THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
VOLUME 51
– o0o –
Chapter 14: SPEAKING OF THE ARMOR OF THE GREAT VEHICLE (3)
World-Honored One, the perfection of generosity neither binds nor releases; the perfections of pure precepts, patience, energy, meditation, and wisdom neither bind nor release. Why? World-Honored One, because the nature of the perfection of generosity has no ownership, it neither binds nor releases; because the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom has no ownership, they neither bind nor release. Because the nature of the perfection of generosity is far removed, it neither binds nor releases; because the nature of pure precepts through the perfection of wisdom is far removed, they neither bind nor release. Because the nature of the perfection of generosity is tranquil and still, it neither binds nor releases; because the nature of pure precepts through the perfection of wisdom is tranquil and still, they neither bind nor release. Because the nature of the perfection of generosity is empty, it neither binds nor releases; because the nature of pure precepts through the perfection of wisdom is empty, they neither bind nor release. Because the nature of the perfection of generosity is signless, it neither binds nor releases; because the nature of pure precepts through the perfection of wisdom is signless. Because the nature of the perfection of generosity is wishless, it neither binds nor releases; because the nature of pure precepts through the perfection of wisdom is wishless, they neither bind nor release. Because the nature of the perfection of generosity is non-arising, it neither binds nor releases; because the nature of pure precepts through the perfection of wisdom is non-arising, they neither bind nor release. Because the nature of the perfection of generosity is non-cessation, it neither binds nor releases; because the nature of pure precepts through the perfection of wisdom is non-cessation, they neither bind nor release. Because the nature of the perfection of generosity is non-defilement, it neither binds nor releases; because the nature of pure precepts through the perfection of wisdom is non-defilement, they neither bind nor release. Because the nature of the perfection of generosity is non-purity, it neither binds nor releases; because the nature of pure precepts through the perfection of wisdom is non-purity, they neither bind nor release.
World-Honored One, the five kinds of eyes neither bind nor release; the six supernatural powers neither bind nor release. Why? World-Honored One, because the nature of the five kinds of eyes has no ownership, they neither bind nor release; because the nature of the six supernatural powers has no ownership, they neither bind nor release. Because the nature of the five kinds of eyes is far removed, they neither bind nor release; because the nature of the six supernatural powers is far removed, they neither bind nor release. Because the nature of the five kinds of eyes is tranquil and still, they neither bind nor release; because the nature of the six supernatural powers is tranquil and still, they neither bind nor release. Because the nature of the five kinds of eyes is empty, they neither bind nor release; because the nature of the six supernatural powers is empty, they neither bind nor release. Because the nature of the five kinds of eyes is signless, they neither bind nor release; because the nature of the six supernatural powers is signless. Because the nature of the five kinds of eyes is wishless, they neither bind nor release; because the nature of the six supernatural powers is wishless, they neither bind nor release. Because the nature of the five kinds of eyes is non-arising, they neither bind nor release; because the nature of the six supernatural powers is non-arising, they neither bind nor release. Because the nature of the five kinds of eyes is non-cessation, they neither bind nor release; because the nature of the six supernatural powers is non-cessation, they neither bind nor release. Because the nature of the five kinds of eyes is non-defilement, they neither bind nor release; because the nature of the six supernatural powers is non-defilement, they neither bind nor release. Because the nature of the five kinds of eyes is non-purity, they neither bind nor release; because the nature of the six supernatural powers is non-purity, they neither bind nor release.
World-Honored One, the ten powers of the Buddha neither bind nor release; the four fearlessnesses, the four unobstructed wisdoms, great loving-kindness, great compassion, great empathetic joy, great equanimity, the eighteen unshared qualities of the Buddha, the wisdom of all-knowing, the wisdom of the aspects of the path, and the wisdom of all aspects neither bind nor release. Why? World-Honored One, because the nature of the ten powers of the Buddha has no ownership, they neither bind nor release; because the nature of the four fearlessnesses, the four unobstructed wisdoms, great loving-kindness, great compassion, great empathetic joy, great equanimity, the eighteen unshared qualities of the Buddha, the wisdom of all-knowing, the wisdom of the aspects of the path, and the wisdom of all aspects have no ownership, they neither bind nor release. Because the nature of the ten powers of the Buddha is far removed, they neither bind nor release; because the nature of the four fearlessnesses through the wisdom of all aspects is far removed, they neither bind nor release. Because the nature of the ten powers of the Buddha is tranquil and still, they neither bind nor release; because the nature of the four fearlessnesses through the wisdom of all aspects is tranquil and still, they neither bind nor release. Because the nature of the ten powers of the Buddha is empty, they neither bind nor release; because the nature of the four fearlessnesses through the wisdom of all aspects is empty, they neither bind nor release. Because the nature of the ten powers of the Buddha is signless, they neither bind nor release; because the nature of the four fearlessnesses through the wisdom of all aspects is signless. Because the nature of the ten powers of the Buddha is wishless, they neither bind nor release; because the nature of the four fearlessnesses through the wisdom of all aspects is wishless, they neither bind nor release. Because the nature of the ten powers of the Buddha is non-arising, they neither bind nor release; because the nature of the four fearlessnesses through the wisdom of all aspects is non-arising, they neither bind nor release. Because the nature of the ten powers of the Buddha is non-cessation, they neither bind nor release; because the nature of the four fearlessnesses through the wisdom of all aspects is non-cessation, they neither bind nor release. Because the nature of the ten powers of the Buddha is non-defilement, they neither bind nor release; because the nature of the four fearlessnesses through the wisdom of all aspects is non-defilement, they neither bind nor release. Because the nature of the ten powers of the Buddha is non-purity, they neither bind nor release; because the nature of the four fearlessnesses through the wisdom of all aspects is non-purity, they neither bind nor release.
World-Honored One, suchness neither binds nor releases; the dharma realm, the dharma nature, the nature of non-falsity, the nature of non-alteration, the dharma-fixed, the dharma-abiding, the nature of equality, the nature of separation from birth, the ultimate reality, and the nature of the unconditioned neither bind nor release. Why? World-Honored One, because the nature of suchness has no ownership, it neither binds nor releases; because the nature of the dharma realm, the dharma nature, the nature of non-falsity, the nature of non-alteration, the dharma-fixed, the dharma-abiding, the nature of equality, the nature of separation from birth, the ultimate reality, and the nature of the unconditioned have no ownership, they neither bind nor release. Because the nature of suchness is far removed, it neither binds nor releases; because the nature of the dharma realm through the nature of the unconditioned is far removed, they neither bind nor release. Because the nature of suchness is tranquil and still, it neither binds nor releases; because the nature of the dharma realm through the nature of the unconditioned is tranquil and still, they neither bind nor release. Because the nature of suchness is empty, it neither binds nor releases; because the nature of the dharma realm through the nature of the unconditioned is empty, they neither bind nor release. Because the nature of suchness is signless, it neither binds nor releases; because the nature of the dharma realm through the nature of the unconditioned is signless. Because the nature of suchness is wishless, it neither binds nor releases; because the nature of the dharma realm through the nature of the unconditioned is wishless, they neither bind nor release. Because the nature of suchness is non-arising, it neither binds nor releases; because the nature of the dharma realm through the nature of the unconditioned is non-arising, they neither bind nor release. Because the nature of suchness is non-cessation, it neither binds nor releases; because the nature of the dharma realm through the nature of the unconditioned is non-cessation, they neither bind nor release. Because the nature of suchness is non-defilement, it neither binds nor releases; because the nature of the dharma realm through the nature of the unconditioned is non-defilement, they neither bind nor release. Because the nature of suchness is non-purity, it neither binds nor releases; because the nature of the dharma realm through the nature of the unconditioned is non-purity, they neither bind nor release.
World-Honored One, bodhi neither binds nor releases. Why? World-Honored One, because the nature of bodhi has no ownership, it neither binds nor releases. Because the nature of bodhi is far removed, it neither binds nor releases. Because the nature of bodhi is tranquil and still, it neither binds nor releases. Because the nature of bodhi is empty, it neither binds nor releases. Because the nature of bodhi is signless. Because the nature of bodhi is wishless, it neither binds nor releases. Because the nature of bodhi is non-arising, it neither binds nor releases. Because the nature of bodhi is non-cessation, it neither binds nor releases. Because the nature of bodhi is non-defilement, it neither binds nor releases. Because the nature of bodhi is non-purity, it neither binds nor releases.
World-Honored One, sattva neither binds nor releases. Why? World-Honored One, because the nature of sattva has no ownership, it neither binds nor releases. Because the nature of sattva is far removed, it neither binds nor releases. Because the nature of sattva is tranquil and still, it neither binds nor releases. Because the nature of sattva is empty, it neither binds nor releases. Because the nature of sattva is signless. Because the nature of sattva is wishless, it neither binds nor releases. Because the nature of sattva is non-arising, it neither binds nor releases. Because the nature of sattva is non-cessation, it neither binds nor releases. Because the nature of sattva is non-defilement, it neither binds nor releases. Because the nature of sattva is non-purity, it neither binds nor releases.
World-Honored One, the Great Bodhisattva neither binds nor releases. Why? World-Honored One, because the nature of the Great Bodhisattva has no ownership, it neither binds nor releases. Because the nature of the Great Bodhisattva is far removed, it neither binds nor releases. Because the nature of the Great Bodhisattva is tranquil and still, it neither binds nor releases. Because the nature of the Great Bodhisattva is empty, it neither binds nor releases. Because the nature of the Great Bodhisattva is signless. Because the nature of the Great Bodhisattva is wishless, it neither binds nor releases. Because the nature of the Great Bodhisattva is non-arising, it neither binds nor releases. Because the nature of the Great Bodhisattva is non-cessation, it neither binds nor releases. Because the nature of the Great Bodhisattva is non-defilement, it neither binds nor releases. Because the nature of the Great Bodhisattva is non-purity, it neither binds nor releases.
World-Honored One, the fruit of supreme enlightenment neither binds nor releases. Why? World-Honored One, because the nature of the fruit of supreme enlightenment has no ownership, it neither binds nor releases. Because the nature of the fruit of supreme enlightenment is far removed, it neither binds nor releases. Because the nature of the fruit of supreme enlightenment is tranquil and still, it neither binds nor releases. Because the nature of the fruit of supreme enlightenment is empty, it neither binds nor releases. Because the nature of the fruit of supreme enlightenment is signless. Because the nature of the fruit of supreme enlightenment is wishless, it neither binds nor releases. Because the nature of the fruit of supreme enlightenment is non-arising, it neither binds nor releases. Because the nature of the fruit of supreme enlightenment is non-cessation, it neither binds nor releases. Because the nature of the fruit of supreme enlightenment is non-defilement, it neither binds nor releases. Because the nature of the fruit of supreme enlightenment is non-purity, it neither binds nor releases.
World-Honored One, those who attain the fruit of supreme enlightenment neither bind nor release. Why? World-Honored One, because the nature of those who attain the fruit of supreme enlightenment has no ownership, they neither bind nor release. Because the nature of those who attain the fruit of supreme enlightenment is far removed, they neither bind nor release. Because the nature of those who attain the fruit of supreme enlightenment is tranquil and still, they neither bind nor release. Because the nature of those who attain the fruit of supreme enlightenment is empty, they neither bind nor release. Because the nature of those who attain the fruit of supreme enlightenment is signless. Because the nature of those who attain the fruit of supreme enlightenment is wishless, they neither bind nor release. Because the nature of those who attain the fruit of supreme enlightenment is non-arising, they neither bind nor release. Because the nature of those who attain the fruit of supreme enlightenment is non-cessation, they neither bind nor release. Because the nature of those who attain the fruit of supreme enlightenment is non-defilement, they neither bind nor release. Because the nature of those who attain the fruit of supreme enlightenment is non-purity, they neither bind nor release.
World-Honored One, to sum up, all dharmas neither bind nor release. Why? World-Honored One, because the nature of all dharmas has no ownership, they neither bind nor release. Because the nature of all dharmas is far removed, they neither bind nor release. Because the nature of all dharmas is tranquil and still, they neither bind nor release. Because the nature of all dharmas is empty, they neither bind nor release. Because the nature of all dharmas is signless, they neither bind nor release. Because the nature of all dharmas is wishless, they neither bind nor release. Because the nature of all dharmas is non-arising, they neither bind nor release. Because the nature of all dharmas is non-cessation, they neither bind nor release. Because the nature of all dharmas is non-defilement, they neither bind nor release. Because the nature of all dharmas is non-purity, they neither bind nor release.
At that time, Pūrṇamaitrāyaṇīputra asked Subhūti:
“Did the Venerable One say that form neither binds nor releases; that feelings, perceptions, formations, and consciousness neither bind nor release?”
Subhūti replied:
“Indeed, indeed!”
Pūrṇamaitrāyaṇīputra asked:
“What form neither binds nor releases? What feelings, perceptions, formations, and consciousness neither bind nor release?”
Subhūti replied:
“Form that is like a magical illusion neither binds nor releases. Feelings, perceptions, formations, and consciousness that are like a magical illusion neither bind nor release. Form that is like a dream neither binds nor releases; feelings, perceptions, formations, and consciousness that are like a dream neither bind nor release. Form that is like a reflected image neither binds nor releases; feelings, perceptions, formations, and consciousness that are like a reflected image neither bind nor release. Form that is like an echo neither binds nor releases; feelings, perceptions, formations, and consciousness that are like an echo neither bind nor release. Form that is like a reflection of light neither binds nor releases; feelings, perceptions, formations, and consciousness that are like a reflection of light neither bind nor release. Form that is like a flower in empty space neither binds nor releases; feelings, perceptions, formations, and consciousness that are like a flower in empty space neither bind nor release.
Form that is like a mirage neither binds nor releases; feelings, perceptions, formations, and consciousness that are like a mirage neither bind nor release. Form that is like a phantom city neither binds nor releases; feelings, perceptions, formations, and consciousness that are like a phantom city neither bind nor release. Form that is like a magical transformation neither binds nor releases; feelings, perceptions, formations, and consciousness that are like a magical transformation neither bind nor release. Why? Pūrṇamaitrāyaṇīputra, because the nature of form that is like a magical illusion through the nature of form that is like a magical transformation has no ownership, it neither binds nor releases; because the nature of feelings, perceptions, formations, and consciousness that are like a magical illusion through the nature of feelings, perceptions, formations, and consciousness that are like a magical transformation has no ownership, they neither bind nor release. Because the nature of form that is like a magical illusion through the nature of form that is like a magical transformation is far removed, it neither binds nor releases; because the nature of feelings, perceptions, formations, and consciousness that are like a magical illusion through the nature of feelings, perceptions, formations, and consciousness that are like a magical transformation is far removed, they neither bind nor release.
Because the nature of form that is like a magical illusion through the nature of form that is like a magical transformation is tranquil and still, it neither binds nor releases; because the nature of feelings, perceptions, formations, and consciousness that are like a magical illusion through the nature of feelings, perceptions, formations, and consciousness that are like a magical transformation is tranquil and still, they neither bind nor release. Because the nature of form that is like a magical illusion through the nature of form that is like a magical transformation is empty, it neither binds nor releases; because the nature of feelings, perceptions, formations, and consciousness that are like a magical illusion through the nature of feelings, perceptions, formations, and consciousness that are like a magical transformation is empty, they neither bind nor release. Because the nature of form that is like a magical illusion through the nature of form that is like a magical transformation is signless, it neither binds nor releases; because the nature of feelings, perceptions, formations, and consciousness that are like a magical illusion through the nature of feelings, perceptions, formations, and consciousness that are like a magical transformation is signless. Because the nature of form that is like a magical illusion through the nature of form that is like a magical transformation is wishless, it neither binds nor releases; because the nature of feelings, perceptions, formations, and consciousness that are like a magical illusion through the nature of feelings, perceptions, formations, and consciousness that are like a magical transformation is wishless, they neither bind nor release.
Because the nature of form that is like a magical illusion through the nature of form that is like a magical transformation is non-arising, it neither binds nor releases; because the nature of feelings, perceptions, formations, and consciousness that are like a magical illusion through the nature of feelings, perceptions, formations, and consciousness that are like a magical transformation is non-arising, they neither bind nor release. Because the nature of form that is like a magical illusion through the nature of form that is like a magical transformation is non-cessation, it neither binds nor releases; because the nature of feelings, perceptions, formations, and consciousness that are like a magical illusion through the nature of feelings, perceptions, formations, and consciousness that are like a magical transformation is non-cessation, they neither bind nor release. Because the nature of form that is like a magical illusion through the nature of form that is like a magical transformation is non-defilement, it neither binds nor releases; because the nature of feelings, perceptions, formations, and consciousness that are like a magical illusion through the nature of feelings, perceptions, formations, and consciousness that are like a magical transformation is non-defilement, they neither bind nor release. Because the nature of form that is like a magical illusion through the nature of form that is like a magical transformation is non-purity, it neither binds nor releases; because the nature of feelings, perceptions, formations, and consciousness that are like a magical illusion through the nature of feelings, perceptions, formations, and consciousness that are like a magical transformation is non-purity, they neither bind nor release.
Pūrṇamaitrāyaṇīputra, past form neither binds nor releases; past feelings, perceptions, formations, and consciousness neither bind nor release.
Future form neither binds nor releases; future feelings, perceptions, formations, and consciousness neither bind nor release. Present form neither binds nor releases; present feelings, perceptions, formations, and consciousness neither bind nor release. Why? Pūrṇamaitrāyaṇīputra, because the nature of past, future, and present form has no ownership, it neither binds nor releases; because the nature of past, future, and present feelings, perceptions, formations, and consciousness has no ownership, they neither bind nor release. Because the nature of past, future, and present form is far removed, it neither binds nor releases; because the nature of past, future, and present feelings, perceptions, formations, and consciousness is far removed, they neither bind nor release. Because the nature of past, future, and present form is tranquil and still, it neither binds nor releases; because the nature of past, future, and present feelings, perceptions, formations, and consciousness is tranquil and still, they neither bind nor release. Because the nature of past, future, and present form is empty, it neither binds nor releases; because the nature of past, future, and present feelings, perceptions, formations, and consciousness is empty, they neither bind nor release. Because the nature of past, future, and present form is signless, it neither binds nor releases; because the nature of past, future, and present feelings, perceptions, formations, and consciousness is signless.
Because the nature of past, future, and present form is wishless, it neither binds nor releases; because the nature of past, future, and present feelings, perceptions, formations, and consciousness is wishless, they neither bind nor release. Because the nature of past, future, and present form is non-arising, it neither binds nor releases; because the nature of past, future, and present feelings, perceptions, formations, and consciousness is non-arising, they neither bind nor release. Because the nature of past, future, and present form is non-cessation, it neither binds nor releases; because the nature of past, future, and present feelings, perceptions, formations, and consciousness is non-cessation, they neither bind nor release. Because the nature of past, future, and present form is non-defilement, it neither binds nor releases; because the nature of past, future, and present feelings, perceptions, formations, and consciousness is non-defilement, they neither bind nor release. Because the nature of past, future, and present form is non-purity, it neither binds nor releases; because the nature of past, future, and present feelings, perceptions, formations, and consciousness is non-purity, they neither bind nor release.
Pūrṇamaitrāyaṇīputra, wholesome form neither binds nor releases; wholesome feelings, perceptions, formations, and consciousness neither bind nor release. Unwholesome form neither binds nor releases; unwholesome feelings, perceptions, formations, and consciousness neither bind nor release. Neutral form neither binds nor releases; neutral feelings, perceptions, formations, and consciousness neither bind nor release. Why? Pūrṇamaitrāyaṇīputra, because the nature of wholesome, unwholesome, and neutral form has no ownership, it neither binds nor releases; because the nature of wholesome, unwholesome, and neutral feelings, perceptions, formations, and consciousness has no ownership, they neither bind nor release.
Because the nature of wholesome, unwholesome, and neutral form is far removed, it neither binds nor releases; because the nature of wholesome, unwholesome, and neutral feelings, perceptions, formations, and consciousness is far removed, they neither bind nor release. Because the nature of wholesome, unwholesome, and neutral form is tranquil and still, it neither binds nor releases; because the nature of wholesome, unwholesome, and neutral feelings, perceptions, formations, and consciousness is tranquil and still, they neither bind nor release. Because the nature of wholesome, unwholesome, and neutral form is empty, it neither binds nor releases; because the nature of wholesome, unwholesome, and neutral feelings, perceptions, formations, and consciousness is empty, they neither bind nor release.
Because the nature of wholesome, unwholesome, and neutral form is signless, it neither binds nor releases; because the nature of wholesome, unwholesome, and neutral feelings, perceptions, formations, and consciousness is signless. Because the nature of wholesome, unwholesome, and neutral form is wishless, it neither binds nor releases; because the nature of wholesome, unwholesome, and neutral feelings, perceptions, formations, and consciousness is wishless, they neither bind nor release. Because the nature of wholesome, unwholesome, and neutral form is non-arising, it neither binds nor releases; because the nature of wholesome, unwholesome, and neutral feelings, perceptions, formations, and consciousness is non-arising, they neither bind nor release. Because the nature of wholesome, unwholesome, and neutral form is non-cessation, it neither binds nor releases; because the nature of wholesome, unwholesome, and neutral feelings, perceptions, formations, and consciousness is non-cessation, they neither bind nor release.
Because the nature of wholesome, unwholesome, and neutral form is non-defilement, it neither binds nor releases; because the nature of wholesome, unwholesome, and neutral feelings, perceptions, formations, and consciousness is non-defilement, they neither bind nor release. Because the nature of wholesome, unwholesome, and neutral form is non-purity, it neither binds nor releases; because the nature of wholesome, unwholesome, and neutral feelings, perceptions, formations, and consciousness is non-purity, they neither bind nor release.
Pūrṇamaitrāyaṇīputra, defiled form neither binds nor releases; defiled feelings, perceptions, formations, and consciousness neither bind nor release. Undefiled form neither binds nor releases; undefiled feelings, perceptions, formations, and consciousness neither bind nor release. Faulty form neither binds nor releases; faulty feelings, perceptions, formations, and consciousness neither bind nor release. Faultless form neither binds nor releases; faultless feelings, perceptions, formations, and consciousness neither bind nor release. Form with outflows neither binds nor releases; feelings, perceptions, formations, and consciousness with outflows neither bind nor release. Form without outflows neither binds nor releases; feelings, perceptions, formations, and consciousness without outflows neither bind nor release.
Form that is mixed and defiled neither binds nor releases; feelings, perceptions, formations, and consciousness that are mixed and defiled neither bind nor release. Pure form neither binds nor releases; pure feelings, perceptions, formations, and consciousness neither bind nor release. Worldly form neither binds nor releases; worldly feelings, perceptions, formations, and consciousness neither bind nor release. Supramundane form neither binds nor releases; supramundane feelings, perceptions, formations, and consciousness neither bind nor release. Why? Pūrṇamaitrāyaṇīputra, because the nature of defiled form through the nature of supramundane form has no ownership, it neither binds nor releases; because the nature of defiled feelings, perceptions, formations, and consciousness through the nature of supramundane feelings, perceptions, formations, and consciousness has no ownership, they neither bind nor release. Because the nature of defiled form through the nature of supramundane form is far removed, it neither binds nor releases; because the nature of defiled feelings, perceptions, formations, and consciousness through the nature of supramundane feelings, perceptions, formations, and consciousness is far removed, they neither bind nor release.
Because the nature of defiled form through the nature of supramundane form is tranquil and still, it neither binds nor releases; because the nature of defiled feelings, perceptions, formations, and consciousness through the nature of supramundane feelings, perceptions, formations, and consciousness is tranquil and still, they neither bind nor release. Because the nature of defiled form through the nature of supramundane form is empty, it neither binds nor releases; because the nature of defiled feelings, perceptions, formations, and consciousness through the nature of supramundane feelings, perceptions, formations, and consciousness is empty, they neither bind nor release. Because the nature of defiled form through the nature of supramundane form is signless, it neither binds nor releases; because the nature of defiled feelings, perceptions, formations, and consciousness through the nature of supramundane feelings, perceptions, formations, and consciousness is signless. Because the nature of defiled form through the nature of supramundane form is wishless, it neither binds nor releases; because the nature of defiled feelings, perceptions, formations, and consciousness through the nature of supramundane feelings, perceptions, formations, and consciousness is wishless, they neither bind nor release. Because the nature of defiled form through the nature of supramundane form is non-arising, it neither binds nor releases; because the nature of defiled feelings, perceptions, formations, and consciousness through the nature of supramundane feelings, perceptions, formations, and consciousness is non-arising, they neither bind nor release.
Because the nature of defiled form through the nature of supramundane form is non-cessation, it neither binds nor releases; because the nature of defiled feelings, perceptions, formations, and consciousness through the nature of supramundane feelings, perceptions, formations, and consciousness is non-cessation, they neither bind nor release. Because the nature of defiled form through the nature of supramundane form is non-defilement, it neither binds nor releases; because the nature of defiled feelings, perceptions, formations, and consciousness through the nature of supramundane feelings, perceptions, formations, and consciousness is non-defilement, they neither bind nor release. Because the nature of defiled form through the nature of supramundane form is non-purity, it neither binds nor releases; because the nature of defiled feelings, perceptions, formations, and consciousness through the nature of supramundane feelings, perceptions, formations, and consciousness is non-purity, they neither bind nor release.
Pūrṇamaitrāyaṇīputra, since form, feelings, perceptions, formations, and consciousness as such neither bind nor release, know likewise that the eye base through the mind base, the form base through the dharma base; the eye element, form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition, through the mind element, dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition; the earth element through the consciousness element; the noble truth of suffering through the noble truth of the path; ignorance through aging-and-death, sorrow, lamentation, pain, grief, and despair; inner emptiness through the emptiness of non-nature-self-nature; the four dhyānas through the four formless concentrations; the four foundations of mindfulness through the noble eightfold path; the dharma gate of liberation through emptiness through the dharma gate of liberation through wishlessness; the perfection of generosity through the perfection of wisdom, the five kinds of eyes, the six supernatural powers, the ten powers of the Buddha through the wisdom of all aspects, suchness through the unconditioned, bodhi, sattva, the Great Bodhisattva, the fruit of supreme enlightenment, those who attain the fruit of supreme enlightenment, all dharmas concordant with these – none of them bind or release in the same way.
Pūrṇamaitrāyaṇīputra, Great Bodhisattvas, with respect to this dharma gate of neither binding nor releasing, taking non-attainment as the skillful means, should know it as it truly is. Regarding the four dhyānas, the four immeasurables, the four formless concentrations, the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five spiritual faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, the dharma gate of liberation through emptiness, signlessness, wishlessness, the perfections of generosity, pure precepts, patience, energy, meditation, wisdom, the five kinds of eyes, the six supernatural powers, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, great loving-kindness, great compassion, great empathetic joy, great equanimity, the eighteen unshared qualities of the Buddha, the wisdom of all-knowing, the wisdom of the aspects of the path, the wisdom of all aspects – knowing that these neither bind nor release, taking non-attainment as the skillful means, they should diligently cultivate and study.
Pūrṇamaitrāyaṇīputra, Great Bodhisattvas taking non-attainment as the skillful means should abide in the four dhyānas that neither bind nor release, through abiding in the wisdom of all aspects that neither binds nor releases; taking non-attainment as the skillful means, they should bring about the complete fulfillment of sentient beings that neither binds nor releases, should purify buddha-lands that neither bind nor release, should draw near to and make offerings to the buddhas that neither bind nor release, and should hear and receive dharma gates that neither bind nor release.
Pūrṇamaitrāyaṇīputra, that Great Bodhisattva always does not depart from the Buddha World-Honored Ones who neither bind nor release; always does not depart from the pure five kinds of eyes that neither bind nor release; always does not depart from the supreme six supernatural powers that neither bind nor release; always does not depart from the dhāraṇī dharma gates that neither bind nor release; always does not depart from the samādhi dharma gates that neither bind nor release.
Pūrṇamaitrāyaṇīputra, that Great Bodhisattva will give rise to the wisdom of the aspects of the path that neither binds nor releases; will attain the wisdom of all-knowing and the wisdom of all aspects that neither bind nor release; will turn the dharma wheel that neither binds nor releases; and using the three vehicles that neither bind nor release, will establish sentient beings that neither bind nor release.
Pūrṇamaitrāyaṇīputra, if a Great Bodhisattva cultivates the six perfections that neither bind nor release, and is capable of attaining all dharmas that have no ownership and neither bind nor release – then far-removed, tranquil and still, empty, signless, wishless, non-arising, non-cessation, non-defilement, non-purity – these also neither bind nor release.
Pūrṇamaitrāyaṇīputra, know that such a Great Bodhisattva is called one who wears the armor of the Great Vehicle that neither binds nor releases.
Chapter 15: CLARIFYING THE GREAT VEHICLE (1)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, how can one know the characteristics of the Great Vehicle of the Great Bodhisattva? How can one know the aspiration directed toward the Great Vehicle of the Great Bodhisattva? From where does this Great Vehicle come, and where does it arrive and abide? How does this Great Vehicle abide? Who appears relying on this Great Vehicle?”
The Buddha said to Subhūti:
“You ask how one can know the characteristics of the Great Vehicle of the Great Bodhisattva. The six perfections are the characteristics of the Great Vehicle of the Great Bodhisattva. What are the six? They are the perfection of generosity, the perfection of pure precepts, the perfection of patience, the perfection of energy, the perfection of meditation, and the perfection of wisdom.”
Subhūti addressed the Buddha:
“World-Honored One, what is the perfection of generosity of the Great Bodhisattva?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva gives rise to a mind aligned with the wisdom of all-knowing, with great compassion as the foremost, taking non-attainment as the skillful means, personally gives away all inner and outer possessions, and also encourages others to give away all inner and outer possessions, maintaining these wholesome roots, together with all sentient beings equally dedicating them toward the fruit of supreme enlightenment – this, Subhūti, is the perfection of generosity of the Great Bodhisattva.
Subhūti addressed the Buddha:
“World-Honored One, what is the perfection of pure precepts of the Great Bodhisattva?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva gives rise to a mind aligned with the wisdom of all-knowing, with great compassion as the foremost, taking non-attainment as the skillful means, personally abides in the ten paths of wholesome action, and also encourages others to abide in the ten paths of wholesome action, maintaining these wholesome roots, together with all sentient beings equally dedicating them toward the fruit of supreme enlightenment – this, Subhūti, is the perfection of pure precepts of the Great Bodhisattva.
Subhūti addressed the Buddha:
“World-Honored One, what is the perfection of patience of the Great Bodhisattva?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva gives rise to a mind aligned with the wisdom of all-knowing, with great compassion as the foremost, taking non-attainment as the skillful means, personally fulfills and enhances patience, and also encourages others to fulfill and enhance patience, maintaining these wholesome roots, together with all sentient beings equally dedicating them toward the fruit of supreme enlightenment – this, Subhūti, is the perfection of patience of the Great Bodhisattva.
Subhūti addressed the Buddha:
“World-Honored One, what is the perfection of energy of the Great Bodhisattva?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva gives rise to a mind aligned with the wisdom of all-knowing, with great compassion as the foremost, taking non-attainment as the skillful means, personally diligently cultivates the six perfections without ceasing, and also encourages others to diligently cultivate the six perfections without ceasing, maintaining these wholesome roots, together with all sentient beings equally dedicating them toward the fruit of supreme enlightenment – this, Subhūti, is the perfection of energy of the Great Bodhisattva.
Subhūti addressed the Buddha:
“World-Honored One, what is the perfection of meditation of the Great Bodhisattva?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva gives rise to a mind aligned with the wisdom of all-knowing, with great compassion as the foremost, taking non-attainment as the skillful means, is personally capable of skillfully entering the dhyānas, the immeasurables, and the formless concentrations, completely not being reborn following the power of those states, and is also capable of encouraging others to enter the dhyānas, immeasurables, and formless concentrations with the same skill as oneself, maintaining these wholesome roots, together with all sentient beings equally dedicating them toward the fruit of supreme enlightenment – this, Subhūti, is the perfection of meditation of the Great Bodhisattva.
Subhūti addressed the Buddha:
“World-Honored One, what is the perfection of wisdom of the Great Bodhisattva?”
The Buddha taught:
“Subhūti, if a Great Bodhisattva gives rise to a mind aligned with the wisdom of all-knowing, with great compassion as the foremost, taking non-attainment as the skillful means, is capable of personally observing the nature of dharmas as they truly are without clinging to the nature of dharmas, and also encourages others to observe the nature of dharmas as they truly are without clinging to the nature of dharmas, maintaining these wholesome roots, together with all sentient beings equally dedicating them toward the fruit of supreme enlightenment – this, Subhūti, is the perfection of wisdom of the Great Bodhisattva.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattva are inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature. These are the characteristics of the Great Vehicle of the Great Bodhisattva.
Subhūti addressed the Buddha:
“World-Honored One, what is inner emptiness?”
The Buddha taught:
“Subhūti, ‘inner’ refers to inner dharmas, namely the eye, ear, nose, tongue, body, and mind. Among these, the eye is intertwined with the emptiness of the eye. Why? Because it is neither permanent nor destructible – such is its fundamental nature. The ear, nose, tongue, body, and mind are intertwined with the emptiness of the ear, nose, tongue, body, and mind. Why? Because they are neither permanent nor destructible – such is their fundamental nature. Subhūti, this is inner emptiness.
Subhūti addressed the Buddha:
“World-Honored One, what is outer emptiness?”
The Buddha taught:
“Subhūti, ‘outer’ refers to outer dharmas, namely form, sound, smell, taste, touch, and dharmas. Among these, form is intertwined with the emptiness of form. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Sound, smell, taste, touch, and dharmas are intertwined with the emptiness of sound, smell, taste, touch, and dharmas. Why? Because they are neither permanent nor destructible – such is their fundamental nature. Subhūti, this is outer emptiness.
Subhūti addressed the Buddha:
“World-Honored One, what is inner-and-outer emptiness?”
The Buddha taught:
“Subhūti, ‘inner-and-outer’ refers to both inner and outer dharmas, namely the six inner bases. Among these, the six inner bases are intertwined with the emptiness of the six outer bases. Why? Because they are neither permanent nor destructible – such is their fundamental nature. The six outer bases are intertwined with the emptiness of the six inner bases. Why? Because they are neither permanent nor destructible – such is their fundamental nature. Subhūti, this is inner-and-outer emptiness.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of emptiness?”
The Buddha taught:
“Subhūti, emptiness means that all dharmas are empty. This emptiness is intertwined with the emptiness of emptiness. Why? Because it is neither permanent nor severed – such is its fundamental nature. Subhūti, this is the emptiness of emptiness.
Subhūti addressed the Buddha:
“World-Honored One, what is great emptiness?”
The Buddha taught:
“Subhūti, ‘great’ refers to the ten directions, namely East, South, West, North, the four intermediate directions, above, and below. Among these, the East direction is intertwined with the emptiness of the East direction. Why? Because it is neither permanent nor destructible – such is its fundamental nature. The South, West, North, four intermediate directions, above, and below are intertwined with the emptiness of the South, West, North, four intermediate directions, above, and below. Why? Because they are neither permanent nor destructible – such is their fundamental nature. Subhūti, this is great emptiness.
Subhūti addressed the Buddha:
“World-Honored One, what is ultimate emptiness?”
The Buddha taught:
“Subhūti, ‘ultimate’ means nirvāṇa. This ultimate is intertwined with the emptiness of the ultimate. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is ultimate emptiness.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of conditioned phenomena?”
The Buddha taught:
“Subhūti, ‘conditioned phenomena’ refers to the desire realm, the form realm, and the formless realm. Among these, the desire realm is intertwined with the emptiness of the desire realm. Why? Because it is neither permanent nor destructible – such is its fundamental nature. The form realm and the formless realm are intertwined with the emptiness of the form realm and the formless realm. Why? Because they are neither permanent nor destructible – such is their fundamental nature. Subhūti, this is the emptiness of conditioned phenomena.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of unconditioned phenomena?”
The Buddha taught:
“Subhūti, ‘unconditioned’ means without arising, abiding, changing, or ceasing. This unconditioned is intertwined with the emptiness of the unconditioned. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is the emptiness of unconditioned phenomena.
Subhūti addressed the Buddha:
“World-Honored One, what is absolute emptiness?”
The Buddha taught:
“Subhūti, ‘absolute’ means the ultimate end of all dharmas, which cannot be grasped. This ultimate end is intertwined with absolute emptiness. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is absolute emptiness.
Subhūti addressed the Buddha:
“World-Honored One, what is boundless emptiness?”
The Buddha taught:
“Subhūti, ‘without boundary’ means having no boundary that can be found among beginning, middle, and end, and having no boundary that can be found between going and coming. This boundlessness is intertwined with the emptiness of boundlessness. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is boundless emptiness.
Subhūti addressed the Buddha:
“World-Honored One, what is scattered emptiness?”
The Buddha taught:
“Subhūti, ‘scattered’ means releasing, letting go, and relinquishing what can be attained. This scattering is intertwined with the emptiness of scattering. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is scattered emptiness.
Subhūti addressed the Buddha:
“World-Honored One, what is emptiness without change?”
The Buddha taught:
“Subhūti, ‘without change’ means not releasing, not letting go, and not relinquishing what can be attained. This non-change is intertwined with the emptiness of non-change. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is emptiness without change.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of inherent nature?”
The Buddha taught:
“Subhūti, ‘inherent nature’ refers to the inherent nature of all dharmas – whether the nature of conditioned dharmas or the nature of unconditioned dharmas – none of which are created by Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Tathāgatas, nor are they created by anyone else. This inherent nature is intertwined with the emptiness of inherent nature. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is the emptiness of inherent nature.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of individual characteristics?”
The Buddha taught:
“Subhūti, ‘individual characteristic’ refers to the individual characteristic of each dharma – for instance, transformation and obstruction are the individual characteristic of form; receiving and containing are the individual characteristic of feeling; grasping and holding images are the individual characteristic of perception; constructing and acting are the individual characteristic of formation; distinguishing and knowing are the individual characteristic of consciousness. Similarly for the individual characteristics of conditioned dharmas and unconditioned dharmas. These individual characteristics are intertwined with the emptiness of individual characteristics. Why? Because they are neither permanent nor destructible – such is their fundamental nature. Subhūti, this is the emptiness of individual characteristics.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of shared characteristics?”
The Buddha taught:
“Subhūti, ‘shared characteristic’ refers to the common characteristic of dharmas – for instance, suffering is the shared characteristic of dharmas with outflows, impermanence is the shared characteristic of conditioned dharmas, and emptiness and non-self are the shared characteristics of all dharmas. There are immeasurable such shared characteristics. These shared characteristics are intertwined with the emptiness of shared characteristics. Why? Because they are neither permanent nor destructible – such is their fundamental nature. Subhūti, this is the emptiness of shared characteristics.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of all phenomena?”
The Buddha taught:
“Subhūti, ‘all phenomena’ refers to the dharmas of the five aggregates, twelve bases, and eighteen elements, or dharmas that are material or immaterial, visible or invisible, resistant or non-resistant, with outflows or without outflows, conditioned or unconditioned. All these phenomena are intertwined with the emptiness of all phenomena. Why? Because they are neither permanent nor destructible – such is their fundamental nature. Subhūti, this is the emptiness of all phenomena.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of the ungraspable?”
The Buddha taught:
“Subhūti, ‘ungraspable’ means that among all these phenomena nothing can be grasped – whether past, future, or present, nothing can be grasped. Or within the past, there is no future or present that can be grasped; or within the future, there is no past or present that can be grasped; or within the present, there is no past or future that can be grasped. This ungraspability is intertwined with the emptiness of the ungraspable. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is the emptiness of the ungraspable.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of non-nature?”
The Buddha taught:
“Subhūti, ‘non-nature’ means there is not even the slightest nature that can be obtained. This non-nature is intertwined with the emptiness of non-nature. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is the emptiness of non-nature.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of self-nature?”
The Buddha taught:
“Subhūti, ‘self-nature’ refers to the self-nature that is capable of combination among dharmas. This self-nature is intertwined with the emptiness of self-nature. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is the emptiness of self-nature.
Subhūti addressed the Buddha:
“World-Honored One, what is the emptiness of non-nature-self-nature?”
The Buddha taught:
“Subhūti, ‘non-nature-self-nature’ refers to the nature incapable of combination among dharmas with respect to the place of combination of self-nature. This non-nature-self-nature is intertwined with the emptiness of non-nature-self-nature. Why? Because it is neither permanent nor destructible – such is its fundamental nature. Subhūti, this is the emptiness of non-nature-self-nature.
Furthermore, Subhūti, existent nature is intertwined with the emptiness of existent nature; non-existent nature is intertwined with the emptiness of non-existent nature; self-nature is intertwined with the emptiness of self-nature; other-nature is intertwined with the emptiness of other-nature.
What is it for existent nature to be intertwined with the emptiness of existent nature? Existent nature refers to the five aggregates. This existent nature is intertwined with the emptiness of existent nature. Because the arising-nature of the five aggregates cannot be obtained. This is existent nature being intertwined with the emptiness of existent nature.
What is it for non-existent nature to be intertwined with the emptiness of non-existent nature? Non-existent nature refers to the unconditioned. This non-existent nature is intertwined with the emptiness of non-existent nature. This is non-existent nature being intertwined with the emptiness of non-existent nature.
What is it for self-nature to be intertwined with the emptiness of self-nature? It means the self-nature of all dharmas is “empty.” This emptiness is not created by wisdom, not created by vision, nor created by anything else. This is self-nature being intertwined with the emptiness of self-nature.
What is it for other-nature to be intertwined with the emptiness of other-nature? Whether or not a Buddha appears in the world, all dharmas – the dharma-abiding, the dharma-fixed, the dharma nature, the dharma realm, the nature of equality, the nature of separation from birth, suchness, the nature of non-falsity, the nature of non-alteration, the ultimate reality – all are intertwined with other-nature so as to be empty. This is other-nature being intertwined with the emptiness of other-nature.
Subhūti, know that these are the characteristics of the Great Vehicle of the Great Bodhisattva.
– o0o –
End Of Volume 51