THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 436
Chapter 40: PURITY
At that time, Śāriputra said:
“World-Honored One, this Dharma of purity is extremely profound.”
The Buddha said:
“Indeed, it is ultimate purity!”
Śāriputra said:
“World-Honored One, what is the ultimate purity that you teach when you say that this Dharma is extremely profound and pure?”
The Buddha said:
“Śāriputra, form is ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. Feeling, perception, formations, and consciousness are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The eye faculty up to the mind faculty are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The form realm up to the dharma realm are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The eye element up to the mind element are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The form element up to the dharma element are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The eye-consciousness element up to the mind-consciousness element are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The perfection of giving up to the perfection of wisdom are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The emptiness of the internal dharmas up to the emptiness of the intrinsic nature of all dharmas are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The four foundations of mindfulness up to the eightfold noble path are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. Thus, up to the ten powers of the Tathāgata and the eighteen unique qualities of the Buddha, all are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. All practices of great bodhisattvas are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. Great bodhisattvas are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The supreme enlightenment fruit of all Buddhas is ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The wisdom of omniscience is ultimately pure; therefore, it is said that this Dharma is extremely profound and pure. The wisdom of the path-characteristics and the wisdom of all-characteristics are ultimately pure; therefore, it is said that this Dharma is extremely profound and pure.”
At that time, Śāriputra said:
“World-Honored One, this Dharma of purity is extremely clear.”
The Buddha said:
“Indeed, it is ultimate purity!”
Śāriputra said:
“World-Honored One, what is the ultimate purity that is spoken of when saying that this Dharma is extremely clear and pure?”
The Buddha said:
“Śāriputra, the perfection of wisdom is ultimately pure; therefore, it is said that this Dharma is extremely clear and pure. Up to the perfection of giving is ultimately pure; therefore, it is said that this Dharma is extremely clear and pure. Thus, up to the wisdom of omniscience is ultimately pure; therefore, it is said that this Dharma is extremely clear and pure. The wisdom of the path-characteristics and the wisdom of all-characteristics are ultimately pure; therefore, it is said that this Dharma is extremely clear and pure.”
Venerable Śāriputra again said:
“World-Honored One, this Dharma is pure, unmoving, and without continuity?”
The Buddha said:
“Indeed, it is ultimate purity!”
Śāriputra said:
“World-Honored One, what is the ultimate purity that is spoken of when saying that this Dharma is pure, unmoving, and without continuity?”
The Buddha said:
“Śāriputra, form is unmoving and without continuity, ultimately pure; therefore, it is said that this Dharma is pure, unmoving, and without continuity. Feeling, perception, formations, and consciousness are unmoving and without continuity, ultimately pure; therefore, it is said that this Dharma is pure, unmoving, and without continuity. Thus, up to the wisdom of omniscience is unmoving and without continuity, ultimately pure; therefore, it is said that this Dharma is pure, unmoving, and without continuity. The wisdom of the path-characteristics and the wisdom of all-characteristics are unmoving and without continuity, ultimately pure; therefore, it is said that this Dharma is pure, unmoving, and without continuity.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, this Dharma is pure, originally without defilement?”
The Buddha said:
“Indeed, it is ultimate purity!”
Śāriputra said:
“World-Honored One, what is the ultimate purity that is spoken of when saying that this Dharma is pure and originally without defilement?”
The Buddha said:
“Śāriputra, form is ultimately pure; therefore, it is said that this Dharma is pure and originally without defilement. Feeling, perception, formations, and consciousness are ultimately pure; therefore, it is said that this Dharma is pure and originally without defilement. Thus, up to the wisdom of omniscience is ultimately pure; therefore, it is said that this Dharma is pure and originally without defilement. The wisdom of the path-characteristics and the wisdom of all-characteristics are ultimately pure; therefore, it is said that this Dharma is pure and originally without defilement.”
Venerable Śāriputra said:
“World-Honored One, this Dharma is pure, its intrinsic nature is bright and pure?”
The Buddha said:
“Indeed, it is ultimate purity!”
Śāriputra said:
“World-Honored One, what is the ultimate purity that is spoken of when saying that this Dharma is pure and its intrinsic nature is bright and pure?”
The Buddha said:
“Śāriputra, form is ultimately pure; therefore, it is said that this Dharma is pure and its intrinsic nature is bright and pure. Feeling, perception, formations, and consciousness are ultimately pure; therefore, it is said that this Dharma is pure and its intrinsic nature is bright and pure. Thus, up to the wisdom of omniscience is ultimately pure; therefore, it is said that this Dharma is pure and its intrinsic nature is bright and pure. The wisdom of the path-characteristics and the wisdom of all-characteristics are ultimately pure; therefore, it is said that this Dharma is pure and its intrinsic nature is bright and pure.”
Venerable Śāriputra said:
“World-Honored One, this Dharma is pure, without attainment and without direct realization?”
The Buddha said:
“Indeed, it is ultimate purity!”
Śāriputra said:
“World-Honored One, what is the ultimate purity that is spoken of when saying that this Dharma is pure, without attainment and without direct realization?”
The Buddha said:
“Śāriputra, the intrinsic nature of form is empty and ultimately pure; therefore, it is said that this Dharma is pure, without attainment and without direct realization. The intrinsic nature of feeling, perception, formations, and consciousness is empty and ultimately pure; therefore, it is said that this Dharma is pure, without attainment and without direct realization. Thus, up to the wisdom of omniscience, whose intrinsic nature is empty, is ultimately pure; therefore, it is said that this Dharma is pure, without attainment and without direct realization. The wisdom of the path-characteristics and the wisdom of all-characteristics, whose intrinsic nature is empty, are ultimately pure; therefore, it is said that this Dharma is pure, without attainment and without direct realization.”
Venerable Śāriputra said to the Buddha:
“World-Honored One, this Dharma is pure, unborn and unmanifest?”
The Buddha said:
“Indeed, it is ultimate purity!”
Śāriputra said:
“World-Honored One, what is the ultimate purity that is spoken of when saying that this Dharma is pure, unborn and unmanifest?”
The Buddha said:
“Śāriputra, form is unborn and does not appear, ultimately pure; therefore, it is said that this Dharma is pure, unborn and unmanifest. Feeling, perception, formations, and consciousness are unborn and do not appear, ultimately pure; therefore, it is said that this Dharma is pure, unborn and unmanifest. Thus, up to the wisdom of omniscience is unborn and does not appear, ultimately pure; therefore, it is said that this Dharma is pure, unborn and unmanifest. The wisdom of the path-characteristics and the wisdom of all-characteristics are unborn and do not appear, ultimately pure; therefore, it is said that this Dharma is pure, unborn and unmanifest.”
Venerable Śāriputra said to the Buddha:
“World-Honored One, this Dharma is pure, not born in the desire realm, not born in the form realm, not born in the formless realm?”
The Buddha said:
Indeed, ultimate purity! Śāriputra asked:
World-Honored One, why is this Dharma pure, not born in the Desire Realm, not born in the Form Realm, and not born in the Formless Realm?
The Buddha taught:
Śāriputra, the self-nature of the three realms cannot be apprehended, therefore it is said that this Dharma is pure, not born in the Desire Realm, not born in the Form Realm, and not born in the Formless Realm.
Śāriputra said to the Buddha:
World-Honored One, this Dharma is pure, its inherent nature is non-knowing?
The Buddha taught:
Indeed, ultimate purity! Śāriputra asked:
World-Honored One, why is this Dharma pure, its inherent nature being non-knowing?
The Buddha taught:
Śāriputra, because all dharmas are inherently subtle and secret, therefore this Dharma is pure, its inherent nature being non-knowing.
Śāriputra asked:
World-Honored One, what is inherently non-knowing, such that it is said this Dharma is pure, its inherent nature being non-knowing?
The Buddha taught:
Śāriputra, form has the inherent nature of non-knowing, because its own characteristic is empty, therefore it is said that this Dharma is pure, its inherent nature being non-knowing. Feeling, perception, formations, and consciousness have the inherent nature of non-knowing, because their own characteristics are empty, therefore it is said that this Dharma is pure, its inherent nature being non-knowing. Thus, up to the wisdom of omniscience, its inherent nature is non-knowing, because its own characteristic is empty, therefore it is said that this Dharma is pure, its inherent nature being non-knowing. The wisdom of the path-aspect and the wisdom of all aspects have the inherent nature of non-knowing, because their own characteristics are empty, therefore it is said that this Dharma is pure, its inherent nature being non-knowing.
Śāriputra said to the Buddha:
World-Honored One, all dharmas are inherently pure, therefore it is said that this Dharma is pure?
The Buddha taught:
Indeed! All dharmas are ultimately pure.
Śāriputra asked:
Why are all dharmas inherently pure, therefore it is said that this Dharma is pure?
The Buddha taught:
Śāriputra, because all dharmas cannot be apprehended, they are inherently pure; this Dharma is pure.
Śāriputra asked:
World-Honored One, regarding this Prajñāpāramitā, does it neither benefit nor harm the wisdom of all aspects?
The Buddha taught:
Indeed, ultimate purity!
Śāriputra asked:
Why does Prajñāpāramitā neither benefit nor harm the wisdom of all aspects?
The Buddha taught:
Because the nature of Dharma is eternally abiding, therefore Prajñāpāramitā neither benefits nor harms the wisdom of all aspects.
Śāriputra said to the Buddha:
World-Honored One, this Prajñāpāramitā is inherently pure, and toward all dharmas there is no grasping or acceptance.
The Buddha taught:
Indeed, because all dharmas are ultimately pure!
Śāriputra asked:
World-Honored One, why is Prajñāpāramitā inherently pure, and toward all dharmas there is no grasping or acceptance?
The Buddha taught:
Śāriputra, the Dharma realm remains thus, unmoving, therefore Prajñāpāramitā is inherently pure, and toward all dharmas there is no grasping or acceptance.
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, because the self is pure, therefore form, feeling, perception, formations, and consciousness are pure.
The Buddha taught:
Indeed, ultimate purity!
World-Honored One, what is the reason that it is said that because the self is pure, form, feeling, perception, formations, and consciousness are pure, and this is ultimate purity?
Subhūti, because the self possesses nothing, therefore form, feeling, perception, formations, and consciousness also possess nothing; this is ultimate purity.
World-Honored One, because the self is pure, therefore the eye faculty up to the mind faculty are pure?
The Buddha taught:
Indeed, ultimate purity!
World-Honored One, what is the reason that it is said that because the self is pure, the eye faculty up to the mind faculty are pure, and this is ultimate purity?
Subhūti, because the self possesses nothing, therefore the eye faculty up to the mind faculty also possess nothing; this is ultimate purity.
World-Honored One, because the self is pure, therefore the form realm up to the Dharma realm are pure?
The Buddha taught:
“Indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because the self is pure, the form realm up to the dharma realm are pure, and this is ultimate purity?”
“Subhūti, because the self has no ownership, the form realm up to the dharma realm likewise have no ownership; this is ultimate purity.”
“World-Honored One, because the self is pure, are the eye element up to the mind element pure?”
The Buddha taught:
“Indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because the self is pure, the eye element up to the mind element are pure, and this is ultimate purity?”
“Subhūti, because the self has no ownership, the eye element up to the mind element likewise have no ownership; this is ultimate purity.”
“World-Honored One, because the self is pure, are the form realm up to the dharma realm pure?”
The Buddha taught:
“Indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because the self is pure, the form realm up to the dharma realm are pure, and this is ultimate purity?”
“Subhūti, because the self has no ownership, the form realm up to the dharma realm likewise have no ownership; this is ultimate purity.”
“World-Honored One, because the self is pure, are the eye-consciousness element up to the mind-consciousness element pure?”
The Buddha taught:
“Indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because the self is pure, the eye-consciousness element up to the mind-consciousness element are pure, and this is ultimate purity?”
“Subhūti, because the self has no ownership, the eye-consciousness element up to the mind-consciousness element likewise have no ownership; this is ultimate purity.”
“World-Honored One, because the self is pure, are the perfection of giving up to the perfection of wisdom pure?”
The Buddha taught:
“Indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because the self is pure, the perfection of giving up to the perfection of wisdom are pure, and this is ultimate purity?”
“Subhūti, because the self has no ownership, the perfection of giving up to the perfection of wisdom likewise have no ownership; this is ultimate purity.”
“World-Honored One, because the self is pure, are the emptiness of internal phenomena up to the emptiness of the emptiness of the intrinsic nature of phenomena pure?”
The Buddha taught:
“Indeed, indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because the self is pure, the emptiness of internal phenomena up to the emptiness of the emptiness of the intrinsic nature of phenomena are pure, and this is ultimate purity?”
“Subhūti, because the self has no ownership, the emptiness of internal phenomena up to the emptiness of the emptiness of the intrinsic nature of phenomena likewise have no ownership; this is ultimate purity.”
“World-Honored One, because the self is pure, are the four foundations of mindfulness up to the eightfold noble path pure?”
The Buddha taught:
“Indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because the self is pure, the four foundations of mindfulness up to the eightfold noble path are ultimately pure?”
“Subhūti, because the self has no ownership, the four foundations of mindfulness up to the eightfold noble path likewise have no ownership; this is ultimate purity.”
“World-Honored One, because the self is pure, are the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha pure?”
The Buddha taught:
“Indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because the self is pure, the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are pure, and this is ultimate purity?”
“Subhūti, because the self has no ownership, the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha likewise have no ownership; this is ultimate purity.”
“World-Honored One, because the self is pure, are the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, and the highest perfect enlightenment pure?”
The Buddha taught:
“Indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because the self is pure, the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, and the highest perfect enlightenment are pure, and this is ultimate purity?”
“Subhūti, because the self is empty of its own characteristics, the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, and the highest perfect enlightenment are likewise empty of their own characteristics; this is ultimate purity.”
“World-Honored One, because the self is pure, are the wisdom of all-knowledge, the wisdom of knowing the paths, and the wisdom of knowing all aspects pure?”
The Buddha taught:
“Indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because the self is pure, the wisdom of all-knowledge, the wisdom of knowing the paths, and the wisdom of knowing all aspects are pure, and this is ultimate purity?”
“Subhūti, because the self has no sign, no attainment, no thought, and no knowing, the wisdom of all-knowledge, the wisdom of knowing the paths, and the wisdom of knowing all aspects likewise have no sign, no attainment, no thought, and no knowing; this is ultimate purity.”
“World-Honored One, because both are pure, are non-attainment and non-manifestation of realization pure?”
The Buddha taught:
“Indeed, ultimate purity!”
“World-Honored One, for what reason is it said that because both are pure, non-attainment and non-manifestation of realization are ultimately pure?”
“Subhūti, because of inversion, there is no arising of defilement or purity; therefore non-attainment and non-manifestation of realization are ultimate purity.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, because the self is boundless, form, feeling, perception, formations, and consciousness are also boundless.”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, form, feeling, perception, formations, and consciousness are also boundless, and this is ultimate purity?”
“Subhūti, because phenomena are ultimately empty, and the emptiness of phenomena has no boundaries, therefore it is ultimate purity.”
“World-Honored One, is it because the self is boundless that the eye sphere up to the mind sphere are also boundless?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, the eye sphere up to the mind sphere are also boundless, and this is ultimate purity?”
“Subhūti, because phenomena are ultimately empty, and the emptiness of phenomena has no boundaries, therefore it is ultimate purity.”
“World-Honored One, is it because the self is boundless that the form sphere up to the dharma sphere are also boundless?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, the form sphere up to the dharma sphere are also boundless, and this is ultimate purity?”
“Subhūti, because phenomena are ultimately empty, and the emptiness of phenomena has no boundaries, therefore it is ultimate purity.”
“World-Honored One, is it because the self is boundless that the eye realm up to the mind realm are also boundless?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, the eye realm up to the mind realm are also boundless, and this is ultimate purity?”
“Subhūti, because phenomena are ultimately empty, and the emptiness of phenomena has no boundaries, therefore it is ultimate purity.”
“World-Honored One, is it because the self is boundless that the form realm up to the dharma realm are also boundless?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, the form realm up to the dharma realm are also boundless, and this is ultimate purity?”
“Subhūti, because ultimate emptiness and boundless emptiness are ultimate purity.”
“World-Honored One, is it because the self is boundless that the eye consciousness realm up to the mind consciousness realm are also boundless?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, the eye consciousness realm up to the mind consciousness realm are also boundless, and this is ultimate purity?”
“Subhūti, because phenomena are ultimately empty, and the emptiness of phenomena has no boundaries, therefore it is ultimate purity.”
“World-Honored One, is it because the self is boundless that the perfection of giving up to the perfection of wisdom are also boundless?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, the perfection of giving up to the perfection of wisdom are also boundless, and this is ultimate purity?”
“Subhūti, because phenomena are ultimately empty, and the emptiness of phenomena has no boundaries, therefore it is ultimate purity.”
“World-Honored One, is it because the self is boundless that the four foundations of mindfulness up to the eightfold noble path are also boundless?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, the four foundations of mindfulness up to the eightfold noble path are also boundless, and this is ultimate purity?”
“Subhūti, because phenomena are ultimately empty, and the emptiness of phenomena has no boundaries, therefore it is ultimate purity.”
“World-Honored One, is it because the self is boundless that the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are also boundless?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are also boundless, and this is ultimate purity?”
“Subhūti, because phenomena are ultimately empty, and the emptiness of phenomena has no boundaries, therefore it is ultimate purity.”
“World-Honored One, is it because the self is boundless that the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, and the supreme enlightenment are also boundless?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, and the supreme enlightenment are also boundless, and this is ultimate purity?”
“Subhūti, because phenomena are ultimately empty, and the emptiness of phenomena has no boundaries, therefore it is ultimate purity.”
“World-Honored One, is it because the self is boundless that all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects are also boundless?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that because the self is boundless, all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects are also boundless, and this is ultimate purity?”
“Subhūti, because phenomena are ultimately empty, and the emptiness of phenomena has no boundaries, therefore it is ultimate purity.”
“World-Honored One, if a great bodhisattva can understand in this way, is this the perfection of wisdom?”
The Buddha said:
Indeed, ultimate purity!
“World-Honored One, for what reason is it said that if a great bodhisattva can understand in this way, this is the perfection of wisdom, meaning ultimate purity?”
“Subhūti, because through this one can accomplish the wisdom of the aspects of the path.”
“World-Honored One, if a great bodhisattva practices the perfection of wisdom with skillful means and has the thought: Form does not know form. Feeling does not know feeling. Perception does not know perception. Formations do not know formations. Consciousness does not know consciousness. The eye sphere does not know the eye sphere, up to the mind sphere does not know the mind sphere. The form sphere does not know the form sphere, up to the dharma sphere does not know the dharma sphere. The eye realm does not know the eye realm, up to the mind realm does not know the mind realm. The form realm does not know the form realm, up to the dharma realm does not know the dharma realm. The eye consciousness realm does not know the eye consciousness realm, up to the mind consciousness realm does not know the mind consciousness realm. Past phenomena do not know past phenomena. Future phenomena do not know future phenomena. Present phenomena do not know present phenomena. The perfection of giving does not know the perfection of giving, up to the perfection of wisdom does not know the perfection of wisdom. Internal emptiness does not know internal emptiness, up to emptiness of the emptiness of intrinsic nature does not know emptiness of the emptiness of intrinsic nature. The four foundations of mindfulness do not know the four foundations of mindfulness, up to the eightfold noble path does not know the eightfold noble path. The ten powers of the Tathāgata do not know the ten powers of the Tathāgata, up to the eighteen unique qualities of a Buddha do not know the eighteen unique qualities of a Buddha. All-knowing wisdom does not know all-knowing wisdom. Wisdom of the aspects of the path does not know wisdom of the aspects of the path. Wisdom of all aspects does not know wisdom of all aspects. Has this great bodhisattva already abided in the correct determination assembly regarding supreme enlightenment?”
The Buddha said:
“Subhūti, indeed, indeed, just as you have said!”
At that time, Venerable Śāriputra asked Subhūti:
“When great bodhisattvas practice the perfection of wisdom with such skillful means, do they develop dualistic thoughts regarding phenomena?”
Venerable Subhūti replied:
“Śāriputra, if a great bodhisattva practices the perfection of wisdom with skillful means, they do not think: ‘I am able to practice giving, and I practice giving in this way. I am able to uphold precepts, and I uphold precepts in this way. I am able to cultivate patience, and I cultivate patience in this way. I am able to practice diligence, and I practice diligence in this way. I am able to enter meditation, and I enter meditation in this way. I am able to cultivate wisdom, and I cultivate wisdom in this way. I am able to plant merit, and I plant merit in this way. I am able to enter the correct nature of separation from arising as a bodhisattva, and I enter it in this way. I am able to adorn and purify Buddha lands, and I adorn and purify Buddha lands in this way. I am able to bring about the accomplishment of sentient beings, and I bring about the accomplishment of sentient beings in this way. I will be able to attain the wisdom of all aspects, and I will attain the wisdom of all aspects in this way.’
“Śāriputra, this great bodhisattva practices the perfection of wisdom because they possess skillful means and therefore do not discriminate in all such ways. Because they directly understand internal emptiness, external emptiness, emptiness of both internal and external, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness that is not scattered and does not change, emptiness of intrinsic nature, emptiness of all phenomena, and emptiness of own characteristics.
“Śāriputra, great bodhisattvas who practice the perfection of wisdom with skillful means therefore have no attachment.”
Śakra, Lord of the Gods, asked Venerable Subhūti:
“Venerable Great One, how can we know that those virtuous sons and daughters who dwell in the bodhisattva vehicle, while practicing the perfection of wisdom, give rise to attachment?”
Venerable Subhūti replied:
“Kāśika, those virtuous sons and daughters who dwell in the bodhisattva vehicle, while practicing the perfection of wisdom without skillful means, give rise in their own minds to notions such as these: They give rise to the notion of giving and the notion of the perfection of giving. They give rise to the notion of pure morality and the notion of the perfection of pure morality. They give rise to the notion of patience and the notion of the perfection of patience. They give rise to the notion of diligence and the notion of the perfection of diligence. They give rise to the notion of meditative absorption and the notion of the perfection of meditative absorption. They give rise to the notion of wisdom and the notion of the perfection of wisdom. They give rise to the notion of internal emptiness, the notion of external emptiness, and so on up to emptiness of the emptiness of intrinsic nature. They give rise to the notion of the four foundations of mindfulness, the notion of the four right efforts, up to the eightfold noble path. They give rise to the notion of the ten powers of the Tathāgata, the notion of the four fearlessnesses, up to the eighteen unique qualities of a Buddha. They give rise to the notion of all-knowing wisdom, the notion of wisdom of the aspects of the path, and wisdom of all aspects. They give rise to the notion of the supreme enlightenment of all Buddhas. They give rise to the notion of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. They give rise to the notion of planting roots of goodness from the Buddhas. They give rise to the notion of gathering, evaluating, and equally bestowing these planted roots of goodness upon sentient beings, dedicating them together toward supreme enlightenment.
“Kāśika, from this it can be known that those virtuous sons and daughters dwelling in the bodhisattva vehicle, while practicing the perfection of wisdom, give rise to attachment.
“Kāśika, because these virtuous sons and daughters are bound by attachment in this way, they cannot practice the unattached perfection of wisdom and dedicate it toward supreme enlightenment. Why? Kāśika, it is not the intrinsic nature of form that can be dedicated. It is not the intrinsic nature of feeling, perception, formations, and consciousness that can be dedicated. Up to the point that it is not the intrinsic nature of all-knowing wisdom that can be dedicated. It is not the intrinsic nature of wisdom of the aspects of the path and wisdom of all aspects that can be dedicated.
“Kāśika, if a great bodhisattva wishes, with regard to supreme enlightenment, to demonstrate a mind that encourages, guides, praises, and rejoices for other sentient beings, they should contemplate the true nature of all phenomena as equal. According to circumstances, they should demonstrate encouragement, guidance, praise, and rejoicing toward those sentient beings. That is, they should say:
‘Virtuous sons and daughters, when practicing the perfection of giving, you should not discriminate, thinking: “I practice giving.”
When practicing the perfection of pure morality, you should not discriminate, thinking: “I uphold precepts.”
When practicing the perfection of patience, you should not discriminate, thinking: “I cultivate patience.”’
When practicing the Perfection of Diligence, one should not make the distinction that “I am diligent.”
When practicing the Perfection of Meditative Absorption, one should not make the distinction that “I have entered concentration.”
When practicing the Perfection of Prajñā, one should not make the distinction that “I cultivate wisdom.”
When practicing the emptiness of the internal, one should not make the distinction that “I abide in the emptiness of the internal.”
When practicing the emptiness of the external, up to the emptiness of the absence of self-nature of emptiness, one should not make the distinction that “I abide in the emptiness of the external, up to the emptiness of the absence of self-nature of emptiness.”
When practicing the four foundations of mindfulness, one should not make the distinction that “I practice the four foundations of mindfulness.” When practicing the four right efforts, up to the eightfold noble path, one should not make the distinction that “I practice the four right efforts, up to the eightfold noble path.”
When practicing the ten powers of the Tathāgata, one should not make the distinction that “I practice the ten powers of the Tathāgata.”
When practicing the four fearlessnesses, up to the eighteen unique qualities of the Buddha, one should not make the distinction that “I practice the four fearlessnesses, up to the eighteen unique qualities of the Buddha.”
When practicing the wisdom of all aspects, one should not make the distinction that “I practice the wisdom of all aspects.”
When practicing the wisdom of the path-aspects and the wisdom of all modes, one should not make the distinction that “I practice the wisdom of the path-aspects and the wisdom of all modes.”
When cultivating the supreme unsurpassed enlightenment, one should not make the distinction that “I cultivate the supreme unsurpassed enlightenment.”
Kāśika, if great bodhisattvas wish to manifest encouragement, guidance, praise, and rejoicing toward other sentient beings regarding the supreme unsurpassed enlightenment, they should manifest encouragement, guidance, praise, and rejoicing toward those sentient beings in this way.
If a great bodhisattva can manifest such encouragement, guidance, praise, and rejoicing toward those sentient beings regarding the supreme unsurpassed enlightenment, then there is no harm to oneself, nor harm to other sentient beings. In this way, the Tathāgatas will rejoice and approve of such manifestations of encouragement, guidance, praise, and rejoicing toward sentient beings.
Kāśika, if virtuous men and virtuous women are able to encourage, guide, praise, and rejoice in sentient beings who are aspiring toward the bodhisattva vehicle, they will immediately be able to abandon all attachments.
At that time, the World-Honored One praised Subhūti:
“Excellent, excellent! Now you are able, for the sake of the bodhisattvas, to explain the marks of attachment, causing them to enter the Great Vehicle. You cause virtuous men and virtuous women to abandon the marks of attachment and cultivate the practices of great bodhisattvas.
Subhūti, there are also these subtle forms of attachment. I shall explain them.
You should listen carefully and contemplate them well!”
Subhūti replied:
“Yes, indeed, World-Honored One! I respectfully request your teaching. We greatly wish to hear.”
The Buddha said:
“Subhūti, virtuous men and virtuous women abiding in the bodhisattva vehicle, wishing to approach the supreme unsurpassed enlightenment, or who recollect and grasp marks with regard to the Tathāgata, the Worthy One, the Perfectly Enlightened One, are all engaging in attachment. Or, regarding the non-attached merits of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, future, and present, from the time they first generated the aspiration for enlightenment until the abiding of the Dharma, whatever roots of virtue they possess, if they recollect them while grasping at marks, then after recollecting them, they rejoice with their profound minds. Having rejoiced, they equally dedicate them together with all sentient beings toward the supreme unsurpassed enlightenment. Such recollection while grasping at marks is all called attachment.
Or, regarding all disciples of the Tathāgata and other sentient beings who have cultivated virtuous Dharma, if they recollect while grasping at marks and rejoice with their profound minds, and after rejoicing dedicate together with all sentient beings equally toward the supreme unsurpassed enlightenment, all of this is also called attachment.
Why is this so? Subhūti, regarding the virtuous merits and roots of virtue of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples or other sentient beings, one should not have thoughts of discriminating and grasping at marks, because all such grasping at marks is false and illusory.”
The venerable Subhūti said to the Buddha:
“World-Honored One, this Perfection of Prajñā is truly profound.”
The Buddha said:
“Indeed, it is so! Because the essential nature of all phenomena is separated from all distinctions.”
“World-Honored One, therefore all should respectfully pay homage to the Perfection of Prajñā.”
The Buddha said:
“Indeed, it is so! Although its merits are exceedingly numerous, this Perfection of Prajñā neither creates, nor acts, nor has anyone who attains it.”
“World-Honored One, the essential nature of all phenomena cannot be realized or known.”
The Buddha said:
“Indeed, it is so! Because the essential nature of all phenomena is singular, the subject who realizes and the object realized cannot be grasped.
Subhūti, you should know that the one nature of all phenomena is emptiness. The emptiness of all phenomena is the one nature. Thus, the one nature and emptiness of all phenomena are the true nature. This true nature neither creates nor acts.
Subhūti, if a great bodhisattva can know correctly, as it truly is, that all phenomena have one nature, are without nature, and are without creation or action, then they can abandon all attachments.”
The venerable Subhūti said to the Buddha:
“This Perfection of Prajñā is difficult to fully understand.”
The Buddha said:
“Indeed, it is so! Because this Perfection of Prajñā cannot be seen by anyone, heard by anyone, understood by anyone, or known by anyone, because it is separated from the marks of realization.”
“World-Honored One, this Perfection of Prajñā is inconceivable.”
The Buddha said:
“Indeed, it is so! Because this Perfection of Prajñā cannot be grasped by an attached mind, as it is free from the marks of mind. It cannot be grasped through form up to consciousness, because it is free from those marks. It cannot be grasped through the eye up to the mind, because it is free from those marks. It cannot be grasped through form up to phenomena, because it is free from those marks. It cannot be grasped through eye-consciousness up to mind-consciousness, because it is free from those marks. It cannot be grasped through the Perfection of Giving up to the Perfection of Prajñā, because it is free from those marks. It cannot be grasped through the emptiness of the internal up to the emptiness of the absence of self-nature of emptiness, because it is free from those marks. It cannot be grasped through the four foundations of mindfulness up to the eightfold noble path, because it is free from those marks. It cannot be grasped through the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha, because it is free from those marks. It cannot be grasped through the wisdom of all aspects, the wisdom of the path-aspects, and the wisdom of all modes, because it is free from those marks.
Subhūti, this Perfection of Prajñā does not arise from form, nor does it arise from all phenomena.”
The venerable Subhūti said to the Buddha:
“Is this Perfection of Prajñā not created?”
The Buddha said:
“Indeed, it is so! Because creators cannot be grasped.
Subhūti, form cannot be grasped, therefore the creator cannot be grasped. Feeling, perception, formations, and consciousness cannot be grasped, therefore the creator cannot be grasped. Up to all phenomena, because they cannot be grasped, the creator cannot be grasped.
Subhūti, because creators and form and all phenomena cannot be grasped, this Perfection of Prajñā is not created.”
Chapter 41: NOT RAISING BANNERS AND FLAGS (1)
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, why should a Great Bodhisattva practice Prajñāpāramitā?”
The Buddha said:
“Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, if they do not practice form, that is practicing Prajñāpāramitā. If they do not practice feeling, perception, formations, and consciousness, that is practicing Prajñāpāramitā. Thus, up to not practicing the knowledge of all aspects is practicing Prajñāpāramitā. Not practicing the knowledge of the path-aspects and the knowledge of all aspects is practicing Prajñāpāramitā.
Not practicing form as either permanent or impermanent is practicing Prajñāpāramitā. Not practicing feeling, perception, formations, and consciousness as either permanent or impermanent is practicing Prajñāpāramitā. Thus, up to not practicing the knowledge of all aspects as either permanent or impermanent is practicing Prajñāpāramitā. Not practicing the knowledge of the path-aspects and the knowledge of all aspects as either permanent or impermanent is practicing Prajñāpāramitā.
Not practicing form as either pleasant or painful is practicing Prajñāpāramitā. Not practicing feeling, perception, formations, and consciousness as either pleasant or painful is practicing Prajñāpāramitā. Thus, up to not practicing the knowledge of all aspects as either pleasant or painful is practicing Prajñāpāramitā. Not practicing the knowledge of the path-aspects and the knowledge of all aspects as either pleasant or painful is practicing Prajñāpāramitā.
Not practicing form as either self or non-self is practicing Prajñāpāramitā. Not practicing feeling, perception, formations, and consciousness as either self or non-self is practicing Prajñāpāramitā. Thus, up to not practicing the knowledge of all aspects as either self or non-self is practicing Prajñāpāramitā. Not practicing the knowledge of the path-aspects and the knowledge of all aspects as either self or non-self is practicing Prajñāpāramitā.
Not practicing form as either pure or impure is practicing Prajñāpāramitā. Not practicing feeling, perception, formations, and consciousness as either pure or impure is practicing Prajñāpāramitā. Thus, up to not practicing the knowledge of all aspects as either pure or impure is practicing Prajñāpāramitā. Not practicing the knowledge of the path-aspects and the knowledge of all aspects as either pure or impure is practicing Prajñāpāramitā.
Why is this? Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they do not even see form, feeling, perception, formations, and consciousness; how much less do they see form, feeling, perception, formations, and consciousness as either permanent or impermanent, either pleasant or painful, either self or non-self, either pure or impure. Thus, up to not seeing the knowledge of all aspects, the knowledge of the path-aspects, and the knowledge of all aspects, how much less do they see the knowledge of all aspects, the knowledge of the path-aspects, and the knowledge of all aspects as either permanent or impermanent, either pleasant or painful, either self or non-self, either pure or impure.
Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, not practicing the perfection of form and not practicing the non-perfection of form is practicing Prajñāpāramitā. Not practicing the perfection of feeling, perception, formations, and consciousness, and not practicing the non-perfection of feeling, perception, formations, and consciousness is practicing Prajñāpāramitā.
Thus, up to not practicing the perfection of the knowledge of all aspects and not practicing the non-perfection of the knowledge of all aspects is practicing Prajñāpāramitā. Not practicing the perfection of the knowledge of the path-aspects and the knowledge of all aspects, and not practicing the non-perfection of the knowledge of the path-aspects and the knowledge of all aspects is practicing Prajñāpāramitā.
Why is this? Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they do not even see form as something that cannot be grasped, nor feeling, perception, formations, and consciousness; how much less do they see or grasp form, feeling, perception, formations, and consciousness as either perfect or imperfect. Thus, up to not seeing and not grasping the knowledge of all aspects, the knowledge of the path-aspects, and the knowledge of all aspects, how much less do they see or grasp the knowledge of all aspects, the knowledge of the path-aspects, and the knowledge of all aspects as either perfect or imperfect.”
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, the Tathāgata, Arhat, Fully Enlightened One, is truly wondrous and extraordinary, skillfully explaining for the good men and good women of the Great Vehicle the aspects of attachment and non-attachment.”
The Buddha said:
“Subhūti, so it is, so it is, just as you have said! All Tathāgatas, Arhats, Fully Enlightened Ones, skillfully explain for the good men and good women of the Great Vehicle the aspects of attachment and non-attachment.
Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, not practicing form as either attached or unattached is practicing Prajñāpāramitā. Not practicing feeling, perception, formations, and consciousness as either attached or unattached is practicing Prajñāpāramitā. Not practicing the eye up to the mind as either attached or unattached is practicing Prajñāpāramitā. Not practicing forms up to dharmas as either attached or unattached is practicing Prajñāpāramitā. Not practicing eye-consciousness up to mind-consciousness as either attached or unattached is practicing Prajñāpāramitā.
Not practicing the perfection of giving up to the perfection of wisdom as either attached or unattached is practicing Prajñāpāramitā. Not practicing the emptiness of internal phenomena up to the emptiness of the emptiness of inherent nature as either attached or unattached is practicing Prajñāpāramitā. Not practicing the four foundations of mindfulness up to the eightfold noble path as either attached or unattached is practicing Prajñāpāramitā. Thus, up to not practicing the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha as either attached or unattached is practicing Prajñāpāramitā. Not practicing the knowledge of all aspects, the knowledge of the path-aspects, and the knowledge of all aspects as either attached or unattached is practicing Prajñāpāramitā. Not practicing the fruits of Stream-enterer, Once-returner, Non-returner, Arhatship, and Pratyekabuddha enlightenment as either attached or unattached is practicing Prajñāpāramitā. Not practicing all practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas as either attached or unattached is practicing Prajñāpāramitā.
Subhūti, when a Great Bodhisattva practices Prajñāpāramitā in this way, they know clearly and truly that form has neither the aspect of attachment nor the aspect of non-attachment. Feeling, perception, formations, and consciousness likewise have neither the aspect of attachment nor the aspect of non-attachment.
Thus, up to knowing clearly and truly that all practices of Great Bodhisattvas have neither the aspect of attachment nor the aspect of non-attachment. The unsurpassed perfect enlightenment of all Buddhas likewise has neither the aspect of attachment nor the aspect of non-attachment.”
Venerable Subhūti addressed the Buddha:
“World-Honored One, the profound nature of phenomena is exceedingly rare and wondrous. Whether spoken of or not spoken of, it neither increases nor decreases.”
The Buddha said:
“Subhūti, so it is, so it is, just as you have said! The profound nature of phenomena is exceedingly rare and wondrous. Whether spoken of or not spoken of, it neither increases nor decreases.
Subhūti, suppose the Tathāgata, Arhat, Fully Enlightened One, spent an entire lifetime praising and criticizing space; yet that space would still neither increase nor decrease. The profound nature of phenomena is also like this: whether spoken of or not spoken of, it neither increases nor decreases.
Subhūti, it is like a person created by illusion through magical arts; when praised or criticized, they neither increase nor decrease, and they neither rejoice nor grieve. The profound nature of phenomena is also like this: whether spoken of or not spoken of, it remains according to its own nature and does not change.”
Venerable Subhūti addressed the Buddha:
“World-Honored One, for Great Bodhisattvas to cultivate and practice Prajñāpāramitā is an extremely difficult matter. This means that whether this Prajñāpāramitā is practiced or not practiced, it neither increases nor decreases, neither becomes sad nor joyful, neither follows nor opposes, yet they diligently cultivate and study this Prajñāpāramitā until the unsurpassed perfect enlightenment, never regressing. Why is this? World-Honored One, Great Bodhisattvas practice Prajñāpāramitā as one practices space, which is completely nonexistent.
World-Honored One, just as within space one can know that there is no form; one can know that there is no feeling, perception, formations, or consciousness. One can know that there is no eye faculty; one can know that there are no ear, nose, tongue, body, or mind faculties. One can know that there is no form realm; one can know that there are no sound, smell, taste, touch, or dharma realms. One can know that there is no eye-consciousness realm; one can know that there are no ear, nose, tongue, body, or mind-consciousness realms.
One can know that there is no perfection of giving; one can know that there are no perfections of morality, patience, diligence, meditative concentration, or wisdom. One can know that there is no emptiness of internal phenomena; one can know that there is no emptiness of external phenomena up to the emptiness of the emptiness of inherent nature. One can know that there are no four foundations of mindfulness; one can know that there are no four right efforts up to the eightfold noble path. Thus, one can know that there are no ten powers of the Tathāgata; one can know that there are no four fearlessnesses up to the eighteen unique qualities of a Buddha.
One can know that there is no knowledge of all aspects; one can know that there is no knowledge of the path-aspects and the knowledge of all aspects. One can know that there is no fruit of Stream-entry; one can know that there are no fruits of Once-returner, Non-returner, Arhatship, and Pratyekabuddha enlightenment. One can know that there are no practices of all Great Bodhisattvas. One can know that there is no unsurpassed perfect enlightenment of all Buddhas.
The Prajñāpāramitā that is cultivated and practiced is likewise so. That is, within this profound Dharma of Prajñāpāramitā, there is no form to be grasped; there is no feeling, perception, formations, or consciousness to be grasped. Thus, up to there are no practices of all Great Bodhisattvas to be grasped. There is no unsurpassed perfect enlightenment of all Buddhas to be grasped.
Although within this there are no phenomena to be grasped, Great Bodhisattvas are still able to diligently and vigorously cultivate and study Prajñāpāramitā until the unsurpassed perfect enlightenment, never regressing. Therefore, I say: The practice of Prajñāpāramitā by Great Bodhisattvas is an extremely difficult matter.”