THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 507
Chapter 11: PRAISING PURITY (2)
At that time, the Venerable Subhūti again addressed the Buddha:
“World-Honored One, if good men and good women abiding in the Great Vehicle, without skillful means, arouse the thought of Prajñāpāramitā with regard to the profound Prajñāpāramitā, then these good men and good women, using the means of grasping at something obtainable, abandon and move far away from the profound Prajñāpāramitā.”
The Buddha said to Subhūti:
“Excellent, excellent! It is exactly so, exactly so, just as you have said! Those good men and good women, because they cling to names and cling to characteristics, therefore abandon and move away from this profound Prajñāpāramitā.
The Venerable Subhūti again said to the Buddha:
“World-Honored One, why do those good men and good women cling to names and characteristics?”
The Buddha said to Subhūti:
“Those good men and good women grasp at names and grasp at characteristics regarding Prajñāpāramitā. Having grasped names and characteristics, they become immersed in Prajñāpāramitā and give rise to pride, being unable to realize the true characteristic of Prajñā. Therefore, such people abandon and move away from the profound Prajñāpāramitā.
“Furthermore, Subhūti, if good men and good women abiding in the Great Vehicle, using skillful means with regard to the profound Prajñāpāramitā, do not give rise to false conceptualizations of Prajñāpāramitā, and use non-attainment as the means, then with regard to the profound Prajñāpāramitā they do not grasp names and characteristics, do not crave attachment, and do not give rise to pride. They can then realize the true characteristic of Prajñā. You should know that such persons neither abandon nor move away from the profound Prajñāpāramitā.”
The Venerable Subhūti then said to the Buddha:
“World-Honored One, it is truly wondrous. You have skillfully revealed and explained for the assembly of Great Bodhisattvas the characteristics of attachment and non-attachment regarding the profound Prajñāpāramitā.”
At that time, Śāriputra asked Subhūti:
“Why does a Great Bodhisattva give rise to the characteristics of attachment and non-attachment regarding the profound Prajñāpāramitā?”
Subhūti replied:
“Good men and good women abiding in the Great Vehicle, if they do not use skillful means when practicing the profound Prajñāpāramitā, regard form as emptiness and give rise to attachment to the thought of emptiness; regard feeling, perception, formations, and consciousness as emptiness and give rise to attachment to the thought of emptiness. In this way, up to regarding all-knowing wisdom as emptiness, regarding path-characteristic wisdom and omniscient-characteristic wisdom as emptiness, they give rise to attachment to the characteristic of emptiness.
“Furthermore, Śāriputra, good men and good women abiding in the Great Vehicle, if they do not use skillful means when practicing Prajñāpāramitā, regard form as form and give rise to attachment to the thought of form. Up to regarding omniscient-characteristic wisdom as omniscient-characteristic wisdom and giving rise to attachment to the thought of omniscient-characteristic wisdom; regarding past phenomena as past phenomena and giving rise to attachment to the thought of past phenomena; regarding future phenomena as future phenomena and giving rise to attachment to the thought of future phenomena; regarding present phenomena as present phenomena and giving rise to attachment to the thought of present phenomena.
“Furthermore, Śāriputra, if a Great Bodhisattva uses attainment as a means, from the time of first arousing the mind of enlightenment, regarding the perfection of generosity up to omniscient-characteristic wisdom, they give rise to attachment to the thought of practicing. Śāriputra, when Great Bodhisattvas practice the profound Prajñāpāramitā, if they do not use skillful means but instead use attainment as a means and give rise to such various thoughts of attachment, this is called the characteristic of attachment.
“Furthermore, Śāriputra, regarding your previous question of how a Great Bodhisattva does not cling to characteristics regarding Prajñāpāramitā: If a Great Bodhisattva, while practicing the profound Prajñāpāramitā, possesses skillful means, then regarding form they do not give rise to the thought of emptiness, nor the thought of non-emptiness; regarding feeling, perception, formations, and consciousness they do not give rise to the thought of emptiness, nor the thought of non-emptiness. Up to regarding omniscient wisdom they do not give rise to the thought of emptiness, nor the thought of non-emptiness; regarding path-characteristic wisdom and omniscient-characteristic wisdom they do not give rise to the thought of emptiness, nor the thought of non-emptiness; regarding the past they do not give rise to the thought of emptiness, nor the thought of non-emptiness; regarding the future and present they do not give rise to the thought of emptiness, nor the thought of non-emptiness.
“Furthermore, Śāriputra, if a Great Bodhisattva, while practicing the profound Prajñāpāramitā, possesses skillful means, they do not have thoughts such as these:
‘I am the person who practices generosity; this is the generosity being practiced; thus is the practice of generosity.
I am the person who upholds precepts; this is the precepts being upheld; thus is the practice of upholding precepts.
I am the person who cultivates patience; this is the patience being cultivated; thus is the practice of patience.
I am the person who practices diligence; this is diligence; thus is the practice of diligence.
I am the person who cultivates meditation; this is the meditation being cultivated; thus is the practice of meditation.
I am the person who cultivates wisdom; this is the wisdom being cultivated; thus is the practice of wisdom.
I am the person who plants merit and virtue; this is the merit and virtue being planted; thus is the planting of merit and virtue.
I am the person who enters the Right Nature of Separation from Arising of a Bodhisattva.
I am the person who adorns and purifies Buddha lands.
I am the person who brings about the accomplishment of sentient beings.
I am the person who realizes omniscient wisdom.’
Śāriputra, this Great Bodhisattva, when practicing Prajñāpāramitā, possesses skillful means and does not discriminate any of these things. This is because they thoroughly understand inner emptiness up to the emptiness of the self-nature of all emptiness.
Śāriputra, this is called a Great Bodhisattva practicing the profound Prajñāpāramitā without clinging to characteristics.”
At that time, Śakra, lord of the gods, asked Subhūti:
“How do good men and good women abiding in the Great Vehicle, when practicing the profound Prajñāpāramitā, know the arising of such attachment to characteristics?”
Subhūti replied:
“Good men and good women abiding in the Great Vehicle, when practicing the profound Prajñāpāramitā, if they lack skillful means and use attainment as a means, their own minds give rise to thoughts; they give rise to thoughts of generosity, up to thoughts of omniscient wisdom; they give rise to thoughts of the Buddhas; they give rise to thoughts of planting roots of virtue before the Buddhas; they give rise to thoughts of gathering together the roots of virtue they have planted and dedicating them equally with sentient beings toward the unsurpassed perfect enlightenment.
Kauśika, therefore you should know that good men and good women abiding in the Great Vehicle, when practicing the profound Prajñāpāramitā, give rise to thoughts of attachment to characteristics.
Kauśika, if good men and good women, because of attachment to characteristics, are unable to cultivate non-attached Prajñāpāramitā and dedicate it toward unsurpassed perfect enlightenment, why is this so? Kauśika, because the inherent nature of form cannot be dedicated, and up to the inherent nature of omniscient-characteristic wisdom cannot be dedicated.
Furthermore, Kauśika, if a Great Bodhisattva wishes to manifest, encourage, guide, praise, and rejoice with other sentient beings regarding unsurpassed perfect enlightenment, they should observe the equal true characteristic of all phenomena. According to this, they should apply their minds and manifest, encourage, guide, praise, and rejoice with other sentient beings.
That is, they should say:
‘Good sons, when practicing generosity, you should not discriminate, “I am the person practicing generosity.” Up to when practicing omniscient-characteristic wisdom, you should not discriminate, “I am the person practicing omniscient-characteristic wisdom.” When cultivating the unsurpassed perfect enlightenment of the Buddhas, you should not discriminate, “I am the person cultivating the unsurpassed perfect enlightenment of the Buddhas.”’
Kauśika, Great Bodhisattvas who manifest, encourage, guide, praise, and rejoice with other sentient beings regarding unsurpassed perfect enlightenment should manifest, encourage, guide, praise, and rejoice in this way. If they are able to do so, then they will not be harmed themselves, nor will others be harmed. This is just as the Tathāgatas have manifested, encouraged, guided, praised, and rejoiced with sentient beings.
Kauśika, if good men abiding in the Great Vehicle are able to manifest, encourage, guide, praise, and rejoice with sentient beings in this way, then they immediately become separated from all attachments.”
At that time, the World-Honored One praised Subhūti:
“Excellent, excellent! Now you have skillfully explained the characteristics of attachment for the sake of the Bodhisattvas. There are also other subtle forms of attachment. I will explain them for you. You should listen carefully and contemplate well.”
Subhūti said to the Buddha:
“World-Honored One, please teach us. We are greatly desirous of hearing.”
The Buddha said to Subhūti:
“Good men abiding in the Great Vehicle who wish to attain unsurpassed perfect enlightenment, if they cling to characteristics and recollect the Tathāgata Arhat Samyaksaṃbuddha, all of this is attachment. If they cling to characteristics and recollect all the roots of virtue obtained by the Buddhas, the World-Honored Ones of the three times, from the time they first aroused the mind of enlightenment until the time the True Dharma remains, and rejoice in and dedicate them toward unsurpassed perfect enlightenment, all of this is attachment. If they cling to characteristics and recollect the wholesome Dharma cultivated by the Tathāgata and the disciples, and rejoice in and dedicate it toward unsurpassed perfect enlightenment, all of this is attachment.
Why is this so? Because the merits, virtues, and wholesome roots of the Tathāgatas and their disciples should not be grasped through characteristics, recollected, or discriminated. Whoever clings to characteristics is deluded.”
At that time, Subhūti immediately said to the Buddha:
“World-Honored One, such Prajñāpāramitā is truly profound.”
The Buddha said:
“Indeed, it is so! Because all phenomena, by their inherent nature, are originally far removed.”
Subhūti again said to the Buddha:
“World-Honored One, such Prajñāpāramitā should all be honored and revered.”
The Buddha said:
“Indeed, it is so! Because its merits are many, yet this Prajñāpāramitā does not create, does not act, and does not realize.”
Subhūti again said to the Buddha:
“World-Honored One, because the nature of all phenomena cannot be awakened to and realized.”
The Buddha said:
“Indeed, it is so! Because all phenomena have one nature, not two. Subhūti, you should know that the one nature of phenomena is emptiness.
The emptiness of phenomena is the one nature.
The one nature of phenomena and such emptiness are originally the true nature.
This true nature does not create and does not act. If a Great Bodhisattva truly knows the one nature, emptiness, non-creation, and non-action, then they are separated from all attachments.”
Subhūti again said to the Buddha:
Venerable World-Honored One, such Prajñāpāramitā is difficult to comprehend.
The Buddha taught:
“Indeed! Because Prajñāpāramitā cannot be seen, heard, understood, or known.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, such Prajñāpāramitā is inconceivable.”
The Buddha taught:
“Indeed! Because profound Prajñāpāramitā cannot be grasped through the mind’s attachment, for it is apart from the characteristics of the mind. It cannot be grasped through attachment to form, because it is apart from the characteristics of form. Up to and including the wisdom of all aspects, it cannot be grasped through attachment, because it is apart from the characteristics of the wisdom of all aspects. It cannot be grasped through attachment to all phenomena, because it is apart from the characteristics of all phenomena.”
Subhūti addressed the Buddha:
“World-Honored One, is such Prajñāpāramitā not created or made?”
The Buddha taught:
“Indeed! Because the agents of creation cannot be apprehended. Subhūti, you should know that form cannot be apprehended, therefore the agent of creation cannot be apprehended. Feeling, perception, formations, and consciousness cannot be apprehended, therefore the agent of creation cannot be apprehended. Up to and including the wisdom of all aspects, because it cannot be apprehended, the agent of creation cannot be apprehended. Because all phenomena cannot be apprehended, the agent of creation cannot be apprehended. Since the agents of creation and form, and so forth, are phenomena that cannot be apprehended, profound Prajñāpāramitā is neither created nor made.”
At that time, Subhūti again addressed the Buddha:
“World-Honored One, how should a great bodhisattva practice Prajñāpāramitā?”
The Buddha taught Subhūti:
“If a great bodhisattva does not practice form, that is practicing Prajñāpāramitā. If one does not practice feeling, perception, formations, and consciousness, that is practicing Prajñāpāramitā. Up to and including not practicing the wisdom of all, that is practicing Prajñāpāramitā; not practicing the wisdom of the path aspects and the wisdom of all aspects, that is practicing Prajñāpāramitā.
Furthermore, Subhūti, if a great bodhisattva does not practice form as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, liberated or not liberated, tranquil or not tranquil, that is practicing Prajñāpāramitā. Up to and including not practicing the wisdom of all aspects as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, liberated or not liberated, tranquil or not tranquil, that is practicing Prajñāpāramitā. Why? Because form up to and including the wisdom of all aspects does not truly exist; how much less could there be permanence, impermanence, and so forth, up to tranquility and non-tranquility?
Furthermore, Subhūti, if a great bodhisattva does not practice the perfection of form, that is practicing Prajñāpāramitā; if one does not practice the imperfection of form, that is practicing Prajñāpāramitā. Up to and including not practicing the perfection of the wisdom of all aspects, that is practicing Prajñāpāramitā; not practicing the imperfection of the wisdom of all aspects, that is practicing Prajñāpāramitā. Why? Because if the perfection and imperfection of form are both not called form, then not practicing in such a way is practicing Prajñāpāramitā. Up to and including if the perfection and imperfection of the wisdom of all aspects are both not called the wisdom of all aspects, then not practicing in such a way is practicing Prajñāpāramitā.”
The venerable Subhūti immediately addressed the Buddha:
“World-Honored One, how extraordinary! The Tathāgata, Worthy One, Perfectly Enlightened One, skillfully teaches bodhisattvas the characteristics of attachment and non-attachment.”
The Buddha taught Subhūti:
“Indeed, indeed! All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones skillfully teach bodhisattvas the characteristics of attachment and non-attachment, enabling their study of Prajñāpāramitā to quickly reach its ultimate completion.
Furthermore, Subhūti, when great bodhisattvas practice Prajñāpāramitā, if they do not practice the characteristics of attachment and non-attachment regarding form, that is practicing Prajñāpāramitā. Up to and including if they do not practice the characteristics of attachment and non-attachment regarding all practices of great bodhisattvas, that is practicing Prajñāpāramitā. If they do not practice the characteristics of attachment and non-attachment regarding the unsurpassed enlightenment of all Buddhas, that is practicing Prajñāpāramitā.”
At that time, Subhūti immediately addressed the Buddha:
“World-Honored One, truly extraordinary! The profound nature of phenomena is extremely rare. Whether it is taught or not taught, it neither increases nor decreases.”
The Buddha taught Subhūti:
“Indeed, indeed! The profound nature of phenomena is extremely rare. Whether it is taught or not taught, it neither increases nor decreases. It is like space: even if all Buddhas throughout their entire lives praised or criticized it, that space would neither increase nor decrease. The profound nature of phenomena is likewise. Whether it is taught or not taught, it neither increases nor decreases. It is also like a magical illusionary person who feels neither joy nor sorrow, neither increasing nor decreasing, in response to praise or blame. The profound nature of phenomena is likewise. Whether it is taught or not taught, it is the same and no different.”
The venerable Subhūti again addressed the Buddha:
“The practice of Prajñāpāramitā by great bodhisattvas is truly a difficult undertaking.
That is, profound Prajñāpāramitā, whether cultivated or not cultivated, neither increases nor decreases, neither brings sorrow nor joy, neither agrees nor disagrees, yet great bodhisattvas diligently cultivate and study profound Prajñāpāramitā until reaching the unsurpassed enlightenment and remain forever irreversible. Why? Because great bodhisattvas practice Prajñāpāramitā like practicing space, which is completely without true existence. Just as in space there is no form that can be discerned, and no feeling, perception, formations, or consciousness that can be discerned. Up to and including there are no practices of great bodhisattvas that can be discerned. Nor is there the unsurpassed enlightenment of all Buddhas that can be discerned. The practice of Prajñāpāramitā is also like this, meaning that within this profound Dharma of Prajñāpāramitā, there is no form that can be apprehended. Up to and including there is no unsurpassed enlightenment of all Buddhas that can be apprehended. Although within this there are no phenomena that can be apprehended, great bodhisattvas are still able to diligently and vigorously cultivate and study Prajñāpāramitā until reaching unsurpassed enlightenment and remaining forever irreversible. Therefore the Tathāgata says that the practice of profound Prajñāpāramitā by great bodhisattvas is truly a difficult undertaking.”
At that time, the venerable Subhūti again addressed the Buddha:
“World-Honored One, great bodhisattvas who wear such armor of great merit should be honored and respected by all sentient beings. World-Honored One, if great bodhisattvas, in order to bring all kinds of liberation and accomplishment to sentient beings, diligently put on the armor of merit; if great bodhisattvas, for the sake of all phenomena, diligently put on the armor of merit, just as they would diligently put on the armor of merit for the sake of space; if great bodhisattvas, in order to rescue sentient beings from the ocean of birth and death suffering, diligently put on the armor of merit; it is like diligently putting on the armor of merit in order to place space in a higher position.
World-Honored One, great bodhisattvas attain the great perfection of vigor. Because sentient beings, like space, receive great benefit and happiness, they generate the aspiration toward unsurpassed enlightenment.
World-Honored One, great bodhisattvas possess inconceivable, incomparable spiritual powers. Because the ocean of the Dharma nature is like space, they put on the armor of merit and generate the aspiration toward unsurpassed enlightenment.
World-Honored One, great bodhisattvas are extremely courageous. Because the unsurpassed enlightenment of all Buddhas is like space, they diligently and vigorously put on the armor of merit.
World-Honored One, because sentient beings are like space, great bodhisattvas diligently practice austerities and wish to attain unsurpassed enlightenment. This is truly extraordinary. Why? Suppose the Tathāgata, Worthy One, Perfectly Enlightened One, throughout worlds as numerous as forests of bamboo, sesame, reeds, sugar cane, and so forth, remained in the world for one eon or more, constantly teaching the true Dharma for sentient beings, liberating immeasurable and innumerable sentient beings and causing them to enter the ultimate bliss of Nirvāṇa; yet the realm of sentient beings would neither increase nor decrease. Why? Because all sentient beings do not truly exist; their nature is apart.
World-Honored One, suppose the Tathāgata, Worthy One, Perfectly Enlightened One, throughout all worlds in the ten directions as numerous as forests of bamboo, sesame, reeds, sugar cane, and so forth, remained in the world for one eon or more, constantly teaching the true Dharma for sentient beings, liberating immeasurable and innumerable sentient beings and causing them to enter the ultimate bliss of Nirvāṇa; yet the realm of sentient beings would neither increase nor decrease. Why? Because all sentient beings do not truly exist; their nature is apart.
World-Honored One, for this reason I say that great bodhisattvas, because sentient beings are like space, diligently practice austerities and attain unsurpassed enlightenment. This is truly extraordinary.”
At that time, a monk in the assembly thought:
“I should pay homage to profound Prajñāpāramitā. Within this, although phenomena neither arise nor cease, it presents the aggregates of morality, concentration, wisdom, liberation, and liberated knowledge and vision that can be attained. It also presents the fruits of stream-entry, once-returning, non-returning, arhatship, Pratyekabuddha enlightenment, and all great bodhisattvas’ practice of the unsurpassed enlightenment of all Buddhas that can be attained. It also presents the Buddha Jewel, Dharma Jewel, Sangha Jewel, the wondrous turning of the Dharma wheel, and the liberation of sentient beings, which can be attained.”
The Buddha, knowing that thought, said to him:
“Indeed, indeed, exactly as you have thought! Profound and wondrous Prajñāpāramitā is difficult to measure. Within this, phenomena cannot be apprehended, yet it is not that they do not exist.”
At that time, Śakra, Lord of the Devas, asked Subhūti:
“If a great bodhisattva wishes to study Prajñāpāramitā, how should they study?”
Subhūti replied:
“They should diligently cultivate and study it like space.”
Śakra, Lord of the Devas, then addressed the Buddha:
“If any virtuous man or virtuous woman listens to, receives, maintains, recites, diligently studies, correctly contemplates, copies, explains, teaches, and widely transmits Prajñāpāramitā with sincere intention, how should I protect them?”
The venerable Subhūti said to Śakra:
“Do you see any phenomenon that can be protected?”
Śakra replied:
“Great Venerable, I do not see any phenomenon that can be protected.”
Subhūti taught:
“If virtuous men and virtuous women abide in Prajñāpāramitā according to the Buddha’s teaching, that itself is protection. If virtuous men and virtuous women abide in Prajñāpāramitā and never separate from it, know that all humans, non-humans, and others cannot find an opportunity to harm them.
Kauśika, if you wish to protect bodhisattvas abiding in Prajñāpāramitā, it is no different from someone diligently striving to protect space. If you wish to protect bodhisattvas practicing profound Prajñāpāramitā, it is merely wasted effort and completely useless.
Kauśika, what do you think? Would anyone protect an illusion, a dream, an echo, an image, a reflection in a mirror, a mirage, a city of gandharvas, or a magical transformation?”
Śakra replied:
“Great Venerable, no.”
Subhūti taught:
“Kauśika, wishing to protect bodhisattvas practicing profound Prajñāpāramitā is likewise only wasted effort and completely useless. Kauśika, what do you think? Would anyone protect the magical transformation of a Buddha or Tathāgata?”
Śakra replied:
“Great Venerable, no.”
Subhūti taught:
“Kauśika, wishing to protect bodhisattvas practicing Prajñāpāramitā is likewise only wasted effort and completely useless. Kauśika, what do you think? Would anyone protect the Dharma realm, suchness, up to the realm of space, or the inconceivable realm?”
Śakra replied:
“Great Venerable, no.”
Subhūti answered:
“Kauśika, wishing to protect bodhisattvas practicing Prajñāpāramitā is likewise only wasted effort and completely useless.”
At that time, Śakra again asked Subhūti:
“Why is it that when great bodhisattvas practice Prajñāpāramitā, they only attain phenomena as illusions, dreams, echoes, images, reflections in mirrors, mirages, cities of gandharvas, and magical transformations, yet these great bodhisattvas do not grasp these illusions up to magical transformations as ‘illusions’; they do not grasp them as caused by illusions up to magical transformations; they do not grasp them as belonging to illusions up to magical transformations; they do not grasp them as relying upon illusions up to magical transformations?”
Subhūti replied:
“When great bodhisattvas practice profound Prajñāpāramitā, if they do not grasp form up to the wisdom of all aspects as something to be grasped, do not grasp it as caused by form up to the wisdom of all aspects, do not grasp it as belonging to form up to the wisdom of all aspects, and do not grasp it as relying upon form up to the wisdom of all aspects, then these great bodhisattvas, while practicing profound Prajñāpāramitā, although they attain phenomena like illusions up to magical transformations, do not grasp them as illusions up to magical transformations. They also do not grasp them as caused by illusions up to magical transformations, nor as belonging to illusions up to magical transformations, nor as relying upon illusions up to magical transformations. Up to and including they do not grasp characteristics as characteristics, caused by characteristics, belonging to characteristics, or relying upon characteristics.”
At that time, through the spiritual power of the World-Honored One, all devas from the Four Great Heavenly Kings up to the Akaniṣṭha Heaven in this three-thousand-great-thousand world system all scattered heavenly sandalwood powder incense upon the World-Honored One, came before the Buddha, bowed with their heads at his feet, and stood to one side. Through the Buddha’s spiritual power, at that time the devas all saw in the ten directions thousands of Buddhas proclaiming the name and meaning of the Prajñāpāramitā chapter exactly as here. The leader among the assembly of monks requesting the teaching of Prajñāpāramitā was Subhūti, and the leader among the assembly of devas questioning Prajñāpāramitā was Śakra.
At that time, the World-Honored One said to Subhūti:
“When the Bodhisattva Maitreya attains unsurpassed enlightenment, he will also teach Prajñāpāramitā in this place. The future Buddhas of this fortunate eon will also teach Prajñāpāramitā in this place.”
The venerable Subhūti immediately addressed the Buddha:
“When the Bodhisattva Maitreya attains unsurpassed enlightenment, by what Dharma practices, characteristics, and appearances will he teach Prajñāpāramitā?”
The Buddha taught Subhūti:
“When the Bodhisattva Maitreya attains unsurpassed enlightenment, he will teach Prajñāpāramitā through form, feeling, perception, formations, and consciousness as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither apart nor not apart, neither tranquil nor not tranquil, neither bound nor liberated, neither existent nor nonexistent, neither past, future, nor present. Up to and including he will teach Prajñāpāramitā through the wisdom of all, the wisdom of the path aspects, and the wisdom of all aspects as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither apart nor not apart, neither tranquil nor not tranquil, neither bound nor liberated, neither existent nor nonexistent, neither past, future, nor present.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, when the Bodhisattva Maitreya attains unsurpassed enlightenment, what Dharma will he realize, and what Dharma will he teach?”
The Buddha taught Venerable Subhūti:
When Bodhisattva Maitreya attains the unsurpassed supreme Enlightenment, he will realize completely pure form; teach completely pure form; and up to realizing the completely pure wisdom of all aspects, he will teach the completely pure wisdom of all aspects.
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how is the profound and pure perfection of wisdom?”
The Buddha taught Subhūti:
“Because form is pure, the profound perfection of wisdom is pure.
Up to the wisdom of all aspects being pure, the profound perfection of wisdom is pure.”
Venerable Subhūti said to the Buddha:
“Why is it that because form is pure, the perfection of wisdom is pure, and up to why is it that because the wisdom of all aspects is pure, the perfection of wisdom is pure?”
The Buddha taught Subhūti:
“Form does not arise, does not cease, is not defiled, and is not purified; therefore, it is pure. Because form is pure, the profound perfection of wisdom is pure. Up to the wisdom of all aspects does not arise, does not cease, is not defiled, and is not purified; therefore, it is pure. Because the wisdom of all aspects is pure, the profound perfection of wisdom is pure.
Furthermore, Subhūti, because space is pure, the profound perfection of wisdom is pure.”
Venerable Subhūti said to the Buddha:
“Why is it that because space is pure, the profound perfection of wisdom is pure?”
The Buddha taught Subhūti:
“Space does not arise, does not cease, is not defiled, and is not purified; therefore, it is pure. Because space is pure, the profound perfection of wisdom is pure.
Furthermore, Subhūti, because form is free from defilement, the profound perfection of wisdom is pure. Up to the wisdom of all aspects being free from defilement, the profound perfection of wisdom is pure.”
“World-Honored One, why is it that because form is free from defilement, the profound perfection of wisdom is pure? Up to why is it that because the wisdom of all aspects is free from defilement, the profound perfection of wisdom is pure?”
“Subhūti, because form cannot be grasped, it is not defiled. Because form is not defiled, the profound perfection of wisdom is pure. Up to the wisdom of all aspects cannot be grasped, therefore it is not defiled. Because the wisdom of all aspects is not defiled, the profound perfection of wisdom is pure.
Furthermore, Subhūti, because space is not defiled, the profound perfection of wisdom is pure.”
“World-Honored One, why is it that because space is not defiled, the profound perfection of wisdom is pure?”
“Subhūti, because space cannot be grasped, it is not defiled. Because space is not defiled, the profound perfection of wisdom is pure.
Furthermore, Subhūti, because space is merely a designation, the profound perfection of wisdom is pure.”
“World-Honored One, why is it that because space is merely a designation, the profound perfection of wisdom is pure?”
“Subhūti, just as through space the two kinds of sounds and echoes appear, they exist only as designations. Because they are merely designations, the profound perfection of wisdom is pure.
Furthermore, Subhūti, because space cannot be expressed through words, the profound perfection of wisdom is pure.”
“World-Honored One, why is it that because space cannot be expressed through words, the profound perfection of wisdom is pure?”
“Subhūti, the nature of space cannot be spoken of; therefore, it cannot be expressed through words. Because it cannot be expressed through words, the profound perfection of wisdom is pure.
Furthermore, Subhūti, because space cannot be grasped, the profound perfection of wisdom is pure.”
“World-Honored One, why is it that because space cannot be grasped, the profound perfection of wisdom is pure?”
“Subhūti, the nature of space cannot be attained; therefore, it cannot be grasped. Because it cannot be grasped, the profound perfection of wisdom is pure.
Furthermore, Subhūti, because all phenomena do not arise, do not cease, are not defiled, and are not purified, the profound perfection of wisdom is pure.”
“World-Honored One, why is it that because all phenomena do not arise, do not cease, are not defiled, and are not purified, the profound perfection of wisdom is pure?”
“Subhūti, because all phenomena are completely pure, they do not arise, do not cease, are not defiled, and are not purified. Because they do not arise or cease, are not defiled or purified, the profound perfection of wisdom is pure.”
Chapter 12: PRAISING VIRTUES
At that time, Venerable Subhūti addressed the Buddha:
O World-Honored One, if virtuous men and virtuous women, regarding the profound scriptures of Prajñāpāramitā, sincerely listen, uphold, recite, diligently cultivate and study, contemplate according to the true principle, copy, explain, proclaim, and widely circulate them, these virtuous men and virtuous women will have unimpaired faculties, complete bodies, will not suffer from aging and weakness, nor will they die untimely deaths. They will constantly be respectfully surrounded and circumambulated by countless hundreds of thousands of heavenly beings, who will always follow and protect these virtuous men and virtuous women as they recite and proclaim the profound Prajñāpāramitā on the eighth, fourteenth, and fifteenth days of both the waxing and waning half-month periods.
At that time, the Four Great Heavenly Kings, up to the Akanistha Heaven, will all come and gather at the place of this Dharma teacher to listen to and uphold the meaning and Dharma of Prajñāpāramitā. These virtuous men and virtuous women, because of this cause and condition, will immediately attain immeasurable, innumerable, boundless, inconceivable rare merits and virtues.
The Buddha said to Subhūti:
“Indeed, indeed, it is exactly as you have said! Why? Because the profound Prajñāpāramitā is the Great Treasure Store. Because the profound Prajñāpāramitā is the Great Treasure Store, immeasurable, innumerable, boundless sentient beings are liberated from the sufferings of hells, animals, hungry ghosts, and the poverty and illnesses experienced among gods and humans. It can also bestow wealth, nobility, and happiness upon immeasurable, innumerable, boundless sentient beings, from the great lineage of kṣatriyas to the great lineage of householders. It can also bestow wealth, nobility, and happiness upon immeasurable, innumerable, boundless sentient beings, from the Heaven of the Four Great Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception. It can also bestow freedom and happiness upon immeasurable, innumerable, boundless sentient beings who attain the fruits of Stream-enterer, Once-returner, Non-returner, Arhatship, Pratyekabuddha enlightenment, and the supreme state of Perfect Enlightenment.
Why? Because within the Great Treasure Store of the profound Prajñāpāramitā, the ten paths of wholesome karma, the four meditative absorptions, the four immeasurables, the four formless concentrations, and so forth up to the wisdom of all aspects are extensively explained and revealed. Countless, innumerable, boundless sentient beings cultivate and study within it, thereby being born among the great lineage of kṣatriyas up to the great lineage of householders, or being born in the Heaven of the Four Great Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception, or attaining the fruit of Stream-enterer up to Pratyekabuddha enlightenment, or entering the right nature of separation from birth as Bodhisattvas, cultivating the stages of great Bodhisattvas, and realizing the supreme state of Perfect Enlightenment. Because of this cause and condition, the profound Prajñāpāramitā is called the Great Treasure Store. All precious merits and virtues in the worldly and transcendent realms arise from this.
Subhūti, you should know that within the Great Treasure Store of the profound Prajñāpāramitā, not even the slightest Dharma is proclaimed as having birth or extinction, defilement or purity, acquisition or abandonment. Why? Because within this there is no Dharma that can arise, can cease, can be defiled, can be purified, can be taken, or can be abandoned.
Subhūti, you should know that within the Great Treasure Store of the profound Prajñāpāramitā, it is not proclaimed that any Dharma is wholesome or unwholesome, conditioned or unconditioned, with fault or without fault, defiled or pure, worldly or transcendent, compounded or uncompounded. Because of this cause and condition, the profound Prajñāpāramitā is called the Great Dharma Treasure Store of non-attainment.
Subhūti, you should know that within the Great Treasure Store of the profound Prajñāpāramitā, not even the slightest Dharma is proclaimed as capable of being defiled or purified. Why? Because within this there is no Dharma that can be defiled or purified. Because of this cause and condition, the profound Prajñāpāramitā is called the Great Dharma Treasure Store without defilement or purity.
Furthermore, Subhūti, when a great Bodhisattva practices the profound Prajñāpāramitā, if he does not have such thoughts, does not make such discriminations, does not have such notions of attainment, and does not engage in such conceptual elaborations—“I am able to practice the profound Prajñāpāramitā”—then that great Bodhisattva truly practices the profound Prajñāpāramitā. He also draws near to and serves all Buddhas, going from one Buddha land to another to make offerings, show respect, honor, and praise the Buddhas and World-Honored Ones. He travels throughout Buddha lands, skillfully takes their characteristics in order to bring sentient beings to fulfillment, adorns and purifies Buddha lands, cultivates the practices of great Bodhisattvas, and quickly attains the supreme state of Perfect Enlightenment.
Furthermore, Subhūti, the profound Prajñāpāramitā, with regard to all dharmas, neither opposes nor conforms, neither leads nor causes, neither takes nor abandons, neither arises nor ceases, neither defiles nor purifies, neither increases nor decreases. The profound Prajñāpāramitā is not the past, not the future, and not the present. It does not transcend the Desire Realm and does not abide in the Desire Realm; it does not transcend the Form Realm and does not abide in the Form Realm; it does not transcend the Formless Realm and does not abide in the Formless Realm. Regarding the Perfection of Giving, it neither gives nor abandons; and so forth regarding the wisdom of all aspects, it neither gives nor abandons. Regarding the fruit of Stream-entry, it neither gives nor abandons; and so forth regarding the supreme state of Perfect Enlightenment of the Buddhas, it neither gives nor abandons. It does not give the noble Dharmas, does not abandon the dharmas of ordinary beings; does not give the Buddha Dharmas, does not abandon the vehicles of the two types of disciples; does not give the unconditioned realm, does not abandon the conditioned realm.
Why? Whether or not the Tathāgata appears in the world, the true nature of all dharmas always remains unchanged and abides in the Dharma Realm. All Tathāgatas directly realize and directly observe this. Having directly realized and directly observed it themselves, they proclaim, reveal, and clearly explain it for sentient beings, causing all to awaken and to be free from all deluded, inverted conceptual discriminations.
At that time, countless hundreds of thousands of heavenly beings in the sky all expressed joy. They held blue lotuses, white lotuses, red lotuses, yellow lotuses, wondrous fragrances, and fragrant powders, scattering them upon the Buddha. They congratulated one another and together addressed the Buddha:
“Now, in Jambudvīpa, we see the Buddha turning the Dharma wheel for the second time. Among these countless hundreds of thousands of heavenly beings, after hearing the teaching of Prajñāpāramitā, all have attained the patience toward the non-arising of dharmas.”
At that time, the World-Honored One said to Subhūti:
“Such a Dharma wheel is neither turned for the first time nor turned for the second time. Why? Because the profound Prajñāpāramitā, with regard to all dharmas, does not appear in the world for the sake of cyclic existence or cessation. It appears only because of self-nature, the emptiness of non-self-nature.”
Venerable Subhūti said to the Buddha:
“World-Honored One, why is it that because of self-nature and the emptiness of non-self-nature, the profound Prajñāpāramitā does not appear in the world for the sake of cyclic existence or cessation with regard to all dharmas?”
The Buddha taught Subhūti:
“Because the profound Prajñāpāramitā, up to the Perfection of Giving; the emptiness of self-nature of the profound Prajñāpāramitā, up to the Perfection of Giving; emptiness up to the wisdom of all, the wisdom of the paths, and the wisdom of all aspects; the emptiness of self-nature of the wisdom of all, the wisdom of the paths, and the wisdom of all aspects; because of the fruit of Stream-entry, the emptiness of self-nature of the fruit of Stream-entry; and so forth up to the supreme state of Perfect Enlightenment of the Buddhas, the emptiness of self-nature of the supreme state of Perfect Enlightenment of the Buddhas.
Subhūti, you should know that because of the emptiness of self-nature and non-self-nature of all such dharmas, the profound Prajñāpāramitā does not appear in the world for the sake of cyclic existence or cessation with regard to all dharmas.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, the profound Prajñāpāramitā is the great Perfection that attains the emptiness of self-nature of all dharmas. Although it attains the emptiness of self-nature of all dharmas, great Bodhisattvas rely only upon this Prajñāpāramitā to attain the supreme state of Perfect Enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings. Although they attain enlightenment, there is no attainment. The Dharma of attaining or not attaining cannot be grasped. Although they turn the Dharma wheel, there is no Dharma wheel being turned. Cyclic existence and cessation of Dharma cannot be grasped. Although they liberate sentient beings, there are no sentient beings liberated. The Dharma of seeing and not seeing cannot be grasped.
World-Honored One, in this Great Prajñāpāramitā, the turning of the Dharma wheel is completely unobtainable. Because all are eternally unborn, both the one who turns and the Dharma being turned cannot be grasped. Why? Because within Dharma there is not emptiness, signlessness, or wishlessness that can be turned and brought to cessation; because the nature of Dharma’s cyclic existence and cessation cannot be grasped.
World-Honored One, regarding the profound Prajñāpāramitā, if one proclaims, reveals, and clearly explains it in this way, enabling others to easily enter understanding, this is called pure proclamation of Prajñāpāramitā. Within this there is completely no speaker, no hearer, no Dharma to be spoken, and no Dharma to be received. Since there is no speaker, hearer, or Dharma spoken, the one who realizes also cannot be grasped. There is neither a person who realizes nor anyone who attains Nirvāṇa. In the profound Prajñāpāramitā, even in the well-spoken Dharma there is no field of merit. The giver, the receiver, and the thing given are all empty in nature. The field of merit is empty, therefore the nature of merit is also empty. Expressions through names and words cannot be grasped. Therefore it is called the Great Perfection.”
At that time, Venerable Subhūti again said to the Buddha:
“World-Honored One, is the profound Prajñāpāramitā the Perfection of Infinity?”
“Indeed, Subhūti! It is like the infinity of empty space.”
“World-Honored One, is the profound Prajñāpāramitā the Equal Perfection?”
“Indeed, Subhūti! Because the nature of all dharmas is equal.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection of Separation?”
“Indeed, Subhūti! Completely so.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection Difficult to Overcome?”
“Indeed, Subhūti! Because all dharmas cannot be grasped.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection Without Footprints?”
“Indeed, Subhūti! Because all dharmas have neither names nor intrinsic natures.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection of Space?”
“Indeed, Subhūti! Because inhalation and exhalation cannot be grasped.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection That Cannot Be Expressed?”
“Indeed, Subhūti! Because within this there is neither examination nor investigation.”
“World-Honored One, is the profound Prajñāpāramitā the Nameless Perfection?”
“Indeed, Subhūti! Because feeling, perception, formations, and so forth cannot be grasped.”
“World-Honored One, is the profound Prajñāpāramitā the Immovable Perfection?”
“Indeed, Subhūti! Because all dharmas have neither coming nor going.”
“World-Honored One, is the profound Prajñāpāramitā the Ungraspable Perfection?”
“Indeed, Subhūti! Because all dharmas cannot be held.”
“World-Honored One, is the profound Prajñāpāramitā the Ultimate Perfection?”
“Indeed, Subhūti! Because all dharmas are completely exhausted.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection Without Birth and Death?”
“Indeed, Subhūti! Because all dharmas are without birth and death.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection Without Creation?”
“Indeed, Subhūti! Because creators cannot be grasped.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection Without Knowledge?”
“Indeed, Subhūti! Because those who know cannot be grasped.”
“World-Honored One, is the profound Prajñāpāramitā the Unmoving Perfection?”
“Indeed, Subhūti! Because birth and death cannot be grasped.”
“World-Honored One, is the profound Prajñāpāramitā the Uncontrolled Perfection?”
“Indeed, Subhūti! Because the nature of all controllable dharmas cannot be grasped.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection Like Dreams, Like Echoes, Like Images, Like Illusions, Like Reflections in Mirrors, Like Mirages, Like Cities of Gandharvas, and Like Transformations?”
“Indeed, Subhūti! Because all perceived dharmas that are seen are like dreams and so forth up to transformations, and cannot be grasped.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection Without Defilement and Purity?”
“Indeed, Subhūti! Because the causes of defilement and purity cannot be grasped.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection Without Staining?”
“Indeed, Subhūti! Because the basis upon which that Dharma depends cannot be grasped.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection Without Conceptual Proliferation?”
“Indeed, Subhūti! Because all conceptual proliferations are permanently eliminated.”
“World-Honored One, is the profound Prajñāpāramitā the Perfection Without Attachment and Pride?”
“Indeed, Subhūti! Because all attachments and pride are destroyed.”
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of non-movement?
That is right, Subhūti! Because it abides in the Dharma Realm.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of being free from defiled attachment?
That is right, Subhūti! Because it knows that all dharmas are not false.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of the dharma that does not arise simultaneously?
That is right, Subhūti! Because it makes no distinctions regarding all dharmas.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of tranquility?
That is right, Subhūti! Because there is nothing to be attained regarding the characteristics of dharmas.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of being free from greed, anger, and delusion?
That is right, Subhūti! Because all three poisons are eliminated.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of being free from afflictions?
That is right, Subhūti! Because it is far removed from discrimination.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of being free from sentient beings?
That is right, Subhūti! Because it understands that sentient beings do not truly exist.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of non-destruction?
That is right, Subhūti! Because all dharmas arise equally.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of non-duality?
That is right, Subhūti! Because it is free from the two extremes.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of non-mixed destruction?
That is right, Subhūti! Because all dharmas are not mixed or destroyed.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of non-attachment?
That is right, Subhūti! Because it surpasses the realms of the Śrāvakas and Pratyekabuddhas.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of non-discrimination?
That is right, Subhūti! Because all discrimination cannot be grasped.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of non-measurement?
That is right, Subhūti! Because the divisions and limits of dharmas cannot be grasped.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā like space?
That is right, Subhūti! Because it is unobstructed with regard to all dharmas.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of impermanence, suffering, and non-self?
That is right, Subhūti! Because it does not cling to the decay and oppression of all dharmas.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of emptiness, signlessness, and wishlessness?
That is right, Subhūti! Because it understands that all dharmas completely do not truly exist, are free from all characteristics, and cannot be wished for.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of inner emptiness up to emptiness of the nature of self-nature?
That is right, Subhūti! Because it knows that emptiness cannot be grasped.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of the four foundations of mindfulness up to the eighteen exclusive qualities of a Buddha?
That is right, Subhūti! Because it knows that body, feeling, mind, and dharmas cannot be grasped, up to surpassing the dharmas of the Śrāvakas and Pratyekabuddhas.
World-Honored One, is the profound Prajñāpāramitā the Tathāgata Pāramitā?
That is right, Subhūti! It can correctly and truthfully proclaim all dharmas.
World-Honored One, is the profound Prajñāpāramitā the Natural Pāramitā?
That is right, Subhūti! Because regarding all dharmas, it moves with complete freedom.
World-Honored One, is the profound Prajñāpāramitā the Pāramitā of Perfect and Complete Enlightenment?
That is right, Subhūti! Because regarding all dharmas, it can realize all characteristics with Perfect and Complete Enlightenment.