Radiant Praise Prajñāpāramitā Sūtra
VOLUME 9
Chapter 22: Pūrṇa Maitrāyaṇīputra
At that time, the Venerable Pūrṇa Maitrāyaṇīputra said to the Buddha:
“Lord Buddha instructed Venerable Subhūti to speak of the Perfection of Wisdom, but he has just spoken of the practices of the Great Vehicle.”
Venerable Subhūti said to the Buddha:
“Blessed One among the Devas! Although I speak of the Great Vehicle, I am not at fault.”
The Buddha said:
“No fault! Your speaking of the Great Vehicle follows the teaching of the Perfection of Wisdom. Why is this so? Subhūti, all existing wholesome dharmas, such as the dharmas of the Śrāvakas, the Pratyekabuddhas, and the Correct Enlightenment of the Buddhas, all arise from the Perfection of Wisdom and have their origin in that teaching.”
Venerable Subhūti said to the Buddha:
“Blessed One among the Devas! Why are all wholesome dharmas, such as the dharmas of the Śrāvakas, the Pratyekabuddhas, the dharmas of the Buddhas, and the dharmas of the Bodhisattvas, all born from the Perfection of Wisdom and all derived from that teaching?”
The Buddha said to Subhūti:
“The Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, 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 Enlightenment, the Noble Eightfold Path, Emptiness, Signlessness, Wishlessness, the doors of liberation, the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, the eighteen uncommon qualities of the Buddhas, great Loving-kindness, great Compassion, the dharma of not forgetting, Loving-kindness, Compassion, Joy, Equanimity, the dharma of understanding the factors of the path and putting them into practice, the dharmas of the Śrāvakas, Pratyekabuddhas, and Bodhisattvas—all dharmas arise from the Perfection of Wisdom and all come from that teaching.
Furthermore, Subhūti, the Perfection of Wisdom and the five other perfections of the Great Vehicle; form, feeling, perception, formations, and consciousness; eye-consciousness arising from visible forms, ear-consciousness arising from sounds, nose-consciousness arising from smells, tongue-consciousness arising from tastes, body-consciousness arising from touches, mind-consciousness arising from dharmas; conditions of contact, conditions of habitual tendencies, agreeable and disagreeable kinds of habitual tendencies; 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 Enlightenment, the Noble Eightfold Path, the ten Powers, the four Fearlessnesses, the four Unobstructed Knowledges, the eighteen uncommon qualities of the Buddhas, Emptiness, Signlessness, Wishlessness, the doors of liberation; all wholesome dharmas, conditioned and unconditioned, with possession and without possession, compounded and uncompounded, suffering, origin, cessation, the path, the Desire Realm, the Form Realm, the Formless Realm, inner emptiness, outer emptiness, emptiness of what is near, emptiness of what is far, true emptiness, emptiness of possessed things, emptiness of unpossessed things; all are equal, together with all samādhi gates, dhāraṇī, the dharmas understood by the Tathāgata and personally realized to completion, the dharma realm of the Buddhas, the original limit of the Tathāgata, the inconceivable realm, whether combined or separated, neither combined nor separated, with form or without form, seen or unseen, having shape or without shape, having characteristics or without characteristics—all these dharmas arise from the Great Vehicle and all accord with the teaching of the Perfection of Wisdom. Why is this so? Subhūti, the Perfection of Wisdom of the Great Vehicle is equal and without distinction; the six perfections are also without distinction; the ten Powers, fearlessnesses, and the dharmas of the Buddhas likewise have no distinction. Therefore, the Great Vehicle and the dharmas of the Buddhas have no difference, no two, and no many.
Subhūti, therefore what is called the Great Vehicle is precisely the speaking of the Perfection of Wisdom.”
Chapter 23: EQUALITY OF THE THREE TIMES
Venerable Subhūti said to the Buddha:
“Bodhisattvas do not think of the past, do not think of the future, and do not think of the present. Form, feeling, perception, formations, and consciousness also have no boundaries; Bodhisattvas likewise have no boundaries. Form and Bodhisattvas are both without possession and cannot be grasped. Feeling, perception, formations, consciousness, and Bodhisattvas are also without possession and cannot be grasped.
Blessed One among the Devas! In this way, all Great Bodhisattvas cannot be grasped. Therefore, how should one teach the Perfection of Wisdom to Great Bodhisattvas? How should the Perfection of Wisdom be spoken in order to teach Bodhisattvas? A Bodhisattva who has the designation ‘Bodhisattva’ exists only as a name. It is like a person saying, ‘I have a self,’ but when seeking for the beginning and end, nothing can be found. Since dharmas are naturally so, from where does form arise such that form has arisen? From where do feeling, perception, formations, and consciousness arise such that feeling, perception, formations, and consciousness have arisen?
Blessed One among the Devas! If there is no place of arising, then there is no form and there are no feeling, perception, formations, or consciousness. Then what is there to speak of as the Perfection of Wisdom? And how should one teach Bodhisattvas regarding the fact that there is also no other place, no arising, nothing that can be grasped, and that Bodhisattvas cannot practice the path, so that Bodhisattvas hear this without being alarmed, frightened, or afraid, and thus practice the Perfection of Wisdom?”
Venerable Śāriputra asked Venerable Subhūti:
“Why can Bodhisattvas not be grasped in the past, future, and present? Why does form have no boundary? Why do feeling, perception, formations, and consciousness also have no boundary? Why do Bodhisattvas have no boundary? Why are form, feeling, perception, formations, and consciousness all without possession and unable to be grasped? If all Bodhisattvas cannot be grasped, how can one teach Great Bodhisattvas the Perfection of Wisdom? Where is it said that ‘I’ and ‘mine’ are completely unseen? If Bodhisattvas cannot be grasped, how can the Perfection of Wisdom be taught to Great Bodhisattvas? Why is it said that Great Bodhisattvas exist only as names, and that when seeking for ‘I’ and ‘mine,’ there is no beginning or end? Since dharmas are naturally so, from where does form arise? From where do feeling, perception, formations, and consciousness arise?
Blessed One among the Devas! If there is no place of arising, then there is no form; if there is no place of arising, then there are no feeling, perception, formations, and consciousness. Earlier, Venerable Subhūti said that if there is no place of arising, how can one teach the Perfection of Wisdom? Why say that there is also no other place? If there is a place of arising, can one attain the state of a Bodhisattva? Venerable Subhūti, why does one who practices the path say these words: ‘When Great Bodhisattvas hear such words and their minds are not frightened, that is practicing the Perfection of Wisdom’?”
Venerable Subhūti replied to Venerable Śāriputra:
“Because persons are without possession, Bodhisattvas of the past cannot be grasped. Sentient beings are empty; therefore, past Bodhisattvas have nothing to receive. Sentient beings are unreal; therefore, past Bodhisattvas have nothing to receive. Form is without possession; therefore, Bodhisattvas do not receive the past. Feeling, perception, formations, and consciousness are empty and without possession; therefore, Bodhisattvas do not receive past feelings. Past form is empty; feeling, perception, formations, and consciousness are also empty. Form is unreal; feeling, perception, formations, and consciousness are also unreal. Form is natural; feeling, perception, formations, and consciousness are also natural. Therefore, Bodhisattvas do not receive the past.
The Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom are all without possession. Therefore, Bodhisattvas do not attain the past. Why is this so? Venerable Śāriputra, because if something is empty, then the past, future, and present cannot be grasped; there is no other emptiness, there is no Bodhisattva, there is no past emptiness; Bodhisattva and the past are neither two nor many. Therefore, Bodhisattvas do not receive the past; the future and present are likewise the same.
In summary, the Perfection of Giving is also unreal; the Perfection of Giving is natural; the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom are also all empty. The Perfection of Wisdom is likewise unreal, which means it is not natural. Therefore, Bodhisattvas do not receive the past.
Venerable Śāriputra, therefore, whatever is empty has no past, future, or present. Emptiness, Bodhisattvas, and what has passed in the past are neither two nor many.”
Venerable Śāriputra! Therefore, the Bodhisattva does not grasp the past. Those seven emptinesses also have no ownership; therefore, the Bodhisattva does not grasp the past.
Furthermore, Śāriputra! The intention, the severing of intention, the spiritual powers, the faculties, the powers, the factors of awakening, and the eightfold Noble Path, the thirty-seven practices, are also empty, also unreal. Those seven emptinesses are likewise so. Therefore, the Bodhisattva does not grasp the past. The ten powers, the four fearlessnesses, the four forms of unobstructed eloquence, and the eighteen unique qualities of the Buddhas are all empty and unreal. Therefore, the Bodhisattva does not grasp the past. The six pāramitās are also without ownership, also unreal, and also not inherent. Therefore, the Bodhisattva does not grasp the past.
Furthermore, Śāriputra! All samādhis are without ownership; the dhāraṇī gates are also all empty, and also unreal. The samādhi gates and dhāraṇī gates are all not inherent. Therefore, the Bodhisattva does not grasp the past. The six pāramitās are likewise so.
Furthermore, Venerable Śāriputra! The realms of all phenomena are also without ownership; the realm of phenomena is entirely empty; the realm of phenomena is unreal; the realm of phenomena is inherent; the realm of phenomena also does not possess the seven emptinesses. Therefore, the Bodhisattva does not grasp the past.
Furthermore, Śāriputra! The Tathāgata is also without ownership, and also has no root origin. The absence of root origin is unreal; the absence of root origin is also empty. That which is originally empty is also not inherent. Therefore, the Bodhisattva does not grasp the past. The original limit is also without ownership; the original limit is entirely empty; the original limit is unreal; it is also not inherent and inconceivable. All realms are also not inherent. Therefore, the Bodhisattva does not grasp the past.
Furthermore, Venerable Śāriputra! The Śrāvakas, Pratyekabuddhas, and Tathāgatas are also without ownership. The Tathāgata is empty, unreal, and also not inherent. Therefore, the Bodhisattva does not grasp the past. The path is without ownership, unreal, and also not inherent. Therefore, the Bodhisattva does not grasp the past. Why? Venerable Śāriputra, because emptiness and unreality, the past, future, and present are also like this; they cannot be grasped. The Bodhisattva also cannot be grasped.
Venerable Śāriputra! Therefore, emptiness, unreality, the past, and the future have no duality and also no multiplicity. Therefore, the Bodhisattva does not grasp the past.
Furthermore, Venerable Śāriputra! You have asked why form has no boundary, and why feeling, perception, formations, and consciousness also have no boundary? Why does the Bodhisattva also have no boundary? Feeling, perception, formations, and consciousness are like empty space. Just as empty space has no boundary, no middle, no edge or bottom; empty space exists only as a name.
Venerable Śāriputra! Form, feeling, perception, formations, and consciousness are likewise so: they have no boundary, no middle, no edge or bottom, because form is empty. If it is empty, then it has no boundary, no middle, no edge or bottom, and cannot be grasped. Feeling, perception, formations, and consciousness are likewise so. Therefore, Venerable Śāriputra, form has no boundary, and feeling, perception, formations, and consciousness also have no boundary. The Bodhisattva also has no boundary; all are without ownership and cannot be grasped. Therefore, form and the Bodhisattva are also without ownership and cannot be grasped. Feeling, perception, formations, and consciousness are likewise so.
Furthermore, Śāriputra! The six pāramitās are empty, therefore they are called emptiness. Inner emptiness is also empty; outer emptiness is also empty. Because of emptiness, there is emptiness. The emptiness that is not near, the emptiness that is not far, the true emptiness, the seven emptinesses, the thirty-seven practices, the ten powers, the four fearlessnesses, the four forms of unobstructed eloquence, and the eighteen unique qualities of the Buddhas are all empty. Because of emptiness, there is emptiness; there is no original limit, and it is inconceivable. All realms are likewise empty. Because of emptiness, there is emptiness. The samādhi gates and dhāraṇī gates are likewise empty. The wisdom of omniscience is likewise empty. The wisdom of the path that understands the factors of the path is likewise empty. Because of emptiness, there is emptiness. The three vehicles’ teachings are likewise empty. The Tathāgata is likewise empty.
Venerable Śāriputra! Therefore, the Tathāgata is empty, also without ownership, and form also cannot be grasped. Form and the Bodhisattva are also without ownership and cannot be grasped. Feeling, perception, formations, and consciousness are likewise so.
Venerable Śāriputra! According to your question, why is it that all Bodhisattvas cannot be grasped? How does a Bodhisattva explain the Prajñāpāramitā?
Form, feeling, perception, formations, and consciousness also cannot be grasped. Form cannot be grasped; feeling, perception, formations, and consciousness also cannot be grasped. The perception of perception is also without ownership; the perception of feeling is also without ownership; the perception of formations is also without ownership; the perception of consciousness is also without ownership and cannot be grasped. The knowing of consciousness is also without ownership and cannot be grasped. The knowing of form, the knowing of feeling, the knowing of perception, and the knowing of formations are all without ownership and cannot be grasped.
Venerable Śāriputra! The six sense faculties are also without ownership and cannot be grasped. The eye, ear, nose, tongue, body, and mind are all without ownership and cannot be grasped. The ear is without ownership and cannot be grasped. The ear and the eye are both without ownership and cannot be grasped. The ear and the nose are both without ownership and cannot be grasped. The nose and smelling are both without ownership and cannot be grasped. The nose and the eye are both without ownership and cannot be grasped. The nose and the tongue are both without ownership and cannot be grasped. Examining the tongue, it has no ownership and cannot be grasped. The tongue, eye, ear, and nose are all without ownership and cannot be grasped. Fragrance and the body are both without ownership and cannot be grasped. The body and the body are both without ownership and cannot be grasped. The mind and the mind are both without ownership and cannot be grasped. The eye, ear, nose, tongue, body, and mind are all without ownership and cannot be grasped. Eye and forms, ear and sounds, nose and fragrances, tongue and tastes, body and tactile sensations, mind and phenomena, the six sense faculties, the six consciousnesses, the six objects, the eighteen sense fields, causes and conditions, and all things are without ownership and cannot be grasped. Inner form, outer form, and feeling? The phenomena are likewise so. The six pāramitās and the seven emptinesses, the thirty-seven practices, the ten powers, the four fearlessnesses, the four forms of unobstructed eloquence, the eighteen unique qualities of the Buddhas, the samādhi gates, the dhāraṇī gates, the lineage, all phenomena, the practices of Arhats, the practices of Pratyekabuddhas, the practices of Tathāgatas, the practices of Bodhisattvas, the practices of the ten stages, omniscient wisdom, and all path-wisdoms, up to the Tathāgata and the Bodhisattva, are all without ownership and cannot be grasped. The Bodhisattva and the Prajñāpāramitā are also without ownership and cannot be grasped.
Furthermore, the Prajñāpāramitā with regard to the Prajñāpāramitā itself is without ownership and cannot be grasped. The Prajñāpāramitā and the Bodhisattva are without ownership and cannot be grasped. The Prajñāpāramitā has no words, no explanation, no teaching, no transformation; it is also without ownership and cannot be grasped. Regarding the Bodhisattva, there are no words, no explanation, no teaching, no transformation; it is also without ownership and cannot be grasped. The Prajñāpāramitā is also without ownership and cannot be grasped.
Venerable Śāriputra! Therefore, all phenomena are without ownership, without attainment, and cannot be grasped. The Great Bodhisattva also cannot be grasped and has no verbal expression. As Venerable Śāriputra asked: How is it called a name, and from where does the name “Bodhisattva” arise? Where is that name that is called Bodhisattva? Therefore, it is called Bodhisattva. Saying that Bodhisattva exists only as a name, from where does it come? Form, feeling, perception, formations, and consciousness exist only as names. Because there are only names, names become attached to words, but there is no form, no feeling, perception, formations, or consciousness. Why? Because names are also empty; names are inherently empty. It is not because of that name that it is called Bodhisattva, but there is no separate name that is itself Bodhisattva.
Furthermore, Venerable Śāriputra, the six pāramitās are merely used as names; because they are not truly names, they are called the six pāramitās. What is called a bodhisattva is merely a name. Therefore, when speaking of Prajñāpāramitā, it is merely a name; because it is not truly a name, it is called Prajñāpāramitā. Prajñāpāramitā has no name. Why? Because the name and Prajñāpāramitā—these two dharmas—are both empty and cannot be grasped.
Venerable Śāriputra, what is called a bodhisattva is merely a provisional designation. What are called the dharmas of inner emptiness, outer emptiness, near emptiness, far emptiness, true emptiness, emptiness of what exists, and emptiness of what does not exist are merely names. These seven emptinesses, when not designated by names, are empty. Why? Because they are called empty precisely because they are not designated by names. This emptiness cannot be grasped. Venerable Śāriputra, therefore, what is called a bodhisattva is merely a provisional designation.
Venerable Śāriputra, this name itself is a provisional designation. The Intentions, the Abandonments, the Faculties, the Powers, the Factors of Enlightenment, the Eightfold Noble Path, the thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, and the Eighteen Unique Qualities of the Buddhas are merely provisional designations. Because they are not designated by names, they are the dharmas of the Buddhas; and the dharmas of the Buddhas are empty. Therefore, Venerable Śāriputra, what is called a bodhisattva is merely a provisional designation. The samādhi gates, the dhāraṇī gates, the stream-enterer, the once-returner, the non-returner, the arhat, the pratyekabuddha, the bodhisattva, and even the Buddha are also merely provisional designations, because they are not names created through names. What are called “I,” “mine,” and the self—when seeking their origin and end, they are also without existence and cannot be accomplished. The self cannot be grasped, so how much less can there be something attained with regard to the path?
Knowing and seeing also cannot be grasped, so how could one wish to bring about accomplishment?
Venerable Śāriputra, the origin and end of form, feeling, perception, formations, and consciousness cannot be grasped; how much less can one wish to bring about the accomplishment of form, feeling, perception, formations, and consciousness. The eye and the feelings arising dependent upon eye-contact, as well as ear, nose, tongue, body, and mind—the six sense spheres—also cannot be grasped. The origin and end of the six pāramitās and the seven emptinesses also cannot be grasped; how much less can one wish to bring about their accomplishment. The thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, and the dharmas of the Buddhas, when seeking their origin and end, also cannot be grasped; how much less can one wish to bring about their accomplishment. The samādhi gates and dhāraṇī gates, when seeking their origin and end, cannot be grasped; how much less can one wish to bring about their accomplishment. The Śrāvakas, pratyekabuddhas, and Thus Come Ones, Fully Awakened Ones, ultimately cannot be grasped. Therefore, Venerable Śāriputra, what is called the self has no existence; all dharmas also have no existence, and all are natural. Why? Because the natural does not combine and does not separate.
Śāriputra asked Subhūti:
“What is meant by saying that the natural does not combine and does not separate?”
He replied:
“Form, feeling, perception, formations, and consciousness, because they are natural, do not combine and do not separate. The gathering of feelings arising from the contact of the six senses—eye, ear, nose, tongue, body, and mind—is all natural, not combining and not separating. The six pāramitās also do not combine and do not separate; all are natural. Therefore, Venerable Śāriputra, all dharmas have no existence; all are natural.
Furthermore, Venerable Śāriputra, all dharmas are also impermanent and have no place to go.”
Śāriputra again asked Subhūti:
“What is meant by saying that all dharmas are impermanent and have no place to go?”
Subhūti replied:
“Form, feeling, perception, formations, and consciousness are also impermanent and have no direction in which they proceed. Why? Because that which is impermanent is entirely without existence and also has no eye. Therefore, all dharmas are impermanent and have no place to go. Dharmas that are said to exist are likewise so: all are impermanent and have no direction in which they proceed. All defilements, up to the undefiled, the dharmas that can be spoken of and those that cannot be spoken of, and that which is considered permanent—all are without existence and also have no eye. Therefore, Venerable Śāriputra, all things in the universe are impermanent and have no place to go.
Furthermore, Venerable Śāriputra, all dharmas have no accumulation and also no destruction.”
Śāriputra again asked Subhūti:
“How are all dharmas said to have neither accumulation nor destruction?”
He replied:
“Form, feeling, perception, formations, and consciousness also have neither accumulation nor destruction. Why? Because they are pure. Virtuous and non-virtuous dharmas, existent and nonexistent dharmas, conditioned and unconditioned dharmas all have neither accumulation nor destruction. Why? Because they are pure. Therefore, Venerable Śāriputra, all that exists is without existence.
Venerable Śāriputra, in answering the question of from where form arises: form does not arise from anywhere; feeling, perception, formations, and consciousness also do not arise from anywhere. Why? Because form, feeling, perception, formations, and consciousness are without existence. Understanding formations, there is no form, nor any place from which it arises. Feeling, perception, formations, and consciousness also have no place from which they arise. Form, feeling, perception, formations, and consciousness have no existence. Why? Because understanding formations, there is no eye, and the eye has no existence. Why? Because understanding formations, there is no existence. The six senses are likewise.
Furthermore, Venerable Śāriputra, all dharmas have no existence. Why? Because understanding formations, one does not create existence. Therefore, Venerable Śāriputra, form, feeling, perception, formations, and consciousness also have no place from which they arise.
Furthermore, Venerable Śāriputra, according to your question: if form has no place from which it arises, then it is not form; if feeling, perception, formations, and consciousness have no place from which they arise, then they are not feeling, perception, formations, and consciousness. Why? Because form is pure, empty, without arising or ceasing, without any place of abiding, and without difference. Feeling, perception, formations, and consciousness are also pure; because they are empty and pure, they are called pure. They also have no arising, no cessation, no abiding place, and cannot be differentiated.
Everything that exists is likewise pure; because it is empty and pure, it is called pure. It has no place of arising, no place of ceasing, no place of abiding, and cannot be distinguished and known.
Therefore, Venerable Śāriputra, form, feeling, perception, formations, and consciousness also have no place from which they arise. As Venerable Śāriputra asked: if these dharmas are all said to have no place from which they arise, then from where can one speak of Prajñāpāramitā? Why? Because Prajñāpāramitā also has no place from which it arises. If it has no place from which it arises, then Prajñāpāramitā also has no place of coming forth; there are no two dharmas and there are not many. Therefore, from where could one speak of Prajñāpāramitā here?
Venerable Śāriputra asked: “If it does not arise from another place, how is it that the bodhisattva attains the practice of the path?”
The great bodhisattva who practices Prajñāpāramitā does not arise from another place, and likewise does not see it as different. Prajñāpāramitā is also not a place of distinction; all are seen as equal, and the practices of the bodhisattva also have no place from which they arise. Furthermore, the bodhisattva has neither two dharmas nor many, and does not see form, feeling, perception, formations, and consciousness as arising from another place. Why? Because of non-arising, form is neither two nor many; it does not arise from something else, and one does not see form arising from another place. Why? Because form has no arising. Consciousness has no arising and also has no multiplicity.
The eighteen elements, the thirty-seven factors of enlightenment, the dharmas of the Buddhas, the seven emptinesses, and the dharmas of the three vehicles are not seen as arising from anywhere. Why? Because there is no place of arising, no two dharmas, and no multiplicity.
Therefore, Venerable Śāriputra, the bodhisattva does not grasp anything that arises from another place while practicing the path.
Again, Venerable Śāriputra! Earlier you asked: Suppose a Great Bodhisattva hears such teachings and does not fear, does not become alarmed, and is not frightened—why is that the Perfection of Wisdom? Because the Great Bodhisattva contemplates that all phenomena are like dreams, like illusions, like mirages, like banana trees, like reflections, and like echoes. Therefore, Venerable Śāriputra, when the Great Bodhisattva hears such teachings, they are neither alarmed, nor afraid, nor frightened. This is practicing the Perfection of Wisdom.
Venerable Subhūti said to the Buddha: “O World-Honored One among the Heavenly Ones! When the Great Bodhisattva practices the Perfection of Wisdom and contemplates phenomena in this way, they do not grasp form, feeling, perception, formations, or consciousness; they neither relinquish them, nor abide in them, nor cling to them. The Perfection of Wisdom itself has no form, feeling, perception, formations, or consciousness; it neither grasps nor relinquishes, neither abides nor clings, and does not discriminate. It also does not grasp the eye, ear, nose, tongue, body, or mind, the supports of the six faculties; it does not grasp a self or what belongs to self. It does not grasp the Perfection of Giving, nor does it relinquish, abide, or cling to it, and it does not abide in self or what belongs to self. The Perfections of Precepts, Patience, Diligence, Meditation, and Wisdom are likewise not grasped, not relinquished, not abided in, not clung to, and not based on self or what belongs to self. It also does not grasp the seven kinds of emptiness, nor does it relinquish, abide in, or cling to them, and does not abide in self or what belongs to self.
“O World-Honored One among the Heavenly Ones! Furthermore, one who practices the Perfection of Wisdom regards the thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, and the eighteen unique qualities of the Buddhas in the same way: they neither grasp, relinquish, abide in, nor cling to them, and do not abide in self or what belongs to self.
“O World-Honored One among the Heavenly Ones! Furthermore, the Bodhisattva does not grasp all the gates of concentration (samādhi), nor the gates of dhāraṇī; they neither grasp, relinquish, abide in, nor cling to them, and do not abide in self or what belongs to self. Why? Because when the Bodhisattva practices the Perfection of Wisdom, they do not see form, feeling, perception, formations, or consciousness; they do not see the eighteen elements, the thirty-seven factors of enlightenment, the seven emptinesses, the Śrāvakas, the Pratyekabuddhas, or even the Buddha and the knowledge of omniscience. Why? Because form, feeling, perception, formations, and consciousness have no arising and there is no form, feeling, perception, formations, or consciousness. The six faculties have no arising, and there are no six faculties. The six Perfections have no arising, and there are no six Perfections. The Perfection of Wisdom has no arising, and there is neither two nor many. The inner emptiness and outer emptiness also have no arising. Emptiness of the near and emptiness of the far, true emptiness, emptiness of what exists, and emptiness of what does not exist are likewise the same. Why? Because these seven kinds of emptiness also have no arising, and there is neither two nor many.
“O World-Honored One among the Heavenly Ones! Therefore, these seven kinds of emptiness, the thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, and the eighteen unique qualities of the Buddhas also have no arising, and there is neither two nor many. Why? O World-Honored One among the Heavenly Ones! Because there is no arising, there is no two, no three, and no many. The phenomena of the Buddhas all have no arising and are not Buddha-dharma.
“O World-Honored One among the Heavenly Ones! That which is without root cannot be conceived. The realm of phenomena also has no arising; that inconceivable realm has neither two nor many.
“O World-Honored One among the Heavenly Ones! The stream-enterer, once-returner, non-returner, arhat, Pratyekabuddha, Bodhisattva, and even the knowledge of omniscience all have no arising and are without possession. Therefore, the knowledge of omniscience has no place of arising. Why? Because there is no diligence; therefore there is no two, no three, and no many. Form, feeling, perception, formations, and consciousness are completely extinguished, and there is no form. Therefore consciousness is also completely extinguished, without two and without many. Why? O World-Honored One among the Heavenly Ones! Because that diligence is neither one, nor two, nor three, nor many. That consciousness of diligence also has no consciousness; this is the Perfection of Giving, which also has no arising, no diligence, no two, no three, and no many. The Perfections of Precepts, Patience, Diligence, Meditation, and Wisdom are likewise the same. The seven emptinesses, the thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, and the eighteen unique qualities of the Buddhas are also the same.
“O World-Honored One among the Heavenly Ones! Speaking of diligence without arising, within practice it cannot be described. The five aggregates, the six Perfections, the teachings of the three vehicles, and even the knowledge of omniscience are likewise the same.”
Chapter 24: CONTEMPLATING PRACTICE
At that time, Venerable Subhūti asked Venerable Śāriputra:
How does the Great Bodhisattva practicing Prajñā-pāramitā contemplate all dharmas in this way? Why is it called the Bodhisattva practicing the path for the sake of speaking to all people? The Bodhisattva who understands all paths and dharmas, who does not cling to any dharma, understands all dharmas and thus understands form, feeling, perception, formations, and consciousness, but regarding the activities of form, feeling, perception, formations, and consciousness also does not cling; understands the thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, and the dharmas of all Buddhas without clinging to them—then why is this called the activity of all dharmas?
Subhūti replied to Śāriputra:
The Bodhisattva contemplates the forms, appearances, colors, sounds, fragrances, tastes, tactile objects, and dharmas of all phenomena; the forms and appearances of inner and outer dharmas, conditioned and unconditioned dharmas, existing and non-existing things, and understands that they are without causes and conditions—this is called contemplating dharmas.
Furthermore, Venerable Śāriputra, you ask what is called Prajñā-pāramitā. Ultimately having nothing to delight in is called Prajñā-pāramitā.
What is called ultimately having nothing to delight in? Venerable Śāriputra! It is not delighting in the aggregates, elements, and sense bases; not delighting in the six pāramitās: giving, morality, patience, diligence, meditation, and Prajñā-pāramitā; not delighting in the seven kinds of emptiness; not delighting in the thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, and the eighteen unshared dharmas of the Buddhas. This is called ultimately having nothing to delight in; this is Prajñā-pāramitā. Regarding omniscient wisdom, there is also nothing to delight in; this is Prajñā-pāramitā, this is ultimately having nothing to delight in. This is Prajñā-pāramitā.
What is called contemplation? When the Great Bodhisattva practices Prajñā-pāramitā, they do not contemplate form as permanent or impermanent; they do not contemplate form as suffering or joyful; they do not contemplate form as having a self or being without self; they do not contemplate form as existing, non-existing, or neither existing nor non-existing; having characteristics or lacking characteristics; having aspirations or lacking aspirations; they do not contemplate form as peaceful or not peaceful; they do not contemplate form as unreal or not unreal. Feeling, perception, formations, consciousness, the seven kinds of emptiness, and the three gates of liberation are also like this.
They do not contemplate the thirty-seven factors of enlightenment—the foundations of mindfulness, right efforts, bases of supernatural powers, faculties, powers, factors of enlightenment, the Noble Eightfold Path—the dharmas of the Buddhas as suffering or joy, wholesome or unwholesome, having self or lacking self, permanent or impermanent; nor the samādhi gates, dhāraṇī gates. Omniscient wisdom is also not contemplated as permanent or impermanent, suffering or joy, wholesome or unwholesome, having self or lacking self, existing or non-existing, neither existing nor non-existing, nor through the three gates of liberation.
Venerable Śāriputra! This is how the Great Bodhisattva contemplates and practices Prajñā-pāramitā.
Venerable Śāriputra asked Venerable Subhūti: Why do you say that form, feeling, perception, formations, and consciousness have no place of arising and therefore there is no form, feeling, perception, formations, and consciousness? The faculties, powers, factors of enlightenment, the thirty-seven factors, the seven emptinesses, the four unconditioned dharmas, and omniscient wisdom all have no place of arising? Is omniscient wisdom nonexistent?
Venerable Subhūti replied to Venerable Śāriputra:
Form and the seven emptinesses, because they are empty, have no characteristics. Therefore, when form has no place of arising, there is no form. Feeling, perception, formations, and consciousness are also like this. The six pāramitās are empty; since they are empty, they are not Prajñā-pāramitā. Wisdom has no place of arising.
Venerable Śāriputra! Therefore, Prajñā-pāramitā, when it has no place of arising, is not Prajñā-pāramitā. The seven emptinesses, the thirty-seven factors of enlightenment, the Ten Powers, Fearlessnesses, the dharmas of the Buddhas, the samādhi gates, dhāraṇī gates, and omniscient wisdom are also like this. Form having no place of arising means there is no form; feeling, perception, formations, consciousness, up to omniscient wisdom are also the same. Having no place of arising means there is no wisdom.
Venerable Śāriputra asked Venerable Subhūti:
Why do you say that form, feeling, perception, formations, consciousness, up to omniscient wisdom are without duality?
Venerable Subhūti replied:
Indeed, indeed! They are non-dual. Form is without duality. Feeling, perception, formations, consciousness, and all dharmas are without duality. Form, feeling, perception, formations, and consciousness neither combine nor separate; there is no form, no seeing, no grasping, no rejecting. Such characteristics are precisely the absence of characteristics. The seven emptinesses, the thirty-seven factors of enlightenment, the four unconditioned dharmas, and omniscient wisdom are also like this. The five aggregates, the six sense objects, and up to omniscient wisdom are all without duality.
Venerable Śāriputra asked Venerable Subhūti:
Why do you say that form is without duality and purity has no place to go? Feeling, perception, formations, consciousness, up to omniscient wisdom are also like this?
Venerable Subhūti replied to Venerable Śāriputra:
Indeed, indeed! Form is not different from that which has no place of arising, and it is also not different from form without a place of arising. Feeling, perception, formations, consciousness, up to omniscient wisdom are also like this.
Venerable Śāriputra! Thus, form is without duality; the five aggregates, the six sense objects, and up to omniscient wisdom are also without duality. All are pure and do not come from anywhere.
Venerable Subhūti said to the Buddha:
The Great Bodhisattva practicing Prajñā-pāramitā contemplates all dharmas and sees that all forms also have no place of arising and have been pure from the beginning. Feeling, perception, formations, and consciousness are also like this. The self, ego, knowledge, and views all have no place of arising and have been pure from the beginning. Giving, morality, patience, diligence, meditation, and Prajñā-pāramitā are also like this, all having no place of arising and pure from the beginning. The seven emptinesses, the thirty-seven factors of enlightenment, faculties, powers, factors of enlightenment, the Ten Powers, Fearlessnesses, and the dharmas of the Buddhas are not seen as having a place of arising and are pure from the beginning. Contemplating the samādhi gates, dhāraṇī gates, and omniscient wisdom, one does not see their place of arising; they are pure from the beginning. Contemplating the dharmas of ordinary beings, one sees that the dharmas of ordinary beings have no place of arising and are pure from the beginning. Contemplating the paths of Stream-enterer, Once-returner, Non-returner, Arhat, Śrāvaka, Pratyekabuddha, and Bodhisattva, one sees that all these dharmas have no place of arising and are pure from the beginning. Contemplating all Buddha-dharmas, one does not see their place of arising; they are pure from the beginning.
Venerable Śāriputra asked Venerable Subhūti:
How should what has been spoken be understood? The five aggregates, the six sense objects, the Three Vehicles’ dharmas, and omniscient wisdom all have no place of arising; there are also no five paths, no Great Bodhisattvas, and no attainment of supernatural powers. Venerable Subhūti, if all dharmas have no place of arising, then why, in order to accomplish the state of Stream-enterer, must one eliminate the three fetters and cultivate the path? Why must the Once-returner also eliminate the three fetters and weaken greed, anger, and ignorance while cultivating the path? Why must the Non-returner cast off the burden, eliminate the fetters, and cultivate the path? Why must the Arhat eliminate the fetters and the five faculties, no longer undergo birth and death, and cultivate the path? Why must the Pratyekabuddha cultivate the path through dependent origination and awakening? Why does the Bodhisattva diligently cultivate the path of hardship and endure suffering for countless sentient beings? Why, after attaining Anuttara-samyak-sambodhi, does one turn the Dharma wheel?
Venerable Subhūti replied:
I do not wish to cause the dharmas that have no arising to have a place of attainment, nor do I wish to cause the attainment of Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, or Pratyekabuddha through dharmas that have no arising; likewise, I also do not cause the Great Bodhisattvas to diligently practice ascetic hardships, nor do I cause Bodhisattvas to earnestly cultivate difficult austerities. Why? Venerable Śāriputra, it is because one does not merely think of hardship in order to liberate immeasurable and innumerable beings.
Furthermore, Venerable Śāriputra, a person practicing the Bodhisattva path should liberate immeasurable and innumerable beings, thinking of them as one’s father, thinking of them as one’s mother, thinking of them as one’s children, thinking of them as oneself; yet the actions themselves have no arising. A Bodhisattva should think: Seeking for a self or what belongs to self, there is nothing that can be possessed, nor can anything be grasped. One should contemplate inner and outer dharmas in this way. If a thought arises, one does not think of hardship, and one also does not give rise to such a thought. Why? All dharmas have no place of arising and cannot be grasped.
Furthermore, Venerable Śāriputra, I also do not wish to cause the Tathāgata to have a place of arising, nor do I wish to cause Unsurpassed Right and Equal Enlightenment to turn the Dharma wheel, nor do I wish to cause attainment of dharmas that have no arising.
Śāriputra asked Venerable Subhūti:
What does it mean to say that one wishes to cause arising and attain dharmas, and to say that without arising one does not attain any dharmas?
Venerable Subhūti replied:
It is not through non-arising that one realizes the dharmas, nor is it through arising that one realizes the dharmas.
Śāriputra again asked Venerable Subhūti:
How is it that dharmas have no place of arising, and yet it is not through non-arising that one attains the Dharma?
Venerable Subhūti replied:
I do not wish to cause non-arising to arise and thereby attain the dharmas, nor do I wish to cause non-non-attainment.
Śāriputra asked:
Venerable Subhūti, according to your understanding, is there no realization and therefore no accomplishment of the path?
Venerable Subhūti replied:
There is realization, there is accomplishment of the path, but in truth there are not two. Furthermore, Venerable Śāriputra, realization and accomplishment of the path are spoken of from the perspective of conventional truth. What are called Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, and Pratyekabuddha are merely names established through teaching in the conventional world. If one investigates their source and origin, there is no realization, no accomplishment of the path, and no Three Vehicles.
Śāriputra asked Venerable Subhūti:
Is realization and accomplishment of the path based on conventional truth? If so, then regarding the five paths, from the standpoint of conventional truth, whatever exists must all be destroyed and therefore is not ultimate truth?
Subhūti replied:
That is correct. Through conventional truth, realization and accomplishment of the path are spoken of. The five paths are the same; from the standpoint of conventional truth, they are all destroyed and are not ultimate truth. Why? Because in order to become ultimate truth, there is no good or evil, no arising and no cessation, no defilements, and no hatred; this alone is ultimate truth.
Śāriputra asked Venerable Subhūti:
Does that which is the unborn Dharma arise? Or does the arising Dharma arise?
Venerable Subhūti replied:
The unborn Dharma does not arise, and the arising Dharma also does not arise.
Śāriputra asked:
How is it that one wishes to cause the unborn Dharma to have a place of arising?
Venerable Subhūti replied:
Form, feeling, perception, formations, and consciousness also have no place of arising; they are naturally empty and one does not wish to cause them to arise. From the above-mentioned Śrāvaka and Pratyekabuddha paths up to the Buddha path, all are unborn, naturally empty, and one does not wish to cause them to arise.
Śāriputra asked:
Does the arising Dharma itself have arising? Does the arising of the unborn Dharma arise?
Venerable Subhūti replied:
The arising Dharma does not arise, and the unborn Dharma also does not arise. Why? Venerable Śāriputra, because these two dharmas, arising and non-arising, do not unite, do not separate, have no form, cannot be seen, and cannot be grasped; they are precisely one mark, with no mark that can be possessed. Therefore, Venerable Śāriputra, arising is non-arising. The unborn Dharma also does not arise again.
Śāriputra asked:
What Dharma can be in accord with the unborn Dharma? Venerable Subhūti, the unborn Dharma has no place of arising. Does the Dharma without a place of arising also not arise?
Venerable Subhūti replied:
The unborn Dharma is the Dharma of non-arising. Because non-arising can be in accord with the unborn Dharma, it has no place of arising. Why? Because the unborn Dharma, the Dharma without a place of arising, and eloquent expression are all unborn. All these dharmas do not unite, do not separate, have no form, cannot be seen, cannot be grasped, and are precisely one mark, with no mark that can be possessed.
Śāriputra said:
There is no arising, no discussion about the place of arising, and the Dharma without a place of arising also does not arise; therefore, it can be in accord.
Venerable Subhūti said:
That is correct, that is correct! Because it is unborn, there is no discussion about the place of arising; the unborn Dharma also has no place of arising, and only then is it in accord. Why? Because form, feeling, perception, formations, and consciousness also have no place of arising. The six faculties—eye, ear, nose, tongue, body, and mind—also have no place of arising. The Śrāvakas, Pratyekabuddhas, and even Buddhas also have no place of arising. Therefore, Venerable Śāriputra, because there is no discussion of a place of arising, nor of non-non-arising, nor of the Dharma without a place of arising, its mode of practice is without a place of arising. Only in this way can it be in accord with the unborn Dharma.
Śāriputra said to Subhūti:
Venerable Subhūti is foremost in explaining the Dharma. Why? Because if someone asks a question, you answer according to the question, yet you are not attached to any of all dharmas.
Śāriputra continued:
What does it mean to be unattached to all dharmas?
Venerable Subhūti replied:
Form, feeling, perception, formations, and consciousness are pure and empty; they are without attachment, without inside or outside, and without an intermediate position. The contact of the six faculties and the eighteen elements is also empty and pure, without attachment to inside or outside, and without an intermediate position. The six pāramitās, the seven emptinesses, the thirty-seven factors of enlightenment, the Ten Powers, the four fearlessnesses, and the eighteen exclusive qualities of the Buddhas are also pure and empty, without attachment to inside, outside, or the intermediate.
Venerable Śāriputra, regarding all these dharmas, there is no attachment. When a Great Bodhisattva practices the six pāramitās, form, feeling, perception, formations, and consciousness are purified, and even up to all-knowing wisdom, all are purified.
Śāriputra asked:
What is meant by saying that a Great Bodhisattva purely practices the six pāramitās and thereby purifies the Bodhisattva path?
Venerable Subhuti replied:
That Dana-paramita has worldly giving, which does not transcend the world. The Sila-paramita, Kshanti-paramita, Virya-paramita, Dhyana-paramita, and Prajna-paramita likewise have worldly wisdom and wisdom that transcends the world.
Venerable Sariputra asked:
What is called worldly Dana-paramita? What is called Dana-paramita that transcends the world?
Venerable Subhuti replied:
A great Bodhisattva gives generously to Sramanas, Brahmins, the poor, and beggars. To the hungry, he gives food; to the thirsty, he gives drink; fragrances, flowers, music, houses, the seven treasures, occupations and means of livelihood, medicines for treating illness—all are provided according to their wishes and needs, including wives and children, men and women, head, eyes, skin, flesh, body, and all things desired by people. Yet the Bodhisattva has no attachment or regret, opens his heart and gives freely, offering according to their needs without stinginess. He thinks: “I am a donor who relinquishes everything, following the Buddha’s teachings and practicing Dana-paramita.”
After giving in this way, if there are deluded thoughts, if toward sentient beings the mind remains inverted and takes things as truly existing, and if he uses this giving to support the attainment of Unsurpassed Perfect Enlightenment, using this giving to cause beings in the present world to be peaceful and secure until they attain the state of Nirvana without remainder, then this Bodhisattva has three notions in which he perceives giving. What are the three? The notion of self, the notion of “I” and “mine,” and the notion that there is a karmic result from giving to others. This is worldly Dana-paramita, not the Dana-paramita that transcends the world.
What is worldly Dana-paramita, not transcending the world? Remaining within the world without changing, without attaining liberation and reaching unobstructed freedom—this is worldly Dana-paramita. It can purify the three aspects. What are the three? A great Bodhisattva gives but does not grasp at self or person, does not see the receiver, and even when there is receiving, does not think of repayment. This is the great Bodhisattva purifying the three aspects.
Furthermore, Venerable Sariputra, a great Bodhisattva gives to sentient beings but also does not see that there is a person; because he supports Unsurpassed Perfect Enlightenment, he has no such notions and sees none of these as existing. This is Dana-paramita that transcends the world. Therefore it is called Dana-paramita because, by transcending the world, it does not become attached to the world. The same applies to Sila, Kshanti, Virya, Dhyana, and Prajna-paramita: if there are false thoughts, then it is worldly wisdom; if there are no false thoughts, then it is wisdom that transcends the world.
Venerable Sariputra, this is the great Bodhisattva who purely practices the six Paramitas and accomplishes the Bodhisattva path.
Venerable Sariputra again asked Venerable Subhuti:
What is called the great Bodhisattva accomplishing the Bodhisattva path?
Venerable Subhuti replied:
The intention, the abandoning of intention, the spiritual powers, the faculties, the powers, the seven factors of enlightenment, the eightfold noble path, the ten powers, the four fearlessnesses, the eighteen uncommon Buddha qualities, the three gates of liberation: emptiness, signlessness, and wishlessness; the seven emptinesses, all samadhi gates, dharani gates, the four kinds of unobstructed eloquence, great loving-kindness, and great compassion—these are the path of the great Bodhisattva.
Venerable Sariputra praised:
Excellent, excellent! Venerable Subhuti, what causes the Paramitas to become powerful and to be foremost in the work of liberation?
Venerable Subhuti replied:
It is through the power and grace of Prajna-paramita that liberation is attained.
Why? Because Prajna-paramita is the mother of all dharmas, protecting and liberating the Sravakas and Pratyekabuddhas, and because it enables the accomplishment of the Bodhisattva path, it is called Prajna-paramita. Prajna-paramita enters into all three vehicles. All Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past, future, and present in the ten directions, all attain Unsurpassed Perfect Enlightenment through Prajna-paramita and become irreversible. If a great Bodhisattva hears Prajna-paramita spoken of and has no doubt or hesitation, then one should know that this great Bodhisattva follows all sentient beings, gives for the sake of all, holds nothing back, gives everything away, and is free from inversion. In this way, he does not depart from the practice of a great Bodhisattva. Thus, the thought to be contemplated is the contemplation of vast great compassion.
Venerable Sariputra said to Venerable Subhuti:
A great Bodhisattva who delights in contemplating great loving-kindness and great compassion is precisely one who relinquishes all sentient beings. Why? Because all sentient beings do not depart from thought.
Venerable Subhuti said:
Excellent, excellent! Wise Sariputra! Now I praise your words as true and genuine. A person does not possess anything; that which is thought of also does not possess anything. A person is not self-arising; that which is thought of is also not self-arising. A person is empty; thought is also empty. A person is unreal; thought is also unreal. The human body is empty; non-thought is also empty. There is no person, there is no awakening, and thought is also not awakened. Form, feeling, perception, formations, and consciousness likewise possess nothing; thought also possesses nothing. The seven emptinesses also possess nothing. Form possesses nothing, is empty, and unreal. Form does not awaken; thought also does not awaken.
The eighteen elements, earth, water, fire, wind, consciousness, and the realms; Dana, Sila, Kshanti, Virya, Dhyana, Prajna-paramita; the thirty-seven factors of enlightenment; the ten powers; fearlessness; the dharmas of the Buddhas; all samadhi gates; dharani gates; omniscient wisdom; understanding clearly that all these dharmas possess nothing—this is the path. That which is contemplated possesses nothing; the person does not awaken; that which is contemplated also does not awaken. After understanding this, one becomes Perfectly Enlightened. A great Bodhisattva should practice in this way. A great Bodhisattva who does not depart from this thought will attain Perfect Enlightenment.
At that time, the Buddha praised Subhuti:
Excellent, excellent! A great Bodhisattva should speak in this way. The Prajna-paramita as you have spoken of it is entirely dependent upon the majestic spiritual power of the Tathagata. A great Bodhisattva should practice Prajna-paramita in this way.
When Venerable Subhuti spoke of Prajna-paramita, within the three-thousand great thousand worlds, the six kinds of earthquakes occurred, and the eastern, western, southern, northern, upper, and lower directions all trembled. At that time, the Buddha smiled.
Venerable Subhuti addressed the Buddha:
O Blessed One among gods and humans! Why do you smile today?
There must surely be a reason?
The Buddha said to Subhuti:
Yes! Today, while I am in this Sahā world, speaking of Prajna-paramita, the Tathagatas, Worthy Ones, Perfectly Enlightened Ones presently existing in the ten directions are also all speaking of Prajna-paramita.
When the Buddha spoke these words, twelve million devas and humans all attained the patient acceptance of dharmas that are unborn from nowhere. At that very moment, they saw all the Buddhas of the ten directions speaking of Prajna-paramita. And when the Buddha spoke these words, countless and innumerable people all generated the aspiration for Unsurpassed Perfect Enlightenment.