THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 424
Chapter 23: SEPARATION (2)
At that time, the Venerable Śāriputra said to Subhūti:
According to my understanding, the meaning that you, Venerable, have spoken of is that the self, up to and including ultimate views, does not ultimately arise; form, up to and including consciousness, does not ultimately arise. Likewise, up to and including the Dharma of the Buddhas and the Buddhas themselves, ultimately do not arise; the Dharma of all sentient beings and all sentient beings themselves ultimately do not arise. If this is so, then the births among the six destinies should not be different. The Stream-enterer should not attain the fruit of Stream-entry; the Once-returner should not attain the fruit of Once-returning; the Non-returner should not attain the fruit of Non-returning; the Arhat should not attain the fruit of Arhatship; the Pratyekabuddha should not attain Pratyekabuddha Bodhi; the Bodhisattva should not attain the wisdom of all aspects; and the Great Bodhisattva should not see the six paths of birth and death, develop profound weariness toward them, rescue sentient beings, and thereby attain the five kinds of Bodhi.
Furthermore, Subhūti, if all dharmas ultimately do not arise, then why does the Stream-enterer diligently cultivate the path in order to attain the fruit of Stream-entry and completely sever the three fetters? Why does the Once-returner diligently cultivate the path in order to attain the fruit of Once-returning and further weaken greed, hatred, and delusion? Why does the Non-returner diligently cultivate the path in order to attain the fruit of Non-returning and completely sever the lower fetters? Why does the Arhat diligently cultivate the path in order to attain the fruit of Arhatship and completely sever the higher fetters? Why does the Pratyekabuddha diligently cultivate the path to attain the fruit of Pratyekabuddhahood and personally awaken to dependent origination? Why does the Great Bodhisattva, in order to liberate immeasurable and boundless sentient beings, cultivate many hundreds of thousands of great and difficult practices, enduring countless great and unbearable sufferings? Why does the Tathāgata, Arhat, Perfectly Enlightened One, realize the unsurpassed state of supreme Awakening? Why do all Buddhas, for the sake of delivering immeasurable suffering sentient beings, turn the Wheel of the True Dharma?
At that time, the Venerable Subhūti said to Śāriputra:
I do not see, within those unborn dharmas, that there are differences among births in the six destinies. I do not see, within those unborn dharmas, that there is anyone capable of entering the direct realization of the Noble Truths. I do not see, within those unborn dharmas, that there is a Stream-enterer attaining the fruit of Stream-entry; that there is a Once-returner attaining the fruit of Once-returning; that there is a Non-returner attaining the fruit of Non-returning; that there is an Arhat attaining the fruit of Arhatship; that there is a Pratyekabuddha attaining the fruit of Pratyekabuddhahood; or that there is a Bodhisattva attaining the wisdom of all aspects. I do not see, within those unborn dharmas, that there is a Great Bodhisattva who becomes weary of birth and death and attains the five kinds of Bodhi. I do not see, within those unborn dharmas, that there are Śrāvakas who cultivate the path and sever the fetters, or that there are Pratyekabuddhas who diligently cultivate the path and personally awaken to dependent origination. I do not see, within those unborn dharmas, that there are Great Bodhisattvas who, for the purpose of liberating sentient beings, cultivate many difficult practices and endure great sufferings. Yet these Great Bodhisattvas do not give rise to the notion of difficult-to-accomplish practices. Why? Venerable Śāriputra, because if they gave rise to the notion of difficult-to-accomplish practices, they ultimately could not bring great benefit to immeasurable, countless, and boundless sentient beings.
Venerable Śāriputra, all Bodhisattvas, using non-attainment as a skillful means, toward sentient beings give rise to great compassion and abide in the perception of them as parents, siblings, spouse, children, and their own selves. In order to liberate them, they bring forth the aspiration to seek the unsurpassed state of supreme Awakening, and only then can they bring great benefit to them.
Venerable Śāriputra, all Bodhisattvas should think as follows: Just as the self-nature of the self, with regard to all dharmas, using all the above-mentioned means, in all places and at all times, cannot be sought or grasped at all, so too are internal and external dharmas: they are all without possession and cannot be grasped. If one abides in this perception, one does not see difficult-to-accomplish practices. Therefore, one can cultivate many hundreds of thousands of difficult practices and bring great benefit to immeasurable, countless, and boundless sentient beings. Why? Because this Great Bodhisattva does not grasp at any of all dharmas, all sentient beings, all skillful means, all places, or all times.
Venerable Śāriputra, I do not see, within those unborn dharmas, that there is a Tathāgata, Arhat, Perfectly Enlightened One, who realizes the unsurpassed state of supreme Awakening, turns the wondrous Dharma Wheel, and liberates immeasurable beings. Why? Venerable Śāriputra, because all dharmas and all sentient beings cannot be grasped.
Then Śāriputra asked Subhūti:
What do you think, Venerable? Do you wish to use arisen dharmas in order to have attainment, or do you wish to use unborn dharmas in order to have attainment?
Subhūti replied:
I do not wish to use arisen dharmas in order to have attainment, nor do I wish to use unborn dharmas in order to have attainment.
Śāriputra asked:
If so, then is there truly no attainment and no direct realization at all?
Subhūti replied:
Although there is attainment and there is direct realization, in truth they are not obtained through those two dharmas.
Venerable Śāriputra, it is only according to worldly convention that one speaks of and establishes attainment and direct realization; in ultimate reality there is neither attainment nor direct realization.
Venerable Śāriputra, it is only according to worldly convention that one speaks of and establishes the existence of Stream-enterers, the fruit of Stream-entry, Once-returners, the fruit of Once-returning, Non-returners, the fruit of Non-returning, Arhats, the fruit of Arhatship, Pratyekabuddhas, the fruit of Pratyekabuddhahood, Great Bodhisattvas, the practices of Great Bodhisattvas, Buddhas, and the unsurpassed state of supreme Awakening of Buddhas. It is not that these exist in ultimate reality as Stream-enterers…
Śāriputra asked:
If, according to worldly convention, one speaks of and establishes attainment, direct realization, and Stream-enterers and so forth, but these do not exist in ultimate reality, then are the differences among the six destinies also merely spoken of and established according to worldly convention, and not in ultimate reality?
Subhūti replied:
Indeed, indeed! Why? Venerable Śāriputra, because in ultimate reality there is neither karmic result nor defilement and purity.
At that time, Śāriputra asked Subhūti:
What do you think, Venerable? Do you wish to cause an as-yet-unarisen dharma to arise, or do you wish to cause an already-arisen dharma to arise?
Subhūti replied:
I do not wish to cause an as-yet-unarisen dharma to arise, nor do I wish to cause an already-arisen dharma to arise.
Śāriputra asked:
What are the as-yet-unarisen dharmas that you, Venerable, do not wish to cause to arise?
Subhūti replied:
Venerable Śāriputra, form is an as-yet-unarisen dharma, and I do not wish to cause it to arise. Why? Because its own nature is emptiness. Feeling, perception, formations, and consciousness are as-yet-unarisen dharmas, and I do not wish to cause them to arise. Why? Because their own nature is emptiness. Up to and including the unsurpassed state of supreme Awakening of the Buddhas is an as-yet-unarisen dharma, and I do not wish to cause it to arise. Why? Because its own nature is emptiness.
Śāriputra asked:
What are the already-arisen dharmas that you, Venerable, do not wish to cause to arise?
Subhūti replied:
Venerable Śāriputra, form is an already-arisen dharma, and I do not wish to cause it to arise. Why? Because its own nature is emptiness. Feeling, perception, formations, and consciousness are already-arisen dharmas, and I do not wish to cause them to arise. Why? Because their own nature is emptiness. Up to and including the unsurpassed state of supreme Awakening of the Buddhas is an already-arisen dharma, and I do not wish to cause it to arise. Why? Because its own nature is emptiness.
At that time, Śāriputra asked Subhūti:
What do you think? Do you wish to cause arising to arise, or do you wish to cause non-arising to arise?
Subhūti replied:
I do not wish to cause arising to arise, nor do I wish to cause non-arising to arise. Why? Venerable Śāriputra, because arising and non-arising, these two dharmas, are neither in accordance nor not in accordance; they are formless, invisible, without resistance, and of one mark, called the markless.
For this reason, I do not wish to cause arising to arise, nor do I wish to cause non-arising to arise.
At that time, Śāriputra asked Subhūti:
Regarding the unborn dharma that you have spoken of, do you wish to explain the mark of non-arising?
Subhūti replied:
Venerable Śāriputra, regarding the unborn dharma that has been spoken of, I also do not wish to explain the mark of non-arising. Why? Venerable Śāriputra, because whether it is the unborn dharma, the mark of non-arising, or the wish to explain it, all such things are neither in accordance nor not in accordance; they are formless, invisible, without resistance, and of one mark, called the markless.
At that time, Śāriputra asked Subhūti:
When, regarding the unborn dharma, the words “non-arising” are produced, are these words “non-arising” themselves also unborn?
Subhūti replied:
Indeed, indeed, just as you, Venerable, have said! Regarding the unborn dharma, the arising of the words “non-arising,” both the dharma and these words are the meaning of non-arising. Why? Venerable Śāriputra, because form is unborn. Feeling, perception, formations, and consciousness are also unborn. Why? Because their original nature is emptiness.
The eye faculty is unborn; the ear, nose, tongue, body, and mind faculties are also unborn. Why? Because their original nature is emptiness.
The form realm is unborn; the sound, smell, taste, touch, and dharma realms are also unborn. Why? Because their original nature is emptiness.
The eye element is unborn; the ear, nose, tongue, body, and mind elements are also unborn. Why? Because their original nature is emptiness.
The form element is unborn; the sound, smell, taste, touch, and dharma elements are also unborn. Why? Because their original nature is emptiness.
The eye-consciousness element is unborn; the ear, nose, tongue, body, and mind consciousness elements are also unborn. Why? Because their original nature is emptiness.
Eye-contact is unborn; ear, nose, tongue, body, and mind contact are also unborn. Why? Because their original nature is emptiness.
Feelings arising dependent upon eye-contact are unborn; feelings arising dependent upon ear, nose, tongue, body, and mind contact are also unborn. Why? Because their original nature is emptiness.
The earth element is unborn; the water, fire, wind, space, and consciousness elements are also unborn. Why? Because their original nature is emptiness.
Bodily activity is unborn; verbal activity and mental activity are also unborn. Why? Because their original nature is emptiness.
The perfection of generosity is unborn, up to and including the wisdom of all aspects, which is also unborn. Why? Because their original nature is emptiness.
Venerable Śāriputra, for this reason, regarding the unborn dharma, the arising of the words “non-arising,” both the dharma and the words are the meaning of non-arising. Venerable Śāriputra, the teaching that is spoken, the person who speaks, and the person who hears are all the meaning of non-arising.
At that time, the Venerable Śāriputra praised Subhūti:
Among those who teach the Dharma, you, Venerable, are foremost. Apart from the World-Honored Buddha, none can compare with you. Why? Because according to the various questions challenging the Dharma teachings, you always respond without obstruction.
Subhūti replied:
Disciples who, regarding all dharmas, do not rely upon or cling to anything are able in this way to respond freely and without fear according to each and every question of challenge. Why? Because all dharmas have no place of reliance.
Xá-lợi Tử asked:
Why are all dharmas completely without any basis of dependence? Thiện Hiện replied:
Venerable Śāriputra, the nature of form is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between. The nature of feeling, perception, formations, and consciousness is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, the nature of the eye faculty is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between. The nature of the ear, nose, tongue, body, and mind faculties is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, the nature of forms as objects of the senses is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between. The nature of sounds, smells, tastes, tangible objects, and dharmas as objects of the senses is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, the nature of the eye element is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between. The nature of the ear, nose, tongue, body, and mind elements is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, the nature of the form element is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between. The nature of the sound, smell, taste, tangible object, and dharma elements is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, the nature of the eye-consciousness element is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between. The nature of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, the nature of eye contact is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between. The nature of ear, nose, tongue, body, and mind contact is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, the nature of feelings arising conditioned by eye contact is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between. The nature of feelings arising conditioned by ear, nose, tongue, body, and mind contact is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, the nature of the Perfection of Giving is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between; up to and including the nature of the Perfection of Prajñā is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, the nature of inner emptiness is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between; up to and including the nature of the emptiness of the non-existence of inherent nature of emptiness itself is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, the nature of the four foundations of mindfulness is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between; up to and including the nature of the eightfold noble path is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, up to and including the nature of the Buddha’s ten powers is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between; up to and including the nature of the eighteen unique qualities of a Buddha is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, up to and including the nature of Omniscience is emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between. The nature of the knowledge of the paths and the knowledge of all aspects is also emptiness; it does not depend on anything internal, does not depend on anything external, and does not depend on anything in between.
Venerable Śāriputra, for this reason I say that the nature of all dharmas is emptiness, completely without any basis of dependence.
Furthermore, Venerable Śāriputra, when great Bodhisattvas cultivate the six Perfections, they should purify form up to consciousness; they should purify the eye faculty up to the mind faculty; they should purify the objects of the senses from forms up to dharmas; they should purify the eye element up to the mind element; they should purify the form element up to the dharma element; they should purify the eye-consciousness element up to the mind-consciousness element; they should purify eye contact up to mind contact; they should purify the feelings arising conditioned by eye contact up to the feelings arising conditioned by mind contact; they should purify the Perfection of Giving up to the Perfection of Prajñā; they should purify inner emptiness up to the emptiness of the non-existence of inherent nature of emptiness itself; they should purify the four foundations of mindfulness up to the eightfold noble path. In this way, they should purify the Buddha’s ten powers up to the eighteen unique qualities of a Buddha. They should purify Omniscience, knowledge of the paths, and knowledge of all aspects; they should purify the path of Bodhi.
At that time, the Elder Śāriputra asked Thiện Hiện:
How does a great Bodhisattva, while cultivating the six Perfections, purify the path of Bodhi?
Thiện Hiện replied:
Venerable Śāriputra, each of the six Perfections has two kinds: one is worldly, and the other is supramundane.
Śāriputra asked:
What is the worldly Perfection of Giving? What is the supramundane Perfection of Giving?
Thiện Hiện replied:
Venerable Śāriputra, a great Bodhisattva who becomes a great donor is able to give to all ascetics, Brahmins, poor people, sick people, lonely people, travelers, and beggars. When they need food, he gives them food; when they need drink, he gives them drink; when they need vehicles, he gives them vehicles; when they need clothing, he gives them clothing; when they need fragrant substances and flowers, he gives them fragrant substances and flowers; when they need ornaments, he gives them ornaments; when they need houses, he gives them houses; when they need medicine, he gives them medicine; when they need lamps, he gives them lamps; when they need seats and bedding, he gives them seats and bedding. In this way, whatever necessities of life they need, he provides them fully.
Or there may be someone who comes to ask for his son, and he gives his son; asks for his daughter, and he gives his daughter; asks for his wife or consort, and he gives his wife or consort; asks for official rank, and he gives official rank; asks for his kingdom or city, and he gives his kingdom or city; asks for the royal throne, and he gives the royal throne; asks for his head and eyes, and he gives his head and eyes; asks for his ears and nose, and he gives his ears and nose; asks for his hands and feet, and he gives his hands and feet; asks for individual parts, and he gives individual parts; asks for his blood and flesh, and he gives his blood and flesh; asks for his bones and marrow, and he gives his bones and marrow; asks for servants, and he gives servants; asks for animals, and he gives animals. In this way, whatever internal or external possessions someone asks for, he gives them completely.
Although he gives in this way, he is not bound by attachment, meaning he thinks as follows: “I give; that person receives; I am the donor; I am not stingy; I follow the Buddha’s teachings and am able to relinquish everything; I practice…”
Generosity pāramitā? When that person practices generosity, using an approach that involves something to be attained, they dedicate it equally to sentient beings, together transferring it toward the unsurpassed Enlightenment. They further think as follows: “I dedicate this merit to sentient beings, causing them to attain happiness and peace in this life and future lives, until they realize Nirvāṇa without remainder.” That person practices generosity while clinging to the three spheres. What are the three? They are the perception of oneself, the perception of others, and the perception of the gift being given. Because they practice generosity while clinging to these three spheres, it is called worldly Generosity pāramitā. For what reason is this generosity called worldly? Because the activity is the same as that of the world, does not move beyond, and does not transcend worldly phenomena. Therefore, it is said to be worldly Generosity pāramitā.
Venerable Śāriputra, when a great Bodhisattva practices generosity, they should purify the three spheres. What are the three? First, they do not cling to the idea “I am the giver.” Second, they do not cling to the idea “that person is the receiver.” Third, they do not cling to generosity or the result of generosity. When this great Bodhisattva practices generosity, they should purify these three spheres.
Furthermore, Venerable Śāriputra, when a great Bodhisattva takes great compassion as the foremost, cultivates the merit of generosity for all sentient beings, and has absolutely no attainment regarding sentient beings, although they dedicate equally with sentient beings toward the unsurpassed Enlightenment, within this there is not even the slightest appearance to be seen. Because they practice generosity without any attachment whatsoever, it is called supramundane Generosity pāramitā. For what reason is this generosity called supramundane? Because the activity is not the same as that of the world, can move beyond, and can emerge from worldly phenomena. Therefore, it is said to be supramundane Generosity pāramitā.
Śāriputra asked:
What are worldly Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā pāramitā? What are supramundane Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā pāramitā?
Subhūti replied:
Venerable Śāriputra, when a great Bodhisattva practices Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā while relying on something and clinging to the three aspects, this is called worldly pāramitā, because the activity is the same as that of the world, does not move beyond, and does not transcend worldly phenomena. When a great Bodhisattva practices Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā without depending on anything, with the three spheres purified, this is called supramundane pāramitā. The activity is not the same as that of the world, can move beyond, and can transcend worldly phenomena.
Venerable Śāriputra, in this way, when a great Bodhisattva practices the six pāramitās, they purify the path of Bodhi.
At that time, Elder Śāriputra asked Subhūti:
What is the path of Bodhi of a great Bodhisattva?
Subhūti replied:
Venerable Śāriputra, from Generosity pāramitā up to Prajñā pāramitā are the path of Bodhi of a great Bodhisattva. The four foundations of mindfulness up to the eightfold noble path are the path of Bodhi of a great Bodhisattva. The liberation doors of Emptiness, Signlessness, and Wishlessness are the path of Bodhi of a great Bodhisattva. The emptiness of the internal up to the emptiness of the emptiness of self-nature are the path of Bodhi of a great Bodhisattva. Suchness, the Dharma realm, ultimate reality, the inconceivable realm… are the path of Bodhi of a great Bodhisattva. All methods of samādhi and all methods of dhāraṇī are the path of Bodhi of a great Bodhisattva. The ten powers of the Buddha up to the eighteen unique qualities of the Buddha are the path of Bodhi of a great Bodhisattva.
Venerable Śāriputra, immeasurable and boundless great accumulations of merit such as these are all the path of Bodhi of a great Bodhisattva.
At that time, Śāriputra praised Subhūti:
Excellent, excellent! It is exactly as the Venerable has said! Venerable Subhūti, such a great accumulation of merit is accomplished through the power of which pāramitās?
Subhūti replied:
Venerable Śāriputra, the great accumulation of merit spoken of above is all accomplished through the power of Prajñā pāramitā. Why? Venerable Śāriputra, because such Prajñā pāramitā can be the mother of all wholesome dharmas; the wholesome dharmas of all Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas all arise from this.
Venerable Śāriputra, this Prajñā pāramitā can encompass all wholesome dharmas. The wholesome dharmas of all Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas all rely upon this and abide in this.
Venerable Śāriputra, the assemblies of great Bodhisattvas of the past who cultivated Prajñā pāramitā to great perfection have attained unsurpassed Enlightenment. The assemblies of great Bodhisattvas of the future who cultivate Prajñā pāramitā to great perfection will attain unsurpassed Enlightenment. The assemblies of great Bodhisattvas in the present throughout the immeasurable worlds of Buddhas in the ten directions who cultivate Prajñā pāramitā to great perfection attain unsurpassed Enlightenment.
Furthermore, Venerable Śāriputra, when a great Bodhisattva hears the teaching of Prajñā pāramitā and their mind neither doubts nor becomes confused, one should know that this great Bodhisattva, abiding in such a way, constantly abides without abandoning it; that is, using non-attainment as a means, they constantly diligently rescue all sentient beings. One should know that this great Bodhisattva has accomplished such supreme attention, an attention that is in accordance with great compassion.
At that time, Śāriputra said to Subhūti:
A great Bodhisattva who abides in such a way and constantly abides without abandoning it, accomplishing attention in accordance with great compassion, then all sentient beings will also accomplish being great Bodhisattvas. Why? Because all sentient beings also constantly do not abandon such abiding and attention; therefore, great Bodhisattvas are not different from all sentient beings.
At that time, Elder Subhūti said to Śāriputra:
Excellent, excellent! It is exactly as the Venerable has said; you are able to know truly the meaning I intend to express. Although it appears as a challenge to me, it in fact clarifies the meaning I intend to express. Why? Venerable Śāriputra, sentient beings do not exist; therefore, one should know that such abiding and attention also do not exist. Sentient beings are unreal; therefore, one should know that such abiding and attention are also unreal. Sentient beings have no nature; therefore, one should know that such abiding and attention also have no nature. Sentient beings are empty; therefore, one should know that such abiding and attention are also empty. Sentient beings are apart; therefore, one should know that such abiding and attention are also apart. Sentient beings are peaceful; therefore, one should know that such abiding and attention are also peaceful. Sentient beings are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, form up to consciousness do not exist; therefore, one should know that such abiding and attention also do not exist. Form up to consciousness are unreal; therefore, one should know that such abiding and attention are also unreal. Form up to consciousness have no nature; therefore, one should know that such abiding and attention also have no nature. Form up to consciousness are empty; therefore, one should know that such abiding and attention are also empty. Form up to consciousness are apart; therefore, one should know that such abiding and attention are also apart. Form up to consciousness are peaceful; therefore, one should know that such abiding and attention are also peaceful. Form up to consciousness are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, the eye sphere up to the mind sphere do not exist; therefore, one should know that such abiding and attention also do not exist. The eye sphere up to the mind sphere are unreal; therefore, one should know that such abiding and attention are also unreal. The eye sphere up to the mind sphere have no nature; therefore, one should know that such abiding and attention also have no nature. The eye sphere up to the mind sphere are empty; therefore, one should know that such abiding and attention are also empty. The eye sphere up to the mind sphere are apart; therefore, one should know that such abiding and attention are also apart. The eye sphere up to the mind sphere are peaceful; therefore, one should know that such abiding and attention are also peaceful. The eye sphere up to the mind sphere are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, the form sphere up to the dharma sphere do not exist; therefore, one should know that such abiding and attention also do not exist. The form sphere up to the dharma sphere are unreal; therefore, one should know that such abiding and attention are also unreal. The form sphere up to the dharma sphere have no nature; therefore, one should know that such abiding and attention also have no nature. The form sphere up to the dharma sphere are empty; therefore, one should know that such abiding and attention are also empty. The form sphere up to the dharma sphere are apart; therefore, one should know that such abiding and attention are also apart. The form sphere up to the dharma sphere are peaceful; therefore, one should know that such abiding and attention are also peaceful. The form sphere up to the dharma sphere are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, the eye element up to the mind element do not exist; therefore, one should know that such abiding and attention also do not exist. The eye element up to the mind element are unreal; therefore, one should know that such abiding and attention are also unreal. The eye element up to the mind element have no nature; therefore, one should know that such abiding and attention also have no nature. The eye element up to the mind element are empty; therefore, one should know that such abiding and attention are also empty. The eye element up to the mind element are apart; therefore, one should know that such abiding and attention are also apart. The eye element up to the mind element are peaceful; therefore, one should know that such abiding and attention are also peaceful. The eye element up to the mind element are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, the form element up to the dharma element do not exist; therefore, one should know that such abiding and attention also do not exist. The form element up to the dharma element are unreal; therefore, one should know that such abiding and attention are also unreal. The form element up to the dharma element have no nature; therefore, one should know that such abiding and attention also have no nature. The form element up to the dharma element are empty; therefore, one should know that such abiding and attention are also empty. The form element up to the dharma element are apart; therefore, one should know that such abiding and attention are also apart. The form element up to the dharma element are peaceful; therefore, one should know that such abiding and attention are also peaceful. The form element up to the dharma element are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, the eye-consciousness element up to the mind-consciousness element do not exist; therefore, one should know that such abiding and attention also do not exist. The eye-consciousness element up to the mind-consciousness element are unreal; therefore, one should know that such abiding and attention are also unreal. The eye-consciousness element up to the mind-consciousness element have no nature; therefore, one should know that such abiding and attention also have no nature. The eye-consciousness element up to the mind-consciousness element are empty; therefore, one should know that such abiding and attention are also empty. The eye-consciousness element up to the mind-consciousness element are apart; therefore, one should know that such abiding and attention are also apart. The eye-consciousness element up to the mind-consciousness element are peaceful; therefore, one should know that such abiding and attention are also peaceful. The eye-consciousness element up to the mind-consciousness element are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, eye-contact up to mind-contact do not exist; therefore, one should know that such abiding and attention also do not exist. Eye-contact up to mind-contact are unreal; therefore, one should know that such abiding and attention are also unreal. Eye-contact up to mind-contact have no nature; therefore, one should know that such abiding and attention also have no nature. Eye-contact up to mind-contact are empty; therefore, one should know that such abiding and attention are also empty. Eye-contact up to mind-contact are apart; therefore, one should know that such abiding and attention are also apart. Eye-contact up to mind-contact are peaceful; therefore, one should know that such abiding and attention are also peaceful. Eye-contact up to mind-contact are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, feelings arising dependent upon eye-contact as a condition up to feelings arising dependent upon mind-contact as a condition do not exist; therefore, one should know that such abiding and attention also do not exist. Feelings arising dependent upon eye-contact as a condition up to feelings arising dependent upon mind-contact as a condition are unreal; therefore, one should know that such abiding and attention are also unreal. Feelings arising dependent upon eye-contact as a condition up to feelings arising dependent upon mind-contact as a condition have no nature; therefore, one should know that such abiding and attention also have no nature. Feelings arising dependent upon eye-contact as a condition up to feelings arising dependent upon mind-contact as a condition are empty; therefore, one should know that such abiding and attention are also empty. Feelings arising dependent upon eye-contact as a condition up to feelings arising dependent upon mind-contact as a condition are apart; therefore, one should know that such abiding and attention are also apart. Feelings arising dependent upon eye-contact as a condition up to feelings arising dependent upon mind-contact as a condition are peaceful; therefore, one should know that such abiding and attention are also peaceful. Feelings arising dependent upon eye-contact as a condition up to feelings arising dependent upon mind-contact as a condition are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, the earth element up to the consciousness element do not exist; therefore, one should know that such abiding and attention also do not exist. The earth element up to the consciousness element are unreal; therefore, one should know that such abiding and attention are also unreal. The earth element up to the consciousness element have no nature; therefore, one should know that such abiding and attention also have no nature. The earth element up to the consciousness element are empty; therefore, one should know that such abiding and attention are also empty. The earth element up to the consciousness element are apart; therefore, one should know that such abiding and attention are also apart. The earth element up to the consciousness element are peaceful; therefore, one should know that such abiding and attention are also peaceful. The earth element up to the consciousness element are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, Generosity pāramitā up to Prajñā pāramitā do not exist; therefore, one should know that such abiding and attention also do not exist. Generosity pāramitā up to Prajñā pāramitā are unreal; therefore, one should know that such abiding and attention are also unreal. Generosity pāramitā up to Prajñā pāramitā have no nature; therefore, one should know that such abiding and attention also have no nature. Generosity pāramitā up to Prajñā pāramitā are empty; therefore, one should know that such abiding and attention are also empty. Generosity pāramitā up to Prajñā pāramitā are apart; therefore, one should know that such abiding and attention are also apart. Generosity pāramitā up to Prajñā pāramitā are peaceful; therefore, one should know that such abiding and attention are also peaceful. Generosity pāramitā up to Prajñā pāramitā are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, the emptiness of the internal up to the emptiness of the emptiness of self-nature do not exist; therefore, one should know that such abiding and attention also do not exist. The emptiness of the internal up to the emptiness of the emptiness of self-nature are unreal; therefore, one should know that such abiding and attention are also unreal. The emptiness of the internal up to the emptiness of the emptiness of self-nature have no nature; therefore, one should know that such abiding and attention also have no nature. The emptiness of the internal up to the emptiness of the emptiness of self-nature are empty; therefore, one should know that such abiding and attention are also empty. The emptiness of the internal up to the emptiness of the emptiness of self-nature are apart; therefore, one should know that such abiding and attention are also apart. The emptiness of the internal up to the emptiness of the emptiness of self-nature are peaceful; therefore, one should know that such abiding and attention are also peaceful. The emptiness of the internal up to the emptiness of the emptiness of self-nature are without understanding; therefore, one should know that such abiding and attention are also without understanding.
Venerable Śāriputra, the four Foundations of Mindfulness up to the eightfold Noble Path do not exist; you should know that abiding and making mental attention in such a way likewise do not exist. The four Foundations of Mindfulness up to the eightfold Noble Path are unreal; you should know that abiding and making mental attention in such a way likewise are unreal. The four Foundations of Mindfulness up to the eightfold Noble Path are without intrinsic nature; you should know that abiding and making mental attention in such a way likewise are without intrinsic nature. The four Foundations of Mindfulness up to the eightfold Noble Path are empty; you should know that abiding and making mental attention in such a way likewise are empty. The four Foundations of Mindfulness up to the eightfold Noble Path are far removed; you should know that abiding and making mental attention in such a way likewise are far removed. The four Foundations of Mindfulness up to the eightfold Noble Path are tranquil; you should know that abiding and making mental attention in such a way likewise are tranquil. The four Foundations of Mindfulness up to the eightfold Noble Path are without understanding; you should know that abiding and making mental attention in such a way likewise are without understanding.
Venerable Śāriputra, likewise, up to the ten powers of the Buddha and the eighteen unique qualities of a Buddha do not exist; you should know that abiding and making mental attention in such a way likewise do not exist. The ten powers of the Buddha up to the eighteen unique qualities of a Buddha are unreal; you should know that abiding and making mental attention in such a way likewise are unreal. The ten powers of the Buddha up to the eighteen unique qualities of a Buddha are without intrinsic nature; you should know that abiding and making mental attention in such a way likewise are without intrinsic nature. The ten powers of the Buddha up to the eighteen unique qualities of a Buddha are empty; you should know that abiding and making mental attention in such a way likewise are empty. The ten powers of the Buddha up to the eighteen unique qualities of a Buddha are far removed; you should know that abiding and making mental attention in such a way likewise are far removed. The ten powers of the Buddha up to the eighteen unique qualities of a Buddha are tranquil; you should know that abiding and making mental attention in such a way likewise are tranquil. The ten powers of the Buddha up to the eighteen unique qualities of a Buddha are without understanding; you should know that abiding and making mental attention in such a way likewise are without understanding.
Venerable Śāriputra, all methods of samādhi and all methods of dhāraṇī do not exist; you should know that abiding and making mental attention in such a way likewise do not exist. All methods of samādhi and all methods of dhāraṇī are unreal; you should know that abiding and making mental attention in such a way likewise are unreal. All methods of samādhi and all methods of dhāraṇī are without intrinsic nature; you should know that abiding and making mental attention in such a way likewise are without intrinsic nature. All methods of samādhi and all methods of dhāraṇī are empty; you should know that abiding and making mental attention in such a way likewise are empty. All methods of samādhi and all methods of dhāraṇī are far removed; you should know that abiding and making mental attention in such a way likewise are far removed. All methods of samādhi and all methods of dhāraṇī are tranquil; you should know that abiding and making mental attention in such a way likewise are tranquil. All methods of samādhi and all methods of dhāraṇī are without understanding; you should know that abiding and making mental attention in such a way likewise are without understanding.
Venerable Śāriputra, the wisdom of all knowledge, the wisdom of the modes of the path, and the wisdom of all aspects do not exist; you should know that abiding and making mental attention in such a way likewise do not exist. The wisdom of all knowledge, the wisdom of the modes of the path, and the wisdom of all aspects are unreal; you should know that abiding and making mental attention in such a way likewise are unreal. The wisdom of all knowledge, the wisdom of the modes of the path, and the wisdom of all aspects are without intrinsic nature; you should know that abiding and making mental attention in such a way likewise are without intrinsic nature. The wisdom of all knowledge, the wisdom of the modes of the path, and the wisdom of all aspects are empty; you should know that abiding and making mental attention in such a way likewise are empty. The wisdom of all knowledge, the wisdom of the modes of the path, and the wisdom of all aspects are far removed; you should know that abiding and making mental attention in such a way likewise are far removed. The wisdom of all knowledge, the wisdom of the modes of the path, and the wisdom of all aspects are tranquil; you should know that abiding and making mental attention in such a way likewise are tranquil. The wisdom of all knowledge, the wisdom of the modes of the path, and the wisdom of all aspects are without understanding; you should know that abiding and making mental attention in such a way likewise are without understanding.
Venerable Śāriputra, the enlightenment of the Śrāvakas, the enlightenment of the Pratyekabuddhas, and unsurpassed perfect enlightenment do not exist; you should know that abiding and making mental attention in such a way likewise do not exist. The enlightenment of the Śrāvakas, the enlightenment of the Pratyekabuddhas, and unsurpassed perfect enlightenment are unreal; you should know that abiding and making mental attention in such a way likewise are unreal. The enlightenment of the Śrāvakas, the enlightenment of the Pratyekabuddhas, and unsurpassed perfect enlightenment are without intrinsic nature; you should know that abiding and making mental attention in such a way likewise are without intrinsic nature. The enlightenment of the Śrāvakas, the enlightenment of the Pratyekabuddhas, and unsurpassed perfect enlightenment are empty; you should know that abiding and making mental attention in such a way likewise are empty. The enlightenment of the Śrāvakas, the enlightenment of the Pratyekabuddhas, and unsurpassed perfect enlightenment are far removed; you should know that abiding and making mental attention in such a way likewise are far removed. The enlightenment of the Śrāvakas, the enlightenment of the Pratyekabuddhas, and unsurpassed perfect enlightenment are tranquil; you should know that abiding and making mental attention in such a way likewise are tranquil. The enlightenment of the Śrāvakas, the enlightenment of the Pratyekabuddhas, and unsurpassed perfect enlightenment are without understanding; you should know that abiding and making mental attention in such a way likewise are without understanding.
Venerable Śāriputra, for this reason, the Great Bodhisattvas, with regard to such abiding and mental attention, constantly do not abandon them, nor are they different from sentient beings, because all phenomena are without distinction.
At that time, the Blessed One praised Subhūti:
“Excellent, excellent! You have skillfully expounded the Perfection of Wisdom for the Great Bodhisattvas. This matter is entirely due to the spiritual power of the Tathāgata. If there is anyone who wishes to expound the Perfection of Wisdom for the Great Bodhisattvas, they should expound it just as you have done. Any Great Bodhisattva who wishes to learn the Perfection of Wisdom must learn according to your exposition. Any Great Bodhisattva who learns the Perfection of Wisdom according to your exposition will quickly attain the unsurpassed enlightenment, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.”
When the venerable Subhūti expounded such profound Perfection of Wisdom for the Great Bodhisattvas, the three-thousand-great-thousand world system moved in six ways: trembling, strongly trembling, and universally strongly trembling; rising, strongly rising, and universally strongly rising; roaring, strongly roaring, and universally roaring; shaking, strongly shaking, and universally strongly shaking; resounding, strongly resounding, and universally strongly resounding; booming, strongly booming, and universally strongly booming. Furthermore, throughout this three-thousand-great-thousand world system: the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the center rose and the four directions sank; the four directions rose and the center sank.
At that time, the Blessed One smiled. The venerable Subhūti then addressed the Buddha:
“World-Honored One, for what cause and condition do You smile?”
The Buddha said to Subhūti:
“Just as in this three-thousand-great-thousand world system I am now expounding the Perfection of Wisdom for the Great Bodhisattvas, in immeasurable, countless, boundless worlds in the eastern direction there are also Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, who are expounding the Perfection of Wisdom for the Great Bodhisattvas. In immeasurable, countless, boundless worlds in the southern, western, and northern directions, in the four intermediate directions, above, and below, there are likewise Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, who are expounding the Perfection of Wisdom for the Great Bodhisattvas. Just as in this three-thousand-great-thousand world system I am expounding the Perfection of Wisdom, and twelve million gods, humans, asuras, and others have attained the patience with regard to the non-arising of phenomena, in immeasurable, countless, boundless worlds throughout the ten directions there are likewise Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, expounding the Perfection of Wisdom, and there are also immeasurable, countless, boundless sentient beings who have aroused the aspiration for unsurpassed enlightenment and have gained great benefit.”