Radiant Praise Prajñāpāramitā Sūtra
VOLUME 10
Chapter 25: QUESTIONS
At that time, Śakra, Lord of the Thirty-Three, the Four Heavenly Kings, the gods of Yama Heaven, the gods of Tuṣita Heaven, the gods of Nirmāṇarati Heaven, the gods of Paranirmitavaśavartin Heaven, the gods of the Brahma heavens, the gods of Kāśyapa, the gods of Śuddhāvāsa, together with countless hundreds of thousands of millions of celestial beings in the three-thousand great thousand world system, these celestial beings, because of the merits and virtues cultivated in their former lives, possessed radiant light. Yet compared with the Tathāgata, His light was a hundred billion, thousand billion, ten-thousand billion times greater, surpassing them by countless millions of times. He is the Most Honored One, the Most Supreme One, the One incomparable by anyone, the One beyond comparison, the One who understands everything without exception.
At that time, Śakra, Lord of the Thirty-Three, said to the Venerable Subhūti:
“Now the Four Heavenly Kings, the Śuddhāvāsa gods, and all the others have come to this great assembly, wishing to hear the Venerable Subhūti expound the Dharma of Prajñāpāramitā. How should a Great Bodhisattva abide in Prajñāpāramitā? How should one practice it?”
Venerable Subhūti said to Śakra, Lord of the Thirty-Three:
“The celestial sons wish to hear; I shall speak.”
Venerable Subhūti relied upon the majestic spiritual power of the Buddha and received the Buddha’s compassionate assistance in expounding Prajñāpāramitā, corresponding to the practices established by Bodhisattvas. Venerable Subhūti said:
“Any celestial being who has not yet generated the mind of unsurpassed right and complete enlightenment should now generate it. Those who have entered the right view of the Śrāvakas cannot generate the mind of the great path. Why? Because they have already blocked the path of birth and death. But I will truly cause these beings to practice the Bodhisattva path. I rely on their joy to encourage and support them, causing them to generate the mind of unsurpassed right and complete enlightenment. I will never cut off their merits. I wish to cause them to choose the noble middle path, which is precisely to enable them to attain unsurpassed Buddhahood.”
Venerable Subhūti said to Śakra, Lord of the Thirty-Three:
“Earlier you asked: How does a Bodhisattva abide in Prajñāpāramitā? The all-knowing wisdom-mind of a Great Bodhisattva does not cling to form as permanent or impermanent, as suffering or happiness, as self or non-self. It does not cling to the afflictions of illness, sorrow, and worry, to harm or no harm, bondage or no bondage, liberation or no liberation. It destroys the fears that are constantly encountered, reaches the body of emptiness, ultimately no longer holds any beliefs, does not engage in disputes, does not recollect, and has no confusion. Feeling, perception, formations, and consciousness are likewise so.
Regarding the eye, ear, nose, tongue, body, and mind; earth, water, fire, wind, space, and consciousness, one does not see them as permanent or impermanent, possessing self or lacking self, as suffering or happiness, nor does one see the various afflictions of illness and sorrow. Regarding sounds and forms of all kinds, one does not recollect them and does not fall into confusion. The five aggregates, the six sense disturbances, and the various consciousness elements are silent and unreal. All thoughts and concepts, when examined according to the Buddha’s teachings, are forms of delusion.
Furthermore, Kauśika, when a Great Bodhisattva wishes to be in accordance with all-knowing wisdom and practice the perfection of generosity, they do not cling. In practicing morality, patience, diligence, and meditation, they likewise do not cling.
Furthermore, Kauśika, when a Great Bodhisattva practices Prajñāpāramitā, observing all phenomena and understanding all phenomena, they know that all phenomena arise successively as causes and conditions that accomplish one another. Having fully understood this, they gradually form the understanding that all phenomena have no self and no body. The Bodhisattva uses this to encourage and support the mind of the path. That mind of the path itself is also without possession.”
Venerable Subhūti said to Kauśika:
“To encourage and support the mind of the path while knowing that it possesses nothing is to know the mind of the path. Since it possesses nothing, it cannot be grasped. If one encourages and supports the mind of the path and it cannot be grasped, then, Kauśika, this is the Great Bodhisattva practicing Prajñāpāramitā, observing all phenomena without seeing any phenomenon as something that can be grasped.”
Śakra, Lord of the Thirty-Three, asked the Venerable Subhūti:
“How is it that encouraging and supporting the mind of the path possesses nothing? How is it that encouraging and supporting the mind of the path cannot be grasped? How is it that encouraging and supporting the mind of the path is without possession and cannot be grasped?”
Venerable Subhūti replied to Śakra, Lord of the Thirty-Three:
“Kauśika, the mind that encourages and supports is the same as the original mind of the path. Thus there is no other mind. When there is no mind, one uses no-mind to encourage and support. There is no absence of thought; one uses non-thought to encourage and support. If there is no mind, then one uses no-mind; if there is no thought, then one uses no-thought. This is the Prajñāpāramitā of the Great Bodhisattva.”
The Buddha said:
“Excellent, excellent! Subhūti, only one who can encourage and support Great Bodhisattvas can expound Prajñāpāramitā in this way.”
Venerable Subhūti said to the Buddha:
“Blessed One among the Devas, I repay the Buddha’s kindness with my own body and repeatedly carry out these deeds. Why? Because the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past caused their disciples to expound Prajñāpāramitā for the sake of the Bodhisattvas. In the past, the Buddhas encouraged and taught the six perfections for the Bodhisattvas. They praised them in succession, guided and encouraged them to progress, and instructed them to establish those factors of the path. At that time, the World-Honored One himself cultivated the six perfections together with the Bodhisattvas, attained unsurpassed right and complete enlightenment, and became irreversible.
Blessed One among the Devas, I shall do likewise now. I will encourage and support Great Bodhisattvas to generate faith, delight, and acceptance in maintaining the six perfections, opening and transforming them so that they establish the Buddha path. I have already caused them to uphold them, have already caused them to rejoice in them, and through earnest encouragement and establishment will cause Great Bodhisattvas to quickly accomplish unsurpassed Bodhi without turning back.”
Venerable Subhūti said to Śakra, Lord of the Thirty-Three:
“Kauśika, listen carefully! Earlier you asked: How does a Bodhisattva abide in Prajñāpāramitā while abiding nowhere?
Kauśika, what is called form is itself emptiness. Feeling, perception, formations, and consciousness are likewise emptiness. What is called a Bodhisattva is itself emptiness. Because form is emptiness, the Bodhisattva is emptiness; there is neither two nor many. Because feeling, perception, formations, and consciousness are emptiness, the Bodhisattva is also emptiness; there is neither two nor many.
Kauśika, this is how a Great Bodhisattva abides in Prajñāpāramitā.
Furthermore, Kauśika, what is called the eye is itself emptiness. The ear, nose, tongue, body, and mind are likewise so. What is called a Bodhisattva is also emptiness. Because the eye, ear, nose, tongue, body, and mind are emptiness, the Bodhisattva is also emptiness; there is neither two nor many. Earth, water, fire, and wind are emptiness, therefore the Bodhisattva is also emptiness. The six elements within the body possess nothing; their roots and branches are all emptiness, and there is neither two nor many.
Kauśika, this is how a Great Bodhisattva abides in Prajñāpāramitā.
Furthermore, Kauśika, when a Great Bodhisattva practices Prajñāpāramitā, they understand that ignorance is emptiness; form, the six sense entrances, contact, feeling, suffering, craving, grasping, existence, birth, aging, illness, and death are likewise emptiness. Because the twelve links of dependent origination are completely extinguished, they are called emptiness. Because the twelve links of dependent origination are emptiness, the Bodhisattva is also emptiness; there is neither two nor many.
Kauśika, this is how a Great Bodhisattva abides in Prajñāpāramitā.
Furthermore, Kauśika, because the perfection of generosity is emptiness, the Bodhisattva is emptiness. Morality, patience, diligence, meditation, and Prajñāpāramitā are likewise emptiness. Because the six perfections are emptiness, the Bodhisattva is emptiness. This is how a Great Bodhisattva abides in Prajñāpāramitā.”
Again, Kauśika, all the internal dharmas, external dharmas, near dharmas, far dharmas, true emptiness dharmas, possessed dharmas of emptiness, and unpossessed dharmas of emptiness are all empty; therefore the Bodhisattva is also empty. The four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Awakening, the Noble Eightfold Path, the ten Powers, the four Fearlessnesses, the eighteen unique qualities of all Buddhas, all samādhi gates, and dhāraṇī gates are all empty; therefore the Bodhisattva is empty. The six pāramitās and the thirty-seven factors of enlightenment are all empty; the seven emptinesses are empty; the dharmas of all Buddhas are empty; the samādhi gates are empty; the dhāraṇī gates are empty; there is neither two nor many.
Kauśika, this is the Great Bodhisattva abiding in Prajñāpāramitā. Again, Kauśika, All-knowing Wisdom is empty. Because All-knowing Wisdom is empty, the Bodhisattva is also empty. All-knowing Wisdom is empty and the Bodhisattva is also empty; therefore there is neither two nor many.
Kauśika, this is the Great Bodhisattva abiding in Prajñāpāramitā.
At that time Śakra, Lord of the Devas, asked Venerable Subhūti:
“How does the Great Bodhisattva abide in Prajñāpāramitā?”
Venerable Subhūti replied:
“The Great Bodhisattva practicing Prajñāpāramitā should not abide in form, should not abide in feeling, perception, formations, or consciousness. One should not abide in eye-contact. Ear, nose, tongue, body, and mind are likewise; there is no contact and no abiding. Earth, water, fire, and wind are likewise neither contacted nor abided in. One should not abide in the Foundations of Mindfulness, the Right Efforts, the Faculties, the Powers, the Factors of Awakening, or the Noble Eightfold Path. One should not abide in All-knowing Wisdom. One should not abide in the states of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, or the Buddha Path.
One should not abide in the permanence or impermanence of form. One should not abide in the permanence or impermanence of feeling, perception, formations, or consciousness. One should not abide in the suffering or pleasure of form. One should not abide in the purity or impurity of form. One should not abide in what belongs to self or what does not belong to self regarding form. One should not abide in emptiness or non-emptiness of form. One should not abide in tranquility or non-tranquility of form. One should not abide in reality or non-reality.
One should not abide in the existence or non-existence of a Stream-enterer. One should not abide in the existence or non-existence of a Once-returner. One should not abide in the existence or non-existence of a Non-returner. One should not abide in the existence or non-existence of an Arhat. One should not abide in the existence or non-existence of a Pratyekabuddha. One should not abide in the existence or non-existence of a Buddha. One should not abide in the four paths of the World-Honored One, Pratyekabuddha, and Buddha.
Again, Kauśika, the Great Bodhisattva practicing Prajñāpāramitā should not abide in the first, second, third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth Bodhisattva stages; from the time of first generating the aspiration until reaching non-retrogression, there is also nowhere to abide. The Bodhisattva should not abide in the perfection of generosity, morality, patience, diligence, meditation, or Prajñāpāramitā itself; likewise, one should not abide in the thirty-seven factors of enlightenment, the ten Powers, the four Fearlessnesses, or the eighteen unique qualities of all Buddhas.
The Great Bodhisattva should not think: ‘I have entered the Bodhisattva dharmas. I have entered the stage of non-retrogression.’ One should not give rise to such abiding.
The Great Bodhisattva should not abide in the five supernormal powers, nor should one abide in the Bodhisattva’s five supernormal powers. Having attained the five supernormal powers, one goes to countless numbers of Buddha lands, beholds the Buddhas, the Devas among Devas, bows and pays homage, listens to their teachings, and, according to the Dharma received, teaches them again to the assembly.
The Great Bodhisattva should not give rise to this thought of abiding: ‘Just as the Buddha, the Deva among Devas, has manifested such a Buddha land, I will manifest a world like that.’
The Great Bodhisattva should not give rise to this thought of abiding: ‘I will transform and guide all sentient beings in this world.’
One should not think: ‘I will abide in countless numbers of worlds, behold all Tathāgatas, and make offerings of flowers, incense, powdered incense, mixed incense, banners, and silk canopies.’
One should not think: ‘I will transform and guide countless numbers of beings, causing them to give rise to the mind of unsurpassed complete perfect enlightenment.’
The Bodhisattva should not think: ‘I will establish and perfect the five eyes.’ What are the five? They are the flesh eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye.
One should not think: ‘I will establish complete equality and only then accomplish all samādhi gates, using them for my own enjoyment.’
One should not think: ‘I will attain dhāraṇī gates, the Tathāgata’s ten Powers, the four Fearlessnesses, the four unobstructed analytical knowledges, the four things the Buddha does not need to guard, and the eighteen unique qualities of all Buddhas.’
One should not think: ‘I will perfect great loving-kindness and great compassion.’
One should not abide in the thirty-two marks and the eighty excellent characteristics that adorn the body. One should not abide in the eight kinds of Dharma and should wholeheartedly have faith and uphold them. One should not abide in the states of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha. One should not abide in the Stream-enterer’s seven deaths and seven births leading to liberation. One should not abide in the Vāgī?—a foremost true person who has exhausted all defilements.
One should not abide in the Nirvāṇa of the Stream-enterer. One should not abide in the Once-returner. Why? Because one still comes and goes in the world to completely end suffering and enter cessation. One should not abide in the realization of the Non-returner. Why? Because after becoming a Non-returner, one dwells in the heavens and enters Nirvāṇa there.
One should not abide in the realization of the Arhat. Why? Because after attaining the Arhat path, one immediately abides in non-remainder Nirvāṇa. One should not enter Nirvāṇa; therefore one should not abide.
The Nirvāṇa of the Pratyekabuddha surpasses the Nirvāṇa stage of the Śrāvakas, but it cannot compare with the Nirvāṇa of the Buddha. Therefore one should not abide in the path of the Pratyekabuddha. One should not abide in the matter of the path; one should cultivate wisdom within the path without attachment.
One should not abide in All-knowing Wisdom. Why? Because All-knowing Wisdom comprehends all dharmas, accomplishes Equal and Correct Enlightenment, and cuts off all bonds, defilements, and obstacles. Why? Because when the Tathāgata attains Equal and Correct Enlightenment, he immediately turns the Dharma wheel, which is to perform Buddha activity and liberate countless, innumerable beings, causing them to enter Nirvāṇa. Therefore one should not abide in Buddha, nor abide in the four Bases of Spiritual Power, using samādhi of forms and images, transcending samādhis, and remaining for countless kalpas equal to the sands of the Ganges.
One should not abide in immeasurable lifespan. One should not abide in the thirty-two marks, each perfected through hundreds of merits. One should not abide in the Buddha lands as numerous as the sands of the Ganges. One should not abide in Buddha lands in the east, west, south, north, the four directions, above, below, or in a single Buddha land. One should not abide in the ten directions’ Buddha lands as a single land.
One should not abide sitting beneath the Bodhi tree, because that tree emits fragrance. When sentient beings smell this fragrance according to its true nature, they are not bound by lust, anger, and delusion; they do not give rise to the aspiration for the Śrāvaka or Pratyekabuddha vehicles, but all give rise to the mind of unsurpassed complete perfect enlightenment. Any sentient being who smells this fragrance will have no illness in body, speech, or mind. In that Buddha land there is also no place of abiding; thus there is no sound of form, no sound of feeling, perception, formations, or consciousness.
One should not abide in the sounds of the perfection of generosity, morality, patience, diligence, meditation, and Prajñāpāramitā.
One should not abide in the sounds of the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Awakening, the Noble Eightfold Path, the ten Powers, the four Fearlessnesses, the four unobstructed analytical knowledges, and the eighteen unique qualities of all Buddhas.
One should not abide in the sounds of the Nirvāṇa of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, or the Tathāgata, the Worthy One, the Perfectly Enlightened One who has attained Equal and Correct Enlightenment.
Kauśika, as stated above, this is how the Great Bodhisattva practices Prajñāpāramitā: one should not abide in these obstructing sounds.
At that time, the Venerable Śāriputra thought to himself: “How does the Great Bodhisattva practice Prajñāpāramitā?”
Venerable Subhūti, knowing Śāriputra’s thoughts, immediately said to Śāriputra:
“What do you think? Where does the Tathāgata abide?”
Venerable Śāriputra replied to Venerable Subhūti:
“The Tathāgata has no place of abiding, yet it is not that he does not abide. The Buddha has no mind and no form; he does not abide in form. He does not abide in feeling, perception, formations, or consciousness. He does not abide in conditioned realms, nor does he abide in unconditioned realms. He does not abide in emptiness samādhis, the thirty-seven factors of enlightenment, the ten Powers, Fearlessnesses, the eighteen unique qualities of all Buddhas, nor does he abide in All-knowing Wisdom.”
Venerable Subhūti praised Śāriputra:
Venerable Subhūti praised Śāriputra:
“Indeed, indeed! A Great Bodhisattva practicing the Perfection of Wisdom should abide in this way. The Tathāgatas, Worthy of Right and Perfect Enlightenment, also do not abide anywhere. The Great Bodhisattva learning the Perfection of Wisdom should abide in such a way that there is no place of abiding.”
At that time, the devas in the assembly… all thought:
“The words and thoughts of the yakṣas can all be understood by knowing the sounds they produce. But the words of Venerable Subhūti cannot be understood?”
Subhūti knew the thoughts of the devas and said to them:
“Do you not know?”
The devas replied:
“No, we do not know!”
At that time, Venerable Subhūti explained to the devas:
“There is no kind of written language by which it can be spoken; it cannot be distinguished, and there is also no listener. Why? Because the Perfection of Wisdom has no words by which it can be spoken, nor is there anyone who listens. Why? Because the Tathāgata has no words.
O devas! For example, the Tathāgata creates an emanated person. Having created that emanated person, he then creates the four assemblies: monks, nuns, male lay disciples, and female lay disciples. Then, for those four assemblies, he teaches the Dharma. What do you think, devas? Is there someone who speaks, and someone who understands?”
They answered:
“No.”
Venerable Subhūti said:
“O devas! In the same way, all phenomena are also manifested like illusions; there is no speaker and no listener. It is like hearing the Buddha preach a sūtra in a dream. What do you think? Is there someone who speaks and someone who listens and understands?”
They answered:
“No.”
Venerable Subhūti said:
“All phenomena are like dreams. There is no one who speaks, no one who listens, and no one who knows. It is like two devas standing at the gate of hell, praising the Buddha, Dharma, and Saṅgha. The sounds spoken by the two together arise. What do you think? Do those two sounds form a second sound?”
They answered:
“No.”
“It is like a magician at a crossroads who creates an emanation of the Tathāgata teaching the Dharma to the four assemblies. What do you think? Is there someone who teaches the Dharma, and someone who listens and understands?”
The devas again thought:
“The Perfection of Wisdom that Subhūti has spoken is extremely profound, extremely profound, reaching the deepest and most subtle place!”
Subhūti knew the thoughts of the devas and said to them:
“Is form not profound and not wondrous? Are feeling, perception, formations, and consciousness not profound and not wondrous? Is form not naturally profound and wondrous? Are feeling, perception, formations, and consciousness not naturally profound and wondrous? The eyes, ears, nose, tongue, body, and mind are also like this. Giving, morality, patience, diligence, meditation, and the Perfection of Wisdom are not naturally profound and wondrous? The inner emptiness, outer emptiness, emptiness of what is near, emptiness of what is far, true emptiness, emptiness of what exists, emptiness of what does not exist, the Ten Powers, the Four Fearlessnesses, the Eighteen Unshared Buddha Qualities, all samādhi doors, dhāraṇī doors, and Omniscient Wisdom—are these not naturally profound and wondrous?”
At that time, the devas thought:
“Does the person who speaks the Dharma not determine form, feeling, perception, formations, and consciousness? Does he not determine the six Perfections, the seven kinds of emptiness, the thirty-seven factors of enlightenment, the Ten Powers, Fearlessness, and the qualities of the Buddhas? Does he not determine the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha?”
Subhūti knew the thoughts of the devas and immediately said to them:
“O devas, indeed! The Buddha path is not attained. The Tathāgata also does not teach the Dharma, nor is there anyone who listens, nor anyone who understands. Whoever wishes to attain the fruit of Stream-enterer, the fruit of Once-returner, the fruit of Non-returner, or Arhatship should not depart from the knowledge of patience. The fruit of Pratyekabuddha is the same.
O devas! Thus, the Great Bodhisattva who has first aroused the mind and abides in the Perfection of Wisdom does not speak, and therefore does not hear.”
**Chapter 26: THE DHARMA TEACHER LIKE AN ILLUSION**
At that time, the devas thought:
“If Venerable Subhūti teaches the Dharma in this way, then what should one use to listen?”
Subhūti knew the thoughts of the devas and said to them:
“The Dharma teacher is like an illusion; the listener is like a transformation; what is heard also does not become an object of realization.”
The devas again thought:
“Why does Subhūti say that the person is like an illusion, the Dharma teacher is like an illusion, the person is like a transformation, and the listener is like a transformation?”
Subhūti said:
“O devas! Indeed, indeed! The person is like an illusion, the Dharma teacher is like an illusion, the person is like a transformation, the Dharma teacher is like a transformation, and the self is like a dream. Form is also like this; feeling, perception, formations, and consciousness are also like dreams. Eye and visible form are like dreams; ear, nose, tongue, body, and mind are also like this. All contacts are also like dreams. Inner emptiness, outer emptiness, emptiness of what is near, emptiness of what is far, true emptiness, emptiness of what exists, and emptiness of what does not exist are all like dreams. The thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Discriminating Knowledges, and the Eighteen Unshared Buddha Qualities are also like dreams, like illusions, like transformations. The fruits of Stream-enterer, Once-returner, Non-returner, and Arhat are also like illusory dreams. From Pratyekabuddha up to Perfect and Complete Enlightenment are also like illusory dreams.”
The devas asked Venerable Subhūti:
“Even the Buddha path—is it also like an illusory dream?”
Subhūti replied:
“Even Nirvāṇa is also like an illusory dream.”
The devas asked Venerable Subhūti:
“Even Nirvāṇa—could Nirvāṇa also be like a dream?”
Subhūti replied:
“Nirvāṇa is the most venerable Dharma from the beginning, yet it possesses nothing. I call it like an illusion, like a dream. Why? Because illusion, dream, and Nirvāṇa are not two, nor are they many; they are empty and without possession.”
At that time, the Venerable Śāriputra, Mahāmaudgalyāyana, Mahākauṣṭhila, Mahākātyāyana, Pūrṇa Maitrāyaṇīputra, Mahākāśyapa, and countless Bodhisattva assemblies asked Venerable Subhūti:
“The Perfection of Wisdom is extremely profound, difficult to understand, tranquil, and wondrous. Who is able to receive this profound and difficult-to-attain Dharma?”
Subhūti replied to the Buddha’s disciples and the Bodhisattvas:
“Only a non-retreating Great Bodhisattva can receive this profound practice, which is without thought and inconceivable. It arises from a place that is mysterious and distant, profoundly tranquil, lofty, difficult to attain, and difficult to understand. Only wise and noble sages can receive this Perfection of Wisdom. Those who have seen the truth, the Arhats whose aspirations are complete, who in the presence of past Buddhas cultivated practices, made offerings to hundreds of thousands of Buddhas, planted roots of virtue, and were protected by good spiritual friends—those good men and good women can receive this profound Perfection of Wisdom.
They listen to and receive this teaching, understanding that form is emptiness and without conceptualization. Since form is empty and without conceptualization, feeling, perception, formations, and consciousness are also empty and without conceptualization. Consciousness is empty and without conceptualization; attachment to form is also without conceptualization. If one thinks there is no form, one does not think of the five aggregates as signless, does not think of consciousness as signless, does not think of consciousness as without aspiration, and does not think of form as without aspiration. Feeling, perception, formations, and consciousness are also the same.
One does not think of the five aggregates as without thought; one does not think of the five aggregates’ emptiness as without thought; one does not think of form as having no arising, nor does one think of form as having no cessation; one does not think of tranquility or unreality. Feeling, perception, formations, and consciousness are also the same.
One does not think of the eyes, ears, nose, tongue, body, and mind as having no arising, no cessation, being tranquil, and unreal. One does not think of the contacts arising from various conditions. Regarding giving, morality, patience, diligence, meditation, and the Perfection of Wisdom, one does not think of their arising, nor of their cessation, tranquility, or unreality.
Even the seven kinds of emptiness, the thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, the Eighteen Unshared Buddha Qualities, all samādhi doors, and dhāraṇī doors are likewise not thought of as arising or ceasing.
The fruits of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and Omniscient Wisdom are all clearly understood as empty. Omniscient Wisdom does not conceptualize emptiness; Omniscient Wisdom is also without aspiration. That which is without aspiration does not conceptualize Omniscient Wisdom. That which exists does not conceptualize emptiness; emptiness also does not conceptualize existence. The signless and the aspirationless are likewise so.
The unconditioned realm does not conceptualize emptiness; emptiness also does not conceptualize the unconditioned realm. The aspirationless and signless are likewise so. They have no arising, no cessation, no tranquility, and no reality; all are free from conceptual thought.”
Venerable Subhūti said to the devas:
“The profound and wondrous Perfection of Wisdom is not a Dharma that wise and noble sages can receive. Why? Because that Dharma is not a Dharma to be received, nor a Dharma to be heard, nor something to be explained. If there is no listener, then there is no speaker. Therefore, there is no person and no object to be received.”
Śāriputra asked Venerable Subhūti:
“Is this Perfection of Wisdom not explained broadly for all three vehicles—the Arhat vehicle, the Pratyekabuddha vehicle, and the Perfect Enlightenment vehicle? This Perfection of Wisdom will protect the practice of Great Bodhisattvas from the time they first arouse the Bodhisattva aspiration until they attain the Ten Stages, the six Perfections, the thirty-seven factors of enlightenment, the Ten Powers, Fearlessness, and the qualities of Buddhas. Great Bodhisattvas practicing the Perfection of Wisdom give rise to supernatural powers and do not forget the Dharma of accordance.
In this way, the roots of virtue attained from one Buddha-land to another allow Bodhisattvas who wish to make offerings to the World-Honored Buddhas to fulfill their wishes exactly as intended. After making offerings, they listen to and receive the sūtra teachings from the Buddhas, never forgetting them. They themselves attain Omniscient Wisdom, constantly abide in samādhi with a concentrated mind, never becoming scattered, never engaging in conceptual thought, possessing unobstructed eloquence. Whatever they say cannot be interrupted by anyone; their eloquence accords with profound and wondrous meanings, surpassing all worldly intelligence.”
Śāriputra said to Venerable Subhūti:
“Indeed, indeed! Just as the Venerable One has said: Explaining the Perfection of Wisdom for the three vehicles is the Bodhisattva’s wisdom and eloquence, surpassing the world, supremely honored and incomparable. The mind does not cling; one understands the body clearly, without confusion, and does not cling to one’s views—whether views concerning form, feeling, perception, formations, and consciousness. One does not cling to the six Perfections, the seven emptinesses, the thirty-seven factors of enlightenment, the Ten Powers, Fearlessness, the qualities of Buddhas, or even Omniscient Wisdom.”
Śāriputra asked Venerable Subhūti:
“For what reason does explaining the Perfection of Wisdom broadly for the three vehicles allow a Great Bodhisattva to attain Bodhisattva eloquence, surpassing all worldly things without attachment?”
Subhūti replied to Śāriputra:
“Because of inner emptiness and outer emptiness, it is explained broadly for the three vehicles. The seven emptinesses are likewise so; since all are without possession, the three vehicles are explained. The Great Bodhisattva understands that all phenomena are empty and therefore teaches this Dharma to practitioners. For this reason, the eloquence of Bodhisattvas surpasses all worldly things, is supremely honored, and remains unattached.”
Chapter 27: THE RAIN OF DHARMA JEWELS
At that time, Śakra, Lord of the Devas, thought to himself:
“What Venerable Subhūti has spoken today is a rain of precious Dharma for the entire great trichiliocosm, from the realm of the Four Heavenly Kings up to the Heaven of Akaniṣṭha. The Dharma that Subhūti has spoken today is a rain of precious Dharma. I should transform flowers and scatter them upon the Buddha, the Bodhisattvas, the noble assembly, and Venerable Subhūti.”
The Deva Deva and the celestial beings of the three thousand great worlds transformed into flowers and scattered them upon the Buddha, the Great Bodhisattvas, the assembly of holy monks, and Venerable Subhuti as offerings, thus returning to the Prajnaparamita. As soon as the flowers were scattered, they transformed throughout the three thousand Buddha realms, appearing in the sky as towering, lofty palaces and pavilions, moving with unimaginable speed. Venerable Subhuti thought to himself: “In the past, I have traveled throughout the heavenly palaces, but I have never seen such flowers. The flowers that were scattered as offerings are flowers of transformation, not flowers born from trees. The flowers that the celestial beings scattered as offerings are born from the tree of mind, not from ordinary trees?”
The Deva Deva said to Subhuti: “These flowers do not come from anywhere, nor from the tree of mind.” Venerable Subhuti said:
“As Kaundinya said, this flower does not arise from anywhere, nor does it arise from the mind tree. If, as Kaundinya says, it does not arise from anywhere, then it is not a flower.”
Shikśvara Deva replied to Venerable Subhuti: “Indeed, if the flower does not arise from anywhere, then form does not arise from anywhere; feeling, perception, volition, and consciousness do not arise from anywhere.”
Venerable Subhuti said: “O Kaundinya! This flower does not arise from nowhere. Form has no place of origin, and without a place of origin, there is no form. Feeling, perception, volition, and consciousness have no place of origin, and without a place of origin, there is no feeling, perception, volition, or consciousness. The eye has no place of origin, and without a place of origin, there is no eye. The ear, nose, tongue, body, and mind are also like this. The perfection of generosity also has no place of origin, and without a place of origin, there is no perfection of generosity.” Morality, Patience, Diligence, Meditation, and Prajnaparamita have no place of origin; and since there is no place of origin, there is no Morality, Patience, Diligence, Meditation, or Prajnaparamita. The Seven Emptinesses and Thirty-Seven Factors of Enlightenment have no place of origin; and since there is no place of origin, there is no Seven Emptinesses or Thirty-Seven Factors of Enlightenment. The Ten Powers, Fearlessness, and the Dharma of the Buddhas have no place of origin; and since there is no place of origin, there is no Ten Powers, Fearlessness, and the Dharma of the Buddhas. Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, and Omniscience also have no place of origin; and since there is no place of origin, there is no Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, or Omniscience.
Venerable Devadatta thought to himself: “Venerable Subhuti has attained profound wisdom, so the teachings he has spoken are without dispute or error.”
Then the Buddha said to Venerable Devadatta: “O Kūyī! That is correct. Subhuti has attained profound wisdom. Because he has attained profound wisdom, the scriptures and teachings he has spoken are without dispute or error.”
Venerable Devadatta asked the Buddha: “How did Venerable Subhuti attain profound wisdom that, through this profound attainment, the scriptures and teachings he has spoken are without dispute or error?”
The Buddha replied to Venerable Devadatta: “The point of penetration is form. Having entered this Dharma, the teachings he has spoken are without dispute or error. Feeling, perception, volition, and consciousness are also like this. Why? Because they are in accordance with the Dharma, without harmony or dispute. The Dharma that Subhuti has spoken is also like this, without movement or disorder.” The Six Paramitas are also like this. And the Seven Non-beings, the Thirty-Seven Factors, the Ten Powers, Fearlessness, the Dharma of the Buddhas, are neither the same nor the disordered. The Subhuti, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, and Omniscience are also like this, neither the same nor the disordered. Why? Because the Dharma that Subhuti speaks is neither harmonious nor contentious, and without harmony, there is no contention.
O Kūyāya! Thus, Subhuti, through his profound wisdom, speaks such subtle and radiant Dharma.
Subhuti said to the Venerable Deva:
As the World Honored One has taught all the Dharma, the Great Bodhisattva understands it clearly, comprehends all the Dharma, and should also learn the Prajnaparamita in this way. The Great Bodhisattva who learns in this way does not learn form, feeling, perception, volition, and consciousness. Why? Because he sees neither form, nor feeling, nor perception, nor volition, nor consciousness. A great Bodhisattva who studies in this way does not study generosity, morality, patience, diligence, meditation, or the Prajnaparamita. Why? Because he does not see or study the Prajnaparamita. He does not study the Seven Emptinesses and the Thirty-Seven Factors. Why? Because he does not see or study the Seven Emptinesses and the Thirty-Seven Factors. He does not study the Ten Powers, the Four Fearlessnesses, and the Eighteen Unshared Dharmas of the Buddhas. He does not study the Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, or Omniscience. Why? Because he does not see or study Omniscience.
Venerable Subhuti asked:
“Venerable Subhuti! Why does he not see form, feeling, perception, volition, consciousness, the Seven Emptinesses, the Thirty-Seven Factors, the Shravakas, Pratyekabuddhas, or Omniscience?”
Venerable Subhuti replied:
“Because form is empty; Feeling, perception, volition, and consciousness are empty, even the all-knowing wisdom is empty.
O Kūṭa! Because form is empty, one should not study the emptiness of form. Because feeling, perception, volition, and consciousness are empty, one should not study the emptiness of feeling, perception, volition, and consciousness. Even the all-knowing wisdom is empty, so one should not study the emptiness of wisdom.
O Kūṭa! That is because of emptiness, because of that emptiness, one should not study emptiness. If one studies emptiness, it is not one dharma but two dharmas. If one studies the emptiness of form up to the all-knowing wisdom, it is not one. If one studies wisdom, it is not one.
O Kūṭa! Therefore, form, feeling, perception, volition, and consciousness are empty, meaning there is no duality; up to the all-knowing wisdom, they are all empty, therefore there is no duality. The six Paramitas are also like this, they are all non-dual. The seven emptinesses, the thirty-seven factors, the ten powers, the four fearlessnesses, the eighteen non-shared dharmas of the Buddhas, the Śrāvakas, the Pratyekabuddhas, up to the Supreme Perfect Enlightenment, are also empty.
Venerable Subhuti said:
“Venerable Sariputta, that is correct! A great Bodhisattva who studies in this way does not learn about form, feeling, perception, volition, and consciousness, nor does he lose them; nor does he learn about omniscience, nor does he lose them.”
Venerable Sariputta asked Venerable Subhuti:
“What is meant by a great Bodhisattva not learning about the five aggregates, nor does he lose them; nor does he learn about omniscience, nor does he lose them?”
Venerable Subhuti replied: “Form has no possession, it cannot be held, therefore form is not held. Feeling, perception, volition, consciousness, and omniscience are all without possession, they cannot be held, therefore feeling, perception, volition, consciousness, and omniscience are not held. Venerable Sariputta, that is how a great Bodhisattva does not hold onto any phenomena, thus attaining omniscience.” Sariputta asked Subhuti:
“Is this how a great Bodhisattva studies the Prajnaparamita, giving rise to omniscience?”
Subhuti replied: “Venerable Sariputta, that is correct! This way, a great Bodhisattva studies the Prajnaparamita, giving rise to omniscience, and does not cling to any phenomena.”
Sariputta said to Subhuti: “This way, a great Bodhisattva studies, neither clinging to nor losing any phenomena. This way, a great Bodhisattva gives rise to omniscience.”
Subhuti said: “A great Bodhisattva practicing Prajnaparamita does not see form as having birth or death, neither clinging nor relinquishing, neither holding on nor contending, neither increasing nor decreasing. Why, Venerable Sariputta?” Because of its natural form, there is no form, feeling, perception, volition, or consciousness; there is neither birth nor death, neither receiving nor relinquishing, neither defilement nor anger, neither indulgence nor non-indulgence, neither increase nor decrease. Why? Because the wisdom of all things is natural, without possession.
Venerable Shariputra! Therefore, a Great Bodhisattva, with regard to all phenomena, neither birth nor death, neither receiving nor relinquishing, neither defilement nor anger, neither indulgence nor non-indulgence, neither increase nor decrease, having studied Prajnaparamita, gives rise to the wisdom of all things, which is to use non-learning, thus there is no birth.
The Venerable Deva-deva asked Venerable Shariputra:
Where should a Great Bodhisattva seek Prajnaparamita? Venerable Shariputra replied:
O Kaundinya! One should seek it from Venerable Subhuti. Venerable Subhuti asked Subhuti:
“Because of your divine power, because of your establishment, Venerable Sariputta said this: ‘If Venerable Subhuti speaks of Prajnaparamita, then one should follow him to seek it.'”
Subhuti replied to Venerable Subhuti: “It was not established by my divine power.” He then asked: “Then by whose divine power was it established?” Subhuti replied: “O Kaundinya! It was established by the divine power of the Tathagata.” Venerable Subhuti asked Subhuti: “All dharmas have no fixed abode; therefore, why is it said that they are established by the divine power of the Tathagata? And not established by any other place? Clinging to dharmas does not lead to the attainment of the Tathagata!”
Venerable Subhuti replied to Venerable Subhuti: “O Kaundinya! That is correct. The Tathagata has no fixed abode, nor any other place.” That which can abide is no different from the Tathagata; whatever attainment is not detached from abiding. The Tathagata also has no abiding place, but with regard to all phenomena, it does not depart from its abiding place. It does not consider form to be the Tathagata, nor does it consider rootlessness to be the Tathagata. It does not consider rootless form to be the Tathagata, nor does it consider the Tathagata to be rootless. Form is rootless, form and phenomena are the Tathagata. It does not consider the Tathagata to be rootless. Because phenomena have no root, forms have no root. Because feeling, perception, volition, and consciousness have no root, the Tathagata has no root. It does not consider the Tathagata to be rootless. It does not consider feeling, perception, volition, and consciousness to be rootless. It does not consider feeling, perception, volition, and consciousness to be rootless. It does not consider feeling, perception, volition, and consciousness to be the Tathagata’s phenomena. It does not consider the Tathagata’s phenomena to be the phenomena of consciousness. It does not consider the Sravakas and Pratyekabuddhas to have attained omniscience. The Tathagata is rootless. It does not consider the Tathagata to be rootless. It does not consider omniscience to be rootless. It does not consider omniscience to be the Tathagata’s phenomena. It does not consider the Tathagata’s phenomena to be the phenomena of omniscience.
Furthermore, O Kūṭa! The Tathagata neither unites nor dissolves with the Dharma; neither unites nor dissolves with the Dharma of feeling, perception, volition, and consciousness; neither unites nor dissolves with the other five aggregates; neither unites nor dissolves with the Tathagata; neither unites nor dissolves with the Dharma of Omniscience; neither unites nor dissolves with the Tathagata’s Omniscience; neither unites nor dissolves with the Dharma of Omniscience; neither unites nor dissolves with the other Omniscience; the Tathagata neither unites nor dissolves with the other.
Furthermore, O Kūṭa! With these dharmas, there is neither unity nor dissolution. Using this majestic power, one establishes a dwelling place. Just now, Kūṭa asked: Where will a great Bodhisattva seek Prajnaparamita? Not in form, not in other forms, not in feeling, perception, volition, and consciousness, not in other feelings, perception, volition, and consciousness. Prajnaparamita, with regard to form, feeling, perception, volition, and consciousness—all phenomena are neither combined nor dissolved, formless, invisible, and cannot be grasped; they have only one characteristic, which is the characteristic of non-possession.
Furthermore, O Kāśyapa! Great Bodhisattvas who practice Prajnaparamita and attain omniscience have no desire; they do not seek omniscience elsewhere. Why? Because seeking omniscience through Prajnaparamita, with regard to all phenomena, is neither combined nor dissolved, formless, invisible, and cannot be grasped; that is, they have only one characteristic, which is the characteristic of non-possession. Why? O Kāśyapa! Because Prajnaparamita has no form, nor does it have any other characteristics.
O Kūṭa! Just as emptiness cannot be grasped by boundaries, so too is form without limits. Because emptiness has no limits, so too is form without limits. Because form has no limits, Prajñāpāramitā has no limits, and even the all-knowing wisdom has no limits, therefore Prajñāpāramitā has no limits. This is the conduct of the Great Bodhisattvas. Why? O Kūṭa! Because the all-knowing wisdom has no boundaries. Just as emptiness cannot be grasped by boundaries, so too is the all-knowing wisdom. Because emptiness has no limits, the all-knowing wisdom has no limits. Because the all-knowing wisdom has no limits, the Prajñāpāramitā also has no limits.
O Kūṭa! Therefore, Prajñāpāramitā has no limits. This is why the Great Bodhisattvas are like boundless emptiness. Form is endless, and Prajñāpāramitā has no limits. Why? “Hey, Kūyāya! Because form has no boundaries, nor does it have an intermediate state. Feeling, perception, volition, and consciousness also have no boundaries, nor do they have an intermediate state. Therefore, the paramitas of the Great Bodhisattvas have no boundaries, no end. Why? Because the supernatural powers cannot grasp the end, there is no intermediate state; even the all-knowing wisdom has no end, and the paramitas have no end. That is the conduct of the Great Bodhisattvas. Why? Hey, Kūyāya! Because the all-knowing wisdom has no boundaries, nor does it have an intermediate state. The paramitas have no end. That is because the form of the Great Bodhisattva is no end, therefore the all-knowing wisdom also has no end.
Furthermore, Kūyāya! Things have no end, and the paramitas have no end. To be able to understand it this way is to be a Great Bodhisattva.”
The Venerable Deva asked Subhuti: “Why do things have no end, and the paramitas have no end?” Venerable Subhuti replied:
“O Kūyāya! Because the affairs of omniscience are endless, the paramitas of the great Bodhisattvas are also endless. Furthermore, Kūyāya, the Dharma is endless, therefore the paramitas of the great Bodhisattvas are also endless.”
Then Venerable Dīpaṅkara asked Venerable Subhuti: “Why is it that the Dharma is endless, and the paramitas of the great Bodhisattvas are also endless?”
Venerable Subhuti replied: “Because the Dharma realm is endless, therefore the paramitas of the great Bodhisattvas are also endless. Furthermore, O Kūyāya! Because affairs without root are all endless, therefore the paramitas of the great Bodhisattvas are also endless.
” Venerable Deva-hoan-nhan asked Venerable Subhuti:
“Why is it that things without root are endless, therefore the paramitas of the Great Bodhisattvas are also endless?”
“O Kaundinya! Because there is no root, there is no end, therefore there is no end. Because things have no beginning, no root, no end, therefore there is no root, no end. Because things are endless, because there is no end, therefore the paramitas of the Great Bodhisattvas are also endless. Furthermore, because human beings are endless, therefore the paramitas of the Great Bodhisattvas are also endless.”
Venerable Deva-hoan-nhan asked Venerable Subhuti: “Why is it that human beings are endless, therefore the paramitas of the Great Bodhisattvas are also endless?”
Venerable Subhuti replied: “O Kaundinya! What do you think? In which Dharma is there teaching what is called a Great Bodhisattva?” Venerable Deva-hoan Nhan replied to Venerable Subhuti:
“Venerable Subhuti! It is neither in the Dharma nor not in the Dharma. This is a name, arising from external causes, without possession, without origin, without form, merely a false name. What is called a human being, in reality, has no primary cause or condition, but is merely a false name.
“Now, Koji! How do you understand the Prajnaparamita?
Is it an explanation of human beings?”
Reply: “No, Venerable Subhuti said:
“Now, Koji! If it were not about human beings, it would be endless.
“Now, Koji! Then why does the Tathagata, the Perfectly Enlightened One, live for countless eons, as numerous as the grains of sand in the Ganges River, yet everyone speaks of him? Is he a being subject to birth and death?”
“No, Venerable Subhuti! Why? Because human beings are inherently pure.
“Now, Koji!” Therefore, human beings are boundless, and Prajnaparamita is boundless. Bodhisattvas, in their studies, must understand this and practice Prajnaparamita accordingly.