THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 483
Chapter 3: SUBHŪTI (2)
Thus, Subhūti, when the Great Bodhisattvas cultivate Prajñāpāramitā, regarding all dharmas they should truly awaken to their being merely designated by names and merely designated as phenomena. After truly awakening to the fact that all dharmas are merely designated by names and merely designated as phenomena, the Great Bodhisattvas do not cling to form, nor cling to feeling, perception, formations, or consciousness.
They do not cling to the eye faculty and form faculty; they do not cling to the ear faculty and sound faculty; they do not cling to the nose faculty and smell faculty; they do not cling to the tongue faculty and taste faculty; they do not cling to the body faculty and touch faculty; they do not cling to the mind faculty and dharma faculty.
They do not cling to the eye element, form element, eye consciousness element, eye contact, and the pleasant, unpleasant, or neither-pleasant-nor-unpleasant feelings that arise conditioned by eye contact. They do not cling to the ear element, sound element, ear consciousness element, ear contact, and the pleasant, unpleasant, or neither-pleasant-nor-unpleasant feelings that arise conditioned by ear contact. They do not cling to the nose element, smell element, nose consciousness element, nose contact, and the pleasant, unpleasant, or neither-pleasant-nor-unpleasant feelings that arise conditioned by nose contact. They do not cling to the tongue element, taste element, tongue consciousness element, tongue contact, and the pleasant, unpleasant, or neither-pleasant-nor-unpleasant feelings that arise conditioned by tongue contact. They do not cling to the body element, touch element, body consciousness element, body contact, and the pleasant, unpleasant, or neither-pleasant-nor-unpleasant feelings that arise conditioned by body contact. They do not cling to the mind element, dharma element, mind consciousness element, mind contact, and the pleasant, unpleasant, or neither-pleasant-nor-unpleasant feelings that arise conditioned by mind contact.
They do not cling to the realm of conditioned phenomena; they do not cling to the realm of unconditioned phenomena. They do not cling to the perfection of giving; they do not cling to pure morality, patience, diligence, meditative absorption, or the perfection of wisdom. They do not cling to names; they do not cling to characteristics; they do not cling to the body of a Bodhisattva. They do not cling to the physical eye; they do not cling to the divine eye, wisdom eye, Dharma eye, or Buddha eye. They do not cling to the perfection of wisdom; they do not cling to the perfection of miraculous powers.
They do not cling to emptiness of the internal; they do not cling to emptiness of the external, emptiness of both the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of intrinsic nature, emptiness of characteristics, emptiness of all dharmas, emptiness of non-existence, or emptiness of the self-nature of emptiness. They do not cling to suchness; they do not cling to ultimate reality or the Dharma realm. They do not cling to bringing about the accomplishment of sentient beings; they do not cling to purifying the Buddha realms; they do not cling to skillful means.
Why? Subhūti, because in all dharmas, the one who clings, the objects clung to, the time of clinging, and the place of clinging—all of these are nonexistent.
Thus, Subhūti, when cultivating Prajñāpāramitā, because the Great Bodhisattvas are not bound by attachment to dharmas, they cause the perfection of giving to increase; they cause pure morality, patience, diligence, meditative absorption, and the perfection of wisdom to increase; they enter the stage of the Bodhisattva’s right determination; they are able to abide in the irreversible stage of Bodhisattvas and perfect the supreme miraculous powers of Bodhisattvas.
After these miraculous powers have been perfected, they are able to travel from one Buddha realm to another in order to make offerings to, honor, respect, and praise the World-Honored Buddhas; because they wish to bring about the accomplishment of sentient beings, because they wish to adorn and purify their own Buddha realms, because they wish to see the Thus Come One, Worthy of Offerings, Perfectly Enlightened Ones, they generate supreme wholesome roots.
After generating supreme wholesome roots, they again delight in hearing the true Dharma of the Buddhas, and naturally they are able to hear and receive it all. After hearing and receiving it, until they sit upon the Bodhi seat and cultivate, they will not forget it; their upholding of Dharma gateways will not be interrupted; regarding all Dharma gateways of dhāraṇī and all Dharma gateways of samādhi, they will attain mastery.
Subhūti, when the Great Bodhisattvas cultivate Prajñāpāramitā, they constantly truly awaken to the nature of names being mere designations and phenomena being mere designations, and they do not cling to any dharmas.
Furthermore, Subhūti, what do you think? Is what is called a Bodhisattva form up to consciousness? Is a Bodhisattva something other than form up to consciousness? Is there a Bodhisattva within form up to consciousness? Is there form up to consciousness within the Bodhisattva? Apart from form up to consciousness, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha continued:
Subhūti, what do you think? Is what is called a Bodhisattva the form faculty up to the mind faculty? Is a Bodhisattva something other than the eye faculty up to the mind faculty? Is there a Bodhisattva within the eye faculty up to the mind faculty? Is there the eye faculty up to the mind faculty within the Bodhisattva? Apart from the eye faculty up to the mind faculty, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is what is called a Bodhisattva the form faculty up to the Dharma faculty? Is a Bodhisattva something other than the form faculty up to the Dharma faculty? Is there a Bodhisattva within the form faculty up to the Dharma faculty? Is there the form faculty up to the Dharma faculty within the Bodhisattva? Apart from the form faculty up to the Dharma faculty, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is what is called a Bodhisattva the eye element up to the mind element? Is a Bodhisattva something other than the eye element up to the mind element? Is there a Bodhisattva within the eye element up to the mind element? Is there the eye element up to the mind element within the Bodhisattva? Apart from the eye element up to the mind element, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is what is called a Bodhisattva the form element up to the Dharma element? Is a Bodhisattva something other than the form element up to the Dharma element? Is there a Bodhisattva within the form element up to the Dharma element? Is there the form element up to the Dharma element within the Bodhisattva? Apart from the form element up to the Dharma element, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is what is called a Bodhisattva the eye consciousness element up to the mind consciousness element? Is a Bodhisattva something other than the eye consciousness element up to the mind consciousness element? Is there a Bodhisattva within the eye consciousness element up to the mind consciousness element? Is there the eye consciousness element up to the mind consciousness element within the Bodhisattva? Apart from the eye consciousness element up to the mind consciousness element, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is what is called a Bodhisattva the earth element up to the consciousness element? Is a Bodhisattva something other than the earth element up to the consciousness element? Is there a Bodhisattva within the earth element up to the consciousness element? Is there the earth element up to the consciousness element within the Bodhisattva? Apart from the earth element up to the consciousness element, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is what is called a Bodhisattva ignorance up to old age and death? Is a Bodhisattva something other than ignorance up to old age and death? Is there a Bodhisattva within ignorance up to old age and death? Is there ignorance up to old age and death within the Bodhisattva? Apart from ignorance up to old age and death, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said to Subhūti:
How do you contemplate the meaning when you say: Form… is not the Bodhisattva; something other than form… is not the Bodhisattva; the Bodhisattva is not within form…; form… is not within the Bodhisattva; and apart from form… there is no Bodhisattva?
Subhūti said:
World-Honored One, Bodhi, sattva, form, and so forth completely do not exist and cannot be apprehended. How then could there be a Bodhisattva? Since they do not exist, how could one say: Form… is the Bodhisattva; something other than form… is the Bodhisattva; the Bodhisattva is within form…; form… is within the Bodhisattva; or apart from form… there is a Bodhisattva?
The Buddha said:
Excellent, excellent! Subhūti, you should know that it is as you have said. Because Bodhi, sattva, form, and so forth cannot be apprehended, the Bodhisattva also cannot be apprehended. Because Bodhisattvas cannot be apprehended, the cultivation of Prajñāpāramitā also cannot be apprehended.
Subhūti, when the Great Bodhisattvas cultivate Prajñāpāramitā, they should diligently train in the meaning explained above.
Furthermore, Subhūti, what do you think? Is the suchness of form up to consciousness the Bodhisattva? Is something other than the suchness of form up to consciousness the Bodhisattva? Is there a Bodhisattva within the suchness of form up to consciousness? Is the suchness of form up to consciousness within the Bodhisattva? Apart from the suchness of form up to consciousness, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is the suchness of the eye faculty up to the mind faculty the Bodhisattva? Is something other than the suchness of the eye faculty up to the mind faculty the Bodhisattva? Is there a Bodhisattva within the suchness of the eye faculty up to the mind faculty? Is the suchness of the eye faculty up to the mind faculty within the Bodhisattva? Apart from the suchness of the eye faculty up to the mind faculty, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is the suchness of the form faculty up to the Dharma faculty the Bodhisattva? Is something other than the suchness of the form faculty up to the Dharma faculty the Bodhisattva? Is there a Bodhisattva within the suchness of the form faculty up to the Dharma faculty? Is the suchness of the form faculty up to the Dharma faculty within the Bodhisattva? Apart from the suchness of the form faculty up to the Dharma faculty, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is the suchness of the eye element up to the mind element the Bodhisattva? Is something other than the suchness of the eye element up to the mind element the Bodhisattva? Is there a Bodhisattva within the suchness of the eye element up to the mind element? Is the suchness of the eye element up to the mind element within the Bodhisattva? Apart from the suchness of the eye element up to the mind element, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is the suchness of the form element up to the Dharma element the Bodhisattva? Is something other than the suchness of the form element up to the Dharma element the Bodhisattva? Is there a Bodhisattva within the suchness of the form element up to the Dharma element? Is the suchness of the form element up to the Dharma element within the Bodhisattva? Apart from the suchness of the form element up to the Dharma element, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is the suchness of the eye consciousness element up to the mind consciousness element the Bodhisattva? Is something other than the suchness of the eye consciousness element up to the mind consciousness element the Bodhisattva? Is there a Bodhisattva within the suchness of the eye consciousness element up to the mind consciousness element? Is the suchness of the eye consciousness element up to the mind consciousness element within the Bodhisattva? Apart from the suchness of the eye consciousness element up to the mind consciousness element, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is the suchness of the earth element up to the consciousness element the Bodhisattva? Is something other than the suchness of the earth element up to the consciousness element the Bodhisattva? Is there a Bodhisattva within the suchness of the earth element up to the consciousness element? Is the suchness of the earth element up to the consciousness element within the Bodhisattva? Apart from the suchness of the earth element up to the consciousness element, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, what do you think? Is the suchness of ignorance up to old age and death the Bodhisattva? Is something other than the suchness of ignorance up to old age and death the Bodhisattva? Is there a Bodhisattva within the suchness of ignorance up to old age and death? Is the suchness of ignorance up to old age and death within the Bodhisattva? Apart from the suchness of ignorance up to old age and death, is there a Bodhisattva?
Subhūti replied:
World-Honored One, no!
The Buddha said:
Subhūti, how do you contemplate when you say: the suchness of form… is not the Bodhisattva; something other than the suchness of form… is not the Bodhisattva; the Bodhisattva is not within the suchness of form…; the suchness of form… is not within the Bodhisattva; and apart from the suchness of form… there is no Bodhisattva?
Subhūti said:
World-Honored One, because I contemplate that all dharmas of form… completely do not exist and cannot be apprehended, how could there be the suchness of form…! Since the suchness of form… does not exist, why say that the suchness of form… is the Bodhisattva; something other than the suchness of form… is the Bodhisattva; the Bodhisattva is within the suchness of form…; the suchness of form… is within the Bodhisattva; or apart from the suchness of form… there is a Bodhisattva?
The Buddha said:
Excellent, excellent! Subhūti, you should know that it is as you have said: form and dharmas cannot be apprehended, therefore form and suchness also cannot be apprehended. Because form, dharmas, and suchness cannot be apprehended, the Bodhisattvas also cannot be apprehended. Because Bodhisattvas cannot be apprehended, the cultivation of Prajñāpāramitā also cannot be apprehended.
Subhūti, when the Great Bodhisattvas cultivate Prajñāpāramitā, they should diligently train in this meaning.
Again, Subhuti, what do you think? When it is called a Bodhisattva, is the concept of form up to consciousness the Bodhisattva? Is the concept of form up to consciousness as permanent or impermanent the Bodhisattva? Is the concept of form up to consciousness as pleasant or suffering the Bodhisattva? Is the concept of form up to consciousness as self or non-self the Bodhisattva? Is the concept of form up to consciousness as pure or impure the Bodhisattva? Is the concept of form up to consciousness as empty or non-empty the Bodhisattva? Is the concept of form up to consciousness as having characteristics or without characteristics the Bodhisattva? Is the concept of form up to consciousness as having aspirations or without aspirations the Bodhisattva? Is the concept of form up to consciousness as peaceful or not peaceful the Bodhisattva? Is the concept of form up to consciousness as detached or not detached the Bodhisattva? Is the concept of form up to consciousness as conditioned or unconditioned the Bodhisattva? Is the concept of form up to consciousness as defiled or undefiled the Bodhisattva? Is the concept of form up to consciousness as arising or ceasing the Bodhisattva? Is the concept of form up to consciousness as wholesome or unwholesome the Bodhisattva? Is the concept of form up to consciousness as having faults or without faults the Bodhisattva? Is the concept of form up to consciousness as having afflictions or without afflictions the Bodhisattva? Is the concept of form up to consciousness as worldly or supramundane the Bodhisattva? Is the concept of form up to consciousness as mixed defilement or purity the Bodhisattva? Is the concept of form up to consciousness as samsara or Nirvana the Bodhisattva?
Subhuti replied:
World-Honored One, no!
The Buddha said:
Subhuti, what do you think? When it is called a Bodhisattva, is the concept of the eye faculty up to the mind faculty the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as permanent or impermanent the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as pleasant or suffering the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as self or non-self the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as pure or impure the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as empty or non-empty the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as having characteristics or without characteristics the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as having aspirations or without aspirations the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as peaceful or not peaceful the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as detached or not detached the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as conditioned or unconditioned the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as defiled or undefiled the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as arising or ceasing the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as wholesome or unwholesome the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as having faults or without faults the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as having afflictions or without afflictions the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as worldly or supramundane the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as mixed defilement or purity the Bodhisattva? Is the concept of the eye faculty up to the mind faculty as samsara or Nirvana the Bodhisattva?
Subhuti replied:
World-Honored One, no!
The Buddha said:
Subhuti, what do you think? When it is called a Bodhisattva, is the concept of the form realm up to the dharma realm the Bodhisattva? Is the concept of the form realm up to the dharma realm as permanent or impermanent the Bodhisattva? Is the concept of the form realm up to the dharma realm as pleasant or suffering the Bodhisattva? Is the concept of the form realm up to the dharma realm as self or non-self the Bodhisattva? Is the concept of the form realm up to the dharma realm as pure or impure the Bodhisattva? Is the concept of the form realm up to the dharma realm as empty or non-empty the Bodhisattva? Is the concept of the form realm up to the dharma realm as having characteristics or without characteristics the Bodhisattva? Is the concept of the form realm up to the dharma realm as having aspirations or without aspirations the Bodhisattva? Is the concept of the form realm up to the dharma realm as peaceful or not peaceful the Bodhisattva? Is the concept of the form realm up to the dharma realm as detached or not detached the Bodhisattva? Is the concept of the form realm up to the dharma realm as conditioned or unconditioned the Bodhisattva? Is the concept of the form realm up to the dharma realm as defiled or undefiled the Bodhisattva? Is the concept of the form realm up to the dharma realm as arising or ceasing the Bodhisattva? Is the concept of the form realm up to the dharma realm as wholesome or unwholesome the Bodhisattva? Is the concept of the form realm up to the dharma realm as having faults or without faults the Bodhisattva? Is the concept of the form realm up to the dharma realm as having afflictions or without afflictions the Bodhisattva? Is the concept of the form realm up to the dharma realm as worldly or supramundane the Bodhisattva? Is the concept of the form realm up to the dharma realm as mixed defilement or purity the Bodhisattva? Is the concept of the form realm up to the dharma realm as samsara or Nirvana the Bodhisattva?
Subhuti replied:
World-Honored One, no!
The Buddha said:
Subhuti, what do you think? When it is called a Bodhisattva, is the concept of the eye consciousness realm up to the mind consciousness realm the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as permanent or impermanent the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as pleasant or suffering the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as self or non-self the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as pure or impure the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as empty or non-empty the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as having characteristics or without characteristics the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as having aspirations or without aspirations the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as peaceful or not peaceful the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as detached or not detached the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as conditioned or unconditioned the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as defiled or undefiled the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as arising or ceasing the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as wholesome or unwholesome the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as having faults or without faults the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as having afflictions or without afflictions the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as worldly or supramundane the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as mixed defilement or purity the Bodhisattva? Is the concept of the eye consciousness realm up to the mind consciousness realm as samsara or Nirvana the Bodhisattva?
Subhuti replied:
World-Honored One, no!
The Buddha said:
Subhuti, what do you think? When it is called a Bodhisattva, is the concept of eye-contact up to mind-contact the Bodhisattva? Is the concept of eye-contact up to mind-contact as permanent or impermanent the Bodhisattva? Is the concept of eye-contact up to mind-contact as pleasant or suffering the Bodhisattva? Is the concept of eye-contact up to mind-contact as self or non-self the Bodhisattva? Is the concept of eye-contact up to mind-contact as pure or impure the Bodhisattva? Is the concept of eye-contact up to mind-contact as empty or non-empty the Bodhisattva? Is the concept of eye-contact up to mind-contact as having characteristics or without characteristics the Bodhisattva? Is the concept of eye-contact up to mind-contact as having aspirations or without aspirations the Bodhisattva? Is the concept of eye-contact up to mind-contact as peaceful or not peaceful the Bodhisattva? Is the concept of eye-contact up to mind-contact as detached or not detached the Bodhisattva? Is the concept of eye-contact up to mind-contact as conditioned or unconditioned the Bodhisattva? Is the concept of eye-contact up to mind-contact as defiled or undefiled the Bodhisattva? Is the concept of eye-contact up to mind-contact as arising or ceasing the Bodhisattva? Is the concept of eye-contact up to mind-contact as wholesome or unwholesome the Bodhisattva? Is the concept of eye-contact up to mind-contact as having faults or without faults the Bodhisattva? Is the concept of eye-contact up to mind-contact as having afflictions or without afflictions the Bodhisattva? Is the concept of eye-contact up to mind-contact as worldly or supramundane the Bodhisattva? Is the concept of eye-contact up to mind-contact as mixed defilement or purity the Bodhisattva? Is the concept of eye-contact up to mind-contact as samsara or Nirvana the Bodhisattva?
Subhuti replied:
World-Honored One, no!
The Buddha said:
Subhuti, what do you think? When it is called a Bodhisattva, are the feelings arising from eye-contact as condition, up to the feelings arising from mind-contact as condition, the Bodhisattva? Are the concepts of these feelings as permanent or impermanent the Bodhisattva? Are the concepts of these feelings as pleasant or suffering the Bodhisattva? Are the concepts of these feelings as self or non-self the Bodhisattva? Are the concepts of these feelings as pure or impure the Bodhisattva? Are the concepts of these feelings as empty or non-empty the Bodhisattva? Are the concepts of these feelings as having characteristics or without characteristics the Bodhisattva? Are the concepts of these feelings as having aspirations or without aspirations the Bodhisattva? Are the concepts of these feelings as peaceful or not peaceful the Bodhisattva? Are the concepts of these feelings as detached or not detached the Bodhisattva? Are the concepts of these feelings as conditioned or unconditioned the Bodhisattva? Are the concepts of these feelings as defiled or undefiled the Bodhisattva? Are the concepts of these feelings as arising or ceasing the Bodhisattva? Are the concepts of these feelings as wholesome or unwholesome the Bodhisattva? Are the concepts of these feelings as having faults or without faults the Bodhisattva? Are the concepts of these feelings as having afflictions or without afflictions the Bodhisattva? Are the concepts of these feelings as worldly or supramundane the Bodhisattva? Are the concepts of these feelings as mixed defilement or purity the Bodhisattva? Are the concepts of these feelings as samsara or Nirvana the Bodhisattva?
Subhuti replied:
World-Honored One, no!
The Buddha said:
Subhuti, what do you think? When it is called a Bodhisattva, is the concept of the element of earth up to the element of consciousness the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as permanent or impermanent the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as pleasant or suffering the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as self or non-self the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as pure or impure the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as empty or non-empty the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as having characteristics or without characteristics the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as having aspirations or without aspirations the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as peaceful or not peaceful the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as detached or not detached the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as conditioned or unconditioned the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as defiled or undefiled the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as arising or ceasing the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as wholesome or unwholesome the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as having faults or without faults the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as having afflictions or without afflictions the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as worldly or supramundane the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as mixed defilement or purity the Bodhisattva? Is the concept of the element of earth up to the element of consciousness as samsara or Nirvana the Bodhisattva?
Subhuti replied:
World-Honored One, no!
The Buddha said:
Subhuti, what do you think? When it is called a Bodhisattva, is the concept of ignorance up to old age and death the Bodhisattva? Is the concept of ignorance up to old age and death as permanent or impermanent the Bodhisattva? Is the concept of ignorance up to old age and death as pleasant or suffering the Bodhisattva? Is the concept of ignorance up to old age and death as self or non-self the Bodhisattva? Is the concept of ignorance up to old age and death as pure or impure the Bodhisattva? Is the concept of ignorance up to old age and death as empty or non-empty the Bodhisattva? Is the concept of ignorance up to old age and death as having characteristics or without characteristics the Bodhisattva? Is the concept of ignorance up to old age and death as having aspirations or without aspirations the Bodhisattva? Is the concept of ignorance up to old age and death as peaceful or not peaceful the Bodhisattva? Is the concept of ignorance up to old age and death as detached or not detached the Bodhisattva? Is the concept of ignorance up to old age and death as conditioned or unconditioned the Bodhisattva? Is the concept of ignorance up to old age and death as defiled or undefiled the Bodhisattva? Is the concept of ignorance up to old age and death as arising or ceasing the Bodhisattva? Is the concept of ignorance up to old age and death as wholesome or unwholesome the Bodhisattva? Is the concept of ignorance up to old age and death as having faults or without faults the Bodhisattva? Is the concept of ignorance up to old age and death as having afflictions or without afflictions the Bodhisattva? Is the concept of ignorance up to old age and death as worldly or supramundane the Bodhisattva? Is the concept of ignorance up to old age and death as mixed defilement or purity the Bodhisattva? Is the concept of ignorance up to old age and death as samsara or Nirvana the Bodhisattva?
Subhuti replied:
World-Honored One, no!
The Buddha said:
Subhuti, how do you contemplate that the concept of form and so forth is not the Bodhisattva? And how do you contemplate that the concepts of the dharma of form and so forth—concepts belonging to permanence or impermanence; concepts belonging to pleasure or suffering; concepts belonging to self or non-self; concepts belonging to purity or impurity; concepts belonging to emptiness or non-emptiness; concepts belonging to having characteristics or being without characteristics; concepts belonging to having aspirations or being without aspirations; concepts belonging to peace or non-peace; concepts belonging to detachment or non-detachment; concepts belonging to conditioned or unconditioned; concepts belonging to defiled or undefiled; concepts belonging to arising or ceasing; concepts belonging to wholesome or unwholesome; concepts belonging to having faults or being without faults; concepts belonging to afflictions or freedom from afflictions; concepts belonging to worldly or supramundane; concepts belonging to mixed defilement or purity; concepts belonging to samsara or Nirvana—are all not the Bodhisattva?
Subhuti replied:
World-Honored One, the dharmas of form and so forth are completely without possession and therefore cannot be grasped. How then can there be concepts of form and so forth? Since these concepts do not exist, how can it be said that concepts of form and so forth are the Bodhisattva?
World-Honored One, the dharma of form is completely without possession and cannot be grasped. How then can there be form and so forth as permanent or impermanent, as pleasant or suffering, as self or non-self, as pure or impure, as empty or non-empty, as having characteristics or without characteristics, as having aspirations or without aspirations, as peaceful or not peaceful, as detached or not detached, as conditioned or unconditioned, as defiled or undefiled, as arising or ceasing, as wholesome or unwholesome, as having faults or without faults, as having afflictions or without afflictions, as worldly or supramundane, as mixed defilement or purity, as samsara or Nirvana?
Since all these dharmas do not exist, how can there be concepts of the dharma of form and so forth belonging to permanence or impermanence, all the way to concepts belonging to samsara or Nirvana? Thus, since concepts do not exist, how can it be said that concepts of the dharma of form and so forth belonging to permanence or impermanence are Bodhisattvas, all the way to concepts belonging to samsara or Nirvana are Bodhisattvas?
The Buddha said to Subhuti:
Excellent, excellent! Subhuti, you should know that it is as you have said. The dharmas of form and so forth, whether permanent or impermanent, cannot be grasped. The concepts of the dharmas of form and so forth, and the concepts of permanence or impermanence, also cannot be grasped; because both dharmas and concepts cannot be grasped, the Bodhisattvas also cannot be grasped. Because the Bodhisattvas cannot be grasped, the practice of the perfection of wisdom also cannot be grasped.
Subhuti, when the great Bodhisattvas practice the perfection of wisdom, they should diligently cultivate this meaning.
Furthermore, Subhuti, earlier you said that no dharma can be seen that can be called a great Bodhisattva. This is true, this is true, exactly as you have said! Subhuti, you should know that dharmas do not see the dharma realm, the dharma realm does not see dharmas, dharmas do not see dharmas, and the dharma realm does not see the dharma realm.
Subhuti, you should know that the form realm does not see the dharma realm; the dharma realm does not see the form realm; the realms of feeling, perception, formations, and consciousness also do not see the dharma realm; and the dharma realm does not see the realms of feeling, perception, formations, and consciousness.
Subhuti, you should know that the eye realm does not see the dharma realm; the dharma realm does not see the eye realm; the ear, nose, tongue, body, and mind realms do not see the dharma realm; and the dharma realm does not see the ear, nose, tongue, body, and mind realms.
The form realm does not see the dharma realm; the dharma realm does not see the form realm; the realms of sound, smell, taste, touch, and dharmas do not see the dharma realm; and the dharma realm does not see the realms of sound, smell, taste, touch, and dharmas.
The eye consciousness realm does not see the dharma realm; the dharma realm does not see the eye consciousness realm; the ear, nose, tongue, body, and mind consciousness realms do not see the dharma realm; and the dharma realm does not see the ear, nose, tongue, body, and mind consciousness realms.
Subhuti, you should know that the element of earth does not see the dharma realm, and the dharma realm does not see the element of earth. The elements of water, fire, wind, space, and consciousness do not see the dharma realm; and the dharma realm does not see the elements of water, fire, wind, space, and consciousness.
Subhuti, you should know that the conditioned realm does not see the unconditioned realm. The unconditioned realm does not see the conditioned realm. Subhuti, you should know that it is not apart from the conditioned realm that the unconditioned realm can be established. It is not apart from the unconditioned realm that the conditioned realm can be established.
Thus, Subhuti, when the great Bodhisattvas practice the perfection of wisdom, regarding all dharmas they completely do not see them. Because they do not see them, their minds do not become alarmed, doubtful, fearful, submerged, or regretful toward all dharmas.
Why is this so? Subhuti, because these great Bodhisattvas, while practicing the profound perfection of wisdom, do not see form, do not see feeling, perception, formations, or consciousness. They do not see the eye faculty; they do not see the ear, nose, tongue, body, or mind faculties. They do not see the form object; they do not see the sound, smell, taste, touch, or dharma objects. They do not see the eye realm; they do not see the ear, nose, tongue, body, or mind realms. They do not see the form realm; they do not see the sound, smell, taste, touch, or dharma realms. They do not see the eye consciousness realm; they do not see the ear, nose, tongue, body, or mind consciousness realms. They do not see the element of earth; they do not see the elements of water, fire, wind, space, or consciousness. They do not see ignorance; they do not see formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, old age, and death. They do not see desire, they do not see anger, they do not see ignorance, they do not see self, sentient beings, life continuum, arising, nurturing, growth, the transmigrating subject, mind-born, the child, creation, experience, knowledge, or seeing. They do not see the Desire Realm. They do not see the Form Realm. They do not see the Formless Realm. They do not see the Hearers or the dharmas of Hearers. They do not see the Solitary Buddhas or the dharmas of Solitary Buddhas. They do not see Bodhisattvas or the dharmas of Bodhisattvas. They do not see Tathagatas or the dharmas of Tathagatas. They do not see Bodhi, and they do not see Nirvana.
Thus, Subhuti, when the great Bodhisattvas practice the perfection of wisdom, regarding all dharmas they completely do not see them. Because they do not see them, their minds do not become alarmed or fearful. They do not become submerged and do not regret anything regarding all dharmas.
At that time, the venerable Subhuti said:
World-Honored One, for what reason do the great Bodhisattvas, when practicing the perfection of wisdom, not become submerged in and not regret the dharmas?
The Buddha taught:
“Subhūti, when the Great Bodhisattvas practice the Perfection of Wisdom, regarding all minds and mental factors they neither perceive nor attain them. Because of this cause and condition, their minds do not become attached, nor do they regret any phenomena.
The venerable Subhūti again said:
“World-Honored One, for what reason is it that when the Bodhisattvas practice the Perfection of Wisdom, their minds do not become frightened, doubtful, or fearful regarding all phenomena?”
The Buddha taught:
“When the Great Bodhisattvas practice the Perfection of Wisdom, they neither perceive nor attain all of the mind element and the mind-consciousness element.
Thus, Subhūti, when the Great Bodhisattvas practice the Perfection of Wisdom, their minds do not become frightened, doubtful, or fearful regarding phenomena.
Furthermore, Subhūti, regarding phenomena, when the Great Bodhisattvas practice the Perfection of Wisdom and neither perceive nor attain them, this means:
They neither perceive nor attain form; they neither perceive nor attain feeling, perception, formations, and consciousness. They neither perceive nor attain the eye faculty; they neither perceive nor attain the ear, nose, tongue, body, and mind faculties. They neither perceive nor attain the form domain; they neither perceive nor attain the sound, smell, taste, touch, and dharma domains. They neither perceive nor attain the eye element; they neither perceive nor attain the ear, nose, tongue, body, and mind elements. They neither perceive nor attain the form element; they neither perceive nor attain the sound, smell, taste, touch, and dharma elements. They neither perceive nor attain the eye-consciousness element; they neither perceive nor attain the ear, nose, tongue, body, and mind-consciousness elements.
They neither perceive nor attain eye contact; they neither perceive nor attain ear, nose, tongue, body, and mind contact. They neither perceive nor attain the feelings arising dependent on eye contact; they neither perceive nor attain the feelings arising dependent on ear, nose, tongue, body, and mind contact.
They neither perceive nor attain the earth element; they neither perceive nor attain the water, fire, wind, space, and consciousness elements.
They neither perceive nor attain ignorance; they neither perceive nor attain formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death.
They neither perceive nor attain the Perfection of Giving; they neither perceive nor attain the Perfection of Pure Conduct, Patience, Diligence, Meditation, and Wisdom.
They neither perceive nor attain internal emptiness. They neither perceive nor attain external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundary, scattered emptiness, emptiness of inherent nature, emptiness of characteristics, emptiness of all phenomena, emptiness of non-existence, and emptiness of the self-nature of emptiness.
They neither perceive nor attain suchness; they neither perceive nor attain the Dharma Realm, the nature of Dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, and ultimate reality.
They neither perceive nor attain the four foundations of mindfulness; they neither perceive nor attain 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.
They neither perceive nor attain the noble truth of suffering. They neither perceive nor attain the noble truths of origin, cessation, and the path.
They neither perceive nor attain the four meditative absorptions; they neither perceive nor attain the four immeasurables and the four formless concentrations.
They neither perceive nor attain the eight liberations; they neither perceive nor attain the eight stages of mastery, the nine successive concentrations, and the ten universal bases.
They neither perceive nor attain the liberation door of emptiness; they neither perceive nor attain the liberation door of signlessness and the liberation door of wishlessness.
They neither perceive nor attain all dhāraṇī methods; they neither perceive nor attain all samādhi methods.
They neither perceive nor attain the stage of Extreme Joy; they neither perceive nor attain the stage of Freedom from Defilement, the stage of Radiant Light, the stage of Blazing Wisdom, the stage of Difficult to Conquer, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud.
They neither perceive nor attain the five kinds of eyes; they neither perceive nor attain the six kinds of supernatural powers.
They neither perceive nor attain the ten powers of a Buddha; they neither perceive nor attain the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha.
They neither perceive nor attain the thirty-two marks; they neither perceive nor attain the eighty excellent qualities of a Great Being.
They neither perceive nor attain the Dharma of not forgetting; they neither perceive nor attain the nature of constant equanimity.
They neither perceive nor attain all-knowing wisdom; they neither perceive nor attain the wisdom of knowing the paths and the wisdom of knowing all aspects.
They neither perceive nor attain the fruit of Stream-Entry; they neither perceive nor attain the fruits of Once-Returner, Non-Returner, and Arhat.
They neither perceive nor attain the realization of Pratyekabuddha enlightenment; they neither perceive nor attain all the practices of the Great Bodhisattvas.
They neither perceive nor attain the supreme unsurpassed enlightenment of all Buddhas.
Thus, Subhūti, because the Great Bodhisattvas do not perceive or attain all phenomena, they should practice the Perfection of Wisdom. When the Great Bodhisattvas practice the Perfection of Wisdom, throughout all places and all times they do not attain the Perfection of Wisdom, nor do they attain the name ‘Perfection of Wisdom’; they do not attain the Great Bodhisattva, nor do they attain the name ‘Great Bodhisattva.’
Subhūti, in this way one should teach and instruct the Great Bodhisattvas so that they may reach the ultimate completion of the Perfection of Wisdom.”