THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 446
Chapter 50: INITIAL PRACTICE (2)
Why is this so? Subhūti, all phenomena take emptiness, signlessness, and wishlessness as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within emptiness, signlessness, and wishlessness, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-arising and non-action as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-arising and non-action, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-birth and non-extinction as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-birth and non-extinction, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-defilement and non-purity as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-defilement and non-purity, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-possession as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-possession, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take illusion, dream, echo, reflection, mirage, magical transformation, and the city of Gandharvas as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within illusion, dream, echo, reflection, mirage, magical transformation, and the city of Gandharvas, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take the immeasurable and boundless as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within the immeasurable and boundless, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-giving and non-receiving as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-giving and non-receiving, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-elevation and non-depression as the place toward which they proceed. The Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-elevation and non-depression, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-going and non-coming as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-going and non-coming, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-increase and non-decrease as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-increase and non-decrease, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-entering and non-exiting as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-entering and non-exiting, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-aggregation and non-dissolution as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-aggregation and non-dissolution, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take non-union and non-separation as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because within non-union and non-separation, neither proceeding nor not proceeding can be apprehended.
Subhūti, all phenomena take self, sentient beings, life continuum, birth, nourishment, growth, transmigrating agent, mind-born being, child, doer, one who causes others to act, creator of karma, one who causes others to create karma, experiencer of karmic results, one who causes others to experience karmic results, knower, and seer as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because self and up to seer ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take non-self, no sentient beings, no life continuum, no birth, no nourishment, no growth, no transmigrating agent, no mind-born being, no child, no doer, no one who causes others to act, no creator of karma, no one who causes others to create karma, no experiencer of karmic results, no one who causes others to experience karmic results, no knowing, and no seeing as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because non-self and up to non-knowing ultimately do not exist and cannot be apprehended; how much less can there be any proceeding or not proceeding that can be apprehended!
Subhūti, all phenomena take permanence, bliss, self, and purity as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because permanence, bliss, self, and purity ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take impermanence, non-bliss, non-self, and non-purity as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because impermanence, non-bliss, non-self, and non-purity ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take greed, hatred, and delusion as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because greed, hatred, and delusion ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the various views as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the various views ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take such things as thusness, the dharma realm, dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because thusness up to the inconceivable realm ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the unmoving nature as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the unmoving nature ultimately does not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take form, feeling, perception, formations, and consciousness as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because form up to consciousness ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the eye, ear, nose, tongue, and mind bases as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the eye base up to the mind base ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take form, sound, smell, taste, touch, and dharma objects as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because form up to dharma objects ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the eye, ear, nose, tongue, body, and mind elements as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the eye element up to the mind element ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take form, sound, smell, taste, touch, and dharma elements as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the form element up to the dharma element ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, and mind consciousness element as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the eye consciousness element up to the mind consciousness element ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because eye contact up to mind contact ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the feelings arising dependent on eye contact and those arising dependent on ear, nose, tongue, body, and mind contact as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because feelings arising dependent on eye contact up to feelings arising dependent on mind contact ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take giving, moral discipline, patience, diligence, meditative absorption, and Prajñāpāramitā as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the perfection of giving up to the perfection of wisdom ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, emptiness of the scattered and unchanging, emptiness of original nature, emptiness of own characteristics and shared characteristics, emptiness of all phenomena, emptiness that cannot be apprehended, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because inner emptiness up to emptiness of the self-nature of emptiness ultimately do not exist and cannot be apprehended; how much less can there be proceeding and not proceeding that can be apprehended!
Subhūti, all phenomena take the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the four foundations of mindfulness up to the eightfold noble path ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the noble truths of suffering, origin, cessation, and path as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the noble truths of suffering, origin, cessation, and path ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the four meditations, the four immeasurables, and the four formless absorptions as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the four meditations, the four immeasurables, and the four formless absorptions ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the eight liberations, eight bases of mastery, nine successive concentrations, and ten universal bases as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the eight liberations up to the ten universal bases ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the liberation doors of emptiness, signlessness, and wishlessness as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the liberation doors of emptiness, signlessness, and wishlessness ultimately are also non-existent and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the ten stages of the Three Vehicles and the Bodhisattva stages as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the ten stages of the Three Vehicles and Bodhisattvas ultimately are also non-existent and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the five kinds of eyes and the six supernatural powers as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the five kinds of eyes and the six supernatural powers ultimately are also non-existent and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take all dhāraṇī gateways and all samādhi gateways as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because all dhāraṇī gateways and all samādhi gateways ultimately are also non-existent and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha ultimately are also non-existent and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the thirty-two marks of a Great Being and the eighty excellent characteristics as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the thirty-two marks of a Great Being and the eighty excellent characteristics ultimately are also non-existent and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the dharma of non-forgetting and the nature of constant equanimity as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the dharma of non-forgetting and the nature of constant equanimity ultimately are also non-existent and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the wisdom of all aspects, the wisdom of the path aspects, and the wisdom of all aspects as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the wisdom of all aspects, the wisdom of the path aspects, and the wisdom of all aspects ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take the fruits of Stream-enterer, Once-returner, Non-returner, Arhatship, and Pratyekabuddha enlightenment as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because the fruits of Stream-enterer up to Pratyekabuddha enlightenment ultimately do not exist and cannot be apprehended; how much less can proceeding and not proceeding be apprehended!
Subhūti, all phenomena take all the practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because all the practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas ultimately do not exist and cannot be apprehended; how much less can there be a place of proceeding or not proceeding that can be apprehended!
Subhūti, all phenomena take Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, Bodhisattva, and Tathāgata Arhat Samyaksaṃbuddha as the place toward which they proceed. The Great Bodhisattvas cannot surpass such a direction of proceeding. Why? Because Stream-enterer up to Tathāgata Arhat Samyaksaṃbuddha ultimately do not exist and cannot be apprehended; how much less can there be a place of proceeding or not proceeding that can be apprehended!
Thus, Subhūti, because the Great Bodhisattvas serve as the place toward which the world proceeds, they proceed toward unsurpassed perfect enlightenment.
Subhūti, how do the Great Bodhisattvas, out of compassion for the suffering of birth and death in the world, proceed toward unsurpassed perfect enlightenment? Subhūti, the Great Bodhisattvas, having unobstructed supernatural powers and freedom, rescue sentient beings from the great matter of birth and death, and therefore proceed toward unsurpassed perfect enlightenment. Subhūti, this is how the Great Bodhisattvas, out of compassion for the suffering of birth and death in the world, proceed toward unsurpassed perfect enlightenment.
Chapter 51: SUBDUING GREED
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, who are the people who, with regard to such profound Prajñāpāramitā, constantly give rise to pure faith and supreme understanding?”
The Buddha said:
“Subhūti, any Great Bodhisattva who has aroused the mind aspiring toward the unsurpassed perfect enlightenment, who has diligently cultivated Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā for a long time, who has previously made offerings to hundreds of thousands of countless Buddhas, who has long practiced the holy life in the presence of the Buddhas, who has made vast vows, whose wholesome roots have matured, and who has received the assistance and protection of immeasurable good spiritual friends, can constantly give rise to pure faith and supreme understanding with regard to such profound Prajñāpāramitā.
Venerable Subhūti again addressed the Buddha:
“World-Honored One, if a Great Bodhisattva constantly gives rise to pure faith and supreme understanding toward such profound Prajñāpāramitā, what is the nature of this Great Bodhisattva’s mind? What are its characteristics? What is its form? What is its appearance?”
The Buddha said:
“Subhūti, if a Great Bodhisattva gives rise to pure faith and supreme understanding toward such profound Prajñāpāramitā, then the mind of this Bodhisattva takes the subduing and abandoning of greed, anger, and ignorance as its nature, as its characteristics, as its form, and as its appearance. Furthermore, Subhūti, the mind of this Great Bodhisattva takes the subduing of greed, anger, and ignorance and the absence of greed, anger, and ignorance; the abandoning of greed, anger, and ignorance and the absence of greed, anger, and ignorance as its nature, as its characteristics, as its form, and as its appearance. Subhūti, only a Great Bodhisattva who possesses such nature, characteristics, form, and appearance can have a mind that constantly gives rise to pure faith and supreme understanding toward Prajñāpāramitā.
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, a Great Bodhisattva who constantly gives rise to pure faith and supreme understanding toward such profound Prajñāpāramitā—where will this Great Bodhisattva proceed?”
The Buddha said:
“Subhūti, this Great Bodhisattva will proceed toward the wisdom of omniscience.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, when a Great Bodhisattva attains that wisdom of omniscience, this Great Bodhisattva will become the destination toward which all sentient beings proceed.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! A Great Bodhisattva who constantly gives rise to pure faith and supreme understanding toward such profound Prajñāpāramitā will constantly proceed toward the wisdom of omniscience. If one constantly proceeds toward the wisdom of omniscience, one will constantly become the destination toward which all sentient beings proceed.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, this Great Bodhisattva constantly performs what is difficult to perform, namely, putting on the firm armor and helmet, and will liberate all sentient beings, causing them all to attain ultimate Nirvāṇa. Although performing such a deed, regarding truly existent sentient beings, this Bodhisattva completely does not cling to the sentient beings who are liberated.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! Furthermore, Subhūti, this Great Bodhisattva has put on armor and helmet that do not belong to form, nor to feeling, perception, formations, or consciousness. Why? Because form up to consciousness are ultimately without ownership; there is no Bodhisattva and no armor or helmet. Therefore, it is said that this armor and helmet do not belong to form, feeling, perception, formations, or consciousness.
This Great Bodhisattva has put on armor and helmet that do not belong to the wisdom of omniscience, nor to the wisdom of the paths, nor to the wisdom of all aspects. Why? Because the wisdom of omniscience, the wisdom of the paths, and the wisdom of all aspects are ultimately without ownership; there is no Bodhisattva and no armor or helmet. Therefore, it is said that this armor and helmet do not belong to the wisdom of omniscience, nor to the wisdom of the paths, nor to the wisdom of all aspects.
This Great Bodhisattva has put on armor and helmet that do not belong to all phenomena. Why? Because all phenomena are ultimately without ownership; there is no Bodhisattva and no armor or helmet. Therefore, it is said that this armor and helmet do not belong to all phenomena.
Subhūti, this Great Bodhisattva practices such profound Prajñāpāramitā and therefore constantly wears such an armor and helmet of merit: ‘I will liberate all sentient beings and cause them all to attain ultimate Nirvāṇa.’”
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, if a Great Bodhisattva constantly wears such a firm armor and helmet: ‘I will liberate all sentient beings and cause them all to attain ultimate Nirvāṇa,’ then this Great Bodhisattva will not fall into the fruition of the Śrāvaka or Pratyekabuddha paths. Why? World-Honored One, this Great Bodhisattva establishes limitless sentient beings and therefore wears such a firm armor and helmet.”
The Buddha said:
“Subhūti, upon what meaning do you contemplate when you say such words, saying: ‘A Great Bodhisattva who constantly wears such a firm armor and helmet will not fall into the fruition of the Śrāvaka and Pratyekabuddha paths’?”
Venerable Subhūti said:
“World-Honored One, this Great Bodhisattva does not wear such a firm armor and helmet for the sake of liberating only a small portion of sentient beings, nor does he wear such a firm armor and helmet for the sake of seeking only a small portion of wisdom. Why? This Great Bodhisattva wears such a firm armor and helmet because he seeks to universally rescue all sentient beings and bring them to Nirvāṇa; he wears such a firm armor and helmet solely because he seeks to attain the wisdom of omniscience. Therefore, he does not fall into the fruition of the Śrāvaka and Pratyekabuddha paths.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said!”
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, such Prajñāpāramitā is extremely profound. There is no practitioner, no dharma being practiced, no place of practice, and it is not through this that cultivation is attained. Why? World-Honored One, within the profound meaning of this Prajñāpāramitā there is not even the slightest truly existent dharma that can be called the practitioner, the practice, the place of practice, or that through which practice is carried out.
World-Honored One, practicing like space is practicing Prajñāpāramitā; practicing all phenomena is practicing Prajñāpāramitā; practicing unreal phenomena is practicing Prajñāpāramitā; practicing non-ownership is practicing Prajñāpāramitā; practicing non-appropriation is practicing Prajñāpāramitā; practicing the dharma of relinquishment is practicing Prajñāpāramitā.”
The Buddha asked:
“Subhūti, practicing what dharma of relinquishment is practicing Prajñāpāramitā?”
Venerable Subhūti replied:
“World-Honored One, practicing relinquishment of form is practicing Prajñāpāramitā. Practicing relinquishment of feeling, perception, formations, and consciousness is practicing Prajñāpāramitā. Practicing relinquishment of the six internal sense bases is practicing Prajñāpāramitā. Practicing relinquishment of the six external sense objects is practicing Prajñāpāramitā. Practicing relinquishment of the six internal elements is practicing Prajñāpāramitā. Practicing relinquishment of the six external elements is practicing Prajñāpāramitā. Practicing relinquishment of the six consciousness elements is practicing Prajñāpāramitā.
Practicing relinquishment of self is practicing Prajñāpāramitā. Practicing relinquishment of sentient beings, life continuum, arising, nurturing, growth, the transmigrating subject, mind-born, child, doer, experiencer, knower, and seer is practicing Prajñāpāramitā.
Practicing relinquishment of the Perfection of Giving is practicing Prajñāpāramitā. Practicing relinquishment of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā is practicing Prajñāpāramitā.
Practicing relinquishment of inner emptiness up to emptiness of the non-existence of inherent nature is practicing Prajñāpāramitā. Practicing relinquishment of suchness up to the inconceivable realm is practicing Prajñāpāramitā. Practicing relinquishment of the noble truths of suffering, origin, cessation, and path is practicing Prajñāpāramitā.
Practicing relinquishment of the four foundations of mindfulness up to the eight branches of the noble path is practicing Prajñāpāramitā. Practicing relinquishment of the four meditative absorptions, the four immeasurables, and the four formless concentrations is practicing Prajñāpāramitā. Practicing relinquishment of the eight liberations, eight spheres of mastery, nine sequential concentrations, and ten universal bases is practicing Prajñāpāramitā.
Practicing relinquishment of the liberation doors of emptiness, signlessness, and wishlessness is practicing Prajñāpāramitā. Practicing relinquishment of the stage of pure contemplation up to the stage of the Tathāgata is practicing Prajñāpāramitā. Practicing relinquishment of the stage of Supreme Joy up to the Dharma Cloud stage is practicing Prajñāpāramitā.
Practicing relinquishment of the five types of eyes and the six supernatural powers is practicing Prajñāpāramitā. Practicing relinquishment of the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha is practicing Prajñāpāramitā. Practicing relinquishment of the thirty-two marks of a Great Being and the eighty excellent characteristics is practicing Prajñāpāramitā.
Practicing relinquishment of the dharma of never forgetting and the nature of constant equanimity is practicing Prajñāpāramitā. Practicing relinquishment of all dhāraṇī gateways and all samādhi gateways is practicing Prajñāpāramitā. Practicing relinquishment of the fruit of Stream-entry up to Pratyekabuddha enlightenment is practicing Prajñāpāramitā. Practicing relinquishment of all practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas is practicing Prajñāpāramitā. Practicing relinquishment of the wisdom of omniscience, the wisdom of the paths, and the wisdom of all aspects is practicing Prajñāpāramitā.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said!
Furthermore, Subhūti, relying upon such profound Prajñāpāramitā, one should observe the irreversible Great Bodhisattva. Any Great Bodhisattva who, although practicing Prajñāpāramitā, does not cling to it should be known as an irreversible Great Bodhisattva. Any Great Bodhisattva who, although practicing Meditative Concentration, Diligence, Patience, Pure Discipline, and the Perfection of Giving, does not cling to them should be known as an irreversible Great Bodhisattva.
Any Great Bodhisattva who, although practicing inner emptiness up to emptiness of the non-existence of inherent nature, does not cling to them should be known as an irreversible Great Bodhisattva. Any Great Bodhisattva who, although practicing suchness up to the inconceivable realm, does not cling to them should be known as an irreversible Great Bodhisattva. Any Great Bodhisattva who, although practicing the noble truths of suffering, origin, cessation, and path, does not cling to them should be known as an irreversible Great Bodhisattva. Any Great Bodhisattva who, although practicing the four foundations of mindfulness and, broadly speaking, up to the wisdom of all aspects, does not cling to them should be known as an irreversible Great Bodhisattva.
Furthermore, Subhūti, when irreversible Great Bodhisattvas practice such profound Prajñāpāramitā in the realms, they should not take other sutras or other instructions as the essential truth, and should not believe in anything else (apart from Prajñāpāramitā) and practice according to it. They should not allow greed, anger, ignorance, pride, and so forth to defile their minds, nor should they be drawn by these into the realms.
When irreversible Great Bodhisattvas practice profound Prajñāpāramitā, they do not separate from the Perfection of Giving up to Prajñāpāramitā. When irreversible Great Bodhisattvas hear the teaching of such profound Prajñāpāramitā, their minds do not become frightened, afraid, terrified, sunk, or attached. They also do not abandon their aspiration for unsurpassed perfect enlightenment. Regarding profound Prajñāpāramitā, they rejoice, delight in hearing it, retain it, recite it, fully understand it, correctly contemplate it with mindfulness, practice according to the teaching, and never become weary.
One should know that such irreversible Great Bodhisattvas, in previous lives, heard many meanings of profound Prajñāpāramitā, retained them, recited them, correctly reflected upon them, diligently practiced them, and their minds did not become weary. Why? Because upon hearing such a teaching of profound Prajñāpāramitā, the mind of this irreversible Great Bodhisattva does not become frightened, afraid, terrified, sunk, or attached, nor does it abandon the aspiration for unsurpassed perfect enlightenment. Regarding profound Prajñāpāramitā, it rejoices, delights in hearing it, retains it, recites it, thoroughly understands it, reflects upon it correctly, diligently practices it, and does not become weary.”
Venerable Subhūti addressed the Buddha:
“World-Honored One, when a Great Bodhisattva hears such profound Prajñāpāramitā, whose mind does not become frightened, afraid, terrified, sunk, or attached, who does not abandon the aspiration for unsurpassed perfect enlightenment, who rejoices in profound Prajñāpāramitā, delights in hearing it, retains it, recites it, thoroughly understands it, correctly contemplates it with mindfulness, diligently practices it, and does not become weary—how does this Great Bodhisattva cultivate profound Prajñāpāramitā?”
The Buddha said:
“Subhūti, this Great Bodhisattva continuously follows in accordance with and proceeds toward the wisdom of omniscience; therefore, he cultivates such profound Prajñāpāramitā.”
Venerable Subhūti addressed the Buddha:
“World-Honored One, how does this Great Bodhisattva continuously follow in accordance with and proceed toward the wisdom of omniscience while practicing profound Prajñāpāramitā?”
The Buddha said:
“Subhūti, any Great Bodhisattva who continuously follows in accordance with and proceeds toward emptiness, signlessness, wishlessness, space, non-ownership, non-arising, non-ceasing, non-defilement, non-purity, suchness, the Dharma realm, the nature of phenomena, the nature free from falsehood, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, the inconceivable realm, the uncreated, the unconditioned, illusion-like phenomena, dream-like phenomena, echo-like phenomena, image-like phenomena, lightning-like phenomena, mirage-like phenomena, magical transformations, and the city of Gandharvas, and practices Prajñāpāramitā—this is the Great Bodhisattva who continuously follows in accordance with and proceeds toward the wisdom of omniscience while practicing profound Prajñāpāramitā.”
Venerable Subhūti addressed the Buddha:
“World-Honored One, as the Buddha has said, a Great Bodhisattva who continuously follows in accordance with and proceeds toward emptiness, signlessness, wishlessness, up to the city of Gandharvas, and practices profound Prajñāpāramitā—this Great Bodhisattva continuously follows in accordance with and proceeds toward the wisdom of omniscience while practicing profound Prajñāpāramitā.
When this Great Bodhisattva practices profound Prajñāpāramitā, does he practice form? Does he practice feeling, perception, formations, and consciousness? In the same way, does he practice up to the wisdom of omniscience? Does he practice the wisdom of the paths and the wisdom of all aspects?”
The Buddha said:
“Subhūti, when this Great Bodhisattva practices profound Prajñāpāramitā, he does not practice form; he does not practice feeling, perception, formations, or consciousness. Likewise, he does not practice the wisdom of omniscience, nor the wisdom of the paths, nor the wisdom of all aspects. Why? This Great Bodhisattva has followed in accordance with and proceeded toward the wisdom of omniscience, which no one can create, no one can destroy, which comes from nowhere and goes nowhere, which has no abiding place, no direction, no realm, no number, no measure, no going, and no coming. Since it has no quantity or destination that can be attained, it also cannot be realized.
Subhūti, such wisdom of omniscience cannot be realized through form, nor through feeling, perception, formations, or consciousness. Likewise, it cannot be realized through the wisdom of omniscience, nor through the wisdom of the paths, nor through the wisdom of all aspects. Why? Because form itself is the nature of the wisdom of omniscience. Feeling, perception, formations, and consciousness themselves are the nature of the wisdom of omniscience. Likewise, the wisdom of omniscience itself is the nature of the wisdom of omniscience. The wisdom of the paths and the wisdom of all aspects themselves are the nature of the wisdom of omniscience.
Why? Whether the suchness of form, the suchness of the wisdom of omniscience, or the suchness of all phenomena—they are all one suchness, without two, without difference. Whether the suchness of feeling, perception, formations, and consciousness, the suchness of the wisdom of omniscience, or the suchness of all phenomena—they are all one suchness, without two, without difference.
Likewise, whether the suchness of the wisdom of omniscience, the suchness of the wisdom of omniscience itself, or the suchness of all phenomena—they are all one suchness, without two, without difference. Whether the suchness of the wisdom of the paths and the wisdom of all aspects, the suchness of the wisdom of omniscience, or the suchness of all phenomena—they are all one suchness, without two, without difference.
Therefore, the wisdom of omniscience cannot be realized through form, nor through feeling, perception, formations, or consciousness. Likewise, it cannot be realized through the wisdom of omniscience, nor through the wisdom of the paths, nor through the wisdom of all aspects.”
Chapter 52: SUCHNESS (1)
At that time, the gods of the Desire Realm and the Form Realm all used powdered Candana incense, powdered Tagara incense, and powdered Tamala incense from heaven; they also used heavenly blue lotuses, red lotuses, white lotuses, and golden lotuses, scattering them upon the Buddha. Then they went to the place of the Tathāgata, bowed with their heads touching His feet, withdrew, stood to one side, and with palms joined respectfully said:
“World-Honored One, such Prajñāpāramitā is extremely profound, difficult to see, difficult to understand, inconceivable, beyond the realm of thought, wondrous, tranquil, and can only be known by those of bright and keen wisdom. It is not something that all beings in the world can easily believe in and accept. Only the unsurpassed enlightenment of all Buddhas, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, regarding this profound Prajñāpāramitā, declare:
‘Form is the wisdom of omniscience; the wisdom of omniscience is form. Feeling, perception, formations, and consciousness are the wisdom of omniscience; the wisdom of omniscience is feeling, perception, formations, and consciousness. Thus, up to all-wisdom itself is the wisdom of omniscience; the wisdom of omniscience is all-wisdom itself. The wisdom of the path-aspect and the wisdom of all aspects are the wisdom of omniscience; the wisdom of omniscience is the wisdom of the path-aspect and the wisdom of all aspects.’
Why is this so? Whether it is the suchness of form, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness in essence, without two, without difference, and without end. Whether it is the suchness of feeling, perception, formations, and consciousness, the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness in essence, without two, without difference, and without end.
Thus, whether it is the suchness of all-wisdom itself, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness in essence, without two, without difference, and without end. Whether it is the suchness of the wisdom of the path-aspect and the wisdom of all aspects, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness in essence, without two, without difference, and without end.’”
The Buddha said to the gods of the Desire Realm and the Form Realm:
“Indeed, indeed, it is as you have said! Gods, you should know that because I contemplate this meaning, My mind is always tranquil, and I do not wish to teach the Dharma. Why? Because this Dharma is profound, difficult to see, difficult to understand, inconceivable, beyond the realm of thought, wondrous, tranquil, and can only be known by those of bright and keen wisdom. It is not something that all beings in the world can easily believe in and accept.
That which is called such profound Prajñāpāramitā is precisely the realization of the unsurpassed enlightenment of the Tathāgata, Worthy One, Perfectly Enlightened One.
Gods, you should know that such unsurpassed enlightenment has no subject that realizes it, no object that is realized, no place of realization, and no time of realization.
Gods, you should know that this profound and wondrous Dharma is a single present reality, without duality, and is not something that the world can measure.
Gods, you should know that because space is profound, this Dharma is profound. Because suchness is profound, this Dharma is profound. Because the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm are profound, this Dharma is profound.
Because the immeasurable and boundless are profound, this Dharma is profound. Because there is no going and no coming, this Dharma is profound. Because there is no arising and no ceasing, this Dharma is profound. Because there is no defilement and no purity, this Dharma is profound. Because there is no knowing and no attaining, this Dharma is profound. Because there is no creation and no action, this Dharma is profound.
Because self is profound, this Dharma is profound. Because sentient beings, the stream of life, arising, nurturing, growth, the agent of transmigration, mind-born existence, the childlike one, creation, reception, knowing, and seeing are profound, this Dharma is profound.
Because form is profound, this Dharma is profound. Because feeling, perception, formations, and consciousness are profound, this Dharma is profound. Thus, up to all-wisdom itself being profound, this Dharma is profound. Because the wisdom of the path-aspect and the wisdom of all aspects are profound, this Dharma is profound. Because all Buddha-dharmas are profound, this Dharma is profound.”
At that time, the gods said:
“World-Honored One, the Dharma that has been spoken here is profound and wondrous; the realms of the world cannot quickly believe and accept it. Why? This profound Dharma is not taught for the sake of grasping and obtaining; it is not taught for the sake of abandoning form. It is not taught for the sake of grasping feeling, perception, formations, and consciousness; it is not taught for the sake of abandoning feeling, perception, formations, and consciousness.
Thus, it is not taught for the sake of grasping all-wisdom itself; it is not taught for the sake of abandoning all-wisdom itself. It is not taught for the sake of grasping the wisdom of the path-aspect and the wisdom of all aspects; it is not taught for the sake of abandoning the wisdom of the path-aspect and the wisdom of all aspects. It is not taught for the sake of grasping all Buddha-dharmas; it is not taught for the sake of abandoning all Buddha-dharmas.
World-Honored One, worldly beings and sentient beings mostly follow the grasping of self and attachment to what belongs to self. They regard form as self and as belonging to self; they regard feeling, perception, formations, and consciousness as self and as belonging to self. Thus, up to all-wisdom itself, they regard it as self and as belonging to self; they regard the wisdom of the path-aspect and the wisdom of all aspects as self and as belonging to self.”
The Buddha said to the gods:
“Indeed, indeed, it is as you have said! This Dharma is wondrous. It is not taught because of grasping form; it is not taught because of abandoning form. It is not taught because of grasping feeling, perception, formations, and consciousness; it is not taught because of abandoning feeling, perception, formations, and consciousness.
Thus, it is not taught because of grasping all-wisdom itself; it is not taught because of abandoning all-wisdom itself. It is not taught because of grasping the wisdom of the path-aspect and the wisdom of all aspects; it is not taught because of abandoning the wisdom of the path-aspect and the wisdom of all aspects. It is not taught because of grasping all Buddha-dharmas; it is not taught because of abandoning all Buddha-dharmas.
Worldly beings and sentient beings mostly follow the grasping of self and attachment to what belongs to self, regarding form as self and as belonging to self; regarding feeling, perception, formations, and consciousness as self and as belonging to self. Thus, up to all-wisdom itself, they regard it as self and as belonging to self; they regard the wisdom of the path-aspect and the wisdom of all aspects as self and as belonging to self.
Gods, you should know that if there is a Bodhisattva who practices because of grasping form, who practices because of abandoning form; who practices because of grasping feeling, perception, formations, and consciousness; who practices because of abandoning feeling, perception, formations, and consciousness; thus, up to practicing because of grasping all-wisdom itself, practicing because of abandoning all-wisdom itself, practicing because of grasping the wisdom of the path-aspect and the wisdom of all aspects, and practicing because of abandoning the wisdom of the path-aspect and the wisdom of all aspects—then this Bodhisattva cannot cultivate Prajñāpāramitā, nor can cultivate the perfections of meditative concentration, diligence, patience, pure morality, and generosity. Thus, up to being unable to cultivate all-wisdom itself and unable to cultivate the wisdom of the path-aspect and the wisdom of all aspects.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, this profound Dharma always accords with all phenomena. World-Honored One, with what phenomena does this profound Dharma always accord?
World-Honored One, this profound Dharma always accords with Prajñāpāramitā, and also always accords with the perfections of meditative concentration, diligence, patience, pure morality, and generosity.
This profound Dharma always accords with inner emptiness, and also always accords with outer emptiness, up to emptiness of the intrinsic nature of emptiness itself.
This profound Dharma always accords with suchness, and also always accords with the Dharma realm, up to the inconceivable realm.
This profound Dharma always accords with the Noble Truths of suffering, origin, cessation, and path.
This profound Dharma always accords with the four foundations of mindfulness, and also always accords with the four right efforts, up to the eightfold Noble Path.
This profound Dharma always accords with the four meditative absorptions, and also always accords with the four immeasurables and the four formless absorptions.
This profound Dharma always accords with the eight liberations, and also always accords with the eight spheres of mastery, the nine successive concentrations, and the ten universal bases.
This profound Dharma always accords with the liberation doors of emptiness, signlessness, and wishlessness.
This profound Dharma always accords with the stage of pure contemplation, and also always accords with the stage of lineage, up to the stage of the Tathāgata.
This profound Dharma always accords with the stage of Joy, and also always accords with the stage of Freedom from Defilement, up to the stage of Dharma Cloud.
This profound Dharma always accords with the five kinds of eyes, and also always accords with the six supernatural powers.
This profound Dharma always accords with the ten powers of the Tathāgata, and also always accords with the four fearlessnesses, up to the eighteen unique qualities of a Buddha.
This profound Dharma always accords with the thirty-two marks of the Great Being, and also always accords with the eighty excellent characteristics.
This profound Dharma always accords with the Dharma of not forgetting, and also always accords with the nature of constant equanimity.
This profound Dharma always accords with all dhāraṇī Dharma doors, and also always accords with all samādhi Dharma doors.
This profound Dharma always accords with the fruit of Stream-entry, and also always accords with the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddha enlightenment.
This profound Dharma always accords with all practices of great Bodhisattvas, and also always accords with the unsurpassed enlightenment of all Buddhas.
This profound Dharma always accords with all-wisdom, and also always accords with the wisdom of the path-aspect and the wisdom of all aspects.
World-Honored One, this profound Dharma is completely unobstructed. World-Honored One, regarding what is this profound Dharma unobstructed?
World-Honored One, this profound Dharma is unobstructed with regard to form; it is unobstructed with regard to feeling, perception, formations, and consciousness. Thus, up to being unobstructed with regard to all-wisdom itself; it is unobstructed with regard to the wisdom of the path-aspect and the wisdom of all aspects.
World-Honored One, this profound Dharma takes unobstructedness as its characteristic. Why? World-Honored One, the nature of space is equal. The nature of suchness is equal. The nature of the Dharma realm, up to the inconceivable realm, is equal. The nature of emptiness, signlessness, and wishlessness is equal. The nature of non-creation and non-action is equal. The nature of non-defilement and non-purity is equal.
World-Honored One, this profound Dharma neither arises nor ceases. Why? World-Honored One, form neither arises nor ceases and cannot be grasped. Feeling, perception, formations, and consciousness neither arise nor cease and cannot be grasped. Thus, up to all-wisdom itself neither arising nor ceasing and being impossible to grasp. The wisdom of the path-aspect and the wisdom of all aspects neither arise nor cease and cannot be grasped.
World-Honored One, this profound Dharma completely has no footprints. Why? World-Honored One, the footprints of form cannot be grasped. The footprints of feeling, perception, formations, and consciousness cannot be grasped. Thus, up to the footprints of all-wisdom itself cannot be grasped. The footprints of the wisdom of the path-aspect and the wisdom of all aspects also cannot be grasped.”