THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 5
Chapter 23: PRAISE OF THE VEHICLE
Subhūti said to the World-Honored One:
World-Honored One! Speaking of the Great Vehicle, the meaning of the Great Vehicle is that it surpasses the Devas, humans, and Asuras. This Great Vehicle is like space, liberating countless, innumerable sentient beings. Therefore, the World-Honored One calls it the Great Vehicle. This great Bodhisattva does not see coming, does not see going, does not see abiding; the Great Vehicle is also like this, not seeing before, after, or in the middle.
World-Honored One! Therefore, this Great Vehicle has nothing comparable and has no duality, and thus it is called the Great Vehicle.
The Buddha said to Subhūti:
That is right, that is right!
Subhūti! The Great Vehicle is the six pāramitās. Furthermore, it is also the dhāraṇī gateways, the samādhi gateways, from the Śūraṅgama Samādhi up to the Space-Realm Liberation Samādhi of non-attachment. These are the Great Vehicle of the great Bodhisattvas.
Subhūti! There is also a Great Vehicle called the emptiness of both inner and outer, up to the emptiness of existence and non-existence. There is also a Great Vehicle called the thirty-seven factors aiding enlightenment and the eighteen uncommon dharmas. These are the Great Vehicle of the great Bodhisattvas. As you have said, this Great Vehicle surpasses all Devas, humans, and Asuras.
Subhūti! Suppose that within the Desire Realm there were a dharma that truly existed, unchanging, certain, without delusion, eternally abiding, firm, and immutable, and that was not the dharma of emptiness. If this were so, then this Great Vehicle would not be able to rise above all Devas, Nāgas, Asuras, and people.
Subhūti! You should know that when the Desire Realm reaches the end of a kalpa, fire burns and nothing remains; it is impermanent, without strength, and nothing stable remains. Therefore, the Great Vehicle surpasses all Devas, humans, and Asuras.
If the Form Realm were permanent and solid, then the Great Vehicle would also not be able to surpass all. Because the Form Realm is empty, impermanent, not solid, will be completely destroyed, and does not endure forever, the Great Vehicle surpasses all, and the Formless Realm is likewise completely destroyed.
Subhūti! If form were still like this, permanent, enduring, certain, without delusion, and a firm dharma, then the Great Vehicle would not be able to surpass all Devas, humans, and Asuras. Because form is impermanent, not solid, not true, and is delusion, the Great Vehicle surpasses all.
Feeling, perception, formations, and consciousness are likewise all impermanent; the eyes, ears, nose, tongue, body, and mind; form, sound, smell, taste, touch, and dharmas; and the twelve links of dependent origination are also like this. If they were enduring, solid, without delusion, and permanently abiding, then the Great Vehicle would not surpass all. Because all dharmas and the twelve links of dependent origination are impermanent, not solid, not deluded, like the burning of a kalpa, and not abiding dharmas, the Great Vehicle surpasses all Devas, humans, Nāgas, ghosts, and spirits in the world.
Subhūti! If within the nature of dharma there were something existent, then it would not be the Great Vehicle. For example, if the inconceivable ultimate reality had an existent essence, then it would also not be the Great Vehicle. If the essence of the inconceivable ultimate reality had no existence, then it is called the Great Vehicle.
Subhūti! If the six pāramitās had existence, they would not be called the Great Vehicle. The six pāramitās without existence are called the Great Vehicle, surpassing all Devas, humans, and Asuras in the world.
If the emptiness of both inner and outer and the emptiness of existence and non-existence had existence, they would not be the Great Vehicle. Because the emptiness of both inner and outer and the emptiness of existence and non-existence have no existence, they are called the Great Vehicle, surpassing all Devas, humans, Asuras, people, and the world. Because the thirty-seven factors aiding enlightenment and the eighteen uncommon dharmas have no existence, they are called the Great Vehicle, surpassing all Devas, humans, and Asuras in the world.
Subhūti! If the eight stages—the dharma of the Stream-enterer, the Once-returner, the Non-returner, the Arhat, the Pratyekabuddha, the Present Perfect Enlightenment, and the Buddha—had existence, they would not be the Great Vehicle. Because the dharmas of the eight stages from Stream-enterer to Buddha have no existence, they are called the Great Vehicle, surpassing all Devas, humans, and Asuras in the world.
Subhūti! If the dharmas of the eight stages of Stream-enterer, Once-returner, Arhat, Pratyekabuddha, Present Equal Enlightenment, and Buddha had existence, they would not be the Great Vehicle. Because the nature of Stream-enterer through Buddha has no existence, it is called the Great Vehicle, surpassing all Devas, humans, and Asuras in the world.
Subhūti! If Devas, humans, and Asuras had existence, it would not be called the Great Vehicle. Because the Devas, humans, and Asuras of the world have no existence, it is called the Great Vehicle surpassing all these categories.
Subhūti! If there were a great Bodhisattva from the time of first generating the aspiration until attaining Buddhahood, and during that period all actions arose from the thought of existence, then it would not be the Great Vehicle. Because great Bodhisattvas from the time of first generating the aspiration until attaining Buddhahood have no existence, it is called the Great Vehicle surpassing all Devas, humans, and Asuras in the world.
Subhūti! If the vajra wisdom of a Bodhisattva had existence, then the Bodhisattva would not understand the causes of the arising of phenomena and would not accomplish the wisdom of omniscience. Because vajra wisdom has no existence, the Bodhisattva understands the causes of arising and accomplishes the wisdom of omniscient knowledge. Therefore, this Great Vehicle surpasses Devas, humans, and Asuras in the world.
Subhūti! If the thirty-two marks of the Tathāgata, the Unattached, Rightly and Fully Enlightened One, had existence, then the Tathāgata, the Unattached, Rightly and Fully Enlightened One, could not surpass Devas, humans, and Asuras in the world, nor would there be majestic virtue, supernatural powers, or radiant light. If the thirty-two marks have no existence, then the Tathāgata, the Unattached, Rightly and Fully Enlightened One, possesses complete majestic virtue, supernatural powers, and radiant light surpassing all Devas, humans, and Asuras in the world.
Subhūti! If the light of the Tathāgata, the Unattached, Rightly and Fully Enlightened One, had existence, then the light of the Tathāgata could not illuminate countless buddha lands throughout the ten directions, as numerous as the sands of the Ganges.
Subhūti! If the light of the Tathāgata has no existence, then it can illuminate countless buddha lands.
Subhūti! If the eight kinds of sounds had existence, then the sounds of the Tathāgata could not resound throughout immeasurable buddha lands in the ten directions. If the Buddha’s Dharma wheel had existence, then the Tathāgata could not turn the Dharma wheel, and all Brahmins, Śramaṇas, worldly beings, Devas, ghosts, spirits, Māra kings, and Brahmā kings would also be unable to turn it.
Subhūti! If sentient beings had existence, then the Tathāgata could not turn the Dharma wheel for sentient beings, causing them to enter the realm of Nirvāṇa without remainder. Because sentient beings have no existence with regard to anything whatsoever, the Tathāgata turns the Dharma wheel, causing them to realize Nirvāṇa in the present and in the future.
Chapter 24: THE GREAT VEHICLE LIKE EMPTY SPACE
The Buddha said to Subhūti:
As you said, the Great Vehicle is like empty space. That is true, that is true! Truly, the Great Vehicle is like empty space. It is like space that cannot be known completely throughout the ten directions: East, West, South, North, the four intermediate directions, above and below.
Subhūti! The Tathāgata Vehicle also has no East, West, South, North, nor the four directions above and below.
Subhūti! Just as empty space is neither long nor short, neither square nor round, the Tathāgata Vehicle is also like this. Just as empty space is neither blue, yellow, red, white, nor pink, the Tathāgata Vehicle is also like this.
Subhūti! The Vehicle is like empty space, therefore it is called the Vehicle. Just as empty space has no past, present, or future, the Tathāgata Vehicle is also like this; the Vehicle is also like empty space. Just as empty space is neither long nor great, neither increasing nor decreasing, the Tathāgata Vehicle is also like this; therefore the Vehicle is also like emptiness.
Subhūti! Just as empty space is neither eternal nor subject to cessation, the Tathāgata Vehicle is also like this. Like empty space, it is neither arising nor ceasing, neither permanently abiding nor changing, therefore it is called the Great Vehicle like empty space. Just as empty space has neither good nor evil nor speech, the Great Vehicle is also like this, without speech and without good or evil; therefore the Great Vehicle is like empty space.
Subhūti! Just as empty space does not see, does not hear, does not perceive, does not know; the Great Vehicle also does not see, does not hear, does not perceive, does not know; therefore the Great Vehicle is like empty space.
Subhūti! Just as empty space has no thinking, no feeling, no acceptance, no rejection, and no remembrance, the Great Vehicle is also like this. Just as empty space has no phenomenon of sexual desire and also no phenomenon of non-sexual desire, the Great Vehicle is also like this.
Subhūti! Just as empty space does not belong to the Desire Realm, does not belong to the Form Realm, and does not belong to the Formless Realm, the Great Vehicle is also like this, not belonging to the three realms; therefore the Great Vehicle is like empty space. Just as empty space has no initial arising of the mind, nor does it have the second, third, fourth, fifth, sixth, seventh, eighth, or ninth abiding minds; it also has no tenth abiding mind. The Great Vehicle is also like this, having no minds abiding in the ten stages; therefore the Great Vehicle is like empty space. Just as empty space has no path of Stream-enterer, no path of Once-returner, no path of Non-returner, and no path of Arhat, the Great Vehicle is also like this; therefore the Great Vehicle is like empty space.
Subhūti! Just as empty space is not the state of the Śrāvaka, not the state of the Pratyekabuddha, and not the state of Perfect Enlightenment, the Great Vehicle is also like this; therefore the Great Vehicle is like empty space. Just as empty space is neither form nor non-form, neither obstructed nor unobstructed, neither corresponding nor non-corresponding, the Great Vehicle is also like this; therefore the Great Vehicle is like empty space.
Subhūti! Just as empty space is neither eternal nor non-eternal; it has neither suffering nor joy, neither self nor non-self; the Great Vehicle is also like this; therefore the Great Vehicle is like empty space. Just as empty space is neither emptiness nor non-emptiness; it has neither marks nor non-marks; neither vows nor non-vows; the Great Vehicle is also like this; therefore the Great Vehicle is like empty space.
Subhūti! Just as empty space has neither extinguished purity nor non-extinguished purity; it is neither quiescent nor non-quiescent; the Great Vehicle is also like this; therefore the Great Vehicle is like empty space. Just as empty space is neither brightness nor darkness, the Great Vehicle is also like this.
Subhūti! Just as empty space is neither something that can be seen nor something that cannot be seen, the Great Vehicle is also like this; therefore the Great Vehicle is like empty space. Just as empty space is neither action nor non-action, the Great Vehicle is also like this; therefore the Great Vehicle is like empty space.
Subhūti! In summary, the Great Vehicle is like empty space.
Subhūti! As you said, empty space protects countless beings, beyond calculation; the Great Vehicle is also like empty space in this way.
Subhūti! Beings have no beginning, empty space has no beginning, and therefore the Great Vehicle also has no beginning. Remember this, know this.
Subhūti! Therefore, the countless beings who admire and revere the Great Vehicle cannot be counted. Why? Subhūti! Because beings, the Great Vehicle, and empty space are all without any substantial existence. Beings have no measure, empty space has no measure; know this. The Great Vehicle also has no measure, therefore countless, innumerable beings all look up to the Great Vehicle.
Subhūti! Empty space, the Great Vehicle, and beings are all impossible to see.
Subhūti! Just as beings have no measure and empty space has no measure, know this: the Great Vehicle also has no measure. Beings have no beginning, and the nature of phenomena has no beginning. If the nature of phenomena has no beginning, then empty space also has no beginning. If empty space has no beginning, then the Great Vehicle also has no beginning. If the Great Vehicle has no beginning, then the immeasurable also has no beginning. If the immeasurable has no beginning, then what cannot be calculated also has no beginning. Therefore, Subhūti, the number of beings who look up to the Great Vehicle cannot be counted. Why? Because beings, the nature of phenomena, empty space, and the Great Vehicle are innumerable, without measure, beyond counting, and all cannot be seen.
Subhūti! If beings have no beginning, know that the Tathāgata also has no beginning. If the Buddha has no beginning, then empty space also has no beginning. If empty space has no beginning, then know that the Great Vehicle also has no beginning. If the Great Vehicle has no beginning, then the asaṃkhyeya also has no beginning. If the asaṃkhyeya has no beginning, know that the unlimited and immeasurable also have no beginning. Just as the immeasurable has no beginning, know that all beings also have no beginning.
Subhūti! Thus, countless beings beyond calculation all revere the Great Vehicle. Why? Because beings, Buddhas, empty space, the Great Vehicle, asaṃkhyeya, the unlimited, the immeasurable, and all phenomena cannot be seen.
Furthermore, Subhūti! If one knows the beginning of the self up to the beginning of knowledge and views, then one will know the beginning of ultimate reality. Having known the beginning of ultimate reality, one will know that the beginning of all phenomena is likewise so. Therefore, Subhūti, immeasurable and innumerable beings all revere the Great Vehicle. Why? Because beings and all phenomena cannot be seen.
Subhūti! The beginning of the self, beings, and knowledge and views—its essence is inconceivable. If one knows the beginning of the inconceivable, then one will know the beginning of the five aggregates and the beginning of all phenomena.
Subhūti! Countless beings beyond number look up to the Great Vehicle. Why? Because the self and all phenomena cannot be seen.
Subhūti! If the self had a beginning, then the eyes, ears, nose, tongue, body, and mind would have no beginning. Because the six faculties have no beginning, know that all phenomena have no beginning. Therefore, Subhūti, countless beings beyond calculation all revere the Great Vehicle. Why? Because the self and all phenomena cannot be seen.
Subhūti! If the self and knowledge and views have no beginning, and this is clearly understood, then the six pāramitās also have no beginning. If Prajñāpāramitā has no beginning, know that all phenomena also have no beginning.
Subhūti! Therefore, immeasurable and innumerable beings all revere the Great Vehicle. Why? Because the self and all phenomena cannot be seen.
Subhūti! Because the self has no beginning, neither internal nor external emptiness, nor existence and non-existence, have a beginning. If existence and non-existence have no beginning, then all phenomena also have no beginning. Therefore, countless beings beyond calculation all look up to the Great Vehicle. Why? Because the self and all phenomena cannot be seen.
Subhūti! If the self, beings, and knowledge and views have no beginning, then the thirty-seven factors of enlightenment and the eighteen unique qualities of the Buddha also have no beginning. If the eighteen unique qualities of the Buddha have no beginning, then countless beings beyond calculation all revere the Great Vehicle. Why? Because the self and all phenomena cannot be seen.
Subhūti! The self has no beginning, and the nature that has perfected all phenomena has no beginning; therefore countless beings beyond calculation all look up to the Great Vehicle. Why? Because the self and all phenomena cannot be seen.
Subhūti! The Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, up to the Buddha’s Omniscient Wisdom and all phenomena have no beginning; therefore all beings look up to the Great Vehicle. Why? Because the self and all phenomena cannot be seen.
Just as the nature of Nirvāṇa protects and shelters all beings, the Great Vehicle also protects and shelters all beings.
Subhūti! When speaking of the Great Vehicle, one does not see coming, one does not see going, and one does not see a place of abiding. Why? Because phenomena do not move; phenomena also do not go, do not come, and have no place of abiding. Why? Because the nature of the five aggregates, the characteristics of the five aggregates, the activities of the five aggregates, and the suchness of the five aggregates also do not come, do not go, and have no place of abiding.
The nature of the six faculties and six objects; the characteristics of the six faculties and six objects; the suchness of the six faculties and six objects; and the activities of the six faculties and six objects also do not come, do not go, and have no place of abiding. The nature of the four great elements, the characteristics of the four great elements, the activities of the four great elements, and the suchness of the four great elements; the nature of consciousness, the characteristics of consciousness, the activities of consciousness, and the suchness of consciousness also do not come, do not go, and have no place of abiding. Thus, the inconceivable nature of ultimate reality also does not come, does not go, and has no place of abiding. The nature of the six pāramitās, the activities of the six pāramitās, and the suchness of the six pāramitās also do not come, do not go, and have no place of abiding. The nature of the thirty-seven factors of enlightenment and the eighteen unique qualities of the Buddha also do not come, do not go, and have no place of abiding. The nature, suchness, characteristics, path, and Buddha also do not come, do not go, and have no place of abiding. The nature, suchness, characteristics, conditioned, and unconditioned also do not come, do not go, and have no place of abiding.
Subhūti! As you have said, the Great Vehicle does not see east, west, south, north, the four directions in between, above, or below; therefore the Great Vehicle is equal to the three times, and for this reason it is called the Great Vehicle.
Subhūti! It is exactly as you have said, most certain and without difference. Why? Because the three times of past, present, and future are all empty. All three times are empty. Speaking of the Great Vehicle, its own nature is empty. Speaking of the Bodhisattva, the self-nature of the Bodhisattva is empty.
Subhūti! That emptiness is neither a number, nor many, nor few; therefore it is called the Great Bodhisattva. The Great Vehicle and the three times are equal, neither two nor one; there is neither greed, anger, and ignorance, nor is there separation from greed, anger, and ignorance; anger cannot be seen, nor can it be seen as not being anger; good and evil cannot be seen; permanence, impermanence, and self cannot be seen; suffering, happiness, self, and non-self cannot be seen; the three realms cannot be seen. Why? Because all forms cannot be seen. The form of the past is because the self-nature of past form is empty; the form of the future is because the self-nature of future form will be empty; the form of the present is because the self-nature of present form is empty; feeling, perception, formations, and consciousness are the same. The form of the past cannot be seen, and the emptiness of the past cannot be seen. Even the emptiness of the present five aggregates cannot be seen, so how could the emptiness of the five aggregates of the past and future be seen? Emptiness also cannot see the five aggregates, and the five aggregates also cannot see emptiness. If emptiness could see the five aggregates, then the five aggregates would also see emptiness.
Subhūti! The six pāramitās of the past cannot be seen, the six pāramitās of the present cannot be seen, and the six pāramitās of the future cannot be seen; the six pāramitās of the three times cannot be seen. All do not see one another. All do not see all; therefore the past, present, and future three times, the thirty-seven aids to enlightenment, and the eighteen uncommon dharmas also cannot be seen. All three times cannot be seen.
Subhūti! All cannot be seen; the thirty-seven aids to enlightenment and the eighteen dharmas, past, present, and future, are all empty. In the three times they cannot be seen; within the three times it cannot be seen that there are the thirty-seven aids and the eighteen dharmas. How much less can all three times themselves be seen?
Furthermore, Subhūti! Ordinary people of the past, present, and future also cannot be seen. Why? Because sentient beings are originally impossible to see; therefore, in the past, present, and future, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas also cannot be seen. In the three times, all Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas, and sentient beings are originally impossible to see.
Subhūti! The Great Bodhisattva abiding in the Prajñāpāramitā understands the three times and thus fully possesses omniscient wisdom. Great Bodhisattvas throughout the three times all study the Great Vehicle. When the Great Bodhisattva abides here, they surpass the gods, humans, and asuras of the world and accomplish omniscient wisdom.
Subhūti said to the Buddha:
World-Honored One! Excellent, excellent! The Great Bodhisattva who studies the Great Vehicle personally reaches the perfection of omniscient wisdom. The Bodhisattvas of the ten directions in the past all attained omniscient wisdom through the Great Vehicle. The Bodhisattvas of the ten directions in the present and future also study within the Great Vehicle and attain omniscient wisdom; therefore it is called the Great Vehicle of the Great Bodhisattva.
The Buddha said to Subhūti:
Subhūti! It is exactly so! The Buddhas of the past, present, and future all studied the Great Vehicle and accomplished it. Those who have realized, those who have not yet realized, and those who will realize all study the Great Vehicle and attain complete omniscient wisdom.
Chapter 25: HARMONIOUS ASSEMBLY
At that time, Bīn-nậu Văn-đà-ni’s son said:
Venerable World-Honored One! The World-Honored One taught Venerable Subhūti to expound the Prajñā-pāramitā, which is precisely the teaching of the Mahāyāna doctrine.
Subhūti said:
Venerable World-Honored One! When I expound the Mahāyāna, do I depart from the Prajñā-pāramitā?
The Buddha replied:
No, Subhūti! When you expound the Mahāyāna, you follow along with it without contradiction and do not lose the meaning of the Perfections. Why? Subhūti, because all wholesome dharmas, the Śrāvaka dharmas, the Pratyekabuddha dharmas, up to and including the Buddha dharmas, all merge within the Prajñā-pāramitā.
Subhūti said:
Venerable World-Honored One! Why do the wholesome dharmas, the Śrāvaka dharmas, the Pratyekabuddha dharmas, the Bodhisattva dharmas, and the Buddha dharmas all merge within the Prajñā-pāramitā?
The Buddha told Subhūti:
Because the six Pāramitās, 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 three gates of liberation, the four unobstructed wisdoms, great loving-kindness, great compassion, the ten powers of the Buddha, the four fearlessnesses, and the eighteen unique qualities of a Buddha are all not dharmas to be sought after, but always function equally.
Subhūti! These are wholesome dharmas. Therefore, the thirty-seven factors of enlightenment, the Śrāvaka dharmas, the Pratyekabuddha dharmas, the Bodhisattva dharmas, and the Buddha dharmas all merge within the Prajñā-pāramitā.
Subhūti! The Mahāyāna, the six Pāramitās, the five aggregates, the twelve sense bases, the eighteen elements, the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, the three gates of liberation, wholesome dharmas, defiled dharmas, conditioned dharmas, suffering, origin, cessation, and path, the realms of desire, form, and formlessness, inner emptiness, outer emptiness, emptiness of what is possessed, emptiness of what is not possessed, all samādhi gates, all dhāraṇī gates, the eighteen unique qualities of the Buddha, the Tathāgata, the Tathāgata’s teachings regarding the nature of dharmas and discipline, the inconceivable true reality of self-nature, Nirvāṇa, and all these dharmas do not combine, do not disintegrate, have no form, cannot be seen, have no opposites, and have one characteristic. The one characteristic is called the absence of characteristics. Therefore, when you expound the Mahāyāna, it is the same as expounding the Prajñā-pāramitā; their meanings accord with one another and there is no characteristic of opposition.
Why? Because the Mahāyāna and the Prajñā-pāramitā are not differentiated and have no distinction. The Mahāyāna and the thirty-seven factors of enlightenment up to the eighteen unique qualities of a Buddha are not differentiated. The Mahāyāna itself is the Buddha Dharma, and the Buddha Dharma itself is the Mahāyāna. This is only one, not two, and has no characteristic of opposition. Therefore, Subhūti, when you expound the Mahāyāna, you are expounding the Prajñā-pāramitā.
**Chapter 26: THE THREE STAGES CANNOT BE OBTAINED**
At that time, Subhūti said:
Venerable World-Honored One! The great Bodhisattva has no beginning, no limit, and no end; form, feeling, perception, formations, and consciousness also have no beginning, no limit, and no end. Therefore, one should know that the Bodhisattva is likewise so. Could form itself be the Bodhisattva? Or not? Or could feeling, perception, formations, and consciousness be the Bodhisattva? Or not?
Subhūti said:
Venerable World-Honored One! I completely do not see that there is any Bodhisattva. For whom, then, shall I expound the Prajñā-pāramitā, and whom shall I teach? What is called a Bodhisattva should be understood as nothing more than the mere name “Bodhisattva.”
Venerable World-Honored One! For example, when a person says that the self of a non-arising dharma exists, is it existent or nonexistent? Why are form, feeling, perception, formations, and consciousness non-arising?
Venerable World-Honored One! Non-arising is neither form, nor feeling, perception, formations, and consciousness; it has no place where it arises. Therefore, for whom should one expound the Prajñā-pāramitā while not departing from the place of arising, seeing the Bodhisattva practicing the path and carrying out these teachings? When a Bodhisattva hears these words, the mind does not become afraid and does not retreat. This is the Bodhisattva practicing the Prajñā-pāramitā.
Śāriputra asked Subhūti:
The Bodhisattva before, after, on both sides, and in the middle cannot be obtained. Why? Because form and the Bodhisattva both have no limit. Why are form, feeling, perception, formations, and consciousness not the Bodhisattva? Why is it said that one completely does not see a Bodhisattva? For whom is the Prajñā-pāramitā expounded? Why is it said that the Bodhisattva is merely a name? Why is it said that dharmas are non-arising and that there is a self or no self? From where do the five aggregates arise? Why is it said that non-arising is not the five aggregates? Why is it said that when there is non-arising, the Prajñā-pāramitā is taught to whom? Why is it said that one does not see someone who has transcended birth and death yet practices the Bodhisattva path? Why is it said that when a Bodhisattva hears this, they do not become afraid and practice the Prajñā-pāramitā?
Subhūti replied to Śāriputra:
Because the beginning point of the first stage and the end point of sentient beings cannot be obtained; the Bodhisattva before, after, and in the middle also cannot be obtained.
Śāriputra! Because sentient beings are empty, one cannot see the beginning point of the Bodhisattva. Because sentient beings are quiescent, one cannot see the beginning point of the Bodhisattva. Because the five aggregates have no limit, because the five aggregates are empty, because the five aggregates are quiescent, and because the five aggregates are not real, one cannot see the beginning point of the Bodhisattva. Because the six Pāramitās have no end and no limit.
Śāriputra asked:
Why?
Subhūti replied:
Śāriputra! Because emptiness, the five aggregates, and the Bodhisattva are equal and without distinction. These three dharmas are one, not two. Therefore, Śāriputra, the beginning point of the Bodhisattva cannot be seen. Because the six Pāramitās are empty, quiescent, and not real, the beginning point of the Bodhisattva cannot be seen. Why? Śāriputra! That emptiness cannot be seen at the beginning, cannot be seen at the end, and cannot be seen in the middle. Therefore, emptiness and the Bodhisattva cannot both be seen.
Śāriputra! The beginning point of emptiness and the Bodhisattva are one, not two, therefore the beginning point of the Bodhisattva cannot be seen. Inner emptiness, outer emptiness, and emptiness of existence and nonexistence have no limit that can be seen; therefore, the beginning point of the Bodhisattva cannot be seen.
Furthermore, Śāriputra! The thirty-seven factors of enlightenment and the eighteen unique qualities of the Buddha have no beginning. Because the Buddha’s dharmas are empty, because the Buddha’s dharmas are quiescent, and because the Buddha’s dharmas are not real, the beginning point of the Bodhisattva cannot be seen. From the six Pāramitās up to the eighteen unique qualities of the Buddha, all have no beginning, all are empty, all are quiescent, and all are not real; therefore, the beginning point of the Bodhisattva who does not attain realization cannot be seen.
Furthermore, Śāriputra! All samādhi gates and dhāraṇī gates have no beginning, are empty, are quiescent, and are not real; therefore, the beginning point of the Bodhisattva cannot be seen.
Furthermore, Śāriputra! The Dharma-nature and the inconceivable true reality are without beginning, without quiescence, and not real; therefore, the beginning point of the Bodhisattva cannot be seen.
Furthermore, Śāriputra! Śrāvakas, Pratyekabuddhas, and Tathāgatas all have no beginning, are empty, quiescent, and not real; therefore, the beginning point of the Bodhisattva cannot be seen. The path of all-knowing wisdom has no beginning, is empty, quiescent, and not real; therefore, the beginning point of the Bodhisattva cannot be seen. Why? Śāriputra! Because the beginning, end, and middle of emptiness cannot be seen, the Bodhisattva also cannot be seen.
Śāriputra! Emptiness, the five aggregates, and the Bodhisattva—these three dharmas are one, not two; therefore, the beginning point of the Bodhisattva cannot be seen.
According to Śāriputra’s question, since the five aggregates have no end, one should know that the Bodhisattva also has no end.
Subhūti replied:
The five aggregates are like emptiness; the limits of space have no limit, are boundless, immeasurable, and have no end. Thus, there is only the mere name “space.” Śāriputra! The emptiness of form has no limit; the emptiness of feeling, perception, formations, and consciousness has no limit and cannot be seen. Therefore, Śāriputra! The ending of space, the ending of the five aggregates, and the ending of the Bodhisattva cannot be seen. The twelve sense bases, the twelve links of dependent origination, the thirty-seven factors of enlightenment, and the eighteen unique qualities of the Buddha—the beginning point of these dharmas and the beginning point of the Bodhisattva cannot be seen; they all have no limit.
Subhūti said:
“Śāriputra! The Venerable One asks whether the five aggregates are Bodhisattvas. They cannot be seen, nor are they limited, measurable, or subject to cessation; they are merely a name called space.
Śāriputra! The emptiness of form has no limit; the emptiness of feeling, perception, formations, and consciousness also has no limit and cannot be seen. Therefore, Śāriputra, the cessation of space, the cessation of the five aggregates, and the cessation of the Bodhisattva cannot be seen. The twelve sense bases, the twelve links of dependent origination, the thirty-seven aids to enlightenment, the eighteen unique qualities of the Buddha, the origin of these dharmas, and the origin of the Bodhisattva all cannot be seen and have no limit.
Śāriputra! The question of whether the five aggregates are the Bodhisattva cannot be seen; therefore, the five aggregates together with the Bodhisattva cannot be seen.
Śāriputra! The six pāramitās, the intrinsic emptiness of the six pāramitās, inner and outer emptiness, the intrinsic emptiness of inner and outer emptiness, the emptiness of existence and nonexistence, the intrinsic emptiness of the emptiness of existence and nonexistence, the thirty-seven aids to enlightenment, the intrinsic emptiness of the thirty-seven aids to enlightenment, up to the eighteen unique qualities of the Buddha, the intrinsic emptiness of the eighteen unique qualities of the Buddha, the nature of suchness, the nature of ultimate reality, the inconceivable nature, the samādhi gates, dhāraṇī gates, omniscient wisdom, the Śrāvaka, Pratyekabuddha, Buddha, and the Buddha’s teachings—all have emptiness as their own nature.
Śāriputra! The emptiness of the Tathāgata and the emptiness of the five aggregates originally do not exist and cannot be seen. Therefore, Śāriputra, the five aggregates of the Bodhisattva cannot be seen. This is what Śāriputra asked: why is the Bodhisattva not seen, not attainable, and for whom will the Prajñāpāramitā be taught?”
Subhūti answered Śāriputra:
“Form does not see form; form does not see feeling; feeling does not see form; feeling does not see formations; formations do not see feeling; feeling does not see perception; perception does not see feeling; perception does not see consciousness; consciousness does not see perception. Form, feeling, perception, formations, and consciousness are likewise so. The eyes do not exist and cannot see; even the mind does not exist and cannot see. Eye-consciousness and mind-consciousness do not exist and cannot be seen. From the eye up to the mind, and from the mind to the dharmas arising from causes and conditions, none exist and none can be seen. The pāramitās do not exist and cannot be seen. Inner and outer emptiness, up to emptiness of nonexistence, also cannot be seen. The thirty-seven aids to enlightenment and the eighteen unique qualities of the Buddha likewise do not exist and cannot be seen. The samādhi gates and dhāraṇī gates also do not exist and cannot be seen. From the Dharma of the Stream-enterer up to the Dharma of the Arhat, none exist and none can be seen. The ten stages do not exist and cannot be seen. The path Dharma and omniscient wisdom do not exist and cannot be seen. From the Stream-enterer to the Arhat, Pratyekabuddha, and Buddha, none exist and none can be seen; even the teachings of the Dharma do not exist and cannot be seen.
Śāriputra! Because dharmas do not possess true existence, they cannot be seen. The Bodhisattva also cannot be seen; therefore, there is nothing to teach.
Subhūti said to Śāriputra:
“As the Venerable One has asked, why is the Bodhisattva called only by a name? The dharma that is named is merely given the false designation ‘Bodhisattva’; therefore, the Bodhisattva is only a name. Form, feeling, perception, formations, and consciousness are also names that are assigned. If everything that has a name is not truly form, feeling, perception, formations, or consciousness, why is this so? Because emptiness has no true name. Suppose emptiness were not the Bodhisattva; then it is said that the Bodhisattva is merely a name.
Furthermore, Śāriputra, the six pāramitās are merely names; the six pāramitās are not names, and names are not the six pāramitās. Why? Because the names of the Bodhisattva and all the pāramitās cannot be seen. Therefore, the Bodhisattva is only an assigned name.
Śāriputra! Inner and outer emptiness and the emptiness of existence and nonexistence are also only names. Names are not emptiness, and emptiness is not names. Why? Because the names of inner emptiness, outer emptiness, up to the emptiness of existence and nonexistence, cannot be seen. Therefore, Śāriputra, the Bodhisattva is only a name.
Śāriputra! The thirty-seven aids to enlightenment up to the eighteen unique qualities of the Buddha are also merely false designations. The samādhi gates and dhāraṇī gates are the same, and even omniscient wisdom is likewise so.
Śāriputra! The Venerable One asked why it is said that the self and all things originally have no place of arising.
From ancient times until now, the self cannot be seen. From the moment of birth when one has a body and life, until one develops understanding, one never sees a place of arising. From the time there is a name until the five aggregates are complete, no place of arising can be seen. From the six faculties to the twelve links of dependent origination, no place of arising can be seen, much less any birth. The six pāramitās also cannot be seen, much less any arising. From inner and outer emptiness and the emptiness of existence and nonexistence, they are always not seen, much less arising. From names up to the thirty-seven aids to enlightenment and the eighteen qualities, none can be seen as arising from anywhere. From names up to the samādhi gates and dhāraṇī gates, none can be seen as arising from anywhere. From names up to Śrāvakas, Pratyekabuddhas, and Buddhas, none can be seen as arising from anywhere.
Śāriputra! Therefore, it is called that the self and all dharmas are without arising.
Furthermore, Śāriputra, according to what the Venerable One asked, the existence and nonexistence of all dharmas have no creator.
Śāriputra asked Subhūti:
“Why is the existence of all dharmas without a creator?”
Subhūti answered:
“The existence of the five aggregates has no creator. The existence of the six faculties, inner and outer, up to the twelve links of dependent origination, also has no creator. The existence of the six pāramitās has no creator. All are due to causes and conditions. Śāriputra, dharmas that do not exist are not nonexistent either.
Furthermore, Śāriputra, all dharmas are impermanent and do not undergo transformation or destruction.
Śāriputra asked Subhūti:
“Why are all dharmas not permanent and not subject to destruction?”
Subhūti answered:
“The five aggregates are not permanent and do not undergo destruction. Why? Because impermanence has no true existence and is exhausted; therefore, all dharmas are impermanent and do not undergo destruction.
Śāriputra! Therefore, dharmas neither gather together nor disperse.
Śāriputra asked:
“Why do dharmas neither gather together nor disperse?”
Subhūti said:
“The five aggregates neither gather nor disperse because their own nature is such. Therefore, wholesome dharmas, unwholesome dharmas, conditioned dharmas, unconditioned dharmas, defiled dharmas, and undefiled dharmas neither gather nor disperse. Why? Because their own nature is such; therefore, dharmas neither exist nor do not exist.
Śāriputra! The Venerable One asked about the non-arising of the five aggregates. Because the five aggregates and the six sense objects have no creator, and no creator can be seen, there is no place of arising.
Śāriputra! According to what the Venerable One asked, non-arising is not the five aggregates, because the intrinsic nature of the five aggregates is emptiness. It neither arises, ceases, nor abides; even the nature of conditioned existence is the nature of emptiness. The intrinsic nature of all dharmas is emptiness, therefore there is no arising, no cessation, and no abiding. Thus, non-arising is not the five aggregates.
Śāriputra! According to what the Venerable One asked, if dharmas have no arising, then who teaches the Prajñāpāramitā? If non-arising is not the pāramitā, and Prajñāpāramitā is not arising, then non-arising and Prajñāpāramitā are only one, not two. Then to whom is the Prajñāpāramitā taught?
Śāriputra! According to what the Venerable One asked, how can one practice the Bodhisattva path without being separate from the five aggregates? Because non-arising is Prajñāpāramitā, and Prajñāpāramitā is non-arising. Non-arising is the five aggregates, and the five aggregates are non-arising. This dharma has no distinction and is not two. Therefore, Śāriputra, one does not practice the Bodhisattva path apart from arising.
Śāriputra! Why, upon hearing this, does one not become afraid, retreat, or withdraw while practicing the Prajñāpāramitā? The great Bodhisattva sees all dharmas as empty, like dreams, like magical illusions, like mirages, like echoes, like reflections, and like transformations. Therefore, when a Bodhisattva hears teachings such as these, they do not become afraid or retreat.
Subhūti addressed the Buddha:
“When a Bodhisattva practices Prajñāpāramitā and contemplates in this way, they do not see form, do not enter into form, do not produce form, and do not abide in form. They also do not say, ‘This is form, feeling, perception, formations, or consciousness.’ They do not enter into consciousness, do not see the arising of consciousness, do not see abiding in consciousness, do not abide in consciousness, and do not say, ‘This is consciousness, eye, ear, nose, tongue, body, or mind.’ They also do not see, do not enter, do not arise, do not abide, and do not say, ‘This is mine.’ Inner and outer emptiness up to the emptiness of existence and nonexistence are likewise not seen, not entered into, not arisen, and not abided in; nor do they say, ‘This is mine.’”
Venerable World-Honored One! The Bodhisattva who practices the Perfection of Wisdom, up to the thirty-seven aids to enlightenment and the eighteen uncommon dharmas of the Buddha, does not see them as entering, arising, or abiding; he does not say, “This is mine.” The samadhi gates and dharani gates are not seen, not entered, not arisen, and not abiding; he does not say, “This is mine.” Why? Because the Bodhisattva who practices the Perfection of Wisdom does not see form, up to omniscient wisdom, as having anything that can be seen.
Venerable World-Honored One! When form does not arise, it is not form; when feeling, perception, formations, and consciousness do not arise, they are not feeling, perception, formations, and consciousness; when the six sense objects do not arise, they are not the six sense objects; when the six Perfections do not arise, they are not the six Perfections. The six Perfections and the non-arising of anything are only one, not two. Inner and outer emptiness, when not arising, is not emptiness; emptiness of existence and non-existence, when not arising, is not emptiness. The emptiness of existence and non-existence and the non-arising of anything are one, not two.
Venerable World-Honored One! The thirty-seven aids to enlightenment do not arise because they are not the thirty-seven aids to enlightenment. The eighteen uncommon dharmas of the Buddha do not arise because they are not the eighteen uncommon dharmas of the Buddha. The non-arising of anything and the eighteen uncommon dharmas of the Buddha are only one dharma, not two.
Venerable World-Honored One! The non-arising of anything is the sole dharma, without two, without three, without four, without five, and without any number. Therefore, the Buddha’s dharma is the dharma of non-arising of anything, only one, not two.
Venerable World-Honored One! The nature of suchness and the inconceivable nature do not arise because they are not suchness, not the inconceivable nature; they do not come into being, and the path is not the path. Omniscient wisdom does not arise because it is not omniscient wisdom. The non-arising of anything and omniscient wisdom are one dharma, not two.
Venerable World-Honored One! The non-arising of anything is also the dharma that is neither one nor many; therefore, it is unborn. Omniscient wisdom is not omniscient wisdom; the cessation of form is not form. Cessation and form are one dharma, not two.
Venerable World-Honored One! Cessation is only one, not two. Therefore, the cessation of form is not form; the cessation of feeling, perception, formations, and consciousness is not consciousness. Therefore, arising consciousness is not consciousness. Inner and outer emptiness, up to the emptiness of existence and non-existence, and the thirty-seven aids to enlightenment and the eighteen uncommon dharmas of the Buddha are also the same.
Venerable World-Honored One! Thus, cessation is not so many things; from consciousness up to omniscient wisdom it is also the same. This is the practice of the Perfection of Wisdom.
Chapter 27: QUESTIONS ABOUT CONTEMPLATION
At that time, Śāriputra asked Subhūti:
What dharmas does the Great Bodhisattva contemplate when practicing Prajñāpāramitā? Why is it called a Bodhisattva? Why is it called Prajñāpāramitā? Why is it called contemplation?
Venerable Subhūti replied:
According to what the Venerable has asked, what is called a Bodhisattva? A Bodhisattva is one who practices the path, therefore he is called a Bodhisattva. By using the path, he knows that all dharmas have no place of entry.
Śāriputra asked:
How does one know the activities of the dharmas?
Subhūti replied:
Knowing the activity of form, one does not enter into form; knowing the activity of form, feeling, perception, formations, and consciousness, one does not enter into consciousness. Knowing completely the Buddha’s activities and the eighteen dharmas unique to a Buddha, one does not enter into the eighteen dharmas unique to a Buddha.
Śāriputra asked:
What are called the activities of dharmas?
Subhūti replied:
They are only names and characteristics of dharmas: form, sound, smell, taste, touch, and dharmas; the characteristics of inner dharmas, outer dharmas, conditioned dharmas, and unconditioned dharmas. These designations are called the characteristics of the activities of dharmas.
Śāriputra! According to what the Venerable has asked, what is called Prajñāpāramitā? Prajñāpāramitā is a name for separation.
Śāriputra asked:
Why is it a name for separation?
Subhūti! Because it separates from the five aggregates, separates from the eight elements, separates from the six sense objects, separates from the six pāramitās, separates from inner and outer emptiness up to emptiness of existence and non-existence, and separates from the thirty-seven factors assisting enlightenment up to the eighteen dharmas unique to a Buddha. This is called separation. It separates from omniscient wisdom and separates from the characteristics of omniscient wisdom. All of these are called separation through Prajñāpāramitā.
Śāriputra! According to what the Venerable has asked, why is it called observing and practicing Prajñāpāramitā? The Bodhisattva does not contemplate whether the five aggregates are permanent or impermanent; does not contemplate whether the five aggregates are suffering or happiness; does not contemplate whether the five aggregates possess a self, are non-self, are empty, or not empty; neither emptiness nor non-emptiness, neither signlessness nor non-signlessness, neither wishlessness nor non-wishlessness; neither cessation nor non-cessation; neither purity nor impurity. The Bodhisattva does not contemplate in this way up to the six pāramitās, inner and outer emptiness, emptiness of existence and non-existence, and likewise the eighteen dharmas unique to a Buddha. The samādhi gates, dhāraṇī gates, up to omniscient wisdom are all contemplated as cessation, non-cessation, non-creation, permanence, and impermanence. Śāriputra, practicing Prajñāpāramitā, one should contemplate in this way.
Śāriputra asked:
Why does the Worthy One say that the five aggregates that are unborn through non-arising are not the five aggregates, and that up to omniscient wisdom that is unborn through non-arising is not omniscient wisdom?
Subhūti replied:
The emptiness of the five aggregates is not the five aggregates; therefore, the five aggregates that are unborn through non-arising are not the five aggregates. The emptiness of the six pāramitās is also not the six pāramitās, nor is that arising itself the six pāramitās; the non-arising is not the six pāramitās. From inner and outer emptiness up to emptiness of existence and non-existence, it is likewise so. The thirty-seven factors assisting enlightenment and the eighteen dharmas unique to a Buddha are also likewise. Omniscient wisdom is likewise. Because the five aggregates that are unborn through non-arising are not the five aggregates, and the five aggregates also do not arise, therefore omniscient wisdom is also unborn through non-arising.
Śāriputra asked Subhūti:
Why do you say that the non-duality of the five aggregates is not the five aggregates, and that if omniscient wisdom is non-dual, it is not omniscient wisdom?
Subhūti replied:
The five aggregates are non-dual, without union, without separation, without form, cannot be seen, and have the characteristic of one mark. The one mark is no mark. Omniscient wisdom is also like this. Therefore, it is said that the non-duality of the five aggregates is not the five aggregates, and that the non-duality of omniscient wisdom is not omniscient wisdom.
Śāriputra asked:
Why is it that the non-duality of the five aggregates is merely a designation, and that the non-duality of omniscient wisdom is also merely a designation?
Subhūti replied:
The non-arising and the non-duality of the five aggregates: the five aggregates are the non-arising, and the non-arising is the five aggregates. Therefore, the non-duality of the five aggregates is merely a designation; likewise, the non-duality of omniscient wisdom is merely a designation.
At that time, Subhūti addressed the Buddha:
World-Honored One! When a Bodhisattva learns and practices Prajñāpāramitā, this is how he contemplates the dharmas: he sees that the five aggregates are unborn through non-arising and constantly pure; he sees that the possession of self is unborn through non-arising and constantly pure; he sees that giving pāramitā up to Prajñāpāramitā are unborn through non-arising and constantly pure; he sees inner and outer emptiness up to emptiness of existence and non-existence as unborn through non-arising and constantly pure; he sees the thirty-seven factors assisting enlightenment and the eighteen dharmas unique to a Buddha as unborn through non-arising and constantly pure; he sees the dhāraṇī gates and samādhi gates as unborn through non-arising and constantly pure; he sees omniscient wisdom as unborn through non-arising and constantly pure; he sees ordinary people and the dharmas of ordinary people as unborn through non-arising and constantly pure; he sees the stream-enterer and the dharmas of the stream-enterer; he sees the once-returner and the dharmas of the once-returner; he sees the non-returner and the dharmas of the non-returner; he sees the arhat and the dharmas of the arhat; he sees the pratyekabuddha and the dharmas of the pratyekabuddha; he sees the Bodhisattva and the dharmas of the Bodhisattva; he sees the Buddha and the dharmas of the Buddha—all as unborn through non-arising and constantly pure.
Śāriputra asked:
As I have heard Venerable Subhūti say, the five aggregates are unborn through non-arising, up to the path they are unborn through non-arising, the Buddha-dharmas are unborn through non-arising, without anything to attain. From the stream-enterer up to the arhat and pratyekabuddha, there is nothing to attain; the Bodhisattva has nothing to attain; omniscient wisdom has nothing to attain; the Great Bodhisattva has nothing to attain. Omniscient wisdom destroys the five evil destinies; this is the Bodhisattva who does not attain the path within the five evil destinies.
Śāriputra continued:
If all dharmas are unborn through non-arising, then why must the stream-enterer completely eliminate the three bonds and maintain right mindfulness before attaining the path; why must the once-returner weaken the three defilements and maintain right mindfulness before attaining the path; why must the non-returner completely eliminate the five lower fetters and maintain right mindfulness before attaining the path; why must the arhat cut off the five higher fetters and maintain right mindfulness before attaining the path; why must the pratyekabuddha use contemplation of dependent origination and maintain right mindfulness before attaining the path? Why must the Bodhisattva practice austerities in order to substitute himself to endure the suffering and hardship of sentient beings? Why must the Thus Come One, Worthy of Offerings, Perfectly Enlightened One, turn the Dharma wheel?
Subhūti said to Śāriputra:
I also cannot make the dharma of non-arising become something that can be realized. I also cannot make the dharma of non-arising attain the path of the stream-enterer, the path of the once-returner, the path of the non-returner, the path of the arhat, or the path of the pratyekabuddha. I also cannot make the Bodhisattva diligently practice austerities. Śāriputra, the Bodhisattva also does not have the thought that he will suffer. Why? Śāriputra! Because one cannot fail to liberate countless sentient beings because of suffering. The Bodhisattva regards sentient beings as father, mother, child, or his own body, yet there is no existence of such a thing.
Regarding inner and outer dharmas, the Bodhisattva constantly gives rise to the thought: “I and all sentient beings do not exist and cannot be seen.” When this thought arises, he does not think that he himself diligently practices austerities. Why? Because all things have no existence.
World-Honored One! The dharmas of non-arising do not belong to the self; when realizing the Thus Come One’s Perfect Enlightenment, it is also unborn through non-arising. The Thus Come One does not turn the Dharma wheel from non-arising.
Śāriputra asked Venerable Subhūti:
Is attainment realized from non-arising or is attainment realized from non-existence?
Subhūti replied:
There is no dharma that is attained from non-arising, and there is no dharma that is attained from arising.
Śāriputra asked:
According to what the Venerable has said, there is no place of realization and no place of attainment.
Subhuti replied:
There is a place of realization and there is a place of attainment, but these are both matters of worldly convention; therefore, they are not used. When using the Conventional Truth, there are the Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and Buddha. If speaking of the Ultimate Truth, there is none; there is no place of realization and no place of attainment. Therefore, from the Stream-enterer up to the Buddha, there is no place of realization and no place of attainment.
Shariputra asked Subhuti:
If, according to the Conventional Truth, there is realization and attainment, then is it the same for those who are liberated from the five paths?
Subhuti replied:
Because of the Conventional Truth, there is realization and attainment. Because of the Conventional Truth, there are the five paths. Why? Because in the Ultimate Truth there is no birth and death, no karmic retribution of good or evil, neither annihilation nor permanence.
Shariputra! In this way, is that which has no arising considered non-arising, or is that which has arising considered arising?
Subhuti:
I cannot make what has no arising become something that arises, nor can I make what arises become something that arises.
Shariputra:
How can the Dharma of non-arising become something that arises?
Subhuti:
I do not create the five aggregates; existence and non-existence have no arising. Even up to the path of existence and non-existence, one cannot know non-arising.
Shariputra asked:
Is non-arising arising, or is arising arising?
Subhuti:
Arising is also non-arising, and non-arising is not arising. Why? Because all dharmas, whether having arising or not having arising, are one, without distinction, formless, invisible, unattainable, and have one characteristic. The one characteristic is the characteristic of the absence of inherent existence. Therefore, arising is also non-arising, and non-arising is also non-arising.
Shariputra asked:
Then please explain that non-arising is the Dharma of non-arising, and arising is the Dharma of non-arising. I greatly wish to hear this.
Subhuti said:
Excellent, Shariputra! The Dharma of non-arising, arising, and non-pleasure are all dharmas that do not unite, do not disperse, have no form, cannot be seen, cannot be attained, and have one characteristic. The one characteristic is no characteristic.
Shariputra:
Is arising non-arising, is pleasure also non-arising, are all dharmas also non-arising, and are karmic results also non-arising?
Subhuti said:
Indeed, indeed! Shariputra, all dharmas are non-arising. Why? Because the five aggregates are non-arising, and the six sense faculties are non-arising. The six elements: earth, water, fire, wind, space, and consciousness are also non-arising. Body, speech, mind, and actions are also non-arising, up to and including All-knowing Wisdom, which is also non-arising. Therefore, Shariputra, karmic results are also the Dharma of non-arising. Causes, conditions, delight, and hearing are all non-arising.
Shariputra! According to what you have said, you are the foremost Dharma teacher. Why? Because according to the questions asked, you are able to turn and explain teachings without repetition. This is because all dharmas have no dependence.
Shariputra again asked the Venerable Subhuti:
Why are all dharmas without dependence?
Subhuti said:
Shariputra! The emptiness-nature of form does not depend on within, does not depend on without, does not depend on both sides, and does not depend on the middle. The emptiness-nature of feeling, perception, formations, and consciousness also does not depend on within, does not depend on without, and does not depend on the middle. The emptiness-nature of the six sense bases and the twelve sense fields also does not depend on within, does not depend on without, and does not depend on the middle. The nature of the six paramitas also does not depend on within, does not depend on without, and does not depend on the middle. The emptiness-nature of inner and outer emptiness and the emptiness of existence and non-existence also does not depend on within, does not depend on without, and does not depend on the middle. The emptiness-nature of the thirty-seven aids to enlightenment up to the eighteen exclusive qualities of a Buddha also does not depend on within, does not depend on without, and does not depend on the middle. The emptiness-nature of all dharmas does not depend on within, does not depend on without, and does not depend on either side.
Shariputra, this is called being without dependence. Therefore, the Bodhisattva practices the six paramitas, purifying the five aggregates up to All-knowing Wisdom.
Shariputra asked Subhuti:
Why is the Bodhisattva’s practice of the six paramitas for purification considered the practice of the Bodhisattva path?
Subhuti said:
Shariputra! The path has the Perfection of Giving, and the worldly also has the Perfection of Giving; up to the Perfection of Prajna, there is also the path and the worldly.
Shariputra asked:
What is called the worldly Perfection of Giving? What is called the path’s Perfection of Giving?
Subhuti said:
When a Bodhisattva gives, there may be Shramanas, Brahmins, poor people, sick people, or disabled people; according to their requests, the Bodhisattva gives cities, gold and silver, clothing, food and drink, spouse and children, relatives, head and eyes, skin and flesh, marrow and brain, bones and blood, providing whatever one possesses. Yet one remains attached to what has been given, with the thought: “I give to them and they receive from me; I do not envy others who give.” If one says, “I am the donor, I give everything, I follow the Buddha’s teachings, I practice the Perfection of Giving,” then such giving is dependent on the action of giving. The Unsurpassed Right and Equal Enlightened One gives to sentient beings only because He wishes sentient beings to attain the remainderless Nirvana.
Giving has three points that obstruct the mind: First, the thought that there is a self who gives; second, the thought that there is someone who receives the gift; third, the thought that there is an object being given. These three are called worldly giving. Why? Because they do not depart from the worldly and do not transcend the worldly.
What is called the path’s giving? It is through purifying the three things: first, the Bodhisattva gives without seeing that there is oneself giving; second, without seeing that there is another person receiving the gift; third, without seeking karmic reward.
Shariputra! The Bodhisattva gives to sentient beings not because of sentient beings, but because of the Unattached Right and Equal Enlightenment, and does not see that there is even the Unattached Right and Equal Enlightenment. This is the path’s Perfection of Giving.
Why is it called the path’s Perfection of Giving? Because the path’s Perfection of Giving is superior to worldly giving. From the Perfection of Giving up to the Perfection of Prajna, in relation to the worldly there is dependence, but in relation to the path there is no dependence.
Subhuti said:
This is how the Bodhisattva practices the six paramitas and purifies the Bodhisattva path.
Shariputra asked the Venerable Subhuti:
What is the path of the Great Bodhisattva?
Subhuti replied:
The thirty-seven aids to enlightenment are the path of the Great Bodhisattva; Emptiness, Signlessness, Wishlessness, inner and outer emptiness up to the emptiness of existence and non-existence, the samadhi gates, the dharani gates, the Buddha’s ten powers, the four fearlessnesses, the eighteen exclusive qualities of the Buddha, the four unobstructed wisdoms, great loving-kindness, great compassion, and so forth—all are the path of the Great Bodhisattva.
Shariputra:
Excellent, excellent! Venerable Subhuti, what is the majestic power of the merits of the Paramita?
Subhuti! The Perfection of Prajna is the majestic power of merit. Why? Because the Perfection of Prajna is the mother of all merits and is the practice Dharma of the three vehicles. The Buddhas and World-Honored Ones of the past practiced the Perfection of Prajna and attained Right and Equal Enlightenment. The Buddhas and World-Honored Ones of the future will also practice the Perfection of Prajna and attain Right and Equal Enlightenment. In the present, throughout countless Buddha lands in the ten directions, the Buddhas and World-Honored Ones also practice the Perfection of Prajna and attain Right and Equal Enlightenment.
If one hears the teaching of the Perfection of Prajna and does not doubt or fear, one should know that one is already a Bodhisattva practicing the Bodhisattva path, not abandoning sentient beings, protecting all sentient beings, without attachment, and always never departing from the mind of great loving-kindness and great compassion.
Shariputra again asked:
Suppose a Bodhisattva does not abandon the mind of great loving-kindness and great compassion, and does not depart from this thought. Then all sentient beings would become Bodhisattvas. Why? Because all sentient beings do not depart from that thought.
Subhuti said:
Good! Good! Śāriputra, I already know what you have asked, for the benefit of beings in future generations, and I will acknowledge it.
If sentient beings are not truly existent, then thoughts are also not truly existent; existence and non-existence are both not truly existent. If sentient beings are quiescent, then thoughts are also quiescent. If sentient beings are empty, then thoughts are also empty. If sentient beings have no awakening, then thoughts also have no awakening. If the five aggregates are not truly existent, then thoughts are also not truly existent. The five aggregates are not truly existent, the five aggregates are empty, the five aggregates are quiescent, and the five aggregates have no awakening; likewise, thoughts have no awakening. The eye, ear, nose, tongue, body, and mind; forms, sounds, smells, tastes, tangible objects, and phenomena; earth, water, fire, wind, space, and consciousness are also the same. The six pāramitās are empty, inner and outer emptiness, emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the eighteen exclusive qualities of the Buddha, the various samādhi doors, the dhāraṇī doors, and omniscient wisdom, up to what belongs to omniscient wisdom, up to the path and thoughts—all are not truly existent.
If the path has no awakening, then thoughts also have no awakening. Śāriputra! I wish to cause Bodhisattvas not to depart from the thought of practicing this Bodhisattva path.
At that time, the World-Honored One praised Venerable Subhūti:
Good! Good! You have expounded the Perfection of Wisdom for the sake of the Great Bodhisattvas. Therefore, according to what Subhūti has spoken, because Subhūti has relied upon the Buddha’s majestic power to expound the Perfection of Wisdom, Great Bodhisattvas should also teach in the same way as Subhūti.
When Subhūti expounded the chapter on the Perfection of Wisdom, the three thousand great thousand worlds trembled in six ways, sinking and rising in succession; throughout the eight directions and above and below, all were the same.
At that time, the Buddha, seeing this event, immediately smiled. Subhūti joined his palms and said to the Buddha:
“World-Honored One! For what reason do you smile?”
The Buddha said to Subhūti:
“When I expound the Perfection of Wisdom, in the eastern direction there are countless Buddhas who also expound the Perfection of Wisdom for the Bodhisattvas in the same way.
Subhūti! While this Perfection of Wisdom is being expounded, twelve innumerable billions of devas and asuras all attain the patience with the non-arising of phenomena. When the Buddhas of the ten directions expound the Perfection of Wisdom, countless sentient beings all arouse the mind of unsurpassed Bodhi.”