THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Fourth Assembly, Volume 538
Chapter 1: WONDERFUL PRACTICE (1)
Thus have I heard:
At one time, the World-Honored One was dwelling on Vulture Peak Mountain, in the city of Rājagṛha, together with a great assembly of 1,250 great Bhikṣus, all of whom were Arhats whose outflows had been exhausted, who were free from afflictions, who had attained complete mastery, whose minds were completely liberated and whose wisdom was completely liberated, like a well-trained noble horse; also like a great dragon king, they had accomplished what should be done, had perfected what should be perfected, had cast off all burdens, had attained their own benefit, had cut off all bonds and attachments, had attained liberation through right knowledge, had achieved freedom, and were supreme and ultimate. Except for Ānanda, who was still in training, the Venerable Subhūti was foremost among them.
At that time, the Buddha said to the Venerable Subhūti:
“Use your eloquence to explain, reveal, point out, instruct, and transmit the profound Prajñāpāramitā to the assembly of great Bodhisattvas, so that these great Bodhisattvas may quickly attain perfection in the Prajñāpāramitā.”
At that time, Śāriputra thought: “Today, is Subhūti using his own power to explain, reveal, and clarify the profound Prajñāpāramitā for the assembly of great Bodhisattvas, or is he relying on the majestic spiritual power of the Tathāgata?”
Through the Buddha’s majestic spiritual power, the Venerable Subhūti knew Śāriputra’s thought and said to the Venerable Śāriputra:
“Which disciple of the World-Honored One would dare to explain and reveal [such teachings]? Everything is due to the majestic spiritual power of the Tathāgata. Why? Venerable Śāriputra, first the Buddha explains, reveals, and clarifies the essential Dharma for others. That person follows the Buddha’s teachings, diligently practices and studies until realizing the true nature of all dharmas; afterward, that person again explains, reveals, and clarifies it for others. If it does not contradict the nature of Dharma, it is all due to the blessings of the Tathāgata’s majestic spiritual power and also belongs to those who have realized the nature of Dharma. Therefore, now I will explain, reveal, and clarify the profound Prajñāpāramitā for the assembly of great Bodhisattvas and instruct and transmit it, causing them to quickly attain perfection. This is all due to the Buddha’s power; it is not something accomplished by my own eloquence.”
At that time, Subhūti addressed the Buddha:
“World-Honored One, you instruct me to explain, reveal, and clarify the profound Prajñāpāramitā for the assembly of great Bodhisattvas and to instruct and transmit it so that they may quickly attain perfection in the profound Prajñāpāramitā.
World-Honored One, what concept is used when one says ‘Bodhisattva’?
World-Honored One, I do not see any dharma that can be called a great Bodhisattva. I also do not see any dharma that can be called Prajñāpāramitā.
World-Honored One, regarding the Bodhisattva and the Bodhisattva’s dharmas, I neither see nor attain them; regarding Prajñāpāramitā, I also neither see nor attain it. Then how can I explain, reveal, and clarify Prajñāpāramitā to the assembly of great Bodhisattvas?
World-Honored One, using which profound Prajñāpāramitā shall I teach and transmit to which assembly of great Bodhisattvas so that they may quickly attain perfection in Prajñāpāramitā?
World-Honored One, if a great Bodhisattva hears such words, and the mind neither sinks nor retreats, neither becomes frightened nor afraid, but abides according to what has been spoken in the profound Prajñāpāramitā and practices the profound Prajñāpāramitā until it is completely perfected, then this itself is instructing and transmitting to the assembly of great Bodhisattvas, causing them to quickly attain perfection in the profound Prajñāpāramitā. It is also called explaining, revealing, and clarifying the profound Prajñāpāramitā for them.
Furthermore, World-Honored One, when a great Bodhisattva practices the profound Prajñāpāramitā, he should learn in this way: he should not cling to the mind of great enlightenment. Why? Because the mind is not the nature of mind; its original nature is pure.”
At that time, Śāriputra asked Subhūti:
“Venerable Subhūti, is there a nature of mind that is not mind?”
Subhūti asked Śāriputra in return:
“Whether the nature of mind that is not mind exists or does not exist, can it be grasped?”
Śāriputra replied:
“No, Venerable Subhūti.”
Subhūti said to Śāriputra:
“If the nature of mind that is not mind, whether existing or nonexistent, cannot be grasped, then why do you ask whether there is a nature of mind that is not mind?”
At that time, Śāriputra asked Subhūti:
“What is the mind that is not the nature of mind?”
Subhūti replied:
“If it does not transform and does not discriminate, this is called the mind that is not the nature of mind.”
At that time, Śāriputra praised Subhūti:
“Excellent, excellent! It is exactly as you have said, Venerable One! The Buddha has said that you dwell in the foremost among the samādhi of non-contention; this is truly as the Buddha has taught. A great Bodhisattva who hears these words, whose mind neither sinks nor retreats, neither becomes frightened nor afraid, should know that, regarding the aspiration for the unsurpassed supreme enlightenment, such a one’s mind is irreversible.
A great Bodhisattva who contemplates that the mind is not the nature of mind in this way should know that he is not far separated from the profound Prajñāpāramitā. Virtuous men and virtuous women who diligently practice the paths of the Śrāvakas, the Pratyekabuddhas, or the Bodhisattvas should listen wholeheartedly to this profound Prajñāpāramitā, receive and uphold it, read and recite it, diligently practice and study it, and use skillful means to make their practice quickly attain perfection. Why? Because this profound Prajñāpāramitā Sūtra has fully explained all dharmas that should be cultivated and learned.
A great Bodhisattva who seeks the unsurpassed supreme enlightenment, who wishes to correctly practice the Bodhisattva practices, who wishes to accomplish skillful means and the Buddha-dharmas, should listen wholeheartedly to this profound Prajñāpāramitā, receive and uphold it, read and recite it until completely understanding it, and practice according to its teachings. Why? Because this profound Prajñāpāramitā Sūtra has fully explained all dharmas that great Bodhisattvas should cultivate and learn. A great Bodhisattva who can diligently practice and study this sutra will certainly attain the unsurpassed supreme enlightenment, and all aspirations will be fulfilled.”
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, when I contemplate the Bodhisattva, I see only a mere designation; I do not know, attain, or see reality. When I contemplate Prajñāpāramitā, I also see only a mere designation; I do not know, attain, or see reality. Then for which great Bodhisattvas shall I explain, reveal, and clarify which profound Prajñāpāramitā? Which great Bodhisattvas shall I instruct and transmit it to, so that they may quickly attain perfection in which profound Prajñāpāramitā?
World-Honored One, I contemplate that the Bodhisattva and this Prajñāpāramitā are only mere designations, not known, not attained, and not seen as reality. Yet within them it is said that there are Bodhisattvas and profound Prajñāpāramitā, therefore I become doubtful.
World-Honored One, the names ‘profound Prajñāpāramitā’ and ‘Bodhisattva’ are both undetermined and without a place of abiding. Why? Because neither of these two names truly exists. That which does not exist is neither determined nor abiding.
A great Bodhisattva who hears such a profound explanation of Prajñāpāramitā and whose mind neither sinks nor retreats, neither becomes frightened nor afraid, but deeply believes and understands it, should know that this great Bodhisattva has abided in Prajñāpāramitā, is always not separated from it, uses non-abiding as skillful means, and abides in the stage of the irreversible Bodhisattva.
Furthermore, World-Honored One, great Bodhisattvas practicing Prajñāpāramitā should not abide in form; they should also not abide in feeling, perception, formations, or consciousness. Why? If they abide in form, they practice according to form, not practicing Prajñāpāramitā. If they abide in feeling, perception, formations, or consciousness, they also practice according to feeling, perception, formations, or consciousness, not practicing Prajñāpāramitā. Why? Because only by not following conditioned activities can one gather Prajñāpāramitā. If one does not gather Prajñāpāramitā, one cannot cultivate Prajñāpāramitā. If one cannot cultivate Prajñāpāramitā, one cannot perfect Prajñāpāramitā. If one cannot perfect Prajñāpāramitā, one cannot attain the wisdom of omniscience. If one cannot attain the wisdom of omniscience, one cannot gather and transform sentient beings who need to be gathered and transformed.
Therefore, one should not accept form, feeling, perception, formations, or consciousness. Why? Because form cannot be accepted in relation to Prajñāpāramitā. Feeling, perception, formations, and consciousness also cannot be accepted in relation to Prajñāpāramitā. Because form cannot be accepted, it is not form. Because feeling, perception, formations, and consciousness cannot be accepted, they are not feeling, perception, formations, or consciousness. Because the profound Prajñāpāramitā also cannot be accepted, it is not Prajñāpāramitā.
Great Bodhisattvas should practice the profound Prajñāpāramitā in this way. If they practice the profound Prajñāpāramitā in this way, they are called Bodhisattvas who, regarding all dharmas, do not grasp fixed concepts, are vast, unobstructed, inexhaustible, and decisively unlike all Śrāvakas and Pratyekabuddhas; they also do not grasp the wisdom of omniscience. Why? Because this wisdom of omniscience is also not something attained through cultivating grasping at characteristics. All grasping at characteristics is affliction. A person who grasps at characteristics while cultivating and attaining the wisdom of omniscience should not believe and understand the wisdom of omniscience as did the Brahmin Śreṇika.
Although this Brahmin Śreṇika, through the power of faith and understanding, turned toward the Buddha Dharma and was called one who practices according to faith, he was able, with a small portion of the wisdom that contemplates the emptiness of all dharmas, to enter the wisdom of omniscience. Having entered it, he did not grasp the characteristics of form; nor did he grasp the characteristics of feeling, perception, formations, or consciousness. He did not see this wisdom through joyful contemplation; he did not use internal form, feeling, perception, formations, or consciousness to observe this wisdom; he did not use external form, feeling, perception, formations, or consciousness to observe this wisdom; he did not use internal and external form, feeling, perception, formations, or consciousness to observe this wisdom; nor did he observe this wisdom apart from form, feeling, perception, formations, or consciousness.
The Brahmin Śreṇika, through such methods of separation from characteristics, deeply believed and understood the wisdom of omniscience, and did not cling to any dharma. After the Brahmin had gained faith and understanding in the wisdom of omniscience through such a method of separation from characteristics, he did not grasp the characteristics of any dharma, nor did he contemplate dharmas as being without characteristics.
Thus, through the power of superior understanding, this Brahmin neither grasped nor abandoned, neither attained nor realized any dharma. At that time, the Brahmin himself had faith and understanding; even up to Nirvāṇa he did not cling, taking the true nature of Dharma as the measure.
World-Honored One, the profound Prajñāpāramitā of this great Bodhisattva does not grasp form, feeling, perception, formations, or consciousness. Although he does not grasp any dharmas, if he has not yet perfected the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities, he certainly will not enter Nirvāṇa halfway. One should know that the profound Prajñāpāramitā of great Bodhisattvas is such that, although without attachment, it still accomplishes supreme and excellent activities.
Furthermore, World-Honored One, when great Bodhisattvas practice the profound Prajñāpāramitā, they should contemplate in this way: What is Prajñāpāramitā? Why is it called Prajñāpāramitā? What does such Prajñāpāramitā accomplish?
World-Honored One, when this great Bodhisattva practices Prajñāpāramitā, he should contemplate in this way. If a dharma does not exist and cannot be grasped, that is Prajñāpāramitā. Within what does not exist, what can be questioned?
World-Honored One, a great Bodhisattva who, regarding such matters, carefully contemplates and whose mind neither sinks nor retreats, neither becomes frightened nor afraid, is not separated from the profound Prajñāpāramitā.
At that time, Śāriputra asked Subhūti:
“If form is separate from the own-nature of form; feeling, perception, formations, and consciousness are separate from the own-nature of feeling, perception, formations, and consciousness; Prajñāpāramitā is separate from the own-nature of Prajñāpāramitā; and the wisdom of omniscience is separate from the own-nature of the wisdom of omniscience, then through what condition do we know that great Bodhisattvas are not separated from Prajñāpāramitā?”
Subhūti replied:
“Indeed, indeed! Venerable Śāriputra, forms are separate from the own-nature of form; feeling, perception, formations, and consciousness are separate from the own-nature of feeling, perception, formations, and consciousness; Prajñāpāramitā is separate from the own-nature of Prajñāpāramitā; the wisdom of omniscience is separate from the own-nature of the wisdom of omniscience. The own-characteristic of Prajñāpāramitā is also separate from its own-characteristic; the own-nature of Prajñāpāramitā is also separate from its own-nature; characteristics are separate from own-nature, and own-nature is separate from characteristics; characteristics are separate from characteristics, and own-nature is separate from own-nature; the characteristics of subject are separate from the characteristics of object, and the characteristics of object are separate from the characteristics of subject; the characteristics of subject are separate from the characteristics of subject, and the characteristics of object are separate from the characteristics of object.
A great Bodhisattva who can truly know the meaning of this will always not be separated from the profound Prajñāpāramitā.”
At that time, Śāriputra asked Subhūti:
“If a great Bodhisattva practices and learns according to this, will he quickly accomplish the wisdom of omniscience?”
Subhūti replied:
“Indeed, indeed! Venerable Śāriputra, a great Bodhisattva who practices and learns according to this will quickly accomplish the wisdom of omniscience. Why? Venerable Śāriputra, because this great Bodhisattva knows that all dharmas neither arise nor cease.
Venerable Śāriputra, a great Bodhisattva who can practice such profound Prajñāpāramitā approaches the wisdom of omniscience.
Furthermore, Venerable Śāriputra, great Bodhisattvas who practice form as practice of characteristics; or practice the characteristics of form as characteristics; or practice the non-characteristic characteristics of form as characteristics; or practice the arising of form as characteristics; or practice the cessation of form as characteristics; or practice the destruction of form as characteristics; or practice the emptiness of form as characteristics; or say ‘I can practice’ as characteristics; or say ‘I am a Bodhisattva who can have something to practice’ as characteristics; or say ‘I am a Bodhisattva who can have something attained’ as characteristics; or practice feeling, perception, formations, and consciousness as characteristics; or practice the characteristics of feeling, perception, formations, and consciousness as characteristics; or practice the non-characteristic characteristics of feeling, perception, formations, and consciousness as characteristics; or practice the arising of feeling, perception, formations, and consciousness as characteristics; or practice the cessation of feeling, perception, formations, and consciousness as characteristics; or practice the destruction of feeling, perception, formations, and consciousness as characteristics; or practice the emptiness of feeling, perception, formations, and consciousness as characteristics; or say ‘I can practice’ as characteristics; or say ‘I am a Bodhisattva who can have something to practice’ as characteristics; or say ‘I am a Bodhisattva who can have something attained’ as characteristics; or think that anyone who can practice in this way is cultivating Prajñāpāramitā—this is also a characteristic. One should know that this Bodhisattva lacks skillful means. Although he practices, it is not the practice of Prajñāpāramitā.”
At that time, Śāriputra asked Subhūti:
“How should great Bodhisattvas practice in order to be called practicing Prajñāpāramitā?”
Subhuti replied:
Those Great Bodhisattvas who do not practice form, who do not practice the sign of form, who do not practice the signlessness of form, who do not practice the arising of form, who do not practice the cessation of form, who do not practice the destruction of form, and who do not practice the emptiness of form—these are the ones who practice the Perfection of Wisdom.
Those Great Bodhisattvas who do not practice feeling, perception, formations, and consciousness; who do not practice the signs of feeling, perception, formations, and consciousness; who do not practice the signlessness of feeling, perception, formations, and consciousness; who do not practice the arising of feeling, perception, formations, and consciousness; who do not practice the cessation of feeling, perception, formations, and consciousness; who do not practice the destruction of feeling, perception, formations, and consciousness; and who do not practice the nonexistence of feeling, perception, formations, and consciousness—these are the ones who practice the Perfection of Wisdom.
The Great Bodhisattva who does not cling to practice, does not cling to non-practice, does not cling to both practice and non-practice, and does not cling to neither practice nor non-practice—this is the one who practices the Perfection of Wisdom.
Why is this so? Venerable Shariputra, because all phenomena cannot be grasped, cannot be followed in practice, cannot be held onto, and are free from their own nature and characteristics. This is called the Great Bodhisattvas’ abiding in a samadhi that does not cling to any phenomenon, that is vast, unobstructed, and limitless; it is certainly unlike the states of all Hearers and Solitary Buddhas. If any Great Bodhisattva abides in this samadhi, they will quickly attain the unsurpassed perfect enlightenment.
The Venerable Subhuti, relying on the Buddha’s spiritual power, said to the Venerable Shariputra:
Any Great Bodhisattva who abides in this samadhi should be known to have already received a prediction of future Buddhahood from the Thus Come One, Worthy One, Perfectly Awakened Ones of the past and present. Although these Great Bodhisattvas abide in this samadhi, they do not see that there is such a samadhi, nor do they cling to the name of this samadhi. They also do not think: “I have entered, am entering, or will enter this samadhi.” Nor do they think: “Only I am able to enter this samadhi; others are not able to think and discriminate in this way.” Through the majestic power of this samadhi, all such thoughts do not arise.
At that time, Shariputra asked Subhuti:
If a Great Bodhisattva, by abiding in this samadhi, has already received a prediction from the Buddhas, the World-Honored Ones of the past and present, can this Great Bodhisattva point out such a samadhi?
Subhuti replied:
Venerable Shariputra, no. Why? Because that good man will not understand or conceptualize such a samadhi.
Shariputra asked:
Venerable, do you mean that those good men will not understand or conceptualize such a samadhi?
Subhuti replied:
Indeed, those good men will not understand or conceptualize such a samadhi. Why? Because such samadhis do not exist; therefore those good men do not understand or conceptualize such a samadhi. Such samadhis, with regard to all phenomena, are also not understood or conceptualized. Why? Because all phenomena do not exist.
At that time, the World-Honored One praised Subhuti:
Excellent, excellent! It is exactly as you have said! Therefore, I say that you are foremost among those who abide in the samadhi of non-contention. Through the Buddha’s spiritual power and blessing, you are able to speak in this way. Thus, Subhuti, those Great Bodhisattvas who wish to learn the Perfection of Wisdom should learn in this way. Why? Because only those Great Bodhisattvas who learn in this way are truly called ones who correctly learn the profound Perfection of Wisdom.
At that time, Shariputra addressed the Buddha:
World-Honored One, if a Great Bodhisattva is able to learn the profound Perfection of Wisdom in this way, is this called correct learning?
The Buddha told Shariputra:
A Great Bodhisattva who is able to learn the profound Perfection of Wisdom in this way is called one who learns correctly, because they use non-attainment as the means.
Shariputra said to the Buddha:
World-Honored One, does a Great Bodhisattva who can learn in this way use non-attainment as the means?
The Buddha told Shariputra:
When a Great Bodhisattva learns in this way, they use non-attainment as the means with regard to all phenomena.
Shariputra said to the Buddha:
World-Honored One, when learning in this way, with what phenomena do these Great Bodhisattvas learn?
The Buddha told Shariputra:
When learning in this way, these Great Bodhisattvas do not learn with any phenomenon. Why? Shariputra, it is not the case that all phenomena are as ordinary foolish beings cling to them.
At that time, Shariputra said to the Buddha:
World-Honored One, if this is so, then how are phenomena?
The Buddha told Shariputra:
They are as nonexistent, and yet they appear as such. If one cannot clearly understand phenomena as nonexistent in this way, that is called ignorance. Ordinary foolish beings, regarding all phenomena, do not possess the nature of existence, yet are increased by the power of ignorance and craving, discriminating and clinging to the two extremes of annihilation and permanence. Therefore, they do not know or see the nonexistent nature of phenomena, and thus they discriminate among phenomena. Because of discrimination, attachment arises; because of attachment, they discriminate the nonexistent nature of phenomena. Therefore, they neither see nor know phenomena. Because they neither see nor know phenomena, they discriminate past, present, and future lives. Because of discrimination, they become attached to name and form. Because of attachment to name and form, they discriminate and cling to nonexistent phenomena. Because they discriminate and cling to nonexistent phenomena, they do not know or see the true path as it really is, cannot escape the cycle of birth and death within the three realms, do not believe in the true Dharma, and do not understand ultimate reality. Therefore, they fall among ordinary beings. For this reason, the assemblies of Great Bodhisattvas do not cling at all to the nature and characteristics of phenomena.
At that time, Shariputra said to the Buddha:
World-Honored One, when learning in this way, do these Great Bodhisattvas learn the wisdom of omniscience?
The Buddha told Shariputra:
When learning in this way, these Great Bodhisattvas do not even seek to learn the wisdom of omniscience. Yet while learning in this way, although they learn nothing, they are called ones who correctly learn the wisdom of omniscience; they can draw near to the wisdom of omniscience and quickly accomplish the wisdom of omniscience.
Then Subhuti said to the Buddha:
World-Honored One, suppose someone comes and asks: “If illusory beings cultivate and learn the wisdom of omniscience, can they draw near to the wisdom of omniscience and quickly accomplish the wisdom of omniscience?” If I am asked such a question, how should I answer?
The Buddha told Subhuti:
I will ask you in return; answer according to your understanding. What do you think? Is illusion different from form? Is illusion different from feeling, perception, formations, and consciousness?
Subhuti replied:
Illusion is not different from form; form is not different from illusion. Illusion itself is form, and form itself is illusion. Illusion is not different from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness are not different from illusion. Illusion itself is feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness themselves are illusion.
The Buddha said:
Subhuti, what do you think? Within the five aggregates subject to grasping, do there arise conceptualizations of concepts, the establishment of speech, and the designation “Great Bodhisattva”?
Subhuti said to the Buddha:
World-Honored One, yes.
The Buddha told Subhuti:
The Great Bodhisattvas who seek the unsurpassed perfect enlightenment and cultivate and learn the Perfection of Wisdom—all are like the learning of illusory beings. Why? Because illusion itself is the five aggregates subject to grasping. Why? Because I teach that the five aggregates, the six sense faculties such as the eye, and so forth, are all like illusion and do not truly exist.
The Venerable Subhuti said to the Buddha:
World-Honored One, when a Great Bodhisattva who is newly learning the Great Vehicle hears such teachings, would they not become frightened and withdraw?
The Buddha told Subhuti:
A Great Bodhisattva who is newly learning the Great Vehicle, if they associate with evil friends, upon hearing such teachings will immediately become frightened and withdraw. But if they are close to good friends, then even upon hearing these words, they will neither become frightened nor withdraw.
The Venerable Subhuti said to the Buddha:
World-Honored One, what kind of people are called evil friends of Bodhisattvas?
The Buddha told Subhuti:
The evil friends of Great Bodhisattvas are those who teach and transmit teachings to Great Bodhisattvas in such a way that they become distant from generosity up to the Perfection of Wisdom; cause them to become distant from seeking the wisdom of omniscience; cause them to learn attachment to characteristics and worldly scriptures; cause them to study the teachings of Hearers and Solitary Buddhas. They also do not explain the activities of Māras or the faults of Māras, causing their cultivation and learning not to be accomplished. These are called the evil friends of Bodhisattvas.
The Venerable Subhuti said to the Buddha:
World-Honored One, what kind of people are called good friends of Bodhisattvas?
The Buddha told Subhuti:
The good friends of Great Bodhisattvas are those who teach and transmit teachings to Great Bodhisattvas, causing them to cultivate and learn generosity up to the Perfection of Wisdom; causing them to cultivate and learn the aspiration for the wisdom of omniscience; causing them to become free from attachment to characteristics and worldly scriptures; causing them to become free from the teachings of Hearers and Solitary Buddhas; and who can explain the activities of Māras and the faults of Māras, enabling them to understand the skillful means for abandoning them, so that their cultivation and learning can quickly be accomplished. These are called the good friends of Bodhisattvas who guide them toward the path of the Great Vehicle, adorned with great vows.
The Venerable Subhuti said to the Buddha:
World-Honored One, being called a Great Bodhisattva—what is the meaning of Bodhisattva?
The Buddha told Subhuti:
Learning all phenomena without being attached or obstructed; understanding all phenomena without being attached or obstructed; seeking to attain the unsurpassed perfect enlightenment; and benefiting sentient beings—this is the meaning of Bodhisattva.
The Venerable Subhuti said to the Buddha:
World-Honored One, through what condition is a Bodhisattva called a Mahāsattva?
The Buddha told Subhuti:
Because the Great Bodhisattvas are foremost among the great assembly of sentient beings, they are called Mahāsattvas.
At that time, Śāriputra addressed the Buddha:
“World-Honored One, I wish to use my eloquence to speak about the Bodhisattva and the meaning by which he is called Mahāsattva. I humbly request that the World-Honored One grant permission.”
The Buddha said to Śāriputra:
“Now is indeed the right time. Speak as you wish.”
Śāriputra said:
“World-Honored One, because the Great Bodhisattvas, using skillful means, expound the essential teachings of the Dharma for sentient beings, causing them to eliminate the views of self, the views of sentient beings, the views of a life-continuum, the views of a transmigrating subject, the views of existence, the views of nonexistence, the views of annihilation, the views of permanence, the views of the body, and various other views. Based on this meaning, they are called Mahāsattvas.”
At that time, Subhūti addressed the Buddha:
“World-Honored One, I wish to use my eloquence to speak about the Bodhisattva and the meaning by which he is called Mahāsattva. I humbly request that the World-Honored One grant permission.”
The Buddha said to Subhūti:
“Now is indeed the right time. Speak as you wish.”
Subhūti said:
“World-Honored One, because the Great Bodhisattvas, wishing to attain the wisdom of Omniscience, arouse the Bodhi mind and the undefiled mind, the supreme mind, the mind that is not shared with the Śrāvakas, Pratyekabuddhas, and so forth. Toward such minds, they do not cling. Because of this meaning, they are called Mahāsattvas. Why? Because the wisdom of Omniscience is truly undefiled and does not fall within the three realms. The mind that seeks the wisdom of Omniscience is also truly undefiled and does not fall within the three realms. Toward such a mind, one should not cling. Therefore, one is called a Bodhisattva Mahāsattva.”
At that time, Śāriputra asked Subhūti:
“For what reason should one not cling to such a mind?”
Subhūti replied:
“Such minds have no nature of mind, and therefore one does not cling to them.”
Śāriputra asked Subhūti:
“Is that mind’s nature of being non-mind a nature of mind?”
Subhūti asked Śāriputra:
“This nature of being non-mind, whether existent or nonexistent, can it be apprehended?”
Śāriputra replied:
“Venerable Subhūti, no.”
Subhūti said:
“This nature of being non-mind, whether existent or nonexistent, also cannot be apprehended. Then why do you ask whether that mind possesses the nature of being non-mind?”
At that time, Śāriputra praised Subhūti:
“Excellent, excellent! Indeed so, indeed so! The Buddha has said that Venerable Subhūti abides foremost in the samādhi of non-contention. Truly it is just as the noble one has spoken.”
At that time, Pūrṇa Maitrāyaṇīputra addressed the Buddha:
“World-Honored One, I wish to use my eloquence to speak about the Bodhisattva and the meaning by which he is called Bodhisattva Mahāsattva. I humbly request that the World-Honored One grant permission!”
The Buddha said to Pūrṇa Maitrāyaṇīputra:
“Now is indeed the right time. Speak as you wish.”
Pūrṇa Maitrāyaṇīputra said:
“World-Honored One, because the Great Bodhisattvas, for the benefit and welfare of all sentient beings, put on the armor of great merit, arouse the aspiration toward the Great Vehicle, and rely upon the Great Vehicle, they are called Mahāsattvas.”
At that time, Subhūti addressed the Buddha:
“World-Honored One, according to what You have taught, the Great Bodhisattvas put on the armor of great merit. At what level or extent should it be said that the Great Bodhisattvas put on the armor of great merit?”
The Buddha said to Subhūti:
“The Great Bodhisattvas think:
‘I should liberate immeasurable, innumerable, and boundless sentient beings, causing them to enter into the remainderless nirvāṇa. Although I liberate immeasurable, innumerable, and boundless sentient beings in this way, causing them all to enter into remainderless nirvāṇa, yet there is no Dharma and no sentient beings that attain nirvāṇa.’
Why? Because the nature of all dharmas is such.
It is like a magician, or the magician’s disciple, who at a crossroads transforms countless people who harm one another. What do you think? Within that, do they truly harm one another to the point of causing death or injury?”
Subhūti replied:
“World-Honored One, no.”
The Buddha said to Subhūti:
“The Great Bodhisattvas are likewise. Although they liberate immeasurable, innumerable, and boundless sentient beings, causing them to enter the realm of remainderless nirvāṇa in this way, yet there is no Dharma and no sentient beings that attain nirvāṇa. Any Great Bodhisattva who, upon hearing such a teaching, neither becomes frightened nor afraid, and does not retreat, should be known as one who wears the armor of great merit.”
At that time, Subhūti addressed the Buddha:
“World-Honored One, according to my understanding of the meaning of the Buddha’s teaching, the Great Bodhisattvas do not wear the armor of merit; it should be known that this itself is wearing the armor of great merit.”
The Buddha said to Subhūti:
“Indeed, indeed! The Great Bodhisattvas do not wear the armor of merit; it should be known that this itself is wearing the armor of great merit. Why? Because the wisdom of Omniscience is uncreated, and all sentient beings are also uncreated. The Great Bodhisattvas, wishing to benefit those sentient beings, therefore wear the armor of merit.”
Venerable Subhūti addressed the Buddha:
“World-Honored One, for what reason are the wisdom of Omniscience uncreated and all sentient beings also uncreated, while the Great Bodhisattvas wear the armor of merit in order to benefit those sentient beings?”
The Buddha said to Subhūti:
“Because all creators cannot be apprehended. Why? Because form is neither created nor uncreated; neither made nor not made. Feeling, perception, formations, and consciousness are neither created nor uncreated; neither made nor not made. Why? Because form up to consciousness cannot be apprehended.”
Venerable Subhūti addressed the Buddha:
“World-Honored One, according to my understanding of the meaning of the Buddha’s teaching, form up to consciousness are neither defiled nor purified. Why? Because form is neither bound nor liberated; feeling, perception, formations, and consciousness are also neither bound nor liberated. The suchness of form is neither bound nor liberated; the suchness of feeling, perception, formations, and consciousness is also neither bound nor liberated.”
At that time, Pūrṇa Maitrāyaṇīputra asked Subhūti:
“Venerable one, you say that form is neither bound nor liberated; feeling, perception, formations, and consciousness are also neither bound nor liberated; the suchness of form is neither bound nor liberated; the suchness of feeling, perception, formations, and consciousness is also neither bound nor liberated?”
Subhūti replied:
“Indeed so! Indeed so!”
Pūrṇa Maitrāyaṇīputra asked:
“Then which forms are neither bound nor liberated? Which feelings, perceptions, formations, and consciousnesses are neither bound nor liberated? Which suchnesses of form are neither bound nor liberated? Which suchnesses of feeling, perception, formations, and consciousness are neither bound nor liberated?”
Subhūti replied:
“I say that form is like an illusory person, neither bound nor liberated. I say that feeling, perception, formations, and consciousness are like an illusory person, also neither bound nor liberated. I say that the suchness of form is like an illusory person, neither bound nor liberated. I say that the suchness of feeling, perception, formations, and consciousness is like an illusory person, also neither bound nor liberated.
Why? Because form up to consciousness and that suchness do not exist; therefore they are neither bound nor liberated. Because they are separated from [all grasping], they are neither bound nor liberated. Because they are tranquil, they are neither bound nor liberated. Because they have no characteristics, they are neither bound nor liberated. Because they are uncreated, they are neither bound nor liberated. Because they are without arising and ceasing, they are neither bound nor liberated. Because they are neither defiled nor purified, they are neither bound nor liberated.
This is called the Great Bodhisattva who, aspiring toward the Great Vehicle, wears the armor of merit.”
At that time, Pūrṇa Maitrāyaṇīputra, having heard these words, rejoiced, accepted them with faith, and remained silent.
At that time, Subhūti addressed the Buddha:
“World-Honored One, the great Bodhisattvas put on the armor of merit, aspire toward the Great Vehicle, and rely upon the Great Vehicle. So what is called the Great Vehicle? At what point is it said that one is proceeding toward the Great Vehicle? From where does this Great Vehicle come, and where does it abide? Where does such a Great Vehicle abide? Who relies upon such a Great Vehicle and emerges?”
The Buddha said to Subhūti:
“The Great Vehicle means that it is formed from immeasurable, innumerable concepts and boundless merits. You ask: At what point is it said that one is proceeding toward the Great Vehicle? Subhūti, you should know that when a great Bodhisattva diligently cultivates the perfections from Giving up to the Perfection of Wisdom, progressing from one Bodhisattva ground to another, only then is it called proceeding toward the Great Vehicle.
Next, you ask: From where does the Great Vehicle come forth, and where does it abide? Subhūti, you should know that such a Great Vehicle comes forth from within the three realms and abides in the wisdom of Omniscience. Yet, by using non-duality as its means, it neither comes forth nor abides.
Your next question: Where does such a Great Vehicle abide? Subhūti, you should know that such a Great Vehicle has absolutely no place where it abides. Since all phenomena have no place of abiding, this Great Vehicle abides in non-abiding.
Your final question: Who relies upon this Great Vehicle and emerges? Subhūti, you should know that there is no one who relies upon this Great Vehicle and goes forth. Why? Because the vehicle relied upon and the reliance upon the vehicle, through this, because of this, or in relation to this, whether place or time, all do not exist and cannot be apprehended, because all phenomena do not exist and cannot be apprehended. Within this, what phenomenon relies upon what phenomenon and emerges, comes, or abides somewhere such that it can be called reliance?”
The venerable Subhūti said to the Buddha:
“World-Honored One, among vehicles, the Great Vehicle is supreme and most excellent, surpassing all in the world, including gods, humans, asuras, and so forth. Such a Great Vehicle is equal to space.
For example, space can contain immeasurable, innumerable, boundless sentient beings; likewise, the Great Vehicle can contain immeasurable, innumerable, boundless sentient beings.
Furthermore, just as space does not come, does not go, does not abide, and cannot be seen, so too the Great Vehicle does not come, does not go, does not abide, and cannot be seen.
Furthermore, just as in space the front, back, and middle cannot be apprehended, so too in the Great Vehicle the front, back, and middle cannot be apprehended.
Such a Great Vehicle is extremely noble and excellent, equal to space, capable of containing everything, unmoving, non-abiding, equal throughout the three times and transcending the three times; therefore it is called the Great Vehicle.”
The Buddha said to Subhūti:
“Excellent, excellent! It is exactly as you have said! The Great Vehicle of the Bodhisattvas is endowed with such boundless merits.”
At that time, Pūrṇa Maitrāyaṇīputra said to the Buddha:
“World-Honored One, previously you instructed the Venerable Subhūti to explain and reveal the profound Perfection of Wisdom to the assembly of great Bodhisattvas, but why now does he speak of the Great Vehicle?”
At that time, Subhūti said to the Buddha:
“World-Honored One, from beginning until now, the meanings of the Great Vehicle that I have spoken of do not contradict or surpass the Perfection of Wisdom that has been taught.”
The Buddha said to Subhūti:
“From beginning until now, all the meanings of the Great Vehicle that you have spoken are in accordance with the Perfection of Wisdom and do not contradict or surpass it. Why? Because all wholesome dharmas are included within the profound Perfection of Wisdom.”
The venerable Subhūti said to the Buddha:
“World-Honored One, great Bodhisattvas cannot be apprehended in the past, cannot be apprehended in the future, and cannot be apprehended in the present. Why? Because form is boundless, therefore the great Bodhisattva should be known as boundless. Feeling, perception, formations, and consciousness are boundless, therefore the great Bodhisattva should also be known as boundless.
Furthermore, World-Honored One, within form itself there is no great Bodhisattva that can be apprehended; within feeling, perception, formations, and consciousness itself there is no great Bodhisattva that can be apprehended. Apart from form, there is no great Bodhisattva that can be apprehended; apart from feeling, perception, formations, and consciousness, there is no great Bodhisattva that can be apprehended.
Thus, World-Honored One, regarding all these phenomena, using all methods, all places, and all times to search for the great Bodhisattva, I completely do not see one and ultimately cannot apprehend one. Searching for the profound Perfection of Wisdom, I also completely do not see it and ultimately cannot apprehend it. Searching for the wisdom of Omniscience, I also completely do not see it and ultimately cannot apprehend it. Then how can I teach and transmit it to the great Bodhisattvas, causing them to quickly attain completion in the Perfection of Wisdom, meaning to quickly realize the wisdom of Omniscience?
Furthermore, World-Honored One, great Bodhisattvas exist only as mere names and completely have no inherent nature. Just as when speaking of ‘self’ and so forth, they are completely unborn, existing only as mere names and completely without inherent nature. Phenomena are also like this: completely unborn, existing only as mere names and completely without inherent nature.
What does it mean here that they are completely unborn? If something is completely unborn, then it cannot be called form. If feeling, perception, formations, and consciousness are completely unborn, then they cannot be called feeling, perception, formations, and consciousness.
World-Honored One, form is the great Bodhisattva, which cannot be apprehended. Feeling, perception, formations, and consciousness are the great Bodhisattva, which cannot be apprehended. That which cannot be apprehended is itself also cannot be apprehended. Regarding all phenomena such as these, if I search for the Bodhisattva through all methods, all places, and all times, and cannot apprehend one, then by what phenomena shall I teach, and by what phenomena shall I practice? In what places, at what times, and what phenomena will be realized?
Furthermore, World-Honored One, the Thus-Come One exists only as a mere name, all Bodhisattvas exist only as mere names, and the profound Perfection of Wisdom exists only as a mere name. Just as when speaking of ‘self’ and so forth, they are completely unborn, existing only as mere names and completely without inherent nature. Phenomena are likewise only mere names and completely without inherent nature.
Form cannot be apprehended and also cannot arise—what does this mean? Feeling, perception, formations, and consciousness cannot be apprehended and also cannot arise—what does this mean? The inherent nature of phenomena cannot be apprehended and also cannot arise. If a phenomenon has no inherent nature and cannot arise, and this non-arising phenomenon itself also cannot arise, then how can I use the completely unborn Perfection of Wisdom to teach and transmit to completely unborn great Bodhisattvas, causing them to attain the ultimate?”
“World-Honored One, apart from the dharma of non-arising, there is no phenomenon that can be attained, nor is there any great Bodhisattva who can practice and attain the supreme enlightenment.”
“World-Honored One, when a great Bodhisattva hears teachings such as these, whose mind neither sinks down nor retreats, and who neither becomes frightened nor afraid, then one should know that this great Bodhisattva is capable of practicing the Perfection of Wisdom. Why? Because when a great Bodhisattva practices the profound Perfection of Wisdom and observes all phenomena, at that time the great Bodhisattva, regarding all forms, completely has nothing to attain, does not receive, does not grasp, does not abide, does not cling, and also does not designate it as form; regarding all feelings, perceptions, formations, and consciousness, likewise there is nothing to attain, no receiving, no grasping, no abiding, no clinging, and no designation as feeling, perception, formations, and consciousness.
When this great Bodhisattva practices the Perfection of Wisdom, he does not see form, nor does he see feeling, perception, formations, and consciousness. Why? Because the nature of form is emptiness, without arising and without ceasing; the nature of feeling, perception, formations, and consciousness is emptiness, without arising and without ceasing.
World-Honored One, form that is without arising and without ceasing is therefore not form. Feeling, perception, formations, and consciousness that are without arising and without ceasing are therefore not feeling, perception, formations, and consciousness. Why? Because form up to consciousness and non-arising and non-ceasing are not two and do not have two aspects. Why? Because dharmas that are without arising and without ceasing are neither one, nor two, nor many, nor different. Therefore, form up to consciousness being without arising and without ceasing is therefore not form up to consciousness.
World-Honored One, form that is non-dual is therefore not form. Feeling, perception, formations, and consciousness that are non-dual are therefore not feeling, perception, formations, and consciousness.
World-Honored One, form enters the category of non-dual dharmas. Feeling, perception, formations, and consciousness enter the category of non-dual dharmas. To speak of form is to speak of non-dual dharmas. To speak of feeling, perception, formations, and consciousness is to speak of non-dual dharmas.”
At that time, Śāriputra said to Subhūti:
“According to the meaning I have understood from what the Venerable has said, the self and sentient beings and so forth are completely unborn; form up to consciousness are completely unborn; Buddhas and Bodhisattvas are completely unborn. If this is so, through what causes and conditions do great Bodhisattvas liberate immeasurable, innumerable sentient beings, cultivate many hundreds of thousands of difficult and painful practices, and endure immeasurable great sufferings that are difficult to bear?”
Subhūti replied:
“Venerable Śāriputra, I do not, within that dharma of non-arising, regard there as being a great Bodhisattva who liberates immeasurable, innumerable sentient beings, cultivates hundreds of thousands of difficult practices, and endures immeasurable great suffering that is difficult to bear. However, although great Bodhisattvas cultivate immeasurable kinds of difficult practices for sentient beings, they do not conceive of those practices as suffering. Why? Because if they conceive of difficult practices as suffering, they certainly cannot bring great benefit to immeasurable and boundless sentient beings.
But the assembly of great Bodhisattvas uses non-attainment as a means and should regard difficult practices as joyful practices; regard difficult deeds as easy deeds; and regard all sentient beings as their parents, siblings, spouses, children, or their own bodies. In order to liberate them, they arouse the aspiration to seek the supreme enlightenment, and only then can they bring great benefit to those countless, immeasurable, boundless sentient beings.
Furthermore, Venerable Śāriputra, after the great Bodhisattvas regard all sentient beings as their parents, siblings, spouses, children, or their own bodies, they think: ‘I should liberate all sentient beings, causing them to be free from the sufferings of birth and death. I shall perform many hundreds of thousands of difficult practices; I would rather abandon my own body than abandon them.’ Yet regarding the suffering and difficult practices of sentient beings, they do not give rise to the conception that their suffering and difficult practices exist.
They further think: ‘I should liberate all sentient beings and cause them to be free from immeasurable great sufferings. Even if they were to cut my body into hundreds of thousands of pieces, I would definitely not retreat.’ Yet within this, they do not give rise to the conception of difficult and painful practices.
Furthermore, Venerable Śāriputra, great Bodhisattvas should contemplate: ‘Just as my own inherent nature, when searched for through all phenomena, by all methods, in all places, and at all times, cannot be apprehended, so too external and internal phenomena are the same: completely nonexistent and all cannot be apprehended. If one abides in this conception, one does not see the existence of difficult and painful practices. Therefore, one can cultivate many hundreds of thousands of difficult practices for immeasurable, innumerable, boundless sentient beings and accomplish great beneficial deeds.’”