THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 512
Chapter 18: GOOD SPIRITUAL FRIENDS
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, how should the great bodhisattvas who are newly learning the Great Vehicle study Prajñā, Dhyāna, Vigor, Patience, Pure Morality, and the Perfection of Giving?”
The Buddha said:
“Subhūti, the great bodhisattvas who are newly learning the Great Vehicle and wish to study Prajñā up to the Perfection of Giving must first draw close to, serve, and make offerings to truly pure good spiritual friends who skillfully expound and distinguish Prajñā up to the Perfection of Giving. That is, when teaching the profound Prajñāpāramitā Sūtra, they should encourage and instruct newly learning bodhisattvas of the Great Vehicle in this way:
‘Come here, virtuous son! You should diligently cultivate the Perfections of Giving, Pure Morality, Patience, Vigor, Dhyāna, and Prajñā. When diligently cultivating them, you should use non-attainment as the means, and together with all sentient beings dedicate them equally toward the unsurpassed perfect enlightenment.
You should not use the aggregate of form up to the aggregate of consciousness to attain unsurpassed perfect enlightenment; you should not use the eye-base up to the mind-base to attain unsurpassed perfect enlightenment; you should not use the form-domain up to the dharma-domain to attain unsurpassed perfect enlightenment; you should not use the eye-element up to the mind-element to attain unsurpassed perfect enlightenment, nor should you use the form-element up to the dharma-element to attain unsurpassed perfect enlightenment; you should not use the eye-consciousness element up to the mind-consciousness element to attain unsurpassed perfect enlightenment, nor should you use eye-contact up to mind-contact to attain unsurpassed perfect enlightenment; you should not use the feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact to attain unsurpassed perfect enlightenment; you should not use the earth-element up to the consciousness-element to attain unsurpassed perfect enlightenment; you should not use causes and conditions up to dominant conditions to attain unsurpassed perfect enlightenment; you should not use ignorance up to aging and death to attain unsurpassed perfect enlightenment; you should not use the Perfection of Giving up to the Perfection of Prajñā to attain unsurpassed perfect enlightenment; you should not use internal emptiness up to the emptiness of the non-inherent nature of phenomena to attain unsurpassed perfect enlightenment; you should not use suchness up to the inconceivable realm to attain unsurpassed perfect enlightenment; you should not use the noble truths of suffering, origination, cessation, and the path to attain unsurpassed perfect enlightenment; you should not use the four foundations of mindfulness up to the eightfold noble path to attain unsurpassed perfect enlightenment; you should not use the four dhyānas, four immeasurables, and four formless absorptions to attain unsurpassed perfect enlightenment; you should not use the eight liberations, eight spheres of mastery, nine successive concentrations, and ten universal bases to attain unsurpassed perfect enlightenment; you should not use the three liberation gates of emptiness, signlessness, and wishlessness to attain unsurpassed perfect enlightenment; you should not use the stages of pure contemplation up to the stage of Tathāgata to attain unsurpassed perfect enlightenment; you should not use the stage of Extreme Joy up to the stage of Dharma Cloud to attain unsurpassed perfect enlightenment; you should not use all dhāraṇī methods or all samādhi methods to attain unsurpassed perfect enlightenment; you should not use the five kinds of eyes and six supernatural powers to attain unsurpassed perfect enlightenment; you should not use the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha to attain unsurpassed perfect enlightenment; you should not use the thirty-two marks of a great being and eighty excellent characteristics to attain unsurpassed perfect enlightenment; you should not use the non-forgetfulness and constant equanimity to attain unsurpassed perfect enlightenment; you should not use the fruit of Stream Entry up to Pratyekabuddha enlightenment to attain unsurpassed perfect enlightenment; you should not use all practices of great bodhisattvas or the unsurpassed perfect enlightenment of all Buddhas to attain unsurpassed perfect enlightenment; you should not use all-knowing wisdom, path-knowing wisdom, or omniscient wisdom to attain unsurpassed perfect enlightenment.
Why? Virtuous son, if one does not grasp form, then one attains unsurpassed perfect enlightenment; likewise, up to not grasping omniscient wisdom, one attains unsurpassed perfect enlightenment. Virtuous son, when practicing the profound Prajñāpāramitā, you should not be attached to form, feeling, perception, formations, consciousness, and extensively up to omniscient wisdom. Because form up to omniscient wisdom are not worthy of attachment. Why? Virtuous son, because all phenomena are empty by their own nature.’”
At that time, Subhūti again addressed the Buddha:
“World-Honored One, the great bodhisattvas always perform what is difficult to perform. Within all phenomena whose own characteristics are empty, they seek unsurpassed perfect enlightenment and wish to realize unsurpassed perfect enlightenment.”
The Buddha said:
“Subhūti, it is so, it is so! The great bodhisattvas always perform what is difficult. Within all phenomena whose own characteristics are empty, they seek unsurpassed perfect enlightenment and wish to realize unsurpassed perfect enlightenment.
Subhūti, you should know that although great bodhisattvas know that all phenomena are like illusions, and extensively speaking, like a city of gandharvas, and their own characteristics are empty, they nevertheless seek unsurpassed perfect enlightenment because they wish the world to obtain benefit and meaning.
Because they wish the world to obtain benefit, they seek unsurpassed perfect enlightenment. Because they wish the world to obtain happiness and peace, they seek unsurpassed perfect enlightenment. Because they wish to rescue the world, they seek unsurpassed perfect enlightenment. Because they wish to make the world turn toward refuge, they seek unsurpassed perfect enlightenment. Because they wish to become a dwelling place for the world, they seek unsurpassed perfect enlightenment. Because they wish to point out the ultimate path for the world, they seek unsurpassed perfect enlightenment. Because they wish to become an island for the world, they seek unsurpassed perfect enlightenment. Because they wish to become the sun and moon for the world, they seek unsurpassed perfect enlightenment. Because they wish to become lamps and torches for the world, they seek unsurpassed perfect enlightenment. Because they wish to become guides for the world, they seek unsurpassed perfect enlightenment. Because they wish to become generals for the world, they seek unsurpassed perfect enlightenment. Because they wish to become a place toward which the world turns, they seek unsurpassed perfect enlightenment.
How does a great bodhisattva seek unsurpassed perfect enlightenment because they wish the world to obtain benefit and meaning?
Subhūti, because a great bodhisattva wishes to liberate all sentient beings from suffering and affliction, they cultivate Giving up to Prajñā and direct them toward unsurpassed perfect enlightenment. This is how a great bodhisattva seeks unsurpassed perfect enlightenment because they wish the world to obtain benefit and meaning.
How does a great bodhisattva seek unsurpassed perfect enlightenment because they wish the world to obtain benefit?
Subhūti, because a great bodhisattva wishes to rescue sentient beings trembling in fear throughout the five destinies and bring them safely to the fearless shore of Nirvāṇa, they seek unsurpassed perfect enlightenment. This is how a great bodhisattva seeks unsurpassed perfect enlightenment because they wish the world to obtain benefit.
How does a great bodhisattva seek unsurpassed perfect enlightenment because they wish the world to obtain happiness?
Subhūti, because a great bodhisattva rescues suffering and sorrowful sentient beings and places them on that peaceful shore of Nirvāṇa, they seek unsurpassed perfect enlightenment. This is how a great bodhisattva seeks unsurpassed perfect enlightenment because they wish the world to obtain happiness.
How does a great bodhisattva seek unsurpassed perfect enlightenment because they wish to rescue the world?
Subhūti, seeing sentient beings fallen into the three evil paths, a great bodhisattva wishes to rescue them and cause them to cultivate wholesome karma, gradually relying upon the three vehicles to proceed toward liberation; therefore, they seek unsurpassed perfect enlightenment. This is how a great bodhisattva seeks unsurpassed perfect enlightenment because they wish to rescue the world.
How does a great bodhisattva seek unsurpassed perfect enlightenment because they wish to become a place of refuge for the world?
Subhūti, because a great bodhisattva wishes all sentient beings oppressed by the sufferings of birth, aging, sickness, death, lamentation, sorrow, and distress to quickly become liberated from these sufferings and abide in the realm of complete Nirvāṇa without remainder, they seek unsurpassed perfect enlightenment. This is how a great bodhisattva seeks unsurpassed perfect enlightenment because they wish to become a place of refuge for the world.
How does a great bodhisattva seek unsurpassed perfect enlightenment because they wish to become a dwelling place for the world?
Subhūti, a great bodhisattva wishes to teach sentient beings that all phenomena are not in harmony and therefore seeks unsurpassed perfect enlightenment. This is how a great bodhisattva seeks unsurpassed perfect enlightenment because they wish to become a dwelling place for the world.”
Venerable Subhūti said to the Buddha:
“World-Honored One, what does it mean that all phenomena are not in harmony?”
The Buddha told Subhūti:
“Forms are not in harmony, meaning that forms are not dependent upon one another. If forms are not dependent upon one another, then forms do not arise. If forms do not arise, then forms do not cease. If forms do not cease, then forms are not in harmony. Feelings, perceptions, formations, and consciousness, extensively speaking up to omniscient wisdom, are also like this.
Great bodhisattvas wish to teach sentient beings that all phenomena possess this non-harmonious nature, and therefore seek unsurpassed perfect enlightenment.
How does a great bodhisattva seek unsurpassed perfect enlightenment because they wish to point out the ultimate path for the world?
Subhūti, a great bodhisattva seeks unsurpassed perfect enlightenment and wishes to teach sentient beings thus:
‘Form on the other shore is precisely not form. Feeling, perception, formations, and consciousness on the other shore are precisely not feeling, perception, formations, and consciousness. Extensively speaking up to omniscient wisdom on the other shore is precisely not omniscient wisdom. Path-knowing wisdom and omniscient wisdom on the other shore are precisely not path-knowing wisdom and omniscient wisdom.
Subhūti, you should know that just as the characteristics of all forms… on the other shore are so, all phenomena are also so.’”
Venerable Subhūti then said to the Buddha:
“If all phenomena are like forms… having the characteristic of the other shore, then why must a great bodhisattva still attain equal and perfect enlightenment regarding all phenomena? Why? Because within form on the other shore there is no such discrimination as: ‘This is form, this is feeling, perception, formations, consciousness,’ and extensively up to ‘this is omniscient wisdom.’ There is no such discrimination within feeling, perception, formations, consciousness, and extensively up to omniscient wisdom on the other shore as: ‘This is form, this is feeling, perception, formations, consciousness,’ and extensively up to ‘this is omniscient wisdom.’”
The Buddha said:
“Subhūti, it is so, it is so! Within form on the other shore there is no such discrimination as: ‘This is form,’ and extensively up to ‘this is omniscient wisdom.’ Likewise, within omniscient wisdom on the other shore there is no such discrimination as: ‘This is form,’ and extensively up to ‘this is omniscient wisdom.’ Because all phenomena are empty in their original nature.
Subhūti, you should know that great bodhisattvas are able to perform what is difficult to perform. Although they contemplate that the characteristics of all phenomena are tranquil, profound, and wondrous, their minds do not sink. They further think:
‘I have already attained equal enlightenment regarding this Dharma; I have already attained unsurpassed perfect enlightenment. For the sake of sentient beings, I proclaim and reveal this tranquil, profound, and wondrous Dharma.’
This is how a great bodhisattva seeks unsurpassed perfect enlightenment because they wish to point out the ultimate path for the world.
How does a great bodhisattva become an island for the world and seek unsurpassed perfect enlightenment?
Subhūti, just as in the midst of oceans, rivers, and lakes, large or small, there may be a raised piece of land that can be inhabited, surrounded by water, called an island.
Likewise, Subhūti, forms up to consciousness sever the stages before and after; extensively speaking up to omniscient wisdom, all sever the stages before and after. Because these former and later stages are severed, all phenomena are severed. The severing of the former and later stages of all phenomena is true, peaceful, wondrous quiescence, namely empty Nirvāṇa, non-attainment, the path of cessation, exhaustion of attachment, the complete and permanent extinction of all remaining defilements, and ultimate completion.
Subhūti, great bodhisattvas seeking unsurpassed perfect enlightenment wish to teach and reveal these phenomena, which have severed former and later stages and are truly profound, peaceful, and wondrous. This is how a great bodhisattva becomes an island for the world and seeks unsurpassed perfect enlightenment.
How does a great bodhisattva become the sun and moon for the world and seek unsurpassed perfect enlightenment?
Subhūti, because a great bodhisattva wishes to break the shell of ignorance that for a long time has covered sentient beings with layers of darkness, to cure the disease of the eye of unknowing among sentient beings and make them clear-sighted, and to illuminate all ignorant sentient beings, they seek unsurpassed perfect enlightenment. This is how a great bodhisattva becomes the sun and moon for the world and seeks unsurpassed perfect enlightenment.
How does a great bodhisattva become lamps and torches for the world and seek unsurpassed perfect enlightenment?
Subhūti, a great bodhisattva wishes to teach sentient beings the six Perfections and scriptural teachings whose true meanings correspond with the four methods of gathering, using skillful means to instruct them and cause them to diligently cultivate, thereby eliminating various kinds of dark ignorance; therefore, they seek unsurpassed perfect enlightenment. This is how a great bodhisattva becomes lamps and torches for the world and seeks unsurpassed perfect enlightenment.
How does a great bodhisattva become a guide for the world and seek unsurpassed perfect enlightenment?
Subhūti, a great bodhisattva wishes to cause sentient beings following wrong paths to abandon the four places they should not go and show them the single path returning to righteousness; to make the defiled become pure, the sorrowful become encouraged, the distressed become joyful, the unreasonable become reasonable, and those who wander in cyclic existence attain cessation; therefore, they seek unsurpassed perfect enlightenment. This is how a great bodhisattva becomes a guide for the world and seeks unsurpassed perfect enlightenment.
How does a great bodhisattva become a general for the world and seek unsurpassed perfect enlightenment?
Subhūti, a great bodhisattva seeking unsurpassed perfect enlightenment wishes to explain and reveal to sentient beings that form does not arise, does not cease, is not defiled, and is not purified; feeling, perception, formations, and consciousness do not arise, do not cease, are not defiled, and are not purified. Extensively speaking up to omniscient wisdom, it does not arise, does not cease, is not defiled, and is not purified; path-knowing wisdom and omniscient wisdom do not arise, do not cease, are not defiled, and are not purified. This is how a great bodhisattva becomes a general for the world and seeks unsurpassed perfect enlightenment.
How does a great bodhisattva become a place toward which the world turns and seek unsurpassed perfect enlightenment?
Subhūti, a great bodhisattva seeking unsurpassed perfect enlightenment wishes to explain and reveal to sentient beings that form takes space as the place of arrival; feeling, perception, formations, and consciousness take space as the place of arrival. Extensively speaking up to omniscient wisdom takes space as the place of arrival; path-knowing wisdom and omniscient wisdom take space as the place of arrival.
Because all phenomena are like space and do not truly exist, a great bodhisattva wishes to explain and reveal to sentient beings that form is neither arrival nor non-arrival. Why? Because the nature of form is empty. Within emptiness there is no arrival and no non-arrival.
Feeling, perception, formations, and consciousness are neither arrival nor non-arrival. Why? Because the nature of feeling, perception, formations, and consciousness is empty. Within emptiness there is no arrival and no non-arrival. Extensively speaking up to omniscient wisdom, it is neither arrival nor non-arrival. Why? Because the nature of omniscient wisdom is empty. Within emptiness there is no arrival and no non-arrival.
Path-knowing wisdom and omniscient wisdom are neither arrival nor non-arrival. Why? Because the nature of path-knowing wisdom and omniscient wisdom is empty. Within emptiness there is no arrival and no non-arrival.
This is how a great bodhisattva becomes a place toward which the world turns and seeks unsurpassed perfect enlightenment.
Why is that so? Subhūti, all phenomena take emptiness, signlessness, and wishlessness as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within emptiness, signlessness, and wishlessness, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take non-arising and non-doing as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within non-arising and non-doing, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take non-birth and non-ceasing as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within non-birth and non-ceasing, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take non-defilement and non-purity as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within non-defilement and non-purity, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take non-existence of true reality as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within the non-existence of true reality, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take being like a dream up to being like a city of Gandharvas as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within dreams up to a city of Gandharvas, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take the immeasurable and the boundless as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within the immeasurable and the boundless, both the goal and what is not the goal cannot be apprehended. Subhūti, all phenomena take non-giving and non-taking as their goal.
The great Bodhisattvas cannot go beyond this goal. Why? Because within that which is neither given nor taken, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take neither elevation nor lowering as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within neither elevation nor lowering, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take non-coming and non-going as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within non-coming and non-going, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take neither increase nor decrease as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within neither increase nor decrease, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take neither entering nor exiting as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within neither entering nor exiting, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take neither gathering nor dispersing as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within neither gathering nor dispersing, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take neither joining nor separation as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because within neither joining nor separation, both the goal and what is not the goal cannot be apprehended.
Subhūti, all phenomena take the self up to views as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because the self up to views are ultimately not truly existent; how much less could there be within them a goal and what is not the goal that can be apprehended!
Subhūti, all phenomena take non-self up to non-views as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because non-self up to non-views are ultimately not truly existent; how much less could there be within them a goal and what is not the goal that can be apprehended!
Subhūti, all phenomena take permanence, bliss, self, and purity as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because permanence, bliss, self, and purity are ultimately not truly existent; how much less could there be within them a goal and what is not the goal that can be apprehended!
Subhūti, all phenomena take impermanence, suffering, non-self, and impurity as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because impermanence, suffering, non-self, and impurity are ultimately not truly existent; how much less could there be within them a goal and what is not the goal that can be apprehended!
Subhūti, all phenomena take greed, hatred, and delusion as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because greed, hatred, and delusion are ultimately not truly existent; how much less could there be within them a goal and what is not the goal that can be apprehended!
Subhūti, all phenomena take the activities produced by views as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because the activities produced by views are ultimately not truly existent; how much less could there be within them a goal and what is not the goal that can be apprehended!
Subhūti, all phenomena take suchness up to the inconceivable realm as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because suchness up to the inconceivable realm are ultimately not truly existent; how much less could there be within them a goal and what is not the goal that can be apprehended!
Subhūti, all phenomena take non-movement as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because the nature of non-movement is ultimately not truly existent; how much less could there be within it a goal and what is not the goal that can be apprehended!
Subhūti, all phenomena take the five aggregates as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because form up to consciousness are ultimately not truly existent; how much less could there be within them a goal and what is not the goal that can be apprehended!
Subhūti, all phenomena take the six internal sense bases as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because the eye base up to the mind base are ultimately not truly existent; how much less could there be within them a goal and what is not the goal that can be apprehended!
Subhūti, all phenomena take the six external sense bases as their goal. The great Bodhisattvas cannot go beyond this goal. Why? Because the form base up to the dharma base are ultimately not truly existent; how much less could there be within them a goal and what is not the goal that can be apprehended!
Subhuti, all phenomena take the six internal spheres as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the eye-sphere up to the mind-sphere are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the six external spheres as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the form-sphere up to the dharma-sphere are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the six consciousness-spheres as their destination. Why? Because the eye-consciousness sphere up to the mind-consciousness sphere are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the six contacts as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because eye-contact up to mind-contact are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the six feelings as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the feelings arising conditioned by eye-contact, up to the feelings arising conditioned by mind-contact, are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the six elements as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the earth element up to the consciousness element are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the four conditions as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the causal condition up to the condition of dominant influence are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the twelve links of dependent origination as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because ignorance up to aging-and-death are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the six perfections as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the perfection of giving up to the perfection of wisdom are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the sixteen kinds of emptiness as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because inner emptiness up to the emptiness of the nonexistence of inherent nature are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the four noble truths as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the noble truths of suffering, origin, cessation, and path are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the thirty-seven factors of enlightenment as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the four foundations of mindfulness up to the eightfold noble path are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the four meditative absorptions, the four immeasurables, and the four formless concentrations as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the four meditative absorptions, the four immeasurables, and the four formless concentrations are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the three liberation-door practices as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the three liberation doors of emptiness, signlessness, and wishlessness are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the three vehicles and the ten stages as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the stage of pure contemplation up to the stage of the Tathagata are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the ten Bodhisattva stages as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the Stage of Perfect Joy up to the Stage of Dharma Cloud are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination to be attained!
Subhuti, all phenomena take all dhāraṇī gateways and all samādhi gateways as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because all dhāraṇī gateways and all samādhi gateways are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the five kinds of eyes and the six supernormal powers as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the five kinds of eyes and the six supernormal powers are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the ten powers of the Tathagata, the four fearlessnesses, the four kinds of unobstructed understanding, and the eighteen unique qualities of a Buddha as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take great loving-kindness, great compassion, great joy, and great equanimity as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because great loving-kindness, great compassion, great joy, and great equanimity are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the thirty-two marks of a Great Being and the eighty excellent characteristics as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the thirty-two marks of a Great Being and the eighty excellent characteristics are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the quality of not forgetting and the nature of always remaining equanimous as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the quality of not forgetting and the nature of always remaining equanimous are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the wisdom of all aspects, the wisdom of paths, and the wisdom of all modes as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the wisdom of all, the wisdom of paths, and the wisdom of all modes are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the fruit of stream-entry up to solitary-buddha enlightenment as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the fruit of stream-entry up to solitary-buddha enlightenment are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take all the practices of the Great Bodhisattvas and the unsurpassed perfect enlightenment of the Buddha as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because all the practices of the Great Bodhisattvas and the unsurpassed perfect enlightenment of the Buddha are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Subhuti, all phenomena take the stream-enterer up to the Tathagata as their destination. The Great Bodhisattvas cannot go beyond this destination. Why? Because the stream-enterer up to the Tathagata are ultimately nonexistent in reality; how much less could there be within them a destination and a non-destination that can be apprehended!
Likewise, Subhuti, because the Great Bodhisattvas serve as a place of refuge and direction for the world, they proceed toward unsurpassed perfect enlightenment.
At that time, Subhuti again addressed the Buddha:
“With regard to this profound perfection of wisdom, who can deeply believe and understand it?”
The Buddha said:
“Subhuti, a Great Bodhisattva who, for the sake of unsurpassed perfect enlightenment, has long ago generated the aspiration, diligently cultivated the practices, and has previously made offerings to countless Buddhas; who, in the presence of the Buddhas, has made vast vows and planted many roots of virtue that have all matured; and who is supported and protected by countless virtuous friends—such a one can deeply believe and understand this profound perfection of wisdom.”
The venerable Subhuti again addressed the Buddha:
“By what nature, what characteristics, what appearance, and what manner does this Great Bodhisattva deeply believe and understand this perfection of wisdom?”
The Buddha said:
“Subhuti, this Great Bodhisattva takes the nature of subduing greed, anger, and delusion as the nature. Taking the characteristic of being free from greed, anger, and delusion as the characteristic. Taking the appearance of being free from greed, anger, and delusion as the appearance. Taking the countenance of being free from greed, anger, and delusion as the manner.
“Furthermore, Subhuti, this Great Bodhisattva takes the nature of subduing greed, anger, and delusion and also being without greed, anger, and delusion as the nature. Taking the characteristic of being free from greed, anger, and delusion and also being without greed, anger, and delusion as the characteristic. Taking the appearance of being free from greed, anger, and delusion and also being without greed, anger, and delusion as the appearance. Taking the countenance of being free from greed, anger, and delusion and also being without greed, anger, and delusion as the manner.
“Subhuti, you should know that only a Great Bodhisattva who has perfected such nature, characteristics, appearance, and manner can deeply believe and understand this profound perfection of wisdom.”
The venerable Subhuti again addressed the Buddha:
“If one deeply believes and understands this profound perfection of wisdom, what destination will the Great Bodhisattva reach?”
The Buddha said:
“Subhuti, that Great Bodhisattva will reach the wisdom of omniscience.”
The venerable Subhuti again addressed the Buddha:
“If the Great Bodhisattva reaches the wisdom of omniscience, will that one always serve as a place of refuge for sentient beings?”
The Buddha taught:
“Subhūti, that is right, that is right! Regarding this profound Prajñāpāramitā, if a Great Bodhisattva deeply believes and understands it, then they attain the wisdom of All-knowledge. If they attain the wisdom of All-knowledge, then they can become a place of refuge for sentient beings.
The Venerable Subhūti again said to the Buddha:
“This Great Bodhisattva constantly performs a difficult deed: putting on such armor and wearing such a firm helmet, saying: ‘I will liberate all sentient beings, causing them to realize ultimate Nirvāṇa.’ Although performing such a deed of liberating sentient beings, they completely do not see any sentient beings to be liberated.”
The Buddha said:
“Subhūti, that is right, that is right, exactly as you have said! Furthermore, Subhūti, this Great Bodhisattva has put on armor and worn a helmet that is not based on vows belonging to form, extending up to consciousness. Why? Form through consciousness are ultimately nonexistent; they are not the Bodhisattva and are not the armor and helmet. Therefore, it is said that this armor and helmet do not belong to form through consciousness.
Likewise, this Great Bodhisattva has put on armor and worn a helmet that does not belong to the wisdom of All-knowledge, the wisdom of the Path-aspect, or the wisdom of All-aspects. Why? The wisdom of All-knowledge, the wisdom of the Path-aspect, and the wisdom of All-aspects are all ultimately objects of possession, are not the Bodhisattva, and are not the armor and helmet. Therefore, it is said that this armor and helmet do not belong to the wisdom of All-knowledge, the wisdom of the Path-aspect, or the wisdom of All-aspects.
This Great Bodhisattva has put on armor and worn a helmet that does not belong to self up to views. Why? Self through views are ultimately nonexistent; they are not the Bodhisattva and are not the armor and helmet. Therefore, it is said that this armor and helmet do not belong to self through views.
This Great Bodhisattva has put on armor and worn a helmet that does not belong to all dharmas. Why? All dharmas are ultimately nonexistent; they are not the Bodhisattva and are not the armor and helmet. Therefore, it is said that this armor and helmet do not belong to all dharmas.
Subhūti, because this Great Bodhisattva practices this profound Prajñāpāramitā in such a way, they constantly wear this firm armor and helmet and say: ‘I will liberate all sentient beings, causing them all to realize ultimate Nirvāṇa.’”
The Venerable Subhūti again said to the Buddha:
“If a Great Bodhisattva can wear such firm armor and helmet and say: ‘I will liberate all sentient beings, causing them all to realize Nirvāṇa and not fall into the ranks of the Śrāvakas or the Pratyekabuddhas,’ this Great Bodhisattva does not rejoice in or allow them to fall into the ranks of Śrāvakas or Pratyekabuddhas. Why? Because regarding sentient beings, this Great Bodhisattva does not establish distinctions or limits, and therefore puts on firm armor and wears a firm helmet.”
The Buddha said:
“Subhūti, based on what foundation do you say: ‘If a Great Bodhisattva wears such firm armor and helmet, they will not fall into the ranks of Śrāvakas or Pratyekabuddhas’?”
At that time, Subhūti said to the Buddha:
“World-Honored One, this Great Bodhisattva does not put on such firm armor and helmet merely to liberate a small number of sentient beings, nor does this Great Bodhisattva put on such firm armor and helmet merely to seek a small amount of wisdom. Why? This Great Bodhisattva puts on such firm armor and helmet in order to universally save all sentient beings and lead them into Nirvāṇa, and only in order to seek the attainment of the wisdom of All-knowledge. For this reason, they do not fall into the ranks of Śrāvakas or Pratyekabuddhas.”
The Buddha said:
“Subhūti, that is right, that is right, exactly as you have said! This Great Bodhisattva, in order to rescue all sentient beings and lead them into Nirvāṇa, puts on such firm armor and helmet only to seek the attainment of the wisdom of All-knowledge. For this reason, they do not fall into the ranks of Śrāvakas or Pratyekabuddhas.”
At that time, Subhūti again said to the Buddha:
“Thus, this Prajñāpāramitā is extremely profound: there is no practitioner, no dharma to be practiced, no place of practice, and it is not through this that practice is accomplished. Why? Within the profound meaning of this Prajñāpāramitā, there is not even the slightest real dharma that can be called a practitioner, a dharma to be practiced, a place of practice, or something through which practice is carried out.
World-Honored One, is practicing space itself the practice of Prajñāpāramitā? Or is practicing all dharmas the practice of Prajñāpāramitā? Or is practicing unreal dharmas the practice of Prajñāpāramitā? Or is practicing that which does not truly exist the practice of Prajñāpāramitā? Or is practicing non-protection the practice of Prajñāpāramitā? Or is practicing the dharmas of removal the practice of Prajñāpāramitā?”
The Buddha said:
“Subhūti, removing which dharmas is the practice of Prajñāpāramitā?”
Subhūti replied:
“Removing the five aggregates is the practice of Prajñāpāramitā. Removing the six internal sense bases is the practice of Prajñāpāramitā. Removing the six external sense bases is the practice of Prajñāpāramitā. Removing the six internal elements is the practice of Prajñāpāramitā. Removing the six external elements is the practice of Prajñāpāramitā. Removing the six consciousness elements is the practice of Prajñāpāramitā. Removing the six contacts is the practice of Prajñāpāramitā. Removing the six feelings is the practice of Prajñāpāramitā. Removing the six elements is the practice of Prajñāpāramitā.
Removing the four conditions is the practice of Prajñāpāramitā. Removing the twelve links of dependent origination is the practice of Prajñāpāramitā. Removing self through views is the practice of Prajñāpāramitā. Removing the Perfection of Giving through the Perfection of Wisdom is the practice of Prajñāpāramitā. Removing emptiness of the internal through emptiness of the non-existence of self-nature is the practice of Prajñāpāramitā.
Removing suchness through the inconceivable realm is the practice of Prajñāpāramitā. Removing the Four Noble Truths is the practice of Prajñāpāramitā. Removing the four applications of mindfulness through the eightfold Noble Path is the practice of Prajñāpāramitā. Removing the four meditative absorptions, the four immeasurables, and the four formless concentrations is the practice of Prajñāpāramitā.
Removing the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities is the practice of Prajñāpāramitā. Removing the three liberation doors of Emptiness, Signlessness, and Wishlessness is the practice of Prajñāpāramitā. Removing the stages from the Pure View stage through the Tathāgata stage is the practice of Prajñāpāramitā.
Removing the stages from the Stage of Supreme Joy through the Dharma Cloud Stage is the practice of Prajñāpāramitā. Removing all dhāraṇī methods and all samādhi methods is the practice of Prajñāpāramitā. Removing the five kinds of eyes and the six supernatural powers is the practice of Prajñāpāramitā.
Removing the ten powers of the Tathāgata through the eighteen unique qualities of the Buddha is the practice of Prajñāpāramitā. Removing great loving-kindness, great compassion, great sympathetic joy, and great equanimity is the practice of Prajñāpāramitā. Removing the thirty-two marks of the Great Being and the eighty excellent characteristics is the practice of Prajñāpāramitā.
Removing the dharma of not forgetting and the constant nature of equanimity is the practice of Prajñāpāramitā. Removing the fruit of Stream-entry through Pratyekabuddha enlightenment is the practice of Prajñāpāramitā. Removing all practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas is the practice of Prajñāpāramitā. Removing the wisdom of All-knowledge, the wisdom of the Path-aspect, and the wisdom of All-aspects is the practice of Prajñāpāramitā.”
The Buddha said:
“Subhūti, that is right, that is right! If a Great Bodhisattva practices the removal of form, broadly speaking through the wisdom of All-aspects, then that is the practice of Prajñāpāramitā.
Furthermore, Subhūti, one should rely upon this profound Prajñāpāramitā to know the irreversible Great Bodhisattvas. If a Great Bodhisattva, although practicing Prajñāpāramitā through the Perfection of Giving, does not cling to it, then one should know that this is an irreversible Great Bodhisattva. Broadly speaking, if a Great Bodhisattva, although practicing the wisdom of All-knowledge, the wisdom of the Path-aspect, and the wisdom of All-aspects, does not cling to them, then one should know that this is an irreversible Great Bodhisattva.
Furthermore, Subhūti, there are irreversible Great Bodhisattvas who, while practicing this profound Prajñāpāramitā, do not regard the words and instructions of others as important; they do not act merely based on believing others’ words. They are not defiled by greed, hatred, ignorance, or arrogance, nor are their minds led by these.
There are also irreversible Great Bodhisattvas who, while practicing this profound Prajñāpāramitā, do not separate from the Perfection of Giving through the Perfection of Wisdom.
There are irreversible Great Bodhisattvas who, while practicing this profound Prajñāpāramitā, when hearing teachings of this profound Prajñāpāramitā, do not become frightened, afraid, startled, confused, or retreat from seeking unsurpassed perfect enlightenment. Regarding this profound Prajñāpāramitā, they rejoice, delight in hearing, reading, reciting, and upholding it, thoroughly comprehend it, attentively contemplate it, practice according to its teaching, and are never weary or tired.
One should know that these irreversible Great Bodhisattvas have in previous lives heard much about the meaning of this profound Prajñāpāramitā, upheld it, read and recited it, contemplated it correctly, diligently practiced it, and their minds did not become weary. Why? Because when this irreversible Great Bodhisattva hears such teachings of profound Prajñāpāramitā, their mind does not become frightened, afraid, obstructed, and, broadly speaking, they practice according to the teaching without ever becoming weary.”
The Venerable Subhūti then said to the Buddha:
“If a Great Bodhisattva hears this profound Prajñāpāramitā and their mind does not become frightened, afraid, startled, or confused, and they do not retreat from seeking unsurpassed perfect enlightenment; regarding this profound Prajñāpāramitā they rejoice, uphold it, delight in hearing, reading, reciting, thoroughly understanding, attentively contemplating, practicing according to its teaching, and are never weary or tired—why does this Great Bodhisattva practice this profound Prajñāpāramitā?”
The Buddha said:
“Subhūti, this Great Bodhisattva practices this profound Prajñāpāramitā because they continuously follow, approach, and enter into the wisdom of All-knowledge.”
The Venerable Subhūti again said to the Buddha:
“How does this Great Bodhisattva continuously follow, approach, and enter into the wisdom of All-knowledge while practicing this profound Prajñāpāramitā?”
The Buddha taught:
“Subhūti, when practicing this profound Prajñāpāramitā, if this Great Bodhisattva continuously follows, approaches, and enters into emptiness, signlessness, wishlessness, space as nonexistent, unborn, undying, undefiled, pure, suchness through the inconceivable realm, the uncreated, the unmade, like a dream through the city of the Gandharvas, then this is a Great Bodhisattva continuously following, approaching, and entering into the wisdom of All-knowledge while practicing this profound Prajñāpāramitā.”
The Venerable Subhūti again said to the Buddha:
“As the World-Honored One has taught, if a Great Bodhisattva continuously follows, approaches, and enters into emptiness, signlessness, wishlessness, broadly speaking through the city of the Gandharvas while practicing this profound Prajñāpāramitā, then this is a Great Bodhisattva continuously following, approaching, and entering into the wisdom of All-knowledge while practicing this profound Prajñāpāramitā.
When that Great Bodhisattva practices this profound Prajñāpāramitā, are they practicing the five aggregates through the wisdom of All-aspects?”
The Buddha said:
“Subhūti, that Great Bodhisattva is not practicing the five aggregates through the wisdom of All-aspects. Why? Because this Great Bodhisattva continuously follows, approaches, and enters into the wisdom of All-knowledge, which no person can accomplish, no being can destroy, does not come from anywhere, does not go anywhere, has no place of abiding, no direction, no boundary, no number, no measure, no coming, and no going.
Since the number and movement of coming and going cannot be grasped, there is also no one who can realize it.
Subhūti, such wisdom of All-knowledge cannot be realized through the five aggregates, broadly speaking, and cannot be realized through the wisdom of All-aspects. Why? Because the five aggregates themselves are the wisdom of All-knowledge; broadly speaking, the wisdom of All-aspects itself is the wisdom of All-knowledge.
Why? Because whether the suchness of the five aggregates, the suchness of the wisdom of All-knowledge, or the suchness of all dharmas, they are one suchness, without two and without difference. Broadly speaking, the suchness of the wisdom of All-aspects, the suchness of the wisdom of All-knowledge, and the suchness of all dharmas are one suchness, without two and without difference.
Therefore, the wisdom of All-knowledge cannot be realized through the five aggregates, broadly speaking, and cannot be realized through the wisdom of All-aspects.”