THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 598
Chapter on PRAJÑĀPĀRAMITĀ (6)
Furthermore, O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of the inherent nature of form, nor does one practice by relying on the purity of feeling, perception, formations, and consciousness. Why? O Śubhābala, because that Great Bodhisattva has completely understood that the objects of form up to consciousness are all pure in their inherent nature. If Bodhisattvas are able to practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, those Great Bodhisattvas who practice in this way do not practice by relying on the purity of the eye, nor do they practice by relying on the purity of the ear, nose, tongue, body, and mind. Why? O Śubhābala, because that Great Bodhisattva has completely understood that the objects of the eye up to the mind are all pure in their inherent nature. If Bodhisattvas are able to practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, if Bodhisattvas are able to practice in this way, they do not practice by relying on the purity of form, nor do they practice by relying on the purity of sound, fragrance, taste, touch, and phenomena. Why? O Śubhābala, because that Great Bodhisattva has completely understood that the objects of form up to phenomena are all pure in their inherent nature. If Great Bodhisattvas are able to practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of eye-consciousness, nor does one practice by relying on the purity of ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Why? O Śubhābala, because that Great Bodhisattva has completely understood that the objects of eye-consciousness up to mind-consciousness are all pure in their inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, those Great Bodhisattvas who can practice in this way do not practice by relying on the purity of name-and-form. Why? O Śubhābala, because those Bodhisattvas have completely understood that the object of name-and-form is pure in its inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Great Bodhisattva can practice in this way does not practice by relying on the purity of self, nor does one practice by relying on the purity of sentient beings, living beings, beings born, beings sustained by nourishment, doers, those who cause others to act, those who initiate, those who cause initiation, receivers, those who cause receiving, knowers, those who cause knowing, seers, and those who cause seeing. Why? O Śubhābala, because that Bodhisattva has completely understood that the objects from self up to those who cause seeing are all pure in their inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of inverted views, nor does one practice by relying on the purity of views, attachments, and the various hindrances. Why? O Śubhābala, because that Great Bodhisattva has completely understood that the objects of inverted views, attachments, and the hindrances are all pure in their inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of dependent origination. Why? O Śubhābala, because that Bodhisattva has completely understood that the object of dependent origination is pure in its inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of the Desire Realm, the Form Realm, and the Formless Realm. Why? O Śubhābala, because those Bodhisattvas have completely understood that the objects of the Desire Realm, the Form Realm, and the Formless Realm are all pure in their inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of generosity and stinginess, nor does one practice by relying on the purity of keeping precepts and violating precepts, patience and anger, diligence and laziness, meditative absorption and distraction, wisdom and unwholesome wisdom. Why? O Śubhābala, because that Bodhisattva has completely understood that the objects of generosity and stinginess, up to wisdom and unwholesome wisdom, are all pure in their inherent nature. If Bodhisattvas are able to practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of the earth element, nor does one practice by relying on the purity of the water, fire, wind, space, and consciousness elements. Why? O Śubhābala, because that Bodhisattva has completely understood that the objects of the earth element up to the consciousness element are all pure in their inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of the past, future, and present. Why? O Śubhābala, because that Bodhisattva has completely understood that the objects of the past, future, and present are all pure in their inherent nature. Those Bodhisattvas who practice in this way are practicing Prajñāpāramitā.
O Śubhābala, if Bodhisattvas are able to practice in this way, they do not practice by relying on the purity of non-attachment. Why? O Śubhābala, because that Bodhisattva has completely understood that the object of non-attachment is pure in its inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, if Bodhisattvas are able to practice in this way, they do not practice by relying on the purity of the foundations of mindfulness, nor do they practice by relying on the purity of the right abandonments, spiritual powers, faculties, powers, factors of awakening, noble paths, immeasurables, and supernatural powers. Why? O Śubhābala, because those Bodhisattvas have completely understood that the objects of the foundations of mindfulness up to supernatural powers are all pure in their inherent nature. If Great Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of meditative absorptions, liberations, concentrations, and attainments. Why? O Śubhābala, because those Bodhisattvas have completely understood that the objects of meditative absorptions, liberations, concentrations, and attainments are all pure in their inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of knowledge and liberation. Why? O Śubhābala, because those Bodhisattvas have completely understood that the objects of knowledge and liberation are all pure in their inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of the knowledge of exhaustion, the knowledge of non-arising, and omniscient knowledge. Why? O Śubhābala, because those Bodhisattvas have completely understood that the objects of the knowledge of exhaustion, the knowledge of non-arising, and omniscient knowledge are all pure in their inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of all sentient beings and all phenomena. Why? O Śubhābala, because those Bodhisattvas have completely understood that the objects of all sentient beings and all phenomena are all pure in their inherent nature. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, whatever Bodhisattva can practice in this way does not practice by relying on the purity of all. Why? O Śubhābala, because those Bodhisattvas have penetrated the fact that the inherent nature of all objects is pure. If Bodhisattvas penetrate that the inherent nature of all objects is pure, then they have practiced Prajñāpāramitā.
Furthermore, O Śubhābala, if Bodhisattvas practice in this way, they do not see: “This is form up to consciousness; this is caused by form up to consciousness; this belongs to form up to consciousness; this arises from form up to consciousness.” Those Bodhisattvas do not see the phenomena of form and so forth in this way; regarding form and so forth, they do not see them as high or low, arising or ceasing, acting or observing, and they also do not act or observe regarding the phenomena upon which form and so forth depend. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, if Bodhisattvas are able to practice in this way, they do not see: “This is the eye up to the mind; this is caused by the eye up to the mind; this belongs to the eye up to the mind; this arises from the eye up to the mind.” Those Bodhisattvas see the phenomena of the eye and so forth. In this way, regarding the eye and so forth, they see neither high nor low, neither arising nor ceasing, neither acting nor observing, and they also do not act or observe regarding the objects upon which the eye and so forth depend. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, if Bodhisattvas are able to practice in this way, they do not see: “This is form up to phenomena; this is caused by form up to phenomena; this belongs to form up to phenomena; this arises from form up to phenomena.” Those Bodhisattvas see the phenomena of form and so forth. Thus, regarding form and so forth, they see neither high nor low, neither arising nor ceasing, neither acting nor observing, and they also do not act or observe regarding the objects upon which form and so forth depend. If Bodhisattvas are able to practice in this way, they are practicing Prajñāpāramitā.
O Śubhābala, if Bodhisattvas are able to practice in this way, they do not see: “This is eye-consciousness up to mind-consciousness; this is caused by eye-consciousness up to mind-consciousness; this belongs to eye-consciousness up to mind-consciousness; this arises from eye-consciousness up to mind-consciousness.” These Bodhisattvas do not see the phenomena of eye-consciousness and so forth. Thus, regarding eye-consciousness and so forth, they see neither high nor low, neither arising nor ceasing, neither acting nor observing, and they also do not act or observe regarding the objects upon which eye-consciousness and so forth depend. If Bodhisattvas practice in this way, they are practicing Prajñāpāramitā.
Furthermore, O Valiant Dũng Mãnh, if the bodhisattvas practice in this way, then they do not practice form as belonging to the past, future, or present; nor do they practice feeling, perception, formations, and consciousness as belonging to the past, future, or present. They do not practice the eye as belonging to the past, future, or present; nor do they practice the ear, nose, tongue, body, and mind as belonging to the past, future, or present. They do not practice form as belonging to the past, future, or present; nor do they practice sound, smell, taste, touch, and phenomena as belonging to the past, future, or present. They do not practice eye-consciousness as belonging to the past, future, or present; nor do they practice ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness as belonging to the past, future, or present. If the bodhisattvas practice in this way, then they are practicing Prajñāpāramitā.
Furthermore, O Valiant Dũng Mãnh, if the bodhisattvas practice in this way, then they do not practice form as self or belonging to self; nor do they practice feeling, perception, formations, and consciousness as self or belonging to self. They do not practice the eye as self or belonging to self; nor do they practice the ear, nose, tongue, body, and mind as self or belonging to self. They do not practice form as self or belonging to self; nor do they practice sound, smell, taste, touch, and phenomena as self or belonging to self. They do not practice eye-consciousness as self or belonging to self; nor do they practice ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness as self or belonging to self. If the bodhisattvas practice in this way, then they are practicing Prajñāpāramitā.
Furthermore, O Valiant Dũng Mãnh, if the bodhisattvas practice in this way, then they do not practice form as suffering or pleasure; nor do they practice feeling, perception, formations, and consciousness as pleasure or suffering… They do not practice the eye as pleasure or suffering… nor do they practice the ear, nose, tongue, body, and mind as pleasure or suffering… They do not practice form as pleasure or suffering… nor do they practice sound, smell, taste, touch, and phenomena as pleasure or suffering… They do not practice eye-consciousness as pleasure or suffering… nor do they practice ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness as pleasure or suffering… If the bodhisattvas are able to practice in this way, then they are practicing Prajñāpāramitā.
Furthermore, O Valiant Dũng Mãnh, if the bodhisattvas practice in this way, they do not practice form as belonging to the self and nothing else; nor do they practice feeling, perception, formations, and consciousness as belonging to the self and nothing else. They do not practice the eye as belonging to the self and nothing else; nor do they practice the ear, nose, tongue, body, and mind as belonging to the self and nothing else. They do not practice form as belonging to the self and nothing else; nor do they practice sound, smell, taste, touch, and phenomena as belonging to the self and nothing else. They do not practice eye-consciousness as belonging to the self and nothing else; nor do they practice ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness as belonging to the self and nothing else. If the bodhisattvas are able to practice in this way, then they are practicing Prajñāpāramitā.
Furthermore, O Valiant Dũng Mãnh, if the bodhisattvas cultivate Prajñāpāramitā and, with regard to form up to consciousness, do not practice arising, do not practice cessation, do not practice profundity, do not practice shallowness, do not practice emptiness, do not practice non-emptiness, do not practice sign, do not practice signlessness, do not practice aspiration, do not practice non-aspiration, do not practice conditioned activity, and do not practice non-conditioned activity. With regard to the eye up to the mind, they also do not practice arising, do not practice cessation, do not practice profundity, do not practice shallowness, do not practice emptiness, do not practice non-emptiness, do not practice sign, do not practice signlessness, do not practice aspiration, do not practice non-aspiration, do not practice conditioned activity, and do not practice non-conditioned activity.
With regard to form up to phenomena, they also do not practice arising, do not practice cessation, do not practice profundity, do not practice shallowness, do not practice emptiness, do not practice non-emptiness, do not practice sign, do not practice signlessness, do not practice aspiration, do not practice non-aspiration, do not practice conditioned activity, and do not practice non-conditioned activity. With regard to eye-consciousness up to mind-consciousness, they also do not practice arising, do not practice cessation, do not practice profundity, do not practice shallowness, do not practice emptiness, do not practice non-emptiness, do not practice sign, do not practice signlessness, do not practice aspiration, do not practice non-aspiration, do not practice conditioned activity, and do not practice non-conditioned activity.
Why is this? O Valiant Dũng Mãnh, because all these phenomena have dependence, movement, conceptual elaboration, and attachment. That is to say: “Regarding this, I can practice through such movement; regarding this, I practice through such conceptual elaboration; because of this, I practice through such attachment. Depending upon this, I practice through such reliance.” In this, the bodhisattva clearly understands all reliance, movement, conceptual elaboration, and attachment, and therefore diminishes ignorance, causing there to be no place of dependence. Because there is no place of dependence, there is completely no practice and no accumulation. Because there is no accumulation, there is no bondage, nor is there separation from bondage. Therefore, there is no arising and one does not follow that arising. The bodhisattva who diminishes such reliance is cultivating Prajñāpāramitā.
Furthermore, O Valiant Dũng Mãnh, if the bodhisattvas cultivate Prajñāpāramitā, then with regard to form up to consciousness they do not practice permanence or impermanence, do not practice pleasure or non-pleasure, do not practice self or non-self, do not practice purity or impurity, do not practice emptiness or non-emptiness, do not practice as illusion, do not practice as a dream, do not practice as a reflected image, and do not practice as an echo in a cave.
With regard to the eye up to the mind, they also do not practice permanence or impermanence, do not practice pleasure or non-pleasure, do not practice self or non-self, do not practice purity or impurity, do not practice emptiness or non-emptiness, do not practice as illusion, do not practice as a dream, do not practice as a reflected image, and do not practice as an echo in a cave.
With regard to form up to phenomena, they also do not practice permanence or impermanence, do not practice pleasure or non-pleasure, do not practice self or non-self, do not practice purity or impurity, do not practice emptiness or non-emptiness, do not practice as illusion, do not practice as a dream, do not practice as a reflected image, and do not practice as an echo in a cave.
With regard to eye-consciousness up to mind-consciousness, they also do not practice permanence or impermanence, do not practice pleasure or non-pleasure, do not practice self or non-self, do not practice purity or impurity, do not practice emptiness or non-emptiness, do not practice as illusion, do not practice as a dream, do not practice as a reflected image, and do not practice as an echo in a cave. Why is this? O Valiant Dũng Mãnh, because these phenomena have thought, investigation, activity, and observation. Here, if the bodhisattva clearly understands all thought, investigation, activity, and observation in order to eliminate all activity and completely know all formations, and cultivates Prajñāpāramitā, then this is the explanation of the practices of a bodhisattva.
At that time, the bodhisattva Valiant Dũng Mãnh addressed the Buddha:
“World-Honored One, the bodhisattva’s cultivation of profound Prajñāpāramitā is truly inconceivable.”
The Buddha said to Valiant Dũng Mãnh:
“That is right, that is right! It is exactly as you have just said.
O Valiant Dũng Mãnh, because form up to consciousness is inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because the eye up to the mind is inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because form up to phenomena is inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because eye-consciousness up to mind-consciousness is inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because name-and-form is inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because dependent origination is inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because defilement is inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because karmic results are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable.
Because inversion, views, and the various hindrances are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because the Desire Realm, Form Realm, and Formless Realm are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because sentient beings, living beings, beings who are born, beings who are sustained, creators, the self, mind-born bodies, youth, doers, those who cause others to act, initiators, those who cause initiation, recipients, those who cause receiving, knowers, those who cause knowing, seers, and those who cause seeing are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable.
Because the earth, water, fire, wind, space, and consciousness elements are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because the realm of sentient beings and the realm of phenomena are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because generosity and stinginess; keeping precepts and violating precepts; patience and anger; diligence and laziness; meditative absorption and distraction; wisdom and harmful wisdom are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable.
Because greed, hatred, and delusion are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because the Foundations of Mindfulness, Right Efforts, Bases of Supernatural Powers, Faculties, Powers, Factors of Awakening, and Noble Path are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because the Immeasurables and Supernatural Powers are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because meditative absorptions, liberations, concentrations, and attainments are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because suffering, its origin, cessation, and the path are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable.
Because knowledge and liberation are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because the knowledge of exhaustion, the knowledge of non-arising, and the knowledge of non-creation are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because the realms of the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because the teachings of the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable.
Because knowledge of the past, future, and present is inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because unattached knowledge is inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because Nirvāṇa is inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable. Because the Buddha, Dharma, and Saṅgha jewels are inconceivable, the bodhisattva’s cultivation of profound Prajñāpāramitā is also inconceivable.
Why is this? O Valiant Dũng Mãnh, because the bodhisattva’s cultivation of profound Prajñāpāramitā is not called inconceivable because it arises from the mind, nor is it called inconceivable because the mind does not arise.”
Furthermore, O Valiant Good One, if one says that it arises from the mind, that is inverted thinking; and if one says that the mind does not arise, that is also inverted thinking. If one can thoroughly understand that the mind and mental factors are both without anything to possess, then there is no inversion.
O Valiant Good One, the intrinsic nature of the mind does not have arising, originating, ending, or ceasing.
O Valiant Good One, it accords with inverted thinking to say that the mind and mental factors have arising, originating, ending, and ceasing.
O Valiant Good One, you should know that here the mind can be revealed, and that which arises from inversion can also be revealed.
O Valiant Good One, foolish ordinary beings, because they cannot clearly understand that the mind can be revealed and cannot understand that what arises from inversion can also be revealed, because they do not understand this revelation, they depart from the mind, cannot know correctly, and also do not know correctly that the object of apprehension is to be abandoned. Therefore, they cling to the mind as self, the mind as belonging to self, the mind-king as self, and the mind as produced by self. After that person clings to the mind in this way, they then cling to it as wholesome; or cling to it as unwholesome; or cling to it as pleasure; or cling to it as suffering; or cling to it as annihilation; or cling to it as permanence; or cling to it as views; or cling to it as the various hindrances; or cling to it as inversion; or cling to generosity and stinginess; moral discipline and breaking discipline; patience and anger; diligence and laziness; meditative absorption and distraction; or cling to wisdom and bad wisdom; or cling to the three realms; or cling to dependent origination; or cling to name-and-form; or cling to greed, hatred, and delusion; or cling to jealousy and stinginess…; or cling to conceit…; or cling to suffering, origination, cessation, and the path; or cling to the four great elements, space, and consciousness; or cling to sentient beings and the realm of phenomena; or cling to mindfulness establishments, right abandonments, bases of supernatural power, faculties, powers, factors of awakening, and the noble path; or cling to meditative absorptions, liberations, attainments, and concentrations; or cling to immeasurables and supernatural powers; or cling to knowledge and liberation; or cling to the knowledge of exhaustion and the knowledge of non-arising; or cling to the knowledge of non-creation; or cling to the Buddha, Dharma, and Sangha treasures; or cling to the stages of the Hearers, Solitary Buddhas, Bodhisattvas, and Buddhas; or cling to the teachings of Hearers, Solitary Buddhas, Bodhisattvas, and Buddhas; or cling to unattached knowledge; or cling to complete nirvana; or cling to Buddha wisdom; or cling to the excellent marks; or cling to Buddha realms; or cling to the perfection of Hearers; or cling to the perfection of Bodhisattvas; or cling to other various defilements and purifications.
O Valiant Good One, regarding such Dharma approaches, the assemblies of Bodhisattvas do not give rise to an attached mind. Seeing that the inverted mind and mental factors are created by sentient beings, they do not give rise to an inverted mind under any circumstances, nor do they rely on the mind to produce inversions. Why is this? The assemblies of Bodhisattvas, cultivating the perfection of wisdom, have departed from inverted mind and mental factors and realize the intrinsically pure and clear nature of the mind, within which mind and mental factors do not arise at all.
O Valiant Good One, foolish ordinary beings give rise to mind and mental factors regarding objects of perception, and then cling to the existence of objects, clinging to the existence of all minds and mental factors. The assemblies of Bodhisattvas know that those objects and those mind and mental factors have arisen but are completely unreal, and therefore do not give rise to mind and mental factors. If a Bodhisattva contemplates all minds and mental factors in this way, they attain the pure and clear intrinsic nature. Foolish ordinary beings, because they falsely produce defilements through inversion, think: “Because of conditions related to objects, mind and mental factors arise.” When they clearly know that the objects apprehended are unreal, mind and mental factors cannot arise. Having not arisen, they also do not abide or cease, because the intrinsic nature of mind and mental factors is pure and clear, free from defilements and from desirable purifications. Because the nature of mind neither arises nor abides and ceases, it does not cause phenomena to have arising, abiding, and so forth. Only foolish ordinary beings mistakenly cling to this matter; Bodhisattvas know that the intrinsic nature of mind and mental factors neither arises nor abides and ceases, and therefore cultivate the perfection of wisdom. If Bodhisattvas can practice in this way, they are practicing the perfection of wisdom.
Thus, when practicing as a Bodhisattva, one does not think: “I practice the perfection of wisdom. Now I rely on this to practice the perfection of wisdom. Through this I practice the perfection of wisdom. Following this, I practice the perfection of wisdom.”
There are some Bodhisattvas who think: “This is the perfection of wisdom; this is because of the perfection of wisdom; this relies upon the perfection of wisdom; this belongs to the perfection of wisdom.” If they think in this way, they are not practicing the perfection of wisdom. Regarding the perfection of wisdom, when Bodhisattvas neither see nor attain it, yet practice the perfection of wisdom, that is practicing the perfection of wisdom.
At that time, Valiant Good One addressed the Buddha:
“World-Honored One, the Bodhisattva who practices such profound perfection of wisdom is practicing the unsurpassed. The Bodhisattva who practices such profound perfection of wisdom is practicing purity. The Bodhisattva who practices such profound perfection of wisdom is practicing clarity. The Bodhisattva who practices such profound perfection of wisdom is practicing non-arising. The Bodhisattva who practices such profound perfection of wisdom is practicing non-ceasing. The Bodhisattva who practices such profound perfection of wisdom is practicing transcendence. The Bodhisattva who practices such profound perfection of wisdom is practicing that which is difficult to defeat, meaning that regarding evil demons or the retinues of demons; or practices involving characteristics and different forms of attainment; or self, sentient beings, life continuum, arising, nurturing, growth, the agent of transmigration, mind-born existence, childlike being, creation, experience, knowing, and seeing; or various views such as annihilationist views and eternalist views, or views of the aggregates, or views of the sense bases, or views of the elements; or views of Buddha, Dharma, Sangha, or nirvana; or clinging to signs of attainment and developing excessive pride; or acting according to greed, hatred, and delusion; or acting according to inversion and hindrances—if one transcends those paths and proceeds toward liberation, no one can overcome them. Therefore, the Bodhisattva who practices the profound perfection of wisdom transcends the world, is incomparable, most honorable, and most excellent.”
At that time, the World-Honored One said to Valiant Good One:
“Indeed, indeed, it is just as you have said! The Bodhisattva who practices the perfection of wisdom and surpasses the world is most honorable, most excellent, and incomparable. All evil demons, demon armies, demon retinues, and gods cannot overcome them, even all views that cling to the characteristics and nature of nirvana cannot overcome them. The actions of all foolish ordinary beings cannot possibly overcome the actions performed by that Bodhisattva.
O Valiant Good One, foolish ordinary beings cannot possess this action of a Bodhisattva; those in training, those beyond training, Hearers, and Solitary Buddhas also do not possess it. O Valiant Good One, if a Hearer or Solitary Buddha has this action, they should not be called a Hearer or Solitary Buddha but should be called a Bodhisattva. Such a one will obtain boundless merits… such as the four fearlessnesses of the Tathagata.
O Valiant Good One, because Hearers and Solitary Buddhas do not have such practice, they are not called Bodhisattvas and do not obtain the boundless merits of the four fearlessnesses of the Tathagata.
O Valiant Good One, the profound perfection of wisdom practiced by Bodhisattvas is the level of merit like the four fearlessnesses of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones. Those Bodhisattvas who practice profound perfection of wisdom can take the realization of the four fearlessnesses as their activity. If Bodhisattvas practice profound perfection of wisdom, they will quickly attain merits like the four fearlessnesses of the Tathagata.
O Valiant Good One, if Bodhisattvas have not yet attained the supreme enlightenment but, through the power of great vows or the protective power of the Tathagatas, practice profound perfection of wisdom, they will quickly receive boundless merits like the four fearlessnesses.
O Valiant Good One, Hearers and Solitary Buddhas cannot aspire to the merits of the four fearlessnesses… of the Tathagatas. The Buddhas, World-Honored Ones, also do not protect and support them so that they may attain the four fearlessnesses.
O Valiant Good One, the assemblies of Bodhisattvas, through the power of great vows and the protective power of the Tathagatas, can attain the four fearlessnesses… Why is this? O Valiant Good One, because the assemblies of Bodhisattvas who practice profound perfection of wisdom will certainly attain the four kinds of unobstructed understanding. What are the four kinds of unobstructed understanding? They are:
Unobstructed understanding of meaning.
Unobstructed understanding of Dharma.
Unobstructed understanding of expression.
4. UNOBSTRUCTED UNDERSTANDING.
This is called the four unobstructed understandings. The assemblies of Bodhisattvas who accomplish these four unobstructed understandings, although they have not yet attained the unsurpassed Enlightenment that they seek, nevertheless, through the power of their great vows, can receive the merit of the four fearlessnesses… of all Buddhas. Because the Buddhas, the World-Honored Ones, know that those beings have accomplished wholesome roots regarding the four unobstructed understandings, and know that they have attained the meritorious position of profound Prajñāpāramitā, they use the power of their spiritual penetrations to provide additional protection and mindfulness, enabling those beings to preserve the merits of the four fearlessnesses… of all Buddhas. Therefore, any Bodhisattva who wishes to seek attainment of the four unobstructed understandings, who wishes to preserve the merits of wholesome roots of the four fearlessnesses…, should learn Prajñāpāramitā, should practice Prajñāpāramitā without attachment.
Furthermore, O Good Valiant One, if the Bodhisattvas cultivate the practice of Prajñāpāramitā and fully understand all phenomena, whether they are causes, accumulations, suffering, decline, or cessation, there is not even a single phenomenon that does not accord with Prajñāpāramitā. Those Bodhisattvas truly clearly understand the characteristics of cause, accumulation, cessation, and path of all phenomena.
After clearly knowing the characteristics of cause, accumulation, cessation, and path of all phenomena, then regarding form, they neither cultivate nor abandon; regarding feeling, perception, formations, and consciousness, they neither cultivate nor abandon; regarding the eye, they neither cultivate nor abandon; regarding ear, nose, tongue, body, and mind, they neither cultivate nor abandon; regarding form, they neither cultivate nor abandon; regarding sound, smell, taste, touch, and dharmas, they neither cultivate nor abandon; regarding eye-consciousness, they neither cultivate nor abandon; regarding ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, they neither cultivate nor abandon; regarding name and form, they neither cultivate nor abandon; regarding defilement and purity, they neither cultivate nor abandon; regarding dependent origination, they neither cultivate nor abandon; regarding inverted views, wrong views, the various coverings, and craving activities, they neither cultivate nor abandon. Regarding greed, hatred, and delusion, they neither cultivate nor abandon; regarding the desire realm, form realm, and formless realm, they neither cultivate nor abandon; regarding the earth, water, fire, wind, space, and consciousness elements, they neither cultivate nor abandon; regarding the realm of sentient beings and the realm of phenomena, they neither cultivate nor abandon; regarding sentient beings, living beings, those who are born, those who nourish, those who create, the self, mind-born bodies, youth, doers, receivers, knowers, and perceivers, they neither cultivate nor abandon; regarding annihilationist views and eternalist views, they neither cultivate nor abandon; regarding giving and stinginess; maintaining precepts and violating precepts; patience and anger; diligence and laziness; meditative concentration and distraction; wisdom and evil wisdom, they neither cultivate nor abandon; regarding the foundations of mindfulness, right efforts, spiritual bases, faculties, powers, enlightenment factors, and noble paths, they neither cultivate nor abandon; regarding meditative concentrations, liberations, equal concentrations, and attainments, they neither cultivate nor abandon; regarding cessation and inversion, they neither cultivate nor abandon; regarding suffering, accumulation, cessation, and path, they neither cultivate nor abandon; regarding immeasurables and supernatural powers, they neither cultivate nor abandon; regarding the knowledge of exhaustion, the knowledge of non-arising, and the knowledge of non-creation, they neither cultivate nor abandon; regarding the stages of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas, they neither cultivate nor abandon; regarding the teachings of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas, they neither cultivate nor abandon; regarding meditative calm and insight meditation, they neither cultivate nor abandon; regarding Nirvāṇa, they neither cultivate nor abandon; regarding knowledge and views of the past, future, and present, they neither cultivate nor abandon; regarding uncontaminated wisdom, they neither cultivate nor abandon; regarding Buddha wisdom, they neither cultivate nor abandon; regarding the merits of the four fearlessnesses… of all Buddhas, they neither cultivate nor abandon. Why?
O Good Valiant One, because form has no intrinsic nature, it cannot be cultivated or abandoned. Feeling, perception, formations, and consciousness also have no intrinsic nature, so they cannot be cultivated or abandoned. Because the eye has no intrinsic nature, it cannot be cultivated or abandoned; ear, nose, tongue, body, and mind also have no intrinsic nature, so they cannot be cultivated or abandoned.
Because form has no intrinsic nature, it cannot be cultivated or abandoned; sound, smell, taste, touch, and dharmas also have no intrinsic nature, so they cannot be cultivated or abandoned.
Because eye-consciousness has no intrinsic nature, it cannot be cultivated or abandoned. Ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness also have no intrinsic nature, so they cannot be cultivated or abandoned.
Because name and form have no intrinsic nature, they cannot be cultivated or abandoned. Because defilement and purity have no intrinsic nature, they cannot be cultivated or abandoned. Because dependent origination has no intrinsic nature, it cannot be cultivated or abandoned.
Because inverted views, wrong views, the various coverings, and craving activities have no intrinsic nature, they cannot be cultivated or abandoned.
Because greed, hatred, and delusion have no intrinsic nature, they cannot be cultivated or abandoned.
Because the desire realm, form realm, and formless realm have no intrinsic nature, they cannot be cultivated or abandoned.
Because the earth, water, fire, wind, space, and consciousness elements have no intrinsic nature, they cannot be cultivated or abandoned.
Because the realm of sentient beings and the realm of phenomena have no intrinsic nature, they cannot be cultivated or abandoned. Because sentient beings, living beings, those who are born, those who nourish, those who create, the self, mind-born bodies, youth, doers, receivers, knowers, and perceivers have no intrinsic nature, they cannot be cultivated or abandoned.
Because annihilationist views and eternalist views have no intrinsic nature, they cannot be cultivated or abandoned.
Because giving and stinginess; maintaining precepts and violating precepts; patience and anger; diligence and laziness; meditative concentration and distraction; wisdom and evil wisdom have no intrinsic nature, they cannot be cultivated or abandoned.
Because the foundations of mindfulness, right efforts, spiritual bases, faculties, powers, enlightenment factors, and noble paths have no intrinsic nature, they cannot be cultivated or abandoned.
Because meditative concentrations, liberations, equal concentrations, and attainments have no intrinsic nature, they cannot be cultivated or abandoned.
Because the cessation of inversion has no intrinsic nature, it cannot be cultivated or abandoned.
Because suffering, accumulation, cessation, and path have no intrinsic nature, they cannot be cultivated or abandoned.
Because immeasurables and supernatural powers have no intrinsic nature, they cannot be cultivated or abandoned. Because the knowledge of exhaustion, the knowledge of non-arising, and the knowledge of non-creation have no intrinsic nature, they cannot be cultivated or abandoned.
Because the stages of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas have no intrinsic nature, they cannot be cultivated or abandoned.
Because the teachings of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas have no intrinsic nature, they cannot be cultivated or abandoned.
Because calm and insight meditation have no intrinsic nature, they cannot be cultivated or abandoned. Because Nirvāṇa has no intrinsic nature, it cannot be cultivated or abandoned.
Because knowledge and views of the past, future, and present have no intrinsic nature, they cannot be cultivated or abandoned.
Because uncontaminated wisdom has no intrinsic nature, it cannot be cultivated or abandoned. Because Buddha wisdom has no intrinsic nature, it cannot be cultivated or abandoned.
Because the merits of the four fearlessnesses… of all Buddhas have no intrinsic nature, they cannot be cultivated or abandoned. Why? O Good Valiant One, because there is not even the slightest nature of phenomena that truly and completely exists, because everything is merely established conventionally, therefore there is not even the slightest intrinsic nature within them. Because there is no intrinsic nature, they do not truly exist. All phenomena take emptiness as their nature, therefore phenomena are not real and do not arise. Why? O Good Valiant One, because all inverted phenomena do not truly exist, all phenomena arise through inversion, and those inverted phenomena themselves have no true nature. Why? O Good Valiant One, because all phenomena are separated from intrinsic nature. If one seeks intrinsic nature, it is completely impossible to grasp it; therefore all phenomena take emptiness as their nature.
O Good Valiant One, because emptiness is unreal and non-arising, it is called emptiness. This clarifies the nature of non-existence, and therefore it is called emptiness. If a nature does not truly exist, it cannot be cultivated and cannot be abandoned; it only arises through inversion and therefore does not truly exist. Thus, it cannot be cultivated and cannot be abandoned. Why? O Good Valiant One, because all phenomena take emptiness as their nature, if they are separated from intrinsic nature, they are not real things; because they are not real things, they are neither cultivated nor abandoned.
O Good Valiant One, if the assemblies of Great Bodhisattvas abide in these teachings and see them according to reality, then they have cultivated Prajñāpāramitā, and regarding these phenomena, neither cultivating nor abandoning them is called cultivating Prajñāpāramitā.
O Good Valiant One, if the Bodhisattvas are able to practice in this way and abide in this way, they cultivate Prajñāpāramitā and will quickly attain perfection.
Furthermore, O Good Valiant One, if the assemblies of Great Bodhisattvas cultivate Prajñāpāramitā and do not give rise to any mental aspect associated with form, nor any mind associated with feeling, perception, formations, and consciousness.
There is no mental aspect associated with the eye, nor any mental aspect associated with ear, nose, tongue, body, and mind.
There is no mental aspect associated with eye-consciousness, nor any mental aspect associated with ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
There is no mental aspect associated with form, and there is no mental aspect associated with sound, smell, taste, touch, and dharmas.
Without a mind associated with actions involving harm, without a mind associated with actions involving anger, without a mind associated with actions involving stinginess, without a mind associated with actions involving afflictions, without a mind associated with actions involving wrath, without a mind associated with actions involving laziness, without a mind associated with actions involving distraction, without a mind associated with actions involving evil wisdom, without a mind associated with actions involving the bondage of desire, without a mind associated with actions involving attachment to conditioned forms, without a mind associated with actions involving sensual desire, without a mind associated with actions involving divisiveness, without a mind associated with actions involving wrong views, without a mind associated with actions involving attachment to wealth and status, without a mind associated with actions involving attachment to prosperity and honor, without a mind associated with actions involving attachment to a wealthy lineage superior to others, without a mind associated with actions involving attachment to heavenly rebirth, without a mind associated with actions involving attachment to the Desire Realm, Form Realm, and Formless Realm, without a mind associated with actions involving the status of a Śrāvaka, without a mind associated with actions involving the status of a Pratyekabuddha, without a mind associated with actions involving attachment to the practices of Bodhisattvas, and finally, without a mind associated with actions involving attachment to views concerning Nirvāṇa.
These great Bodhisattvas, having accomplished such a pure mind, although their hearts are filled with loving-kindness, compassion, joy, and equanimity toward sentient beings, abandon the perception of sentient beings and neither grasp nor abide in the perception of sentient beings. They also do not cling to the four immeasurables; therefore, they accomplish skillful means and wondrous wisdom. Through accomplishing such a Dharma, they cultivate Prajñāpāramitā without attachment and quickly bring it to perfection. Because these Bodhisattvas have cultivated Prajñāpāramitā and quickly perfected it, they do not grasp or cling to forms. They do not grasp or cling to feelings, perceptions, formations, or consciousness. They do not grasp or cling to the eye. They do not grasp or cling to the ear, nose, tongue, body, or mind. They do not grasp or cling to forms. They do not grasp or cling to sounds, smells, tastes, tactile objects, or phenomena. They do not grasp or cling to eye-consciousness. They do not grasp or cling to ear, nose, tongue, body, or mind consciousness. They do not grasp or cling to name-and-form. They do not grasp or cling to defilement and purity. They do not grasp or cling to dependent origination. They do not grasp or cling to inversions, views, the hindrances, or the activities of craving. They do not grasp or cling to greed, hatred, and delusion. They do not grasp or cling to the Desire, Form, and Formless Realms. They do not grasp or cling to the elements of earth, water, fire, wind, space, and consciousness. They do not grasp or cling to the realm of sentient beings and the realm of phenomena. They do not grasp or cling to sentient beings, living beings, beings born, beings sustained, doers, the self, the mind-created body, youth, the agent, the recipient, the knower, and the seer. They do not grasp or cling to the view of annihilation or the view of permanence. They do not grasp or cling to generosity and stinginess; keeping precepts and breaking precepts; patience and anger; diligence and laziness; meditative absorption and distraction; wisdom and evil wisdom. They do not grasp or cling to mindfulness foundations, right efforts, bases of supernatural powers, faculties, powers, factors of enlightenment, and the noble path. They do not grasp or cling to meditative absorptions, liberations, concentrations, and attainments. They do not grasp or cling to suffering, its origin, cessation, and the path. They do not grasp or cling to immeasurables and supernatural powers. They do not grasp or cling to the knowledge of exhaustion, the knowledge of non-arising, and the knowledge of non-creation. They do not grasp or cling to the levels of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas. They do not grasp or cling to the teachings of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas. They do not grasp or cling to calm abiding meditation and insight meditation. They do not grasp or cling to the realm of Nirvāṇa. They do not grasp or cling to knowledge and vision of the past, future, and present. They do not grasp or cling to unobstructed wisdom. They do not grasp or cling to the Buddha’s powers, fearlessnesses, and the infinite Buddha-dharmas. They do not grasp or cling to the abandonment of inversions, views, hindrances, and so forth. Why is this?
O Good Courage, because all phenomena cannot be grasped, cannot be held, and there is no phenomenon that can be grasped and no phenomenon that can be held. Why is this? O Good Courage, because there is not even the slightest phenomenon to be held, nor is there even the slightest phenomenon that has someone who holds it. Why is that so? Because both the holder and the thing held cannot be apprehended. Why is this? O Good Courage, because all phenomena are not solid, but are like illusions. Because all phenomena are not independent, the nature of solidity cannot be apprehended; because all phenomena are like reflected images, they cannot be apprehended. Because all phenomena are false appearances without self-nature, because all phenomena are like gathered foam and cannot be touched or grasped; because all phenomena are like water bubbles that arise and immediately disappear; because all phenomena are like mirages produced by inversion; because all phenomena are like banana trees, without a solid core. Because all phenomena are like the moon reflected in water, they cannot be apprehended. Because all phenomena are like rainbows arising from false discrimination. Because all phenomena have no efficacy, they cannot arise. Because all phenomena are like an empty fist, their nature and characteristics are not real.
O Good Courage, after observing in this way, the Bodhisattvas do not grasp, cling to, abide in, or become attached to all phenomena.
O Good Courage, if Bodhisattvas maintain profound faith in all phenomena, without further attachment, without clinging tightly, and without craving, then they are practicing Prajñāpāramitā.
O Good Courage, if Bodhisattvas practice in this way, abide in this way, and cultivate Prajñāpāramitā, they will quickly bring it to perfection.
Furthermore, O Good Courage, when Bodhisattvas learn in this way, they do not learn about form, nor do they learn in order to transcend form; they do not learn about feeling, perception, formations, and consciousness, nor do they learn in order to transcend feeling, perception, formations, and consciousness.
They do not learn about the arising of form, nor do they learn about the cessation of form; they do not learn about the arising of feeling, perception, formations, and consciousness, nor do they learn about the cessation of feeling, perception, formations, and consciousness.
They do not learn for the purpose of disciplining form, nor do they learn for the purpose of not disciplining form; they do not learn for the purpose of disciplining feeling, perception, formations, and consciousness, nor do they learn for the purpose of not disciplining feeling, perception, formations, and consciousness.
They do not learn for the purpose of controlling or moving form; they do not learn for the purpose of turning toward or abiding in form; they do not learn for the purpose of controlling or moving feeling, perception, formations, and consciousness; nor do they learn for the purpose of turning toward or abiding in feeling, perception, formations, and consciousness.
O Good Courage, when Bodhisattvas learn in this way, they do not learn about the eye, nor do they learn in order to transcend the eye; they do not learn about the ear, nose, tongue, body, and mind, nor do they learn in order to transcend the ear, nose, tongue, body, and mind.
They do not learn about the arising of the eye, nor do they learn about the destruction of the eye; they do not learn about the arising of the ear, nose, tongue, body, and mind; nor do they learn about the destruction of the ear, nose, tongue, body, and mind.
They do not learn for the purpose of disciplining the eye, nor do they learn for the purpose of not disciplining the eye; they do not learn for the purpose of disciplining the ear, nose, tongue, body, and mind; nor do they learn for the purpose of not disciplining the ear, nose, tongue, body, and mind.
They do not learn for the purpose of controlling or moving the eye, nor do they learn for the purpose of turning toward or abiding in the eye; they do not learn for the purpose of controlling or moving the ear, nose, tongue, body, and mind; nor do they learn for the purpose of turning toward or abiding in the ear, nose, tongue, body, and mind.
O Good Courage, when Bodhisattvas learn in this way, they do not learn about form, nor do they learn in order to transcend form; they do not learn about sounds, smells, tastes, tactile objects, and phenomena, nor do they learn in order to transcend sounds, smells, tastes, tactile objects, and phenomena.
They do not learn about the arising of form, nor do they learn about the cessation of form; they do not learn about the arising of sounds, smells, tastes, tactile objects, and phenomena; nor do they learn about the cessation of sounds, smells, tastes, tactile objects, and phenomena.
They do not learn for the purpose of disciplining form, nor do they learn for the purpose of not disciplining form; they do not learn for the purpose of disciplining sounds, smells, tastes, tactile objects, and phenomena; nor do they learn for the purpose of not disciplining sounds, smells, tastes, tactile objects, and phenomena.
They do not learn for the purpose of controlling or moving form, nor do they learn for the purpose of turning toward or abiding in form; they do not learn for the purpose of controlling or moving sounds, smells, tastes, tactile objects, and phenomena; nor do they learn for the purpose of turning toward or abiding in sounds, smells, tastes, tactile objects, and phenomena.
O Good Courage, when the great Bodhisattvas learn in this way, they do not learn about eye-consciousness, nor do they learn in order to transcend eye-consciousness; they do not learn about ear, nose, tongue, body, and mind consciousness, nor do they learn in order to transcend ear, nose, tongue, body, and mind consciousness; they do not learn about the arising of eye-consciousness, nor do they learn about the cessation of eye-consciousness; they do not learn about the arising of ear, nose, tongue, body, and mind consciousness; nor do they learn about the cessation of ear, nose, tongue, body, and mind consciousness.
They do not learn for the purpose of disciplining eye-consciousness, nor do they learn for the purpose of not disciplining eye-consciousness; they do not learn for the purpose of disciplining ear, nose, tongue, body, and mind consciousness; nor do they learn for the purpose of not disciplining ear, nose, tongue, body, and mind consciousness.
They do not learn for the purpose of controlling or moving eye-consciousness, nor do they learn for the purpose of turning toward or abiding in eye-consciousness; they do not learn for the purpose of controlling or moving ear, nose, tongue, body, and mind consciousness; nor do they learn for the purpose of turning toward or abiding in ear, nose, tongue, body, and mind consciousness.