THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 484
Chapter 3: SUBHŪTI (3)
At that time, the Venerable Subhūti addressed the Buddha:
World-Honored One, if Great Bodhisattvas wish to perfect the Perfection of Giving, they should learn the Perfection of Prajñā; if they wish to perfect Pure Precepts, Patience, Diligence, Meditative Concentration, and the Perfection of Prajñā, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to clearly understand form, they should learn the Perfection of Prajñā; if they wish to clearly understand feeling, perception, formations, and consciousness, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to clearly understand the eye sphere, they should learn the Perfection of Prajñā; if they wish to clearly understand the ear, nose, tongue, body, and mind spheres, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to clearly understand the form sphere, they should learn the Perfection of Prajñā; if they wish to clearly understand sound, fragrance, taste, touch, and dharma spheres, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to clearly understand the eye realm, they should learn the Perfection of Prajñā; if they wish to clearly understand the ear, nose, tongue, body, and mind realms, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to clearly understand the form realm, they should learn the Perfection of Prajñā; if they wish to clearly understand the sound, fragrance, taste, touch, and dharma realms, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to clearly understand the eye-consciousness realm, they should learn the Perfection of Prajñā; if they wish to clearly understand the ear, nose, tongue, body, and mind-consciousness realms, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to clearly understand eye-contact, they should learn the Perfection of Prajñā; if they wish to clearly understand ear, nose, tongue, body, and mind-contact, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to clearly understand the feelings arising conditioned by eye-contact, they should learn the Perfection of Prajñā; if they wish to clearly understand the feelings arising conditioned by ear, nose, tongue, body, and mind-contact, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to clearly understand the earth element, they should learn the Perfection of Prajñā; if they wish to clearly understand the water, fire, wind, space, and consciousness elements, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to clearly understand ignorance, they should learn the Perfection of Prajñā; if they wish to clearly understand formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to forever eliminate sensual desire, they should learn the Perfection of Prajñā; if they wish to forever eliminate hatred and delusion, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to forever eliminate personality view (satkāya-dṛṣṭi), they should learn the Perfection of Prajñā; if they wish to forever eliminate attachment to precepts and rituals, doubt, desire, greed, and hatred, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to forever eliminate desire for form, they should learn the Perfection of Prajñā; if they wish to forever eliminate desire for the formless realm, ignorance, conceit, and restlessness, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to forever eliminate all latent afflictions and bonds, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to forever eliminate the four kinds of nourishment, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to completely eliminate the four bonds, the four floods, the four attachments, the four bodily bonds, and the four inverted views, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to stay away from the ten unwholesome paths of action, they should learn the Perfection of Prajñā. If Great Bodhisattvas wish to uphold and cultivate the ten wholesome paths of action, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to perfect the four meditations, they should learn the Perfection of Prajñā; if they wish to perfect the four immeasurables and the four formless absorptions, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to perfect the four foundations of mindfulness, they should learn the Perfection of Prajñā. If they wish to perfect 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 should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to perfect the ten powers of the Buddha, they should learn the Perfection of Prajñā. If they wish to perfect the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to enter the samādhi of the enlightenment factors with freedom, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to enter with freedom the Lion’s Play samādhi and up to the Lion’s Exertion samādhi, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to attain mastery over all dhāraṇī methods and all samādhi methods, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to enter the Arising from the Difficulties samādhi, the Jewel Seal samādhi, the Moonlight samādhi, the Moon Banner Sign samādhi; enter the All Dharmas samādhi, the Observing Seal samādhi, the Dharma Realm Definitive samādhi, the Definitive Banner Sign samādhi, the Vajra Simile samādhi; enter the Dharma Method samādhi, the King of Samādhi samādhi, the King Seal samādhi, the Power Adornment samādhi, the Jewel Casket samādhi; enter the All Dharmas Words and Expressions Definitive samādhi; enter the All Dharmas Wisdom Abiding samādhi, the Observing the Ten Directions samādhi, the All Dharmas Seal Dhāraṇī Gate samādhi, the Non-forgetting All Dharmas samādhi, the All Dharmas Equal Direction Conduct Sign Seal samādhi, the Abiding in Space samādhi, the Three Wheels Purified samādhi, the Following Non-retrogression Miraculous Powers samādhi, the Emerging from the Vessel of Courage samādhi, the Victorious Concentration Banner Sign samādhi, the Subduing Afflictions samādhi, the Destroying the Four Māra Armies samādhi, the Accomplishing the Ten Directions samādhi… and countless, boundless other samādhis, all with freedom, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to fulfill all the aspirations of sentient beings, they should learn the Perfection of Prajñā.
If Great Bodhisattvas wish to perfect all superior roots of virtue, through which they attain perfection, do not fall into evil destinies, are not born into impoverished families, do not fall into the state of Śrāvakas, do not fall into the state of Pratyekabuddhas, and do not fall from the definitive stage of Bodhisattvas, they should learn the Perfection of Prajñā.
At that time, Śāriputra asked Subhūti:
What is meant by a Bodhisattva falling from a higher stage to a lower stage?
Subhūti replied:
If Bodhisattvas lack skillful means in cultivating the six Perfections, and lack skillful means in abiding in the emptiness, signlessness, and wishlessness samādhis, then they fall back into the state of Śrāvakas or Pratyekabuddhas, do not attain the correct definitive stage of Bodhisattvas, and do not enter the pure nature of separation from birth of Bodhisattvas. This is called a Bodhisattva falling from a higher stage to a lower stage.
Śāriputra asked Subhūti:
What is meant by “birth”?
Subhūti replied:
“Birth” refers to a Bodhisattva following attachment to dharmas.
Śāriputra asked:
What is meant by a Bodhisattva following attachment to dharmas?
Subhūti replied:
Great Bodhisattvas practicing the Perfection of Prajñā abide in the emptiness of form while engaging in conceptualization and attachment; they abide in the emptiness of feeling, perception, formations, and consciousness while engaging in conceptualization and attachment. They abide in the signlessness of form while engaging in conceptualization and attachment; they abide in the signlessness of feeling, perception, formations, and consciousness while engaging in conceptualization and attachment. They abide in the wishlessness of form while engaging in conceptualization and attachment; they abide in the wishlessness of feeling, perception, formations, and consciousness while engaging in conceptualization and attachment. They abide in the tranquility of form while engaging in conceptualization and attachment; they abide in the tranquility of feeling, perception, formations, and consciousness while engaging in conceptualization and attachment. They abide in the detachment of form while engaging in conceptualization and attachment; they abide in the detachment of feeling, perception, formations, and consciousness while engaging in conceptualization and attachment. They abide in the impermanence of form while engaging in conceptualization and attachment; they abide in the impermanence of feeling, perception, formations, and consciousness while engaging in conceptualization and attachment. They abide in the suffering of form while engaging in conceptualization and attachment; they abide in the suffering of feeling, perception, formations, and consciousness while engaging in conceptualization and attachment. They abide in the selflessness of form while engaging in conceptualization and attachment; they abide in the selflessness of feeling, perception, formations, and consciousness while engaging in conceptualization and attachment. They abide in the impurity of form while engaging in conceptualization and attachment; they abide in the impurity of feeling, perception, formations, and consciousness while engaging in conceptualization and attachment.
Śāriputra, this is what is called Great Bodhisattvas following attachment to dharmas. This attachment to dharmas is called “birth.”
Furthermore, Śāriputra, if a Great Bodhisattva thinks:
“This form should be abandoned; through this, form will be abandoned. This feeling, perception, formation, and consciousness should be abandoned; through this, feeling, perception, formation, and consciousness will be abandoned. This suffering should be fully known; through this, suffering will be fully known. This origin should be completely abandoned; through this, the origin will be completely abandoned. This cessation should be realized; through this, cessation will be realized. This path should be cultivated; through this, the path will be cultivated. This is defilement; this is purity. This should be approached; this should not be approached. This should be practiced; this should not be practiced. This is the path; this is not the path. This should be cultivated; this should not be cultivated. This should be learned; this should not be learned. This is the Perfection of Giving; this is not the Perfection of Giving. This is Pure Precepts, Patience, Diligence, Meditative Concentration, and the Perfection of Prajñā. This is not Pure Precepts, Patience, Diligence, Meditative Concentration, and the Perfection of Prajñā. This is the skillful means of a Bodhisattva; this is not the skillful means of a Bodhisattva. This is Bodhisattva birth; this is Bodhisattva freedom from birth.”
Śāriputra, when Great Bodhisattvas practicing the Perfection of Prajñā abide in all these dharma methods while engaging in conceptualization and attachment, this is a Bodhisattva following attachment to dharmas. This attachment to dharmas is called “birth.” It is like raw food that, when left overnight, becomes harmful. Removing it is called freedom from birth.
At that time, Śāriputra asked Subhūti:
What is meant by Great Bodhisattvas entering the correct definitive nature of separation from birth of Bodhisattvas?
Subhūti replied:
Because when Bodhisattvas practice the Perfection of Prajñā, they do not see the emptiness of internal dharmas, and do not rely on the emptiness of internal dharmas to contemplate the emptiness of external dharmas. They do not see the emptiness of external dharmas, and do not rely on the emptiness of external dharmas to contemplate the emptiness of internal dharmas. They do not rely on the emptiness of external dharmas to contemplate the emptiness of both internal and external dharmas. They do not see the emptiness of both internal and external dharmas, and do not rely on the emptiness of both internal and external dharmas to contemplate the emptiness of external dharmas.
Do not rely on the dharma of emptiness, both internally and externally, to contemplate the great dharma of emptiness. Not seeing the great dharma of emptiness, do not rely on the great dharma of emptiness to contemplate the dharma of emptiness, both internally and externally. Do not rely on the great dharma of emptiness to contemplate the dharma of emptiness of emptiness. Not seeing the dharma of emptiness of emptiness, do not rely on the dharma of emptiness of emptiness to contemplate the great dharma of emptiness. Do not rely on the dharma of emptiness of emptiness to contemplate the dharma of emptiness of ultimate meaning. Not seeing the dharma of emptiness of ultimate meaning, do not rely on the dharma of emptiness of ultimate meaning to contemplate the dharma of emptiness of emptiness. Do not rely on the dharma of emptiness of ultimate meaning to contemplate the dharma of emptiness of the conditioned. Do not rely on the dharma of emptiness of the conditioned to contemplate the dharma of emptiness of ultimate meaning. Do not rely on the dharma of emptiness of the conditioned to contemplate the dharma of emptiness of the unconditioned. Not seeing the dharma of emptiness of the unconditioned, do not rely on the dharma of emptiness of the unconditioned to contemplate the dharma of emptiness of the conditioned. Do not rely on the dharma of emptiness of the unconditioned to contemplate the dharma of ultimate emptiness. Not seeing the dharma of ultimate emptiness, do not rely on the dharma of ultimate emptiness to contemplate the dharma of emptiness of the unconditioned. Do not rely on the dharma of ultimate emptiness to contemplate the dharma of emptiness without boundaries. Not seeing the dharma of emptiness without boundaries, do not rely on the dharma of emptiness without boundaries to contemplate the dharma of ultimate emptiness. Do not rely on the dharma of emptiness without boundaries to contemplate the dharma of emptiness of dispersion. Not seeing the dharma of emptiness of dispersion, do not rely on the dharma of emptiness of dispersion to contemplate the dharma of emptiness without boundaries. Do not rely on the dharma of emptiness of dispersion to contemplate the dharma of emptiness of intrinsic nature. Not seeing the dharma of emptiness of intrinsic nature, do not rely on the dharma of emptiness of intrinsic nature to contemplate the dharma of emptiness of dispersion. Do not rely on the dharma of emptiness of intrinsic nature to contemplate the dharma of emptiness of characteristics. Not seeing the dharma of emptiness of characteristics, do not rely on the dharma of emptiness of characteristics to contemplate the dharma of emptiness of intrinsic nature. Do not rely on the dharma of emptiness of characteristics to contemplate the dharma of emptiness in all dharmas. Not seeing the dharma of emptiness in all dharmas, do not rely on the dharma of emptiness in all dharmas to contemplate the dharma of emptiness of characteristics. Do not rely on the dharma of emptiness in all dharmas to contemplate the dharma of emptiness of no nature. Not seeing the dharma of emptiness of no nature, do not rely on the dharma of emptiness of no nature to contemplate the dharma of emptiness in all dharmas. Do not rely on the dharma of emptiness of no nature to contemplate the dharma of emptiness of the self-nature of no nature. Not seeing the dharma of emptiness of the self-nature of no nature, do not rely on the dharma of emptiness of the self-nature of no nature to contemplate the dharma of emptiness of no nature.
O Śāriputra, when that great Bodhisattva practices the perfection of wisdom and contemplates in this way, it is called entering the right nature of a Bodhisattva’s separation from arising.
Furthermore, O Śāriputra, when great Bodhisattvas practice the perfection of wisdom, they should train in the profound perfection of wisdom. That is to say: Regarding form and its designation, they should know it and should not cling to it; regarding feeling, perception, formations, consciousness and their designations, they should know them and should not cling to them. Regarding the eye-base and its designation, they should know it and should not cling to it; regarding the ear, nose, tongue, body, and mind bases and their designations, they should know them and should not cling to them. Regarding the form-base and its designation, they should know it and should not cling to it; regarding sound, smell, taste, touch, and dharma bases and their designations, they should know them and should not cling to them. Regarding the eye-element and its designation, they should know it and should not cling to it; regarding the ear, nose, tongue, body, and mind elements and their designations, they should know them and should not cling to them. Regarding the form-element and its designation, they should know it and should not cling to it; regarding sound, smell, taste, touch, and dharma elements and their designations, they should know them and should not cling to them. Regarding the eye-consciousness element and its designation, they should know it and should not cling to it; regarding the ear, nose, tongue, body, and mind consciousness elements and their designations, they should know them and should not cling to them. Regarding the perfection of giving and its designation, they should know it and should not cling to it; regarding purity of morality, patience, diligence, meditative concentration, and the perfection of wisdom and their designations, they should know them and should not cling to them. Regarding the four meditative absorptions and their designations, they should know them and should not cling to them; regarding the four immeasurables, the four formless concentrations and their designations, they should know them and should not cling to them. Regarding the four foundations of mindfulness and their designations, they should know them and should not cling to them; regarding the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, eightfold noble path and their designations, they should know them and should not cling to them. Regarding the five kinds of eyes and their designations, they should know them and should not cling to them; regarding the six supernatural powers and their designations, they should know them and should not cling to them. Regarding the ten powers of the Buddha and their designations, they should know them and should not cling to them. Regarding the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of a Buddha and their designations, they should likewise know them and should not cling to them.
Thus, O Śāriputra, when great Bodhisattvas practice the perfection of wisdom, regarding the mind of awakening and its designation, they should know it and should not cling to it; regarding the incomparable mind and its designation, they should know it and should not cling to it; regarding the vast mind and its designation, they should know it and should not cling to it. Why? O Śāriputra, because the mind, whether mind or not-mind, is by its very nature pure.
At that time, Śāriputra asked Subhūti:
Why is the original nature of purity called mind? Subhūti replied:
Because the original nature of mind is not in accord with greed, there is nothing with which it can be in accord. It is not in accord with anger, and there is nothing with which it can be in accord. It is not in accord with ignorance, and there is nothing with which it can be in accord. It is not in accord with latent afflictions, bonds, those who cling, those who hold views, and karmic obstructions, and there is nothing with which it can be in accord. The minds of the hearers and solitary realizers are not something with which it is in accord, and there is nothing with which it can be in accord.
Śāriputra, all great Bodhisattvas know that the mind is exactly like this; therefore, this is also the original nature of purity.
At this time, Śāriputra again asked Subhūti:
Is there a non-mind nature in what is called mind? Subhūti replied in return:
Then, is the nature and non-nature within the non-mind nature not obtainable?
Śāriputra answered:
O Subhūti, no.
Subhūti continued:
The nature or non-nature within the non-mind nature cannot be obtained. How then could one ask: “Does mind have something that is a non-mind nature?”
At this time, Śāriputra asked Subhūti:
Then what is called the non-mind nature? Subhūti replied:
All dharmas that are unchanging and without discrimination are called the non-mind nature.
Śāriputra asked:
Because the mind is unchanging and without discrimination, are the dharmas produced by it also unchanging and without discrimination?
Subhūti replied:
If the mind is unchanging and without discrimination, then form, feeling, perception, formations, and consciousness are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then the eye-base up to the mind-base are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then the form-base up to the dharma-base are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then the eye-element up to the mind-element are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then the form-element up to the dharma-element are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then the eye-consciousness element up to the mind-consciousness element are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then the earth element up to the consciousness element are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then ignorance up to aging-and-death are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then the perfection of giving up to the perfection of wisdom are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then the four foundations of mindfulness up to the eightfold noble path are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then the five kinds of eyes and the six supernatural powers are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then the ten powers of the Buddha up to the eighteen unique qualities of a Buddha are also unchanging and without discrimination. If the mind is unchanging and without discrimination, then even the unsurpassed perfect enlightenment is also unchanging and without discrimination.
At that time, Śāriputra praised Subhūti:
Excellent, excellent! You have spoken very well. You truly are a son of the Buddha, born from the mind of the Buddha, born from the golden mouth of the Buddha, born from the Dharma of the Buddha, born from the teaching of the Dharma, receiving the portion of the Buddha’s Dharma and not receiving the portion of wealth; among the Buddha’s teachings, you have personally realized the wisdom eye manifest before you and can explain anything. The Buddha often said: Among the assembly of hearers, you are foremost in abiding in the concentration without contention. Whatever the Buddha has spoken is true and not false. O Subhūti, great Bodhisattvas should diligently train in such profound perfection of wisdom.
O Subhūti, any great Bodhisattva who trains in such profound perfection of wisdom should know that they have already abided in the stage of non-retrogression, have not departed from the perfection of wisdom, and can truly contemplate the true nature of all dharmas.
Furthermore, O Subhūti, if good men and good women wish to learn the stage of the hearers, they should diligently listen to, receive, uphold, read, and recite such profound perfection of wisdom; they should think about it according to reason, investigate it, and contemplate it until reaching the ultimate. Whoever wishes to learn the stage of the solitary realizers must also diligently listen to, receive, uphold, read, and recite the perfection of wisdom; think according to reason, investigate, clearly contemplate, and reach the ultimate. Whoever wishes to learn the Bodhisattva stage and the Tathāgata stage should also diligently listen to, receive, uphold, read, and recite this profound perfection of wisdom; think according to reason, investigate, clearly contemplate, and reach the ultimate. Why? O Subhūti, because as the profound perfection of wisdom sutra states and clearly teaches, it contains the teachings of the three vehicles. If a great Bodhisattva can learn the perfection of wisdom, then regarding all the teachings of the three vehicles, whatever they have learned will become skillful means.
At that time, the venerable Subhūti said to the Buddha:
World-Honored One, regarding the perfection of wisdom and great Bodhisattvas, I neither know, attain, nor see them. How then can You instruct me to transmit and teach the perfection of wisdom to great Bodhisattvas?
World-Honored One, regarding the perfection of wisdom, I neither know, attain, nor see it. If I were to transmit and teach the perfection of wisdom to great Bodhisattvas, I would certainly regret it.
World-Honored One, regarding all dharmas, I neither know, attain, nor see them; if I were to use these dharmas to transmit and teach great Bodhisattvas, I would certainly regret it.
World-Honored One, regarding dharmas that neither increase nor decrease, I neither know, attain, nor see them. Then why say: “This is a great Bodhisattva, this is the perfection of wisdom”?
World-Honored One, the names of great Bodhisattvas and the name of the perfection of wisdom have no place of abiding, nor are they without abiding. Why? Because these two meanings are without possession; both names have no place of abiding, nor are they without abiding.
World-Honored One, regarding form up to consciousness, whether increasing or decreasing, I neither know, attain, nor see them. Then why say: “This is form up to consciousness”? The names of form and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of form and so forth is without possession. The names of form and so forth completely have no place of abiding, nor are they without abiding.
World-Honored One, regarding the eye-base up to the mind-base, whether increasing or decreasing, I neither know, attain, nor see them. Then why say: “This is the eye-base up to the mind-base”? The names of the eye-base and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of the eye-base and so forth is without abiding; the names of the eye-base and so forth completely have no place of abiding, nor are they without abiding.
World-Honored One, regarding the form-base up to the dharma-base, whether increasing or decreasing, I neither know, attain, nor see them. Then why say: “This is the form-base up to the dharma-base”? The names of the form-base and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of the form-base and so forth is without possession; the names of the form-base and so forth completely have no place of abiding, nor are they without abiding.
World-Honored One, regarding the eye-element up to the mind-element, whether increasing or decreasing, I neither know, attain, nor see them. Then why say: “This is the eye-element up to the mind-element”? The names of the eye-element and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of the eye-element and so forth is without possession; the names of the eye-element completely have no place of abiding and are also not without abiding.
World-Honored One, regarding the form-element up to the dharma-element, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is the form-element up to the dharma-element”? The names of the form-element and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of the form-element is without possession; the names of the form-element and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding the eye-consciousness element up to the mind-consciousness element, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is the eye-consciousness element up to the mind-consciousness element”? The names of the eye-consciousness element and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of the eye-consciousness element and so forth is without possession; the names of the eye-consciousness element and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding eye-contact up to mind-contact, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is eye-contact up to mind-contact”? The names of eye-contact and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of eye-contact is without possession; the names of eye-contact and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding feelings arising dependent on eye-contact as condition, up to feelings arising dependent on mind-contact as condition, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “These are feelings arising dependent on eye-contact as condition, up to feelings arising dependent on mind-contact as condition”? The names of feelings arising dependent on eye-contact as condition and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of feelings arising dependent on eye-contact as condition and so forth is without possession; the names of feelings arising dependent on eye-contact as condition and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding ignorance up to aging-and-death, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is ignorance up to aging-and-death”? The names of ignorance and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of ignorance and so forth is without possession; the names of ignorance and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding the cessation of ignorance up to the cessation of aging-and-death, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is the cessation of ignorance up to the cessation of aging-and-death”? The names of the cessation of ignorance and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of the cessation of ignorance and so forth is without possession; the names of the cessation of ignorance and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding greed, anger, ignorance up to the bonds, latent tendencies, and views, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is greed, and so forth”? The names of greed and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of greed and so forth is without possession; the names of greed and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding giving up to the perfection of wisdom, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is giving up to the perfection of wisdom”? The names of giving and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of giving and so forth is without possession; the names of giving and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding self up to views, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is self up to views”? The names of self and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of self and so forth is without possession; these names of self and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding the four foundations of mindfulness up to the eightfold noble path, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is the four foundations of mindfulness up to the eightfold noble path”? The names of the four foundations of mindfulness and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of the four foundations of mindfulness and so forth is without possession; the names of the four foundations of mindfulness and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding the three liberation doors, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “These are the three liberation doors”? The names of the three liberation doors have no place of abiding, nor are they without abiding. Why? Because the meaning of the three liberation doors is without possession; the names of the three liberation doors have no place of abiding, nor are they without abiding.
World-Honored One, regarding the four meditative absorptions, four immeasurables, and four formless concentrations, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “These are meditative absorptions, immeasurables, and formless states”? The names of meditative absorptions and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of meditative absorptions and so forth is without possession; the names of meditative absorptions and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of the devas, mindfulness of breathing, and recollection of death, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is recollection of the Buddha up to recollection of death”? The names of recollection of the Buddha and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of recollection of the Buddha and so forth is without possession; the names of recollection of the Buddha and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding the five kinds of eyes and the six supernatural powers, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “These are the five kinds of eyes and the six supernatural powers”? The names of the five kinds of eyes and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of the five kinds of eyes and so forth is without possession; the names of the five kinds of eyes and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding the ten powers of the Buddha up to the eighteen unique qualities of a Buddha, whether increasing or decreasing, I neither know, attain, nor see them. How can one say: “These are the ten powers of the Buddha up to the eighteen unique qualities of a Buddha”? The names of the ten powers of the Buddha and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of the ten powers of the Buddha and so forth is without possession; the names of the ten powers of the Buddha and so forth have no place of abiding, nor are they without abiding.
World-Honored One, regarding the five aggregates subject to grasping, like a dream, like an illusion of light, like an echo, like a mirage, like a shadow, like the moon reflected in water, like a magical transformation, like a transformation… whether increasing or decreasing, I neither know, attain, nor see them. Why say: “These are the five aggregates subject to grasping, like a dream and so forth”? The names of the five aggregates subject to grasping, like a dream and so forth, have no place of abiding, nor are they without abiding. Why? Because the meaning of the five aggregates subject to grasping, like a dream and so forth, is without possession; the names of the five aggregates subject to grasping, like a dream and so forth, have no place of abiding, nor are they without abiding.
World-Honored One, regarding separation, tranquility, non-arising, non-ceasing, non-formation, non-destruction, non-defilement, non-purity, suchness, dharma-realm, dharma-abiding, dharma-determination, and ultimate reality, whether increasing or decreasing, I neither know, attain, nor see them. Why say: “This is separation up to ultimate reality”? The names of separation and so forth have no place of abiding, nor are they without abiding. Why? Because the meaning of separation and so forth is without possession; the names of separation and so forth have no place of abiding, nor are they without abiding.
Venerable World-Honored One, regarding conditioned dharmas, unconditioned dharmas, contaminated dharmas, and uncontaminated dharmas, whether increasing or decreasing, I neither know, attain, nor see them. Why then is it said: “These are conditioned dharmas, unconditioned dharmas, contaminated dharmas, uncontaminated dharmas”? The names of conditioned dharmas and so forth have no place where they abide, nor are they without abiding. Why? Because the meaning of conditioned dharmas and so forth is non-possession; the names of conditioned dharmas and so forth have no place where they abide, nor are they without abiding.
Venerable World-Honored One, regarding dharmas of the past, future, and present, whether increasing or decreasing, I neither know, attain, nor see them. Why then is it said: “These are past, present, and future dharmas”? The names of past dharmas and so forth have no place where they abide, nor are they without abiding. Why? Because the meaning of past dharmas and so forth is non-possession; the names of past dharmas and so forth have no place where they abide, nor are they without abiding.
Venerable World-Honored One, regarding all Thus-Come Ones, Worthy of Right and Perfect Enlightenment, and all Bodhisattvas, Śrāvaka Saṃghas, and so forth in the Ganges-sands number of Buddha worlds throughout the ten directions, whether increasing or decreasing, I neither know, attain, nor see them. How then can it be said: “These are all Thus-Come Ones, Worthy of Right and Perfect Enlightenment, and all Bodhisattvas, Śrāvaka Saṃghas, and so forth in the Ganges-sands number of Buddha worlds throughout the ten directions”? The names of the ten directions and so forth have no place where they abide, nor are they without abiding. Why? Because the meaning of the ten directions and so forth is non-possession; the names of the ten directions and so forth have no place where they abide, nor are they without abiding.
Venerable World-Honored One, regarding the increase or decrease of the dharmas mentioned above, I neither know, attain, nor see them. How then can it be said: “This is a Great Bodhisattva; this is Prajñāpāramitā”?
Venerable World-Honored One, regarding Prajñāpāramitā and the Great Bodhisattva, I neither know, attain, nor see them. How then can I use Prajñāpāramitā to transmit, teach, and instruct the Great Bodhisattvas?
Venerable World-Honored One, the names of the Great Bodhisattvas and the name of Prajñāpāramitā have no place where they abide, nor are they without abiding. Why? Because the meanings of these two are non-possession; both names have no place where they abide, nor are they without abiding.
Venerable World-Honored One, thus all dharmas, harmonized with causes and conditions, are falsely called Great Bodhisattvas and falsely called Prajñāpāramitā. Thus, within the aggregates, sense bases, and elements, because they are mere designations, they cannot be spoken of; even up to the eighteen exclusive Buddha dharmas, they cannot be spoken of. Likewise, within the five aggregates of attachment, which are like dreams and so forth, they cannot be spoken of; within quiescence, separation, and so forth, they cannot be spoken of. Even all Thus-Come Ones, Worthy of Right and Perfect Enlightenment, and all Bodhisattvas, Śrāvaka Saṃghas, and so forth in the Ganges-sands number of Buddha worlds throughout the ten directions cannot be spoken of. Why? Venerable World-Honored One, regarding the increase or decrease of the dharmas mentioned above, I neither know, attain, nor see them. Venerable World-Honored One, the names of the five aggregates and so forth spoken of in this way are speech without basis. The name of the Great Bodhisattva and the name of Prajñāpāramitā are likewise speech without basis.
Thus, the name “like a dream” has no place where it can be spoken of. The name “like empty space” has no place where it can be spoken of. The names of earth, water, fire, and wind have no place where they can be spoken of. The names of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation have no place where they can be spoken of. The names of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, Thus-Come One, and other dharmas have no place where they can be spoken of. The names of wholesome and unwholesome; permanent and impermanent; happiness and suffering; self and no-self; quiescence and non-quiescence; existence and non-existence, and so forth, all have no place where they can be spoken of.
Likewise, the names of the Great Bodhisattva and Prajñāpāramitā also have no place where they can be spoken of. Why? Because all these names have no place where they abide, nor are they without abiding. Why? Because these meanings are non-possession; these names have no place where they abide, nor are they without abiding.
Venerable World-Honored One, according to this meaning, I say: regarding the increase or decrease of all dharmas, I neither know, attain, nor see them. How then can it be said: “This is a Great Bodhisattva; this is Prajñāpāramitā”?
Venerable World-Honored One, regarding both the meanings and names mentioned above, I neither know, attain, nor see them. Why then do you teach me to transmit, teach, and instruct the Great Bodhisattvas with Prajñāpāramitā? Venerable World-Honored One, because of this cause and condition, if I were to transmit and teach the Great Bodhisattvas by means of these dharmas, I would certainly feel regret.
Venerable World-Honored One, when the Great Bodhisattvas hear Prajñāpāramitā explained according to this characteristic, their minds do not become attached, worried, regretful, doubtful, or fearful. This shows that such Great Bodhisattvas have definitely abided in the irreversible stage, using skillful means without abiding anywhere, abiding in a place of non-attachment.
Venerable World-Honored One, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in form up to consciousness; they should not abide in the eye faculty up to the mind faculty; they should not abide in the form object up to the dharma object; they should not abide in the eye element up to the mind element; they should not abide in the form element up to the dharma element; they should not abide in the eye-consciousness element up to the mind-consciousness element; they should not abide in eye contact up to mind contact; they should not abide in feelings arising conditioned by eye contact up to feelings arising conditioned by mind contact; they should not abide in the earth element up to the consciousness element; they should not abide in ignorance up to aging and death. Why? Venerable World-Honored One, because form and the nature of form are empty; feeling, perception, formations, consciousness and their natures are also empty.
Venerable World-Honored One, this is the emptiness of form; it is not form. Form is not separate from emptiness, and emptiness is not separate from form; form itself is emptiness, and emptiness itself is form; feeling, perception, formations, and consciousness are likewise so. Therefore, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in form up to consciousness, and likewise up to aging and death.
Furthermore, Venerable World-Honored One, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in the four foundations of mindfulness up to the eighteen exclusive Buddha dharmas. Why? Venerable World-Honored One, because the four foundations of mindfulness and the nature of the four foundations of mindfulness are empty. Venerable World-Honored One, this is the emptiness of the four foundations of mindfulness; it is not the four foundations of mindfulness. The four foundations of mindfulness are not separate from emptiness; emptiness is not separate from the four foundations of mindfulness. The four foundations of mindfulness themselves are emptiness; emptiness itself is the four foundations of mindfulness. Up to the eighteen exclusive Buddha dharmas, it is likewise so. Therefore, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in the four foundations of mindfulness up to the eighteen exclusive Buddha dharmas.
Furthermore, Venerable World-Honored One, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in generosity up to Prajñāpāramitā. Why? Generosity and the nature of generosity are empty. Venerable World-Honored One, this is the emptiness of generosity; it is not generosity. Generosity is not separate from emptiness; emptiness is not separate from generosity. Generosity itself is emptiness; emptiness itself is generosity. Up to Prajñāpāramitā, it is likewise so. Therefore, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in generosity up to Prajñāpāramitā.
Furthermore, Venerable World-Honored One, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in letters, nor should they abide in the continuation of letters, meaning one, two, or many continuations. Why? Venerable World-Honored One, because letters and the nature of letters are empty. Venerable World-Honored One, this is the emptiness of letters; it is not letters. Letters are not separate from emptiness; emptiness is not separate from letters. Letters themselves are emptiness; emptiness itself is letters. The continuation of letters is likewise so. Therefore, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in letters or the continuation of letters.
Furthermore, Venerable World-Honored One, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in supernatural powers. Why? Because supernatural powers and the nature of supernatural powers are empty. Venerable World-Honored One, this is the emptiness of supernatural powers; it is not supernatural powers. Supernatural powers are not separate from emptiness; emptiness is not separate from supernatural powers. Supernatural powers themselves are emptiness; emptiness itself is supernatural powers. Therefore, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in supernatural powers.
Furthermore, Venerable World-Honored One, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in whether form up to consciousness is permanent or impermanent; pleasant or painful; self or not-self; pure or impure; empty or not empty; characterized or without characteristics; with aspirations or without aspirations; quiescent or not quiescent; separated or not separated. Why? Because the dharmas of form and so forth being permanent or impermanent, and the dharma nature of form and so forth being permanent or impermanent, are empty.
Venerable World-Honored One, the dharma of form being permanent or impermanent is empty; it is not the dharma of form being permanent or impermanent. The dharma of form being permanent or impermanent is not separate from emptiness; emptiness is not separate from the dharma of form being permanent or impermanent. The dharma of form being permanent or impermanent is itself emptiness; emptiness itself is the dharma of form being permanent or impermanent. The dharmas of form and so forth being pleasant or painful, and so forth, up to separation or non-separation, are likewise so. Therefore, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in whether form up to consciousness is permanent or impermanent; the dharma of pleasantness or suffering of form and so forth, and so forth, are likewise so.
Furthermore, Venerable World-Honored One, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in suchness, the dharma realm, dharma nature, the dharma of fixedness, or ultimate reality. Why? Because suchness and the nature of suchness are empty. Venerable World-Honored One, suchness is empty; it is not suchness. Suchness is not separate from emptiness; emptiness is not separate from suchness. Suchness itself is emptiness; emptiness itself is suchness. Therefore, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in suchness, the dharma realm, dharma nature, the dharma of fixedness, or ultimate reality; the same applies to all.
Furthermore, Venerable World-Honored One, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in all dhāraṇī gateways or all samādhi gateways. Why? Venerable World-Honored One, because all dhāraṇī gateways and the nature of all dhāraṇī gateways are empty. Venerable World-Honored One, all dhāraṇī gateways are empty; they are not all dhāraṇī gateways. All dhāraṇī gateways are not separate from emptiness; emptiness is not separate from all dhāraṇī gateways. All dhāraṇī gateways themselves are emptiness; emptiness itself is all dhāraṇī gateways. Therefore, when Great Bodhisattvas cultivate Prajñāpāramitā, they should not abide in all dhāraṇī gateways or all samādhi gateways; likewise so.
Furthermore, Venerable World-Honored One, when Great Bodhisattvas cultivate Prajñāpāramitā without skillful means, they are disturbed in mind by attachment to self and what belongs to self. Therefore, they immediately abide in form, abide in feeling, perception, formations, and consciousness. Because they abide there, they make effort toward form; they make effort toward feeling, perception, formations, and consciousness. Because of this effort, they cannot cultivate profound Prajñāpāramitā. Why? Venerable World-Honored One, because such a person, due to effort based on attachment, cannot receive profound Prajñāpāramitā, cannot properly learn profound Prajñāpāramitā, cannot perfect profound Prajñāpāramitā, and cannot accomplish the wisdom of omniscience.
Venerable World-Honored One, when Great Bodhisattvas cultivate Prajñāpāramitā without skillful means, they are disturbed in mind by attachment to self and what belongs to self; therefore, they immediately abide in all dhāraṇī gateways and all samādhi gateways. Because they abide there, they make effort toward all dhāraṇī gateways and all samādhi gateways. Because of such effort, they cannot cultivate profound Prajñāpāramitā. Why? Venerable World-Honored One, because such effort cannot receive profound Prajñāpāramitā; cannot properly learn profound Prajñāpāramitā; cannot perfect Prajñāpāramitā; and cannot accomplish the wisdom of omniscience. Why? Venerable World-Honored One, because form cannot be preserved; feeling, perception, formations, and consciousness cannot be preserved. Because form cannot be preserved, it is not form. Because feeling, perception, formations, and consciousness cannot be preserved, they are not feeling, perception, formations, and consciousness. Why? Because the original nature of form up to consciousness is empty.
Venerable World-Honored One, even all dhāraṇī gateways cannot be preserved; all samādhi gateways also cannot be preserved. Because all dhāraṇī gateways cannot be preserved, they are not all dhāraṇī gateways. Because all samādhi gateways cannot be preserved, they are not all samādhi gateways. Why? Because the original nature of all dhāraṇī gateways and all samādhi gateways is empty.
Venerable World-Honored One, even regarding the preservations mentioned above, if one correctly upholds them and perfects Prajñāpāramitā, one still cannot preserve Prajñāpāramitā in this way. Because it cannot be preserved, it is not Prajñāpāramitā. Why? Because its original nature is empty.
Thus, when Great Bodhisattvas cultivate Prajñāpāramitā, they should contemplate all dharmas through their original nature of emptiness. When they contemplate in this way, the mind has no place where it operates; this is called the Great Bodhisattva’s samādhi of non-preservation. This samādhi is wondrous, supreme, vast, and immeasurable; it can accumulate limitless, unobstructed activities, cannot be seized by all Śrāvakas and Pratyekabuddhas, accomplishes the wisdom of omniscience, and yet cannot be preserved. Because it cannot be preserved, it is not the wisdom of omniscience. Why? Because emptiness of internal dharmas up to emptiness of the self-nature of emptiness itself are all empty. Why? Venerable World-Honored One, the wisdom of omniscience is not cultivated and attained through grasping characteristics. Why? Because all acts of grasping characteristics are also afflictions. What are characteristics? They are the characteristics of form; the characteristics of feeling, perception, formations, and consciousness. The characteristics of the eye up to the characteristics of the mind. The characteristics of form up to the characteristics of dharmas. The characteristics of eye consciousness up to the characteristics of mind consciousness. The characteristics of the foundations of mindfulness up to the characteristics of the eightfold noble path. The characteristics of the pāramitās, the characteristics of supernatural powers. The characteristics of letters. The characteristics of the ten powers up to the eighteen exclusive Buddha dharmas. The characteristics of emptiness, signlessness, and wishlessness. The characteristics of conditioned activity, the characteristics of suchness, the characteristics of the dharma realm, dharma nature, the dharma of fixedness, and ultimate reality. The characteristics of dhāraṇī and the characteristics of samādhi, and so forth. To grasp these characteristics is called affliction; therefore, one does not cultivate and attain the wisdom of omniscience through grasping characteristics. If one could cultivate and attain the wisdom of omniscience through grasping characteristics, then the Brahmin Śreṇika would never have been able to have faith and understanding in the wisdom of omniscience.
What is the characteristic of faith and understanding? It means generating deep and pure faith in Prajñāpāramitā. Through the power of superior understanding, one examines and contemplates the wisdom of omniscience, without taking characteristics as a means, and without taking the absence of characteristics as a means. This is because neither characteristics nor the absence of characteristics can be grasped.
The Brahmin Śreṇika, although relying on the power of faith and understanding to take refuge in the Buddha Dharma and being only one who follows faith, was nevertheless able to enter into the wisdom of omniscience through the original nature of emptiness. Having entered it, he did not grasp the characteristics of form; he did not grasp the characteristics of feeling, perception, formations, and consciousness, up to the characteristics of all dhāraṇī gateways and all samādhi gateways. Why? Because the own characteristics of all dharmas are empty; because both the one who grasps and that which is grasped cannot be apprehended. Why? Because this Brahmin did not contemplate the wisdom of omniscience through internal direct realization, did not contemplate it through external direct realization, did not contemplate it through internal and external direct realization, did not contemplate it through direct realization without knowledge and attainment, did not contemplate it through another kind of direct realization, and did not contemplate it through non-attainment direct realization. Why? Because the Brahmin did not see the wisdom of omniscience that is the object of contemplation, did not see Prajñā that is the contemplator, did not see the person who contemplates, the place of contemplation, or the time of contemplation. This Brahmin did not contemplate the wisdom of omniscience within form, feeling, perception, formations, and consciousness; nor outside them; nor both within and outside them; nor apart from form, feeling, perception, formations, and consciousness. Up to all dhāraṇī gateways and all samādhi gateways, it is likewise so. Why? Because within, outside, both within and outside, or apart from both within and outside, all are empty and cannot be apprehended.
The Brahmin Śreṇika, using such methods of freedom from characteristics, had profound faith and understanding in the wisdom of omniscience; toward all dharmas he grasped nothing, because the true nature of all dharmas cannot be apprehended. Thus, after using the method of freedom from characteristics to have faith and understanding in the wisdom of omniscience, the Brahmin did not grasp characteristics regarding any dharma, nor did he contemplate dharmas as without characteristics, because characteristics and the absence of characteristics cannot be apprehended. Through the power of superior understanding, regarding all dharmas, the Brahmin neither held nor abandoned them, because in the true nature of dharmas there is no holding or abandoning. That Brahmin, regarding what he himself understood through faith up to Nirvāṇa, did not cling to anything. Why? Because the original nature of all dharmas is empty; therefore, one should not grasp or hold onto them.