say: “This is ignorance up to aging-and-death”? The names of ignorance and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of ignorance and so forth do not exist, therefore the names of ignorance and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the cessation of ignorance up to the cessation of aging-and-death, whether increased or decreased, I neither know nor attain them. How then could I say: “This is the cessation of ignorance up to the cessation of aging-and-death”? The names of the cessation of ignorance and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the cessation of ignorance and so forth do not exist, therefore the names of the cessation of ignorance and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding greed, hatred, delusion, and the various latent tendencies binding false views, whether increased or decreased, I neither know nor attain them. How then could I say: “This is greed and so forth”? The names of greed and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of greed and so forth do not exist, therefore the names of greed and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the perfection of generosity up to the perfection of wisdom, whether increased or decreased, I neither know nor attain them. How then could I say: “This is the perfection of generosity up to the perfection of wisdom”? The names of the perfection of generosity and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the perfection of generosity and so forth do not exist, therefore the names of the perfection of generosity and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the self up to views, whether increased or decreased, I neither know nor attain them. How then could I say: “This is the self up to views”? The names of the self and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the self and so forth do not exist, therefore the names of the self and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the four applications of mindfulness up to the eightfold noble path, whether increased or decreased, I neither know nor attain them. How then could I say: “This is the four applications of mindfulness up to the eightfold noble path”? The names of the four applications of mindfulness and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the four applications of mindfulness and so forth do not exist, therefore the names of the four applications of mindfulness and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the liberation door of emptiness up to the liberation door of wishlessness, whether increased or decreased, I neither know nor attain them. How then could I say: “This is the liberation door of emptiness up to the liberation door of wishlessness”? The names of the liberation door of emptiness and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the liberation door of emptiness and so forth do not exist, therefore the names of the liberation door of emptiness and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the four meditative absorptions, the four immeasurables, and the four formless concentrations, whether increased or decreased, I neither know nor attain them. How then could I say: “These are the four meditative absorptions, the four immeasurables, and the four formless concentrations”? The names of the four meditative absorptions and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the four meditative absorptions and so forth do not exist, therefore the names of the four meditative absorptions and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of the devas, mindfulness of breathing in and out, and recollection of death, whether increased or decreased, I neither know nor attain them. How then could I say: “This is recollection of the Buddha up to recollection of death”? The names of recollection of the Buddha and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of recollection of the Buddha and so forth do not exist, therefore the names of recollection of the Buddha and so forth have neither a place of abiding nor are they without abiding.
Venerable World-Honored One, regarding the ten powers of the Buddha up to the eighteen unique qualities of the Buddha, whether increased or decreased, I neither know nor attain them. How then could I say: “These are the ten powers of the Buddha up to the eighteen unique qualities of the Buddha”? The names of the ten powers of the Buddha and so forth have neither a place of abiding nor are they without abiding. Why? Because the meanings of the ten powers of the Buddha and so forth do not exist, therefore the names of the ten powers of the Buddha and so forth have neither a place of abiding nor are they without abiding.