THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 409
Chapter 8: VICTORIOUS ARMY (2)
“World-Honored One, regarding the five aggregates that are like dreams, like echoes, like mirages, like sunlight waves, like reflections, like illusions, like transformations—whether they increase or decrease, I do not know them, I do not attain them. In this way, how can one say: ‘These are the five aggregates that are like dreams, up to the five aggregates that are like transformations’? The names of the five aggregates that are like dreams… have no place where they abide, nor are they non-abiding. Why? Because the meanings of the five aggregates that are like dreams… do not exist, therefore the names of the five aggregates that are like dreams… have no place where they abide, nor are they non-abiding.
World-Honored One, regarding separation, tranquility, non-arising, non-ceasing, non-defilement, non-purity, the cessation of all conceptual proliferation, suchness, the Dharma realm, the nature of Dharma, ultimate reality, equality of nature, the nature free from arising, the fixed nature of Dharma, and abiding of Dharma—whether they increase or decrease, I do not know them, I do not attain them. In this way, how can one say: ‘This is separation, up to abiding of Dharma’? The names of separation… have no place where they abide, nor are they non-abiding. Why? Because the meanings of separation do not exist, therefore the names of separation… have no place where they abide, nor are they non-abiding.
World-Honored One, regarding all wholesome and unwholesome dharmas, conditioned and unconditioned dharmas, tainted and untainted dharmas, worldly and supramundane dharmas—whether they increase or decrease, I do not know them, I do not attain them. In this way, how can one say: ‘These are wholesome dharmas, these are unwholesome dharmas’? The names of wholesome and unwholesome dharmas… have no place where they abide, nor are they non-abiding. Why? Because the meanings of wholesome and unwholesome dharmas do not exist, therefore the names of wholesome and unwholesome dharmas… have no place where they abide, nor are they non-abiding.
World-Honored One, regarding the dharmas of the past, future, and present, and regarding dharmas that are neither past, nor future, nor present—whether they increase or decrease, I do not know them, I do not attain them. In this way, how can one say: ‘These are past dharmas; these are dharmas that are not past’? The names of past dharmas… and the names of dharmas that are not past… have no place where they abide, nor are they non-abiding. Why? Because the meanings of past dharmas… and the meanings of dharmas that are not past… do not exist, therefore the names of past dharmas… and dharmas that are not past… have no place where they abide, nor are they non-abiding.
World-Honored One, what are called dharmas that are neither past, nor future, nor present?
World-Honored One, they are unconditioned dharmas.
World-Honored One, unconditioned dharmas are dharmas that do not arise, do not abide, and do not cease.
World-Honored One, regarding all Tathāgatas, Arhats, Perfectly Enlightened Ones, and all Bodhisattva and Śrāvaka Saṃghas… in the billion-world realms of Buddhas throughout the ten directions, whether they increase or decrease, I do not know them, I do not attain them. In this way, how can one say: ‘These are all Tathāgatas, Arhats, Perfectly Enlightened Ones, and all Bodhisattva and Śrāvaka Saṃghas… in the billion-world realms of Buddhas throughout the ten directions’? Such names have no place where they abide, nor are they non-abiding. Why? Because such meanings do not exist, therefore such names have no place where they abide, nor are they non-abiding.
World-Honored One, regarding the dharmas mentioned above, whether they increase or decrease, I do not know them, I do not attain them. In this way, how can one say: ‘This is a Great Bodhisattva; this is Prajñāpāramitā’?
World-Honored One, if I do not know or attain the Great Bodhisattva and Prajñāpāramitā, then how can I teach and transmit to the Great Bodhisattvas the Dharma that accords with Prajñāpāramitā?
World-Honored One, the names of Great Bodhisattvas and the name of Prajñāpāramitā have no place where they abide, nor are they non-abiding. Why? Because the meanings of these two dharmas do not exist, therefore the names of these two dharmas have no abiding and are not non-abiding.
World-Honored One, such dharmas, through the harmonious combination of causes and conditions, are falsely called Great Bodhisattva and falsely called Prajñāpāramitā. These two false names cannot be spoken of within the aggregates, sense fields, and elements; up to the eighteen distinct qualities of a Buddha they cannot be spoken of; within the five aggregates that are like dreams they cannot be spoken of; up to the five aggregates that are like transformations they cannot be spoken of; within separation, tranquility, and so forth they cannot be spoken of; up to all Tathāgatas, Arhats, Perfectly Enlightened Ones, and Bodhisattva and Śrāvaka Saṃghas… in the billion-world realms of Buddhas throughout the ten directions they cannot be spoken of. Why? Because the increase and decrease of the above-mentioned dharmas cannot be known or attained.
World-Honored One, as stated above, the names of the five aggregates… cannot be spoken of, and the names of Great Bodhisattva and Prajñāpāramitā also cannot be spoken of. Just as the name ‘dream’… cannot be spoken of, just as the name ‘space’ cannot be spoken of, just as the names earth, water, fire, and wind cannot be spoken of, just as the names morality, concentration, wisdom, liberation, and knowledge and vision of liberation cannot be spoken of, just as the names Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, Tathāgata, and those dharmas cannot be spoken of, the names wholesome, unwholesome, permanent, impermanent, pleasant, painful, self, no-self, separation, non-separation, tranquility, non-tranquility… whether existing or not existing cannot be spoken of. The names Great Bodhisattva and Prajñāpāramitā also cannot be spoken of. Why? Because such names neither abide nor do not abide. Why? Because such meanings do not exist, therefore such names neither abide nor do not abide.
World-Honored One, based on this meaning, it is said that regarding dharmas, whether they increase or decrease, I do not know them, I do not attain them. In this way, how can one say: ‘This is a Great Bodhisattva; this is Prajñāpāramitā’?
World-Honored One, regarding these two things, whether meaning or name, I do not know or attain them; then how can I teach and transmit to the Great Bodhisattvas the Dharma that accords with Prajñāpāramitā? For this reason, if I were to teach and transmit that Dharma to the Great Bodhisattvas, I would later regret it.
World-Honored One, if a Great Bodhisattva, after hearing this, explains Prajñāpāramitā with such characteristics, and the mind does not sink, nor does it become anxious, regretful, frightened, or fearful, then one should know that this Great Bodhisattva has certainly already dwelt in the irreversible stage, abiding with non-abiding as the means.
Furthermore, World-Honored One, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in form up to consciousness; they should not abide in the eye faculty up to the mind faculty; they should not abide in the form field up to the Dharma field; they should not abide in the eye element up to the mind element; they should not abide in the form element up to the Dharma element; they should not abide in the eye consciousness element up to the mind consciousness element; they should not abide in eye-contact up to mind-contact; they should not abide in the feelings arising from eye-contact as condition up to the feelings arising from mind-contact as condition; they should not abide in the earth element up to the consciousness element; they should not abide in ignorance up to aging and death. Why? World-Honored One, because form and the nature of form are empty; feeling, perception, formations, consciousness and their natures are empty.
World-Honored One, this form is not the emptiness of form; this emptiness of form is not form. Form is not separate from emptiness; emptiness is not separate from form. Form itself is emptiness; emptiness itself is form. Feeling, perception, formations, and consciousness are likewise.
For this reason, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in form up to consciousness, and aging and death should also be understood in the same way.
Furthermore, World-Honored One, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in the four foundations of mindfulness up to the eighteen distinct qualities of a Buddha. Why? World-Honored One, because the nature of the four foundations of mindfulness is empty.
World-Honored One, these four foundations of mindfulness are not the emptiness of the four foundations of mindfulness; this emptiness of the four foundations of mindfulness is not the four foundations of mindfulness. The four foundations of mindfulness are not separate from emptiness; emptiness is not separate from the four foundations of mindfulness. The four foundations of mindfulness themselves are emptiness; emptiness itself is the four foundations of mindfulness. For this reason, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in the four foundations of mindfulness, and the eighteen distinct qualities of a Buddha should likewise be understood.
Furthermore, World-Honored One, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in the perfection of giving up to the perfection of wisdom. Why? World-Honored One, because the perfection of giving and the nature of the perfection of giving are empty.
World-Honored One, this perfection of giving is not the emptiness of the perfection of giving; this emptiness of the perfection of giving is not the perfection of giving. The perfection of giving is not separate from emptiness; emptiness is not separate from the perfection of giving. The perfection of giving itself is emptiness; emptiness itself is the perfection of giving. For this reason, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in the perfection of giving up to the perfection of wisdom, and this should be understood in the same way.
Furthermore, World-Honored One, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in letters, nor in the continuation of letters, whether the continuation of one phrase, two phrases, or many phrases; they should not abide in extraordinary supernatural powers. Why? World-Honored One, because letters and the nature of letters are empty.
World-Honored One, these letters are not the emptiness of letters. The emptiness of these letters is not letters. Letters are not separate from emptiness; emptiness is not separate from letters. Letters themselves are emptiness; emptiness itself is letters. For this reason, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in letters, the continuation of letters, or extraordinary supernatural powers; this should likewise be understood.
Furthermore, World-Honored One, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in permanence or impermanence, pleasure or pain, self or no-self, emptiness or non-emptiness, tranquility or non-tranquility, separation or non-separation of all dharmas. Why? World-Honored One, because permanence and impermanence of dharmas, and the natures of permanence and impermanence of dharmas, are all empty.
World-Honored One, this permanence and impermanence of dharmas are not the emptiness of permanence and impermanence of dharmas; this emptiness of permanence and impermanence of dharmas is not permanence and impermanence of dharmas. Permanence and impermanence of dharmas are not separate from emptiness; emptiness is not separate from permanence and impermanence of dharmas. Permanence and impermanence of dharmas themselves are emptiness; emptiness itself is permanence and impermanence of dharmas. For this reason, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in permanence or impermanence of dharmas, up to separation or non-separation of dharmas, and this should likewise be understood.
Furthermore, World-Honored One, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in suchness, the Dharma realm, Dharma nature, equality of nature, the nature free from arising, or ultimate reality of dharmas. Why? World-Honored One, because suchness and the nature of suchness of dharmas are empty.
World-Honored One, this suchness is not the emptiness of suchness; this emptiness of suchness is not suchness. Suchness is not separate from emptiness; emptiness is not separate from suchness. Suchness itself is emptiness; emptiness itself is suchness.
For this reason, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in the suchness of dharmas, up to ultimate reality, and this should likewise be understood.
Furthermore, World-Honored One, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in all dhāraṇī gateways or all samādhi gateways. Why? World-Honored One, because all dhāraṇī gateways and the nature of all dhāraṇī gateways are empty.
World-Honored One, these all dhāraṇī gateways are not the emptiness of all dhāraṇī gateways; the emptiness of all dhāraṇī gateways is not all dhāraṇī gateways. All dhāraṇī gateways are not separate from emptiness; emptiness is not separate from all dhāraṇī gateways. All dhāraṇī gateways themselves are emptiness; emptiness itself is all dhāraṇī gateways. For this reason, when Great Bodhisattvas practice Prajñāpāramitā, they should not abide in all dhāraṇī gateways; all samādhi gateways should likewise be understood.
World-Honored One, a Great Bodhisattva who lacks skillful means while practicing Prajñāpāramitā, being bound and disturbed by attachment to self and what belongs to self, will cause the mind to abide in form, abide in feeling, perception, formations, and consciousness. Because of abiding in these dharmas, increase arises regarding form, and increase arises regarding feeling, perception, formations, and consciousness. Because increase arises, one cannot receive the profound Prajñāpāramitā, cannot study the profound Prajñāpāramitā, cannot perfect the profound Prajñāpāramitā, and cannot accomplish the wisdom of omniscience.
World-Honored One, if a Great Bodhisattva lacks skillful means, then while practicing Prajñāpāramitā, being bound and disturbed by attachment to self and what belongs to self, up to causing the mind to abide in all dhāraṇī gateways and all samādhi gateways, because of abiding in these dharmas, increase arises regarding all dhāraṇī gateways and increase arises regarding all samādhi gateways. Because increase arises, one cannot receive the profound Prajñāpāramitā, cannot study the profound Prajñāpāramitā, cannot perfect the profound Prajñāpāramitā, and cannot accomplish the wisdom of omniscience. Why? World-Honored One, because form is not worthy of being grasped; feeling, perception, formations, and consciousness are not worthy of being grasped. Because form is not worthy of being grasped, it is not form; because feeling, perception, formations, and consciousness are not worthy of being grasped, they are not feeling, perception, formations, and consciousness. Why? Because the original nature of form, feeling, perception, formations, and consciousness is empty.
World-Honored One, up to all dhāraṇī gateways and all samādhi gateways are not worthy of being grasped. Because all dhāraṇī gateways are not worthy of being grasped, they are not all dhāraṇī gateways; because all samādhi gateways are not worthy of being grasped, they are not all samādhi gateways. Why? Because the original nature of all samādhi gateways and all dhāraṇī gateways is empty.
World-Honored One, the receiving, studying, and perfecting of the profound Prajñāpāramitā is also not worthy of being grasped. Because the profound Prajñāpāramitā is not worthy of being grasped, it is not the profound Prajñāpāramitā. Why? Because its original nature is empty.
Thus, Great Bodhisattvas practicing Prajñāpāramitā should contemplate all dharmas through their original nature of emptiness. When they contemplate in this way, the mind has no activity. This is called the Great Bodhisattva who does not grasp samādhi. This samādhi is wondrous, supreme, vast, immeasurable, capable of gathering limitless unobstructed functions, and is not shared with all Śrāvakas and Pratyekabuddhas.
The accomplishment of the wisdom of omniscience is also not worthy of being grasped. Because the wisdom of omniscience is not worthy of being grasped, it is not the wisdom of omniscience. Why? Because there are the emptiness of internal dharmas, emptiness of external dharmas, emptiness of both internal and external dharmas, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, emptiness without boundaries, emptiness of the unscattered and unchanging, emptiness of original nature, emptiness of own characteristics and shared characteristics, emptiness throughout all dharmas, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness.
Why? World-Honored One, this wisdom of omniscience does not grasp the characteristics of cultivation and attainment. Why? Because all grasped characteristics are afflictions. What are those characteristics? They are the characteristics of form, the characteristics of feeling, perception, formations, and consciousness, up to the characteristics of all dhāraṇī gateways and all samādhi gateways. Attachment to these characteristics is called affliction. Therefore, one should not grasp the characteristic of cultivating and attaining the wisdom of omniscience. If someone grasps the characteristic of cultivating and attaining the wisdom of omniscience, then the Brahmin Śreṣṭhasena does not have faith and understanding in the wisdom of omniscience.
What is called the characteristic of faith and understanding? It is generating pure faith toward the profound Prajñāpāramitā. Through the power of superior understanding and discernment, one contemplates the wisdom of omniscience without using characteristics as a means, and also without using non-characteristics as a means, because characteristics and non-characteristics alike cannot be grasped.
This Brahmin Śreṣṭhasena, although through the power of faith and understanding he takes refuge in the Buddha Dharma and is called one who follows faith, is nevertheless able to enter the wisdom of omniscience through the original nature of emptiness. Having entered it, he does not grasp the characteristics of form, does not grasp the characteristics of feeling, perception, formations, and consciousness, up to not grasping the characteristics of all dhāraṇī gateways and all samādhi gateways. Why? Because the own characteristics of all dharmas are empty, and neither the grasper nor the grasped can be apprehended.
Why? Because that Brahmin does not contemplate the wisdom of omniscience through direct realization obtained internally, nor through direct realization obtained externally, nor through direct realization obtained through both internally and externally, nor through direct realization obtained through non-wisdom, nor through direct realization obtained through attaining other dharmas, nor through direct realization obtained through non-attainment.
Why? Because this Brahmin Śreṣṭhasena does not see the object contemplated as the wisdom of omniscience, does not see the contempler as Prajñā, and does not see the person who contemplates, the basis upon which contemplation depends, or the time when contemplation arises. This Brahmin Śreṣṭhasena does not contemplate the wisdom of omniscience within internal form, feeling, perception, formations, and consciousness; does not contemplate it within external form, feeling, perception, formations, and consciousness; does not contemplate it within both internal and external form, feeling, perception, formations, and consciousness; and does not contemplate it apart from form, feeling, perception, formations, and consciousness.
Likewise, he does not contemplate the wisdom of omniscience within internal dhāraṇī gateways and samādhi gateways, nor within external dhāraṇī gateways and samādhi gateways, nor within both internal and external dhāraṇī gateways and samādhi gateways, nor apart from all dhāraṇī gateways and samādhi gateways. Why? Because whether internal, external, both internal and external, or apart from internal and external, all are empty and cannot be grasped.
This Brahmin Śreṣṭhasena, by being free from such modes of characteristics, manifests profound faith and understanding toward the wisdom of omniscience. Through such faith and understanding, he does not cling to any dharmas, because the true nature of all dharmas cannot be grasped.
Thus, through the gateway of being free from characteristics, the Brahmin has faith and understanding toward the wisdom of omniscience, and toward all dharmas he neither grasps characteristics nor thinks of dharmas as without characteristics, because characteristics and non-characteristics of dharmas cannot be grasped. Thus, through the power of superior understanding, the Brahmin neither takes nor rejects any dharma, because within the true nature of dharmas there is no taking or rejecting.
At that time, the Brahmin, through his own faith and understanding, does not cling even to Nirvāṇa. Why? Because the original nature of all dharmas is empty and cannot be grasped.
World-Honored One, Great Bodhisattvas who attain Prajñāpāramitā are likewise without attachment to all dharmas, and therefore they are able to cross from this shore to the other shore. If there is even the slightest attachment to dharmas, they cannot reach the other shore.
Therefore, when Great Bodhisattvas practice Prajñāpāramitā, they do not grasp all form, do not grasp all feeling, perception, formations, and consciousness. Why? Because all dharmas cannot be grasped, up to not grasping all dhāraṇī gateways and all samādhi gateways. Why? Because all dharmas cannot be grasped.
Although this Great Bodhisattva does not grasp all form, feeling, perception, formations, and consciousness, up to all dhāraṇī gateways and all samādhi gateways, whether collectively or individually, because of the original vows to practice the four foundations of mindfulness up to the noble eightfold path that have not yet been perfected, and because of the original vows to attain the ten powers of a Buddha up to the eighteen distinct qualities of a Buddha that have not yet been accomplished, during that time he absolutely cannot fail to grasp all characteristics in order to enter Nirvāṇa.
Although this Great Bodhisattva can perfect the four foundations of mindfulness up to the noble eightfold path and can accomplish the ten powers of a Buddha up to the eighteen distinct qualities of a Buddha, he does not see the four foundations of mindfulness up to the noble eightfold path, and does not see the ten powers of a Buddha up to the eighteen distinct qualities of a Buddha. Why? Because these four foundations of mindfulness are not the four foundations of mindfulness, up to the noble eightfold path is not the noble eightfold path, and the ten powers of a Buddha are not the ten powers of a Buddha, up to the eighteen distinct qualities of a Buddha are not the eighteen distinct qualities of a Buddha. Because all dharmas are neither dharma nor non-dharma.
This Great Bodhisattva, while practicing Prajñāpāramitā, although not attached to form, not attached to feeling, perception, formations, and consciousness, up to not attached to the eighteen distinct qualities of a Buddha, is nevertheless able to accomplish all activities.
Furthermore, World-Honored One, when Great Bodhisattvas practice Prajñāpāramitā, they should carefully contemplate as follows: What is Prajñāpāramitā? Why is it called Prajñāpāramitā? Whose Prajñāpāramitā is it? What is this Prajñāpāramitā used for?
When this Great Bodhisattva practices Prajñāpāramitā and carefully observes which dharmas are without possession and cannot be grasped, that is Prajñāpāramitā. Within that which is without possession and cannot be grasped, where can one ask?
At that time, Śāriputra asked Subhūti:
“Within this, what dharma is called without possession and cannot be grasped?”
Subhūti replied:
“The dharma of Prajñāpāramitā is without possession and cannot be grasped; up to the dharma of the perfection of giving is without possession and cannot be grasped, because of the emptiness of internal dharmas up to the emptiness of the self-nature of emptiness.
Venerable Śāriputra, the dharma of form is without possession and cannot be grasped; the dharmas of feeling, perception, formations, and consciousness are without possession and cannot be grasped; the dharma of internal emptiness is without possession and cannot be grasped, up to the dharma of the emptiness of the self-nature of emptiness is without possession and cannot be grasped; the dharma of the four foundations of mindfulness is without possession and cannot be grasped, up to the dharma of the noble eightfold path is without possession and cannot be grasped; the dharma of the ten powers of a Buddha is without possession and cannot be grasped.
The dharma of the six supernatural powers is without possession and cannot be grasped; the dharma of suchness is without possession and cannot be grasped, up to the dharma of ultimate reality is without possession and cannot be grasped. The dharma of Stream-entry is without possession and cannot be grasped; the dharmas of Once-returner, Non-returner, Arhat, and Pratyekabuddha are without possession and cannot be grasped; the dharma of Bodhisattva is without possession and cannot be grasped. The dharma of Buddhas is without possession and cannot be grasped. The dharma of the wisdom of omniscience is without possession and cannot be grasped, because of the emptiness of internal dharmas up to the emptiness of self-nature.”
“Venerable Śāriputra, if a Great Bodhisattva practicing Prajñāpāramitā can carefully contemplate that all possessed dharmas are thus without possession and cannot be grasped, then the mind does not sink and does not become anxious, regretful, frightened, or fearful. Therefore, one should know that this Great Bodhisattva can always remain inseparable from Prajñāpāramitā.”
At that time, Śāriputra asked Subhūti:
“From what is it known that these Great Bodhisattvas practicing this Prajñāpāramitā are always inseparable from Prajñāpāramitā?”
Subhūti replied:
“This Great Bodhisattva, while practicing Prajñāpāramitā, truly knows form, free from the self-nature of form; knows feeling, perception, formations, and consciousness, free from the self-nature of feeling, perception, formations, and consciousness; truly knows the perfection of giving; up to truly knowing the eighteen distinct qualities of a Buddha, free from the self-nature of the eighteen distinct qualities of a Buddha; up to truly knowing ultimate reality, free from the self-nature of ultimate reality.
Venerable Śāriputra, therefore one should know that these Great Bodhisattvas practicing Prajñāpāramitā can always remain inseparable from Prajñāpāramitā.”
At that time, Śāriputra asked Subhūti:
“What is the self-nature of form? What is the self-nature of feeling, perception, formations, and consciousness, up to what is the self-nature of ultimate reality?”
Subhūti replied:
“Emptiness is the self-nature of form. Emptiness is the self-nature of feeling, perception, formations, and consciousness, up to emptiness is the self-nature of ultimate reality.
Venerable Śāriputra, therefore one should know that form is free from the self-nature of form; feeling, perception, formations, and consciousness are free from the self-nature of feeling, perception, formations, and consciousness, up to ultimate reality is free from the self-nature of ultimate reality.
Venerable Śāriputra, form is also free from the characteristic of form; feeling, perception, formations, and consciousness are also free from the characteristics of feeling, perception, formations, and consciousness, up to ultimate reality is also free from the characteristic of ultimate reality.
Venerable Śāriputra, self-nature is also free from self-nature; characteristics are also free from characteristics; self-nature is also free from characteristics; characteristics are also free from self-nature.”
At that time, Śāriputra said to Subhūti:
“A Great Bodhisattva who learns this can quickly accomplish the wisdom of omniscience.”
Subhūti said:
That is right, that is right, exactly as the Venerable has said! Any Great Bodhisattva who studies this can quickly accomplish the wisdom of Omniscience. Why? Venerable Śāriputra, it is because this Great Bodhisattva knows that all phenomena are unborn and uncreated.
Śāriputra asked:
For what reason are all phenomena unborn and uncreated?
Subhūti replied:
Because form is empty, birth and creation cannot be apprehended; feeling, perception, formations, and consciousness are empty, so birth and creation cannot be apprehended. Likewise, up to because ultimate reality is empty, birth and creation cannot be apprehended.
Venerable Śāriputra, any Great Bodhisattva who can learn the Perfection of Wisdom in this way gradually draws near the wisdom of Omniscience, certainly approaching the wisdom of Omniscience. In this way, one attains purity of body, purity of speech, purity of mind, and purity of characteristics. One certainly attains the four purities of body, speech, mind, and characteristics. Thus, one does not give rise to thoughts of greed, anger, delusion, pride, deception, or stinginess associated with wrong views.
Because this Great Bodhisattva constantly does not give rise to thoughts of greed and so forth, ultimately he will never fall into a woman’s womb, but will always be born through transformation, far removed from dangerous realms. Except when, due to causes and conditions for benefiting sentient beings, this Great Bodhisattva goes from one Buddha land to another to make offerings, pay homage, honor, and praise the Buddhas, the World-Honored Ones; he brings about the complete accomplishment of sentient beings, purifies and adorns Buddha lands, until he attains the supreme Enlightenment he has sought, and is always close to the Buddha. Venerable Śāriputra, if a Great Bodhisattva wishes to obtain such excellent merits and benefits, he should study the Perfection of Wisdom and should not temporarily abandon it.
**Chapter 9: The Aspects of Practice (1)**
At that time, Venerable Subhūti addressed the Buddha:
World-Honored One, a Great Bodhisattva who lacks skillful means, when cultivating the Perfection of Wisdom, if he practices form, he practices according to the characteristic of form; if he practices feeling, perception, formations, and consciousness, he practices according to their characteristics; if he practices the permanence or impermanence of form, he practices according to its characteristics; if he practices the permanence or impermanence of feeling, perception, formations, and consciousness, he practices according to their characteristics.
If he practices the pleasure and suffering of form, he practices according to the characteristic of form; if he practices the pleasure and suffering of feeling, perception, formations, and consciousness, he practices according to their characteristics. If he practices self and non-self of form, he practices according to the characteristic of form; if he practices self and non-self of feeling, perception, formations, and consciousness, he practices according to their characteristics. If he practices purity and impurity of form, he practices according to the characteristic of form; if he practices purity and impurity of feeling, perception, formations, and consciousness, he practices according to their characteristics.
If he practices separation and non-separation of form, he practices according to the characteristic of form; if he practices separation and non-separation of feeling, perception, formations, and consciousness, he practices according to their characteristics. If he practices tranquility and non-tranquility of form, he practices according to the characteristic of form; if he practices tranquility and non-tranquility of feeling, perception, formations, and consciousness, he practices according to their characteristics.
If he practices the four applications of mindfulness, he practices according to their characteristics, and so forth up to if he practices the eighteen exclusive qualities of a Buddha, he practices according to their characteristics. If he thinks: “I practice the Perfection of Wisdom,” and this involves apprehension, then he practices according to characteristics. Or if he thinks: “I am a Bodhisattva,” and this involves apprehension, then he practices according to characteristics. Or if he thinks: “I am able to cultivate the Perfection of Wisdom in this way; this is a Bodhisattva cultivating the Perfection of Wisdom,” and this involves apprehension, then he practices according to characteristics.
World-Honored One, any Great Bodhisattva who gives rise to such various discriminations of phenomena and cultivates the Perfection of Wisdom without skillful means is not practicing the Perfection of Wisdom.
At that time, Venerable Subhūti said to Śāriputra:
If a Great Bodhisattva lacks skillful means while cultivating the Perfection of Wisdom, and regarding form abides in the conceptualization of superior understanding, then regarding form he gives rise to increase. Or regarding feeling, perception, formations, and consciousness, he abides in the conceptualization of superior understanding, then regarding feeling, perception, formations, and consciousness he gives rise to increase. Because he gives rise to increase, he cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress throughout future lives.
If a Great Bodhisattva lacks skillful means while cultivating the Perfection of Wisdom, and regarding the eye base up to the mind base abides in the conceptualization of superior understanding, then regarding the eye base up to the mind base he gives rise to increase. Or regarding the form base up to the dharma base he abides in the conceptualization of superior understanding, then regarding the form base up to the dharma base he gives rise to increase. Because he gives rise to increase, he cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress throughout future lives.
If a Great Bodhisattva lacks skillful means while cultivating the Perfection of Wisdom, and regarding the eye element up to the feelings arising dependent upon eye-contact as condition, abides in the conceptualization of superior understanding, then regarding the eye element up to those feelings arising dependent upon eye-contact as condition he gives rise to increase; and so forth up to regarding the mind element and the feelings arising dependent upon mind-contact as condition, he abides in the conceptualization of superior understanding, then regarding the mind element up to those feelings arising dependent upon mind-contact as condition he gives rise to increase. Because he gives rise to increase, he cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress throughout future lives.
If a Great Bodhisattva lacks skillful means while cultivating the Perfection of Wisdom, and regarding the four applications of mindfulness up to the Noble Eightfold Path abides in the conceptualization of superior understanding, then regarding the four applications of mindfulness up to the Noble Eightfold Path he gives rise to increase; and up to regarding the ten powers of a Buddha and the eighteen exclusive qualities of a Buddha he gives rise to increase. Because he gives rise to increase, he cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress throughout future lives.
Venerable Śāriputra, when this Great Bodhisattva cultivates the Perfection of Wisdom without skillful means, he cannot even attain the states of a Śrāvaka or a Pratyekabuddha, much less attain the supreme Enlightenment.
Venerable Śāriputra, if a Great Bodhisattva practices the Perfection of Wisdom in this way, it should be known that this is called lacking skillful means. One who wishes to accomplish various tasks without skillful means will not be able to accomplish those tasks.
At that time, Śāriputra asked Subhūti:
How can one know that Great Bodhisattvas with skillful means cultivate the Perfection of Wisdom?
Subhūti replied:
Any Great Bodhisattva who, while cultivating the Perfection of Wisdom, because of possessing skillful means, does not practice form, does not practice the characteristic of form, does not practice feeling, perception, formations, and consciousness, does not practice the characteristics of feeling, perception, formations, and consciousness; does not practice the permanence or impermanence of form, does not practice the characteristics of permanence or impermanence of form; does not practice the permanence or impermanence of feeling, perception, formations, and consciousness, does not practice their characteristics; does not practice pleasure or suffering of form, does not practice the characteristics of pleasure or suffering of form; does not practice pleasure or suffering of feeling, perception, formations, and consciousness, does not practice their characteristics; does not practice self or non-self of form, does not practice the characteristics of self or non-self of form; does not practice self or non-self of feeling, perception, formations, and consciousness, does not practice their characteristics; does not practice purity or impurity of form, does not practice the characteristics of purity or impurity of form; does not practice purity or impurity of feeling, perception, formations, and consciousness, does not practice their characteristics.
He does not practice emptiness or non-emptiness of form, does not practice the characteristics of emptiness or non-emptiness of form; does not practice emptiness or non-emptiness of feeling, perception, formations, and consciousness, does not practice their characteristics; does not practice with signs or without signs of form, does not practice the characteristics of with signs or without signs of form; does not practice with signs or without signs of feeling, perception, formations, and consciousness, does not practice their characteristics; does not practice with aspirations or without aspirations of form, does not practice the characteristics of with aspirations or without aspirations of form; does not practice with aspirations or without aspirations of feeling, perception, formations, and consciousness, does not practice their characteristics; does not practice tranquility or non-tranquility of form, does not practice the characteristics of tranquility or non-tranquility of form; does not practice tranquility or non-tranquility of feeling, perception, formations, and consciousness, does not practice their characteristics; does not practice separation or non-separation of form, does not practice the characteristics of separation or non-separation of form; does not practice separation or non-separation of feeling, perception, formations, and consciousness, does not practice their characteristics; does not practice the four applications of mindfulness, does not practice the characteristics of the four applications of mindfulness, and so forth up to does not practice the eighteen exclusive qualities of a Buddha, does not practice the characteristics of the eighteen exclusive qualities of a Buddha.
Venerable Śāriputra, it should be known that in this way a Great Bodhisattva with skillful means cultivates the Perfection of Wisdom. Why? Venerable Śāriputra, because this form is not separate from the emptiness of form; the emptiness of form is not separate from form; form is not apart from emptiness, and emptiness is not apart from form. Form itself is emptiness, and emptiness itself is form. Feeling, perception, formations, and consciousness are likewise.
Up to the eighteen exclusive qualities of a Buddha: they are not separate from the emptiness of the eighteen exclusive qualities of a Buddha. The emptiness of the eighteen exclusive qualities of a Buddha is not separate from the eighteen exclusive qualities of a Buddha. The eighteen exclusive qualities of a Buddha are not apart from emptiness, and emptiness is not apart from the eighteen exclusive qualities of a Buddha. The eighteen exclusive qualities of a Buddha are emptiness itself, and emptiness itself is the eighteen exclusive qualities of a Buddha.
Venerable Śāriputra, because a Great Bodhisattva cultivates the Perfection of Wisdom with such skillful means, he can attain the supreme Enlightenment.
Venerable Śāriputra, when a Great Bodhisattva cultivates the Perfection of Wisdom, regarding the Perfection of Wisdom he does not grasp practicing, does not grasp non-practicing, does not grasp both practicing and non-practicing, does not grasp neither practicing nor non-practicing; and regarding non-grasping, he does not grasp that either.
At that time, Śāriputra asked Subhūti:
For what reason does this Great Bodhisattva, while cultivating the Perfection of Wisdom, not grasp any aspect of the Perfection of Wisdom?
Subhūti replied:
Because the own nature of the Perfection of Wisdom cannot be apprehended. Why? Venerable Śāriputra, because the Perfection of Wisdom takes emptiness as its own nature.
Venerable Śāriputra, for this reason, any Great Bodhisattva who, while cultivating the Perfection of Wisdom, grasps practicing the Perfection of Wisdom, or grasps non-practicing, or grasps both practicing and non-practicing, or grasps neither practicing nor non-practicing, or grasps non-grasping—such a one is mistaken. All phenomena take emptiness as their own nature; they have no holding and no attachment. This is the Bodhisattva’s samadhi of non-attachment to all phenomena. This samadhi is subtle, excellent, vast, immeasurable, able to gather limitless unobstructed functions, and is unlike those of all Śrāvakas and Pratyekabuddhas.
Venerable Śāriputra, if a Great Bodhisattva can constantly abide in such an excellent samadhi without abandoning it, he will quickly attain the supreme Enlightenment.
At that time, Śāriputra asked Subhūti:
Do Great Bodhisattvas attain the supreme Enlightenment quickly only by constantly abiding in and not abandoning this samadhi, or are there other samadhis as well?
Subhūti replied:
Not only does constantly abiding in and not abandoning this single samadhi enable Bodhisattvas to quickly attain the supreme Enlightenment; there are also other samadhis.
Śāriputra asked:
What are those other samadhis?
Subhūti replied:
Great Bodhisattvas have the Samadhi of the Vigorous Conduct, the Samadhi of the Jewel Seal, the Samadhi of the Lion’s Play, the Samadhi of the Wondrous Moon, the Samadhi of the Moon Banner Sign, the Samadhi of the Ocean of All Dharmas, the Samadhi of Empowerment, the Samadhi of the Definitive Dharma Realm, the Samadhi of the Definitive Banner Sign, the Samadhi Like a Vajra, the Samadhi Entering All Dharma Seals, the Samadhi King of Samadhis, the Samadhi of Good Abiding, the Samadhi of the King Seal, the Samadhi of the Power of Diligence, the Samadhi of Equal Courage, the Samadhi Entering Loving-Kindness Concentration, the Samadhi Entering Increase of Speech, the Samadhi Observing Directions, the Samadhi Dhāraṇī Seal, the Samadhi of the Unparalleled Seven, the Samadhi Seal of the Ocean of Equal Approaches of All Dharmas, the Samadhi Pervading Empty Space, the Samadhi Vajra Wheel, the Samadhi of the Victorious Banner Sign, the Samadhi of the Emperor Banner Sign, the Samadhi of the Treasury of Following Brightness, the Samadhi of the Lion’s Exertion, the Samadhi of Victorious Manifestation, the Samadhi of Jewel Nature, the Samadhi Universal Illumination, the Samadhi Without Blinking, the Samadhi Abiding in Signlessness, the Samadhi Definitive, the Samadhi Immaculate Lamp, the Samadhi Boundless Light, the Samadhi Radiant Arising, the Samadhi Manifesting Brightness, the Samadhi Pure Seat, the Samadhi Immaculate Light, the Samadhi Giving Rise to Delight, the Samadhi Lightning Lamp, the Samadhi Endless, the Samadhi Possessing Majestic Light, the Samadhi Free from Exhaustion, the Samadhi Subduing, the Samadhi Eliminating, the Samadhi Sun Lamp, the Samadhi Moon Lamp, the Samadhi Pure Light, the Samadhi Nature of Brightness, the Samadhi Wondrous Nature, the Samadhi Wisdom Sign, the Samadhi Abiding Mind, the Samadhi Universal Brightness, the Samadhi Good Abiding, the Samadhi Jewel Accumulation, the Samadhi Wondrous Dharma Seal, the Samadhi Equality of All Dharmas, the Samadhi Renouncing Dust and Love, the Samadhi Entering the Dharma Summit, the Samadhi Dispersion, the Samadhi Discriminating Dharma Phrases, the Samadhi Self-Equality Sign, the Samadhi Free from Literary Characteristics, the Samadhi Short Object, the Samadhi Without Transformation, the Samadhi Entering Name-Determination Sign, the Samadhi Practice of Signlessness, the Samadhi Free from Obscuring Darkness, the Samadhi Possessing Practice, the Samadhi Immovable, the Samadhi Transcending Objects, the Samadhi Gathering All Merits, the Samadhi Definitive Abiding, the Samadhi Pure Wondrous Flower, the Samadhi Possessing Factors of Enlightenment, the Samadhi Boundless Eloquence, the Samadhi Equal to None, the Samadhi Transcending Each and Every One, the Samadhi Wondrous Observation Arising, the Samadhi Dispelling Doubt, the Samadhi Without Collection, the Samadhi Renouncing One Sign, the Samadhi Leading Practice Arising Sign, the Samadhi One Practice Sign, the Samadhi Free from All Signs, the Samadhi Without Remaining Basis, Free from All Existence, the Samadhi Entering All Designated Speech, the Samadhi Liberating Sounds of Śrāvaka Letters, the Samadhi Greatly Blazing, the Samadhi Pure Eye, the Samadhi Without Form Characteristics, the Samadhi Entering All Characteristics, the Samadhi Not Playing with All Sufferings and Pleasures, the Samadhi Endless Practice Signs, the Samadhi Possessing Dhāraṇīs, the Samadhi Subduing All Correct and Incorrect Natures, the Samadhi Entering All Pure Speech and Silence, the Samadhi Free from Violation and Compliance, the Samadhi Immaculate Brightness, the Samadhi Possessing Firmness, the Samadhi Wish-Fulfilling Pure Light, the Samadhi Great Adornment, the Samadhi Producing All Radiance, the Samadhi Equal Concentration, the Samadhi Equal Principle of Dustless and Dust, the Samadhi Equal Principle of Non-Contention and Contention, the Samadhi Without Nest, Without Mark, Without Delight, the Samadhi Definitively Abiding in Suchness, the Samadhi Destroying Bodily Evil Conduct, the Samadhi Destroying Verbal Evil Conduct, the Samadhi Destroying Mental Evil Conduct, the Samadhi Like Empty Space, and the Samadhi Unstained Attachment Like Empty Space.
Venerable Śāriputra, if a Great Bodhisattva constantly abides in such samadhis without abandoning them, he will quickly attain the supreme Enlightenment.
Venerable Śāriputra, there are also immeasurable and innumerable other samadhi dharma-gates and dhāraṇī dharma-gates. If a Great Bodhisattva can skillfully cultivate and learn within them, they will also enable him to quickly attain the supreme Enlightenment he seeks.
At that time, Venerable Subhūti again said to Venerable Śāriputra:
A Great Bodhisattva who abides in such samadhis should be known to have already received predictions from the Buddhas of the past, and also receives predictions from the present Buddhas of the ten directions.
Venerable Śāriputra, although this Great Bodhisattva abides in such samadhis, he does not see these samadhis, nor does he cling to such samadhis, nor does he think: “I have entered these samadhis; I am entering these samadhis; I will enter these samadhis. Only I can enter them; others cannot enter them.” Because he thinks in this way, he does not display any discrimination at all.
At that time, Śāriputra asked Subhūti:
Is it certain that only those Great Bodhisattvas who abide in such samadhis have received predictions from the Buddhas of the past and present?
Subhūti replied:
Venerable Śāriputra, no. Why? Venerable Śāriputra, because the Perfection of Wisdom is not different from samadhi, and samadhi is not different from the Perfection of Wisdom. The Great Bodhisattva is not different from the Perfection of Wisdom and samadhi; the Perfection of Wisdom and samadhi are not different from the Great Bodhisattva. The Perfection of Wisdom itself is samadhi, and samadhi itself is the Perfection of Wisdom. The Great Bodhisattva itself is the Perfection of Wisdom and samadhi; the Perfection of Wisdom and samadhi themselves are the Great Bodhisattva. Why? Because the nature of all phenomena is equal.