THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 485
Chapter 3: SUBHŪTI (4)
Venerable World-Honored One, the realization of Prajñāpāramitā by the Great Bodhisattvas is also like this. Regarding all dharmas, the Bodhisattvas do not grasp or cling, and therefore they are able to go from the shore of delusion to the shore of enlightenment. If there remains even a slight amount of grasping at dharmas, then they cannot reach the shore of enlightenment. For this reason, when the Great Bodhisattvas practice Prajñāpāramitā, they do not grasp from form up to consciousness, nor do they grasp any of the dhāraṇī teachings or any of the samādhi teachings. Why? Because all dharmas cannot be apprehended.
Venerable World-Honored One, although the Great Bodhisattvas cannot apprehend any dharmas, because of what they originally vowed to practice, such as the Foundations of Mindfulness up to the factors of the Noble Path, which have not yet been perfected, and because of what they originally vowed to attain, such as the ten powers up to the eighteen exclusive qualities of a Buddha, which have not yet been accomplished, during the intermediate stage they do not enter Nirvāṇa merely because they do not grasp the characteristics of dharmas.
Venerable World-Honored One, although this Great Bodhisattva can perfect the practice of the Foundations of Mindfulness up to the factors of the Noble Path and can realize the ten powers up to the eighteen exclusive qualities of a Buddha, they cannot perceive them. Why? Because the practice of the Foundations of Mindfulness is precisely not the Foundations of Mindfulness, and the factors of the Noble Path are precisely not the factors of the Noble Path; realizing the ten powers is precisely not the ten powers, and the eighteen exclusive qualities of a Buddha are precisely not the eighteen exclusive qualities of a Buddha. This is because the original nature of all dharmas is precisely neither dharma nor non-dharma.
Venerable World-Honored One, although while practicing Prajñāpāramitā the Great Bodhisattvas do not grasp any dharmas, they constantly accomplish supreme deeds.
Furthermore, Venerable World-Honored One, when practicing Prajñāpāramitā, the Great Bodhisattvas should carefully observe. What is Prajñāpāramitā? Why is it called Prajñāpāramitā? Who practices Prajñāpāramitā? For what purpose does one practice Prajñāpāramitā in this way?
Venerable World-Honored One, when practicing Prajñāpāramitā, the Great Bodhisattva should carefully observe: If a dharma has no possession and cannot be apprehended, then that is Prajñāpāramitā. Within the absence of possession, what is being questioned?
At that time, Śāriputra asked Subhūti:
Within this, which dharmas are called without possession and unable to be apprehended?
Subhūti replied:
Prajñāpāramitā up to Dāna-pāramitā are called without possession and unable to be apprehended, because emptiness of internal phenomena up to emptiness of the emptiness of intrinsic nature are all empty. Śāriputra, form up to consciousness are without possession and cannot be apprehended. Emptiness of internal phenomena up to emptiness of the emptiness of intrinsic nature are without possession and cannot be apprehended. The four Foundations of Mindfulness up to the eight factors of the Noble Path are without possession and cannot be apprehended. The five kinds of eyes and the six supernatural powers are without possession and cannot be apprehended. The ten powers of the Buddha up to the eighteen exclusive qualities of a Buddha are without possession and cannot be apprehended. Suchness up to ultimate reality are without possession and cannot be apprehended. The fruit of Stream-Enterer up to the fruit of Solitary Realizer are without possession and cannot be apprehended. Buddhas and Bodhisattvas are without possession and cannot be apprehended. All-knowing wisdom, wisdom of the path aspect, and wisdom of all aspects are without possession and cannot be apprehended, because emptiness of internal phenomena up to emptiness of the emptiness of intrinsic nature are so.
Śāriputra, when the Great Bodhisattva practices Prajñāpāramitā, if they constantly observe truly and firmly in this way, then all possessed dharmas are without possession and cannot be apprehended. Their mind does not worry, does not fear, does not sink, does not grieve, and does not regret. Thus one should know that this Great Bodhisattva never abandons Prajñāpāramitā.
At that time, Śāriputra asked Subhūti:
How can one know that a Great Bodhisattva never abandons Prajñāpāramitā?
Subhūti replied:
This Great Bodhisattva truly knows that form up to consciousness are separated from the intrinsic nature of form up to consciousness. They truly know that giving up to Prajñāpāramitā is separated from the intrinsic nature of giving. They truly know the eighteen exclusive qualities of a Buddha are separated from the intrinsic nature of the eighteen exclusive qualities of a Buddha. They truly know ultimate reality is separated from the intrinsic nature of ultimate reality. Śāriputra, therefore one should know that this Great Bodhisattva does not abandon Prajñāpāramitā.
At that time, Śāriputra asked Subhūti:
What is called the intrinsic nature of form? Up to what is called the intrinsic nature of ultimate reality?
Subhūti replied:
Form takes emptiness as its intrinsic nature, and ultimate reality also takes emptiness as its intrinsic nature. Therefore one should know that form is separated from the intrinsic nature of form, up to ultimate reality is separated from the intrinsic nature of ultimate reality. Śāriputra, form is also separated from the characteristic of form, up to ultimate reality is also separated from the characteristic of ultimate reality. Śāriputra, characteristics are also separated from intrinsic nature, intrinsic nature is also separated from characteristics, characteristics are also separated from characteristics, and intrinsic nature is also separated from intrinsic nature.
At that time, Śāriputra said to Subhūti:
Bodhisattvas who learn according to this Dharma will quickly accomplish all-knowing wisdom.
Subhūti replied:
It is as you say. If Bodhisattvas learn according to this Dharma, they will quickly accomplish all-knowing wisdom. Why? Śāriputra, because these Bodhisattvas know that all dharmas are neither born nor destroyed.
Śāriputra said:
Why are dharmas neither born nor destroyed?
Subhūti replied:
The intrinsic nature of form up to consciousness is empty, therefore whether arising or ceasing, they cannot be apprehended. Up to ultimate reality, its intrinsic nature is also empty, therefore whether arising or ceasing, it cannot be apprehended. Śāriputra, if Bodhisattvas learn Prajñāpāramitā exactly in this way, they will approach all-knowing wisdom. Through approaching all-knowing wisdom in this way, their body, speech, thoughts, and appearances become purified, and in this same way they also attain the four kinds of purity of appearance, body, speech, and thought. Having attained this, they do not give rise to thoughts associated with greed, hatred, delusion, pride, deception, stinginess, or wrong views. Because these Bodhisattvas constantly do not give rise to thoughts of greed, hatred, delusion, and so forth, ultimately they will not be born from a woman’s womb but will always be born through transformation, leaving behind dangerous realms, except when, due to causes and conditions, they do so to bring benefit and happiness to sentient beings. These Bodhisattvas can go from one Buddha land to another Buddha land, making offerings, showing respect, honoring, praising the Buddhas, the World-Honored Ones, bringing sentient beings to accomplishment, and adorning and purifying Buddha lands; until they attain the sought-after state, the unsurpassed enlightenment, they are never separated from the Buddha.
Śāriputra, because these Bodhisattvas constantly learn Prajñāpāramitā without laziness or weariness, one should know that such a person has approached attainment of the sought-after state, the unsurpassed enlightenment.
At that time, Venerable Subhūti said to the Buddha:
Venerable World-Honored One, if Bodhisattvas lack skillful means, then when practicing Prajñāpāramitā, if they practice from form up to consciousness, they are practicing according to the characteristics of those things and not practicing according to Prajñāpāramitā. When practicing from form up to consciousness, whether permanent or impermanent, pleasant or painful, self or non-self, pure or impure, separated or not separated, peaceful or not peaceful, this is practicing according to their characteristics and not practicing according to Prajñāpāramitā.
If Bodhisattvas lack skillful means, when practicing Prajñāpāramitā, whether they practice the four Foundations of Mindfulness up to the eight factors of the Noble Path; whether they practice the five kinds of eyes, the six supernatural powers, the pāramitās; whether they practice the ten powers of the Buddha up to the eighteen exclusive qualities of a Buddha; they are practicing according to their characteristics and not practicing according to Prajñāpāramitā.
If Bodhisattvas lack skillful means, when practicing Prajñāpāramitā, if they think: “I practice Prajñāpāramitā because there is something to attain,” then this is practicing according to characteristics. If they think: “I am a Bodhisattva;” because there is something to attain, this is practicing according to characteristics. If they think: “I am capable of practicing Prajñāpāramitā in this way,” then this Bodhisattva practicing Prajñāpāramitā has something to attain and therefore is practicing according to characteristics. Venerable World-Honored One, if Bodhisattvas give rise to such discriminations while practicing Prajñāpāramitā, then one should know that this Bodhisattva lacks skillful means and is not practicing Prajñāpāramitā.
At that time, Subhūti said to Śāriputra:
If Bodhisattvas lack skillful means, when practicing Prajñāpāramitā, whether regarding form up to consciousness they abide in fixed perceptions, then they practice based on those perceptions of dharmas. Because of practicing in this way, they cannot be liberated from birth, aging, sickness, death, sorrow, distress, and various sufferings.
Whether regarding the eye faculty up to the mind faculty they abide in fixed perceptions, then they practice based on those perceptions of dharmas. Whether regarding the form realm up to the dharma realm they abide in fixed perceptions, then they practice based on those contemplative perceptions. Whether regarding the eye consciousness realm up to the mind consciousness realm they abide in fixed perceptions, then they practice based on those perceptions of dharmas. Whether regarding eye contact up to mind contact they abide in fixed perceptions, then they practice based on those perceptions of dharmas. Whether regarding feelings arising conditioned by eye contact up to feelings arising conditioned by mind contact they abide in fixed perceptions, then they practice based on those perceptions of dharmas. Because of practicing in this way, they cannot be liberated from birth, aging, sickness, death, sorrow, distress, and other sufferings.
If Bodhisattvas lack skillful means, when practicing Prajñāpāramitā, whether regarding the four Foundations of Mindfulness up to the eight factors of the Noble Path they abide in fixed perceptions, then they practice based on those perceptions of dharmas. Whether regarding the five kinds of eyes, the six supernatural powers, the six pāramitās, the four meditative absorptions, the four immeasurables, the four formless concentrations, the ten powers of the Buddha up to the eighteen exclusive qualities of a Buddha; if they abide in fixed perceptions, then they practice based on those perceptions of dharmas. Whether regarding Stream-Enterer, Once-Returner, Non-Returner, Arhat, Solitary Realizer, Bodhisattva, or Tathāgata, if they abide in fixed perceptions, then they also practice based on those perceptions of dharmas. Because of practicing in this way, they cannot be liberated from birth, aging, sickness, death, sorrow, distress, and other sufferings.
Śāriputra, these Bodhisattvas lack skillful means, therefore they cannot attain the fruits of the Śrāvakas or Solitary Realizers, much less the unsurpassed enlightenment. Śāriputra, if they cultivate Prajñāpāramitā with such perceptions and practices of perceived dharmas, one should know that this Great Bodhisattva lacks skillful means, and whatever they do will not be accomplished.
At that time Śāriputra asked Subhūti:
How can one know that Bodhisattvas have skillful means when practicing Prajñāpāramitā?
Subhūti replied:
When practicing Prajñāpāramitā, if Bodhisattvas do not practice from form up to consciousness, nor practice according to their characteristics; if they do not practice form up to consciousness as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or non-empty, possessing characteristics or without characteristics, possessing vows or without vows, peaceful or not peaceful, separated or not separated; they do not practice according to those characteristics. Why? Śāriputra, because form and so forth are empty, not form and so forth; form and so forth are not separate from emptiness, and emptiness is not separate from form; form itself is emptiness, and emptiness itself is form. The same applies to the aggregates, sense fields, elements, dependent origination, enlightenment factors, pāramitās, the five kinds of eyes, the six supernatural powers, the ten powers up to the exclusive Buddha qualities.
Śāriputra, know that these Bodhisattvas are those who possess skillful means and are practicing Prajñāpāramitā. Because these Bodhisattvas possess skillful means, they are able to realize unsurpassed enlightenment.
Śāriputra, when these Bodhisattvas practice Prajñāpāramitā, regarding Prajñāpāramitā they do not cling to practicing or not practicing; they do not cling to practicing, do not cling to not practicing; they do not cling to neither practicing nor not practicing; regarding this non-clinging, they also do not cling, much less do they cling to other dharmas.
At that time, Śāriputra asked Subhūti:
For what reason do these Bodhisattvas have no grasping toward Prajñāpāramitā?
Subhūti replied:
Because the intrinsic nature of Prajñāpāramitā cannot be apprehended. Why? Śāriputra, because this Prajñāpāramitā also takes emptiness as its intrinsic nature.
Śāriputra, for this reason, when Bodhisattvas practice Prajñāpāramitā regarding Prajñāpāramitā, whether they grasp that there is practice, or grasp that there is no practice, or grasp both practice and non-practice, or grasp neither practice nor non-practice, or grasp or not grasp, all of these are not practicing Prajñāpāramitā. Why? Śāriputra, because all dharmas take emptiness as their intrinsic nature, all lack a place for grasping and a place for attachment.
Śāriputra, this is called the Bodhisattva’s samādhi of emptiness, non-arising, and non-grasping toward all dharmas. This samādhi is vast, supreme, and exceedingly wondrous. It has the ability to gather without limit and perform without obstruction, but it is not shared with all Śrāvakas and Solitary Realizers. If Bodhisattvas constantly abide in and do not leave this samādhi, they will quickly realize unsurpassed enlightenment.
At that time Śāriputra asked Subhūti:
Is it only by constantly maintaining and not abandoning this one supreme samādhi that Great Bodhisattvas quickly realize unsurpassed enlightenment, or are there other dharmas as well?
Subhūti replied:
It is not only by constantly maintaining and not abandoning this one supreme samādhi that Bodhisattvas quickly realize unsurpassed enlightenment; there are also many other dharmas.
Śāriputra asked:
What other dharmas are there?
Subhūti replied:
Śāriputra, Great Bodhisattvas also possess the following samādhis: View Practice Samādhi, Jeweled Seal Samādhi, Lion’s Play Samādhi, Wondrous Moon Samādhi, Moon Banner Mark Samādhi, Ocean of All Dharmas Samādhi, Empowerment Samādhi, Dharma Realm Certainty Samādhi, Certainty Banner Mark Samādhi, Vajra Analogy Samādhi, Entering All Dharma Seals Samādhi, Abiding Concentration Samādhi, King Seal Samādhi, Strength of Diligence Samādhi, Equal Arising Samādhi, Entering Loving-Kindness Certainty Samādhi, Entering Increasing Speech Samādhi, Observing Directions Samādhi, Total Retention Seal Samādhi, Non-Forgetting Samādhi, Equal Approach of All Dharmas Samādhi, Covering Space Samādhi, Vajra Wheel Samādhi, Supreme Banner Mark Samādhi, Indra Banner Mark Samādhi, Moon Banner Mark Samādhi, Following Firmness Samādhi, Lion’s Exertion Samādhi, Broadly Expounding Samādhi, Abandoning Dust and Desire Samādhi, Universal Illumination Samādhi, Non-Compliance Samādhi, Abiding in Signlessness Samādhi, Certainty Samādhi, Stainless Conduct Samādhi, Boundless Light Samādhi, Radiating Light Samādhi, Universal Illumination Samādhi, Pure Seat Samādhi, Stainless Radiance Samādhi, Giving Rise to Love and Joy Samādhi, Lightning Lamp Samādhi, Endless Samādhi, Difficult-to-Conquer Samādhi, Majestic Radiance Samādhi, Exhaustion-Free Samādhi, Unexcelled Samādhi, Revealing Samādhi, Sun Lamp Samādhi, Pure Moon Samādhi, Pure Light Samādhi, Manifest Brightness Samādhi, Creating and Non-Creating Samādhi, Wisdom Mark Samādhi, Abiding Mind Samādhi, Universal Brightness Samādhi, Skillful Abiding Samādhi, Jeweled Accumulation Samādhi, Wondrous Dharma Seal Samādhi, Equal Intention of All Dharmas Samādhi, Abandoning Love and Joy Samādhi, Dharma Courage Samādhi, Dispelling Samādhi, Discriminating Dharma Phrases Samādhi, Entering Equality of Self Samādhi, Separation from Literary Characteristics Samādhi, Cutting Off Objects of Support Samādhi, Non-Transformation Samādhi, Category Samādhi, Entering Name Determination Characteristics Samādhi, Signless Practice Samādhi, Leaving Obscuration and Darkness Samādhi, Accompanying Practice Samādhi, Immovable Samādhi, Peaceful Object Characteristics Samādhi, Gathering All Merits Samādhi, Abiding in Certainty Samādhi, Pure Wondrous Flower Samādhi, Possessing Enlightenment Factors Samādhi, Boundless Eloquence Samādhi, Equal-to-None Samādhi, Surpassing All Samādhi, Skillful Discrimination Samādhi, Dispelling the Net of Doubt Samādhi, Non-Abiding Samādhi, One Characteristic Adornment Samādhi, Drawing Forth Practice Characteristics Samādhi, One Practice Samādhi, Abandoning Practice Characteristics Samādhi, Attaining Transformation Throughout the Realms of Existence Samādhi, Entering All Designated Speech and Language Samādhi, Liberating Sounds and Letters Samādhi, Possessing Majestic Virtue Samādhi, Great Blazing Samādhi, Pure Eye Samādhi, Stainless Patience Samādhi, Entering All Practice Characteristics Samādhi, Not Rejoicing in All Samādhi, Endless Practice Characteristics Samādhi, Possessing Dhāraṇī Samādhi, Subduing All Correct and Incorrect Natures Samādhi, Leaving Contrary Following Samādhi, Leaving Increase and Love Samādhi, Stainless Brightness Samādhi, Possessing Firmness Samādhi, Full Moon Pure Light Samādhi, Lightning Light Eloquence Samādhi, Great Adornment Samādhi, Illuminating All Worlds Samādhi, Equal Intention Concentration Samādhi, Equal Principle of Dustless and Dust Samādhi, Equal Principle of Non-Nature and Nature Samādhi, Nestless Samādhi, Markless Samādhi, Abiding Certainly in Suchness Samādhi, Destroying Evil Conduct of Body, Speech, and Mind Samādhi, Space-Like Samādhi, and Stainlessly Unattached Like Space Samādhi.
Śāriputra, if Bodhisattvas constantly abide in and do not abandon such supreme samādhis, they will quickly realize unsurpassed enlightenment. Śāriputra, there are also immeasurable and innumerable other samādhi teachings and dhāraṇī teachings; if Bodhisattvas constantly learn these teachings, they will also quickly attain the sought-after state, unsurpassed enlightenment.
At that time, Subhūti, relying upon the Buddha’s majestic power, said to Venerable Śāriputra:
If Bodhisattvas abide in such supreme samādhis, one should know that they have already received predictions of attainment from Buddhas of the past and have also received predictions of attainment from Buddhas of the ten directions in the present. Śāriputra, although these Bodhisattvas abide in these samādhis, they do not see these samādhis, nor do they cling to the names of these samādhis, nor do they think: “I have truly entered these samādhis.” They also do not think: “Only I can enter these supreme concentrations; others cannot enter them.” Their thinking and discrimination are such that, through the power of these concentrations, they do not give rise to any dharma.
At that time, Śāriputra asked Subhūti:
Is it because the concentrations are different that there are Great Bodhisattvas who abide in such supreme samādhis and have already received predictions from Buddhas of the past and present?
Subhūti replied:
It is not so. Why? Śāriputra, if Prajñāpāramitā, samādhi, or the Bodhisattvas themselves had any distinction, then Prajñāpāramitā would be samādhi, and samādhi would be the Bodhisattvas. Why? Because the nature of all dharmas is equal.
At that time, Śāriputra asked Subhūti:
If samādhi is not different from Bodhisattvas, Bodhisattvas are not different from samādhi, samādhi itself is Bodhisattvas, and Bodhisattvas themselves are samādhi; because all dharmas are equal, can Bodhisattvas point out their own realization and entry into samādhi?
Subhūti replied:
Impossible. Śāriputra asked:
With regard to Samādhi, do the Bodhisattvas have such perceptions and such determined perceptions?
Subhūti replied:
The Bodhisattvas do not generate perceptions or determined perceptions with regard to Samādhi.
Śāriputra said:
Why do these Bodhisattvas not have perceptions and determined perceptions regarding the very Samādhi they have realized?
Subhūti replied:
Because these Bodhisattvas have no discrimination.
Śāriputra asked:
Why do they have no discrimination?
Subhūti replied:
These Bodhisattvas know that all dharmas and Samādhi are without possession. Within that which is without possession, there is no allowance for discriminating perceptions and determined perceptions to arise.
At that moment, the World-Honored One praised Subhūti, saying:
Excellent, excellent! Just as you have said! I declare you to be foremost among all, the first in abiding in the Aranā Samādhi among the assembly of Śrāvakas. Therefore I explain that the meaning corresponding to this is that within the equality of nature there is no contention or opposition.
Thus, Subhūti, the great Bodhisattvas who wish to learn the Perfection of Wisdom up to and including the Perfection of Giving should learn in this way. Those who wish to learn from the Foundations of Mindfulness up to the factors of the Noble Path should learn in this way. Those who wish to learn from the ten powers up to the eighteen distinct qualities of the Buddha should also learn in this way.
At that time, Śāriputra immediately addressed the Buddha:
World-Honored One, when a great Bodhisattva learns in this way, has he learned the Perfection of Wisdom up to the eighteen distinct qualities of the Buddha?
The Buddha said:
Śāriputra, when a great Bodhisattva learns in this way, he is learning the Perfection of Wisdom up to the eighteen distinct qualities of the Buddha, using non-attainment as the skillful means.
At that time, Śāriputra said to the Buddha:
World-Honored One, when a great Bodhisattva learns in this way, does he take non-attainment as the skillful means in learning from the Perfection of Wisdom to the eighteen distinct qualities of the Buddha?
The Buddha said:
That is correct. When learning in this way, a great Bodhisattva takes non-attainment as the skillful means and learns the Perfection of Wisdom up to the eighteen distinct qualities of the Buddha.
Śāriputra asked:
World-Honored One, does non-attainment refer to those things that cannot be grasped?
The Buddha said:
Śāriputra, non-attainment means that the self cannot be grasped, up to and including views cannot be grasped, because they are ultimately pure. The aggregates, sense bases, elements, and dependent origination cannot be grasped, because they are ultimately pure. The Desire Realm, Form Realm, and Formless Realm cannot be grasped, because they are ultimately pure. The four Foundations of Mindfulness up to the eight factors of the Noble Path cannot be grasped, because they are ultimately pure. The ten powers of the Buddha up to the eighteen distinct qualities of the Buddha all cannot be grasped, because they are ultimately pure. Giving up to the Perfection of Wisdom cannot be grasped, because it is ultimately pure. Stream-entry up to the Solitary Buddha cannot be grasped, because they are ultimately pure. Bodhisattvas, Buddhas, Bodhi, and Nirvāṇa all cannot be grasped, because they are ultimately pure.
Śāriputra asked:
World-Honored One, what does “ultimately pure” mean?
The Buddha said:
It means that all dharmas are unborn, undestroyed, undefiled, unpurified, without coming out, without entering, unattained, and unconditioned. This is called the meaning of ultimate purity.
At that time, Śāriputra again addressed the Buddha:
World-Honored One, when Bodhisattvas learn in this way, what dharmas should they learn?
The Buddha said:
Śāriputra, when Bodhisattvas learn in this way, they should not perceive that there is learning with regard to dharmas. Why? Śāriputra, all dharmas are not actually like that; it is only because ignorant ordinary beings cling that there is learning of those dharmas.
Śāriputra asked:
World-Honored One, if this is so, then why do dharmas exist?
The Buddha said:
Dharmas exist as non-possession, in that very way. If, regarding these dharmas that are without possession, one cannot clearly understand them, that is called ignorance.
Śāriputra asked:
World-Honored One, which dharmas are without possession, and if they are not understood clearly, this is called ignorance?
The Buddha said to Śāriputra:
Form up to consciousness are without possession; likewise, the four Foundations of Mindfulness up to the eighteen distinct qualities of the Buddha are all without possession, because of emptiness of internal phenomena up to emptiness of the non-existence of inherent nature.
Śāriputra, those ignorant ordinary beings do not penetrate all dharmas that are without possession in this way, and therefore they are called ignorant. That person, due to ignorance and the power of craving, discriminates and clings to the two extremes of annihilationism and eternalism. Therefore, he does not see or know that the nature of dharmas is without possession, and so he discriminates dharmas. Because of discrimination, he clings to form, feeling, perception, formations, and consciousness, up to clinging to the eighteen distinct qualities of the Buddha. Because of clinging, he discriminates the nature of dharmas as without possession. Therefore, he does not see or know dharmas.
Śāriputra asked:
World-Honored One, regarding which dharmas does he not see or know?
The Buddha said:
Śāriputra, he does not see or know form up to consciousness. Likewise, he does not see or know the four Foundations of Mindfulness and the eighteen distinct qualities of the Buddha. Because he does not see or know dharmas, he repeatedly falls among ignorant ordinary beings and cannot escape.
Śāriputra asked:
World-Honored One, from where can they not escape?
The Buddha said:
They cannot escape from the Desire Realm, the Form Realm, and the Formless Realm. Because they cannot escape the three realms, they cannot accomplish the fruits of Śrāvaka, Solitary Buddha, Bodhisattva, or Buddha. Even if someone were to escape the three realms, if they could not escape the Two Vehicles, it would be because that person does not believe in or fully understand the profound teachings.
Śāriputra asked:
World-Honored One, what are these profound teachings that cannot be believed in and understood?
The Buddha said:
That teaching is that form is emptiness up to consciousness is emptiness; it cannot be fully believed in or understood. Likewise, up to the eighteen distinct qualities of the Buddha, all are emptiness and cannot be fully believed in or understood. Because they cannot believe in or understand that the nature of the knowing subject and the object known is empty, they cannot abide in the dharma that should be learned.
Śāriputra asked:
World-Honored One, what dharma that should be learned is the person unable to abide in?
The Buddha said:
Śāriputra, that person cannot abide in the Perfection of Giving up to the Perfection of Wisdom. They also cannot abide in the irreversible stage and the immeasurable, boundless other dharmas of the Buddha. Therefore, they are called ignorant ordinary beings. Because they cling to the existence of the nature of dharmas, they cling to form, feeling, perception, formations, and consciousness; the eye faculty up to the mind faculty; the form realm up to the dharma realm; the eye element up to the mind-consciousness element; greed, hatred, ignorance, and various views of grasping; the Foundations of Mindfulness up to Bodhi and Nirvāṇa—all are regarded as having inherent nature.
At that time, Śāriputra said to the Buddha:
World-Honored One, are there Bodhisattvas who learn in this way but are not learning the Perfection of Wisdom, and therefore cannot accomplish the wisdom of Omniscience?
The Buddha said to Śāriputra:
Yes, there are Bodhisattvas who learn in this way but are not learning the Perfection of Wisdom, and therefore cannot accomplish the wisdom of Omniscience.
Śāriputra said:
World-Honored One, which Bodhisattvas learn in this way but are not learning the Perfection of Wisdom?
The Buddha said:
Śāriputra, if Bodhisattvas lack skillful means and yet discriminate and cling to the Perfection of Wisdom, up to discriminating and clinging to the Perfection of Giving; or if they discriminate and cling to the four Foundations of Mindfulness up to the eighteen distinct qualities of the Buddha; or if they discriminate and cling to the wisdom of all, the wisdom of the modes of the path, and the wisdom of all aspects, then because of this factor, although these Bodhisattvas learn in this way, they are not learning the Perfection of Wisdom, and therefore they do not accomplish the wisdom of Omniscience.
Śāriputra asked:
World-Honored One, when these Bodhisattvas learn in this way, if it is determined that they are not learning the Perfection of Wisdom, will they be unable to accomplish the wisdom of Omniscience?
The Buddha said:
Śāriputra, when these Bodhisattvas learn in this way, they certainly are not learning the Perfection of Wisdom and cannot accomplish the wisdom of Omniscience.
Śāriputra asked:
World-Honored One, which Bodhisattvas practice the Perfection of Wisdom, correctly learn the Perfection of Wisdom, and by learning in this way accomplish the wisdom of Omniscience?
The Buddha said:
Śāriputra, if Bodhisattvas practice the Perfection of Wisdom and do not see the Perfection of Wisdom, up to not seeing the wisdom of all aspects, then such Bodhisattvas practice the Perfection of Wisdom and are correctly learning the Perfection of Wisdom. When learning in this way, they accomplish the wisdom of Omniscience, taking non-attainment as the skillful means.
Śāriputra asked:
World-Honored One, what dharma of non-attainment do these Bodhisattvas take as the skillful means?
The Buddha taught:
Śāriputra, when these Bodhisattvas practice the Perfection of Giving, during the very act of giving, they use non-attainment as the means; until they cultivate and practice the Perfection of Wisdom, even while practicing the Perfection of Wisdom, they also use non-attainment as the means. Until they seek the fruit of Bodhi, while practicing the fruit of Bodhi, they also use non-attainment as the means. Until they seek the wisdom of all aspects, while practicing the wisdom of all aspects, they also use non-attainment as the means.
Śāriputra asked:
World-Honored One, when these Bodhisattvas cultivate the Perfection of Wisdom, what kinds of non-attainment do they use as means?
The Buddha taught:
Śāriputra, when cultivating the Perfection of Wisdom, these Bodhisattvas take the non-attainment of inner emptiness as the means; until they take the non-attainment of the emptiness of the emptiness of self-nature as the means. Because of this cause and condition, they quickly accomplish the wisdom of omniscience.
At that time, Venerable Subhūti addressed the Buddha:
World-Honored One, suppose someone comes and asks: Those beings created through transformation, if they study the Perfection of Wisdom up to the Perfection of Giving, and study the foundations of mindfulness up to the eighteen uncommon qualities of a Buddha, can that person accomplish the wisdom of omniscience? World-Honored One, if I am asked such a question, how should I answer?
The Buddha said to Subhūti:
I will ask you in return. Answer according to your understanding. What do you think? Is form up to consciousness different from the being created through transformation? Are the eye faculty up to the mind faculty different from that being created through transformation? Are the realms of form up to the realm of phenomena different from that being created through transformation? Are the eye-element up to the mind-element different from that being created through transformation? Are the elements of form up to the elements of phenomena different from that being created through transformation? Are the eye-consciousness element up to the mind-consciousness element different from that being created through transformation? Are eye-contact up to mind-contact different from that being created through transformation? Are the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact different from that being created through transformation? Are the four foundations of mindfulness up to the eightfold noble path different from that being created through transformation? Are the liberation doors of emptiness, signlessness, and wishlessness different from that being created through transformation? Are the Perfection of Giving up to the eighteen uncommon qualities of a Buddha different from that being created through transformation? Is the unsurpassed perfect enlightenment of all Buddhas different from that being created through transformation?
Subhūti replied:
World-Honored One, there is no difference. Why? Because form is not different from the being created through transformation; the being created through transformation is not different from form. Form itself is the being created through transformation; the being created through transformation itself is form. Up to the unsurpassed perfect enlightenment, it is likewise so.
The Buddha said to Subhūti:
What do you think? Do these beings created through transformation have defilement or purity? Do they have arising and cessation?
Subhūti replied:
No, World-Honored One.
The Buddha said to Subhūti:
What do you think? If a phenomenon has no defilement, no purity; no arising, no cessation, can that phenomenon study the Perfection of Wisdom up to the wisdom of all aspects and accomplish the wisdom of omniscience?
Subhūti replied:
World-Honored One, no.
The Buddha said to Subhūti:
What do you think? Within the five aggregates, does one give rise to concepts, various conceptualizations, conceptual designations, expressions, and the mere designation of “Great Bodhisattva”?
Subhūti replied:
World-Honored One, it is so.
The Buddha said to Subhūti:
What do you think? Within the five aggregates, when one gives rise to various concepts, conceptual designations, expressions, and mere conceptual fabrications, can one establish phenomena as having arising and cessation, defilement and purity, and being obtainable?
Subhūti replied:
World-Honored One, no.
The Buddha said to Subhūti:
What do you think? If a phenomenon has no concept, no various concepts, no designation, no expression, no mere designation; has no body and no bodily action, no speech and no verbal action, no mind and no mental action; has no arising and cessation, no defilement and purity—can that phenomenon study the Perfection of Wisdom and accomplish the wisdom of omniscience?
Subhūti replied:
World-Honored One, no.
The Buddha said to Subhūti:
If Bodhisattvas use non-attainment as the means and cultivate and study such profound Perfection of Wisdom, then they will certainly accomplish the wisdom of omniscience.
Venerable Subhūti again addressed the Buddha:
If Bodhisattvas wish to realize unsurpassed perfect enlightenment, they should be like the being created through transformation and study the Perfection of Wisdom. Why? One should know that the being created through transformation is precisely the five aggregates.
The Buddha said to Subhūti:
What do you think? If the five aggregates are like an illusion, can they study the Perfection of Wisdom and accomplish the wisdom of omniscience?
Subhūti replied:
World-Honored One, no. Why? The five aggregates are like an illusion, taking emptiness as their self-nature; and the self-nature of emptiness cannot be grasped.
The Buddha said to Subhūti:
What do you think? The five aggregates being like a dream, like an echo, like a mirage, like a flame, like an image in a mirror, like a magical creation—can they study the Perfection of Wisdom and accomplish the wisdom of omniscience?
Subhūti replied:
World-Honored One, no. Why? The five aggregates, from being like an echo up to being like a magical creation, all take emptiness as their self-nature, and the self-nature of emptiness cannot be grasped.
The Buddha asked Subhūti:
What do you think? The five aggregates being like an illusion… does the nature of each phenomenon differ?
Subhūti answered:
World-Honored One, no. Why? Form that is like an illusion is itself form that is like a dream; up to form that is like a magical creation. The five aggregates and the six faculties likewise have no different nature. Thus, because all are included within inner emptiness up to the emptiness of the emptiness of self-nature, their nature cannot be grasped.
At that time, Subhūti again addressed the Buddha:
If Bodhisattvas newly learning the Mahāyāna hear such a profound teaching of the Perfection of Wisdom, will their minds become greatly terrified?
The Buddha said to Subhūti:
When Bodhisattvas newly learning the Mahāyāna practice the Perfection of Wisdom, if they lack skillful means and lack the assistance of spiritual friends, then when they hear such a profound teaching of the Perfection of Wisdom, their minds will become greatly terrified.
Venerable Subhūti again addressed the Buddha:
Those Bodhisattvas who cultivate the Perfection of Wisdom with skillful means, when they hear such a profound teaching of the Perfection of Wisdom, their minds do not become terrified, frightened, or apprehensive.
The Buddha said to Subhūti:
A Bodhisattva who uses mental activity associated with the wisdom of omniscience and observes form up to consciousness as having the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation—none of which can be grasped. Such Bodhisattvas, when cultivating the Perfection of Wisdom, possess skillful means. If they hear such a profound teaching of the Perfection of Wisdom, their minds are not frightened, obstructed, or afraid.
Furthermore, Subhūti, if Bodhisattvas, after observing in this way, think: “I must use non-attainment as the means and teach all sentient beings that these five aggregates have the characteristics of impermanence up to the characteristic of separation, and these also cannot be grasped.” This is a Bodhisattva who is not attached to the Perfection of Giving.
Furthermore, Subhūti, if Bodhisattvas do not, for the sake of Śrāvakas and Pratyekabuddhas, give rise to the thought that the five aggregates have characteristics from impermanence up to separation, because they use non-attainment as the means, this is a Bodhisattva who is not attached to the Perfection of Moral Discipline.
Furthermore, Subhūti, if Bodhisattvas use non-attainment as the means to practice the Perfection of Wisdom, observing the element of earth up to the element of consciousness, all as impermanent, suffering, and empty, without giving rise to anger but only practicing patience, this is a Bodhisattva who is not attached to the Perfection of Patience.
Furthermore, Subhūti, if Bodhisattvas use mental activity associated with the wisdom of omniscience, observe from form up to consciousness, from the characteristic of impermanence up to the characteristic of separation, all as impossible to grasp; although they use non-attainment as the means, they never abandon mental activity associated with the wisdom of omniscience and diligently cultivate all wholesome qualities. This is a Bodhisattva who is not attached to the Perfection of Diligent Effort.
Furthermore, Subhūti, if Bodhisattvas are not distracted by thoughts directed toward Śrāvakas and Pratyekabuddhas, nor by other unwholesome states of mind, and are not mixed with the Bodhisattva’s pure mental activity, this is a Bodhisattva who is not attached to the Perfection of Meditation.
Furthermore, Subhūti, if Bodhisattvas practice the Perfection of Wisdom and truly observe that it is not that form does not exist, yet say that form is emptiness; form itself is emptiness, emptiness itself is form; feeling, perception, formations, and consciousness are likewise so. The eye faculty up to the mind faculty; the realms of form up to the realms of phenomena; the eye-element up to the mind-element; the elements of form up to the elements of phenomena; the eye-consciousness element up to the mind-consciousness element; eye-contact up to mind-contact; feelings arising dependent on eye-contact up to feelings arising dependent on mind-contact; the four foundations of mindfulness up to the eighteen uncommon qualities of a Buddha are likewise so. This is a Bodhisattva who is not attached to the Perfection of Wisdom. Subhūti, in this way, when Bodhisattvas practice the Perfection of Wisdom with skillful means and hear such a profound teaching of the Perfection of Wisdom, their minds are not disturbed, apprehensive, or terrified.
Venerable Subhūti again addressed the World-Honored One:
How does a Bodhisattva receive the help of spiritual friends, so that upon hearing such a profound teaching of the Perfection of Wisdom, the mind is not disturbed, apprehensive, or terrified?
The Buddha said:
Subhūti, the spiritual friends of these Bodhisattvas are those who constantly use non-attainment as the means and teach that form up to consciousness, and the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation, cannot all be grasped. They teach that the eye up to the mind, and the characteristics from impermanence up to separation, cannot be grasped. They teach that form up to phenomena, and the characteristics from impermanence up to separation, cannot be grasped. They teach that eye-consciousness up to mind-consciousness, and the characteristics from impermanence up to separation, cannot be grasped. They teach that eye-contact up to mind-contact, and the characteristics from impermanence up to separation, cannot be grasped; and they encourage one to rely upon these teachings and diligently cultivate wholesome roots, dedicating them toward unsurpassed perfect enlightenment, and not to turn toward the states of Śrāvakas and Pratyekabuddhas. Know that these are the spiritual friends of Bodhisattvas.
Furthermore, Subhūti, the spiritual friends of Bodhisattvas are those who constantly use non-attainment as the means to teach the cultivation of the four foundations of mindfulness up to the eightfold noble path, all of which cannot be grasped; or teach the cultivation of the liberation doors of emptiness, signlessness, and wishlessness, all of which cannot be grasped; or teach the cultivation of the ten powers of the Buddha up to the eighteen uncommon qualities of a Buddha, all of which cannot be grasped; or teach the cultivation of the wisdom of all, the wisdom of paths, and the wisdom of all aspects, all of which cannot be grasped; and then encourage reliance upon these teachings to cultivate wholesome roots and dedicate them toward unsurpassed perfect enlightenment, not turning toward the states of Śrāvakas and Pratyekabuddhas. Know that these are precisely the spiritual friends of Bodhisattvas.
Subhūti, if Bodhisattvas receive the assistance of spiritual friends, then when they hear such a profound teaching of the Perfection of Wisdom, their minds are not obstructed, frightened, or afraid.
At that time, Subhūti again addressed the Buddha:
How is it that Bodhisattvas practicing the Perfection of Wisdom, without skillful means, when hearing such a profound teaching of the Perfection of Wisdom, have apprehension, terror, and fear?
The Buddha said to Subhūti:
If Bodhisattvas use attainment as the means, are separated from mental activity associated with the wisdom of omniscience, and practice the Perfection of Giving up to the Perfection of Wisdom, then regarding this practice they perceive something to be attained and thus rely upon it. Using attainment as the means, separated from mental activity associated with the wisdom of omniscience, they observe form up to consciousness, inner emptiness up to the emptiness of the emptiness of self-nature; regarding this contemplation of emptiness, they perceive something to be attained and thus rely upon it. Using attainment as the means, they observe the eye up to the mind; observe form up to phenomena; observe eye-consciousness up to mind-consciousness; observe eye-contact up to mind-contact; observe feelings arising dependent on eye-contact up to feelings arising dependent on mind-contact; observe inner emptiness up to the emptiness of the emptiness of self-nature; regarding this contemplation of emptiness, they perceive realization and thus rely upon it. Using attainment as the means, abandoning mental activity associated with the wisdom of omniscience, they practice the four foundations of mindfulness up to the eighteen uncommon qualities of a Buddha; regarding that practice, they perceive realization and thus rely upon it.
Subhūti, such Bodhisattvas, practicing the Perfection of Wisdom without skillful means, when hearing such a profound teaching of the Perfection of Wisdom, give rise to apprehension and fear.
Venerable Subhūti again addressed the Buddha:
How are Bodhisattvas practicing the Perfection of Wisdom led by evil friends, so that when hearing such a profound teaching of the Perfection of Wisdom, they become apprehensive and frightened?
The Buddha said to Subhūti:
The evil friends of Bodhisattvas are those who teach aversion to and separation from the Perfection of Wisdom up to the Perfection of Giving, saying: “Good sons, you should not practice this teaching. Why? Such six Perfections are not the words of the Buddha. Those verses were falsely created. Therefore, you should not explain them to others, cultivate them, recite them, uphold them, contemplate them, or study them.” Know that these are the evil friends of Bodhisattvas.
Furthermore, Subhūti, the evil friends of Bodhisattvas are those who do not speak about Māra and the faults of Māra; meaning there are evil Māras who disguise themselves as the Buddha, come to teach Bodhisattvas to become weary of and abandon the six Perfections, saying: “Good son, why do you need to cultivate these Perfection teachings?” There are also evil Māras who disguise themselves as the Buddha, come before Bodhisattvas, and explain and reveal teachings corresponding to Śrāvakas and Pratyekabuddhas, such as sūtras up to treatises, clearly distinguishing them and causing Bodhisattvas to devote themselves to their study.
There are also evil Māras who disguise themselves as the Buddha and say to Bodhisattvas: “You are not a Bodhisattva. You do not possess the mind of Bodhi; therefore, you cannot abide in the irreversible stage and cannot attain the unsurpassed perfect enlightenment that you seek.”
There are also evil Māras who disguise themselves as the Buddha and say to Bodhisattvas: “Good son, form up to consciousness are empty, without self or anything belonging to self. The eye up to the mind are empty, without self or anything belonging to self. Form up to phenomena are empty, without self or anything belonging to self. Eye-consciousness up to mind-consciousness are empty, without self or anything belonging to self. Eye-contact up to mind-contact are empty, without self or anything belonging to self. Feelings arising dependent on eye-contact up to feelings arising dependent on mind-contact are empty, without self or anything belonging to self. The Perfection of Giving up to the Perfection of Wisdom are empty, without self or anything belonging to self. The four foundations of mindfulness up to the eighteen uncommon qualities of a Buddha are also empty, without self or anything belonging to self. Then why seek to attain unsurpassed perfect enlightenment?”
There are also evil Māras who disguise themselves as Pratyekabuddhas and come before Bodhisattvas, saying: “Good son, all Buddhas, Bodhisattvas, and Śrāvakas throughout the ten directions are entirely nonexistent. Regarding this, you should deeply accept and believe; do not exert yourself, suffer hardship, seek, make offerings, listen to the true Dharma as taught, and practice it.”
There are also evil Māras who disguise themselves as Śrāvakas and come before Bodhisattvas, attempting to cause Bodhisattvas to become weary of and abandon mental activity associated with the wisdom of omniscience, and diligently cultivate mental activity associated with Śrāvakas and Pratyekabuddhas.
There are also evil Māras who disguise themselves as teachers and come before Bodhisattvas, causing Bodhisattvas to become deeply weary of their superior practices. These superior practices are the six Perfections, and they cause Bodhisattvas to become weary of and abandon the wisdom of omniscience, meaning they abandon unsurpassed perfect enlightenment. These Māras instruct them to diligently cultivate the four foundations of mindfulness, causing them to quickly attain the Bodhi of the Two Vehicles and become weary of and abandon the aspiration for the unsurpassed vehicle.
There are also evil Māras who disguise themselves as parents and come before Bodhisattvas, saying: “My child, you must diligently and earnestly seek realization of the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat, which are sufficient to end the great suffering of birth and death. Why seek unsurpassed perfect enlightenment? If you seek Bodhi, you must pass through immeasurable and innumerable great kalpas, wandering through birth and death to teach sentient beings, abandoning your body and life, cutting off your hands and feet, bringing hardship upon yourself. Who will know your kindness, and whether the Bodhi you seek will actually be attained or not?”
There are also evil Māras who disguise themselves as bhikṣus and come before Bodhisattvas, using attainment as the means; saying that form up to consciousness, from the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation, truly exist and can be grasped. They say the eye up to the mind, from the characteristics of impermanence up to separation, truly exist and can be grasped. They say form up to phenomena, from the characteristics of impermanence up to separation, truly exist and can be grasped. They say eye-consciousness up to mind-consciousness, from the characteristics of impermanence up to separation, truly exist and can be grasped. They say eye-contact up to mind-contact, from the characteristics of impermanence up to separation, truly exist and can be grasped. They say feelings arising dependent on eye-contact up to feelings arising dependent on mind-contact, from the characteristics of impermanence up to separation, truly exist and can be grasped. Using attainment as the means, they speak of the four foundations of mindfulness up to the eighteen uncommon qualities of a Buddha as truly existing and graspable, causing Bodhisattvas to practice them. If they only speak of such things and do not do so for the sake of the Bodhisattva’s aspiration for enlightenment, know that they are evil friends of Bodhisattvas.
Subhūti, when Bodhisattvas practicing the Perfection of Wisdom are led by evil friends, then when they hear such a profound teaching of the Perfection of Wisdom, their minds become apprehensive and frightened. Therefore, when practicing the Perfection of Wisdom, Bodhisattvas should carefully examine evil friends and skillfully avoid them. They should not associate closely with them, lest they lose the mind of Bodhi, abandon the practices of Great Bodhisattvas, and fail to attain unsurpassed perfect enlightenment.