大般若波羅蜜多經

VI. CHAPTER ON SUBHUTI

01

At that time, the Buddha said to the Venerable Subhuti:

“Employ your eloquence in accordance with the assembly of great bodhisattvas to expound the Dharma corresponding to the prajnaparamita, instructing and transmitting it to the great bodhisattvas so that they may accomplish the prajnaparamita.”

At that time, the great bodhisattvas, great shravakas, devas, humans, and others all thought: “When the Venerable Subhuti employs his own eloquence in accordance with the assembly of great bodhisattvas to expound the Dharma corresponding to the prajnaparamita, instructing and transmitting it to the great bodhisattvas so that they may accomplish the prajnaparamita, is this due to the Buddha’s majestic power?”

The Venerable Subhuti knew the thoughts in the minds of the assemblies of great bodhisattvas, great shravakas, devas, and humans, and he said to the Venerable Shariputra:

“Whatever the Buddha’s disciples expound is entirely due to the Buddha’s majestic power. Why is this? Shariputra, the Tathagata expounds the essential Dharma for sentient beings, and the nature of all dharmas is never in contradiction. Relying upon that Dharma, the Buddha’s disciples diligently cultivate and study, realizing the true nature of all dharmas. Therefore, the dharmas they expound do not contradict the nature of dharmas. Thus, the Buddha’s words are like a lamp whose light is continually transmitted.

“Shariputra, sustained by the Buddha’s majestic power, I shall expound the Dharma corresponding to the prajnaparamita in accordance with the assembly of great bodhisattvas, instructing and transmitting it to the great bodhisattvas so that they may accomplish the prajnaparamita. It is not through my own eloquence that I am able to perform this task. Why is this? Shariputra, the profound prajnaparamita is not within the sphere of the shravakas or pratyekabuddhas.”

Then the Venerable Subhuti addressed the Buddha:

“Blessed One, as the Buddha has spoken of the great bodhisattvas here, what dharma is called a great bodhisattva? Blessed One, I do not see any single dharma that can be called a great bodhisattva, nor do I see any single dharma that can be called the prajnaparamita. Since I do not see either of these two names, how can I expound the Dharma corresponding to the prajnaparamita in accordance with the assembly of great bodhisattvas, instructing and transmitting it to the great bodhisattvas so that they may accomplish the prajnaparamita?”

The Buddha said to Subhuti:

“‘Great bodhisattva’ is merely a name, and ‘prajnaparamita’ is also merely a name; these two names are likewise merely names.

“Subhuti, these two names neither arise nor cease. They are merely provisional designations. Because they abide neither within, nor without, nor in between, they are unobtainable.

“Subhuti, you should know that, just as the self in the world is merely a provisional name, such a provisional name neither arises nor ceases but is merely provisionally established and called ‘self.’ Likewise, sentient being, living being, one who is born, one who is sustained, person, pudgala, mind-born being, youth, agent, recipient, knower, and seer are also merely provisional names. Such provisional names neither arise nor cease but are merely provisionally established—that is, sentient being through seer are all merely provisional names. These provisional names abide neither within, nor without, nor in between, and are therefore unobtainable.

“Thus, Subhuti, whether ‘great bodhisattva’ or ‘prajnaparamita,’ both of these names are provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established. Because they abide neither within, nor without, nor in between, they are unobtainable.

“Furthermore, Subhuti, the forms within are merely provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established and called ‘form.’ Likewise, feeling, perception, formations, and consciousness are also merely provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established and called ‘feeling,’ ‘perception,’ ‘formations,’ and ‘consciousness.’ Thus, all of these are merely provisional names. These provisional names abide neither within, nor without, nor in between, and are therefore unobtainable.

“Thus, Subhuti, whether ‘great bodhisattva’ or ‘prajnaparamita,’ both of these names are provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established. Because they abide neither within, nor without, nor in between, they are unobtainable.

“Furthermore, Subhuti, the eye ayatana is merely a provisional dharma. Such a provisional dharma neither arises nor ceases but is merely provisionally established and called the ‘eye ayatana.’ Likewise, the ear, nose, tongue, body, and mind ayatanas are also merely provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established and called the ‘ear, nose, tongue, body, and mind ayatanas.’ Thus, all of these are merely provisional names. These provisional names abide neither within, nor without, nor in between, and are therefore unobtainable.

“Thus, Subhuti, whether ‘great bodhisattva’ or ‘prajnaparamita,’ both of these names are provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established. Because they abide neither within, nor without, nor in between, they are unobtainable.

“Furthermore, Subhuti, the form ayatana is merely a provisional dharma. Such a provisional dharma neither arises nor ceases but is merely provisionally established and called the ‘form ayatana.’ Likewise, the sound, odor, taste, tangible-object, and dharma ayatanas are also merely provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established and called the ‘sound, odor, taste, tangible-object, and dharma ayatanas.’ Thus, all of these are merely provisional names. These provisional names abide neither within, nor without, nor in between, and are therefore unobtainable.

“Thus, Subhuti, whether ‘great bodhisattva’ or ‘prajnaparamita,’ both of these names are provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established. Because they abide neither within, nor without, nor in between, they are unobtainable.

“Furthermore, Subhuti, the eye dhatu, form dhatu, and eye-consciousness dhatu are merely provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established and called the ‘eye dhatu, form dhatu, and eye-consciousness dhatu.’ Likewise, the ear dhatu, sound dhatu, and ear-consciousness dhatu; the nose dhatu, odor dhatu, and nose-consciousness dhatu; the tongue dhatu, taste dhatu, and tongue-consciousness dhatu; the body dhatu, tangible-object dhatu, and body-consciousness dhatu; and the mind dhatu, dharma dhatu, and mind-consciousness dhatu are also merely provisional dharmas.

Such provisional dharmas neither arise nor cease but are merely provisionally established and called the ‘ear dhatu, sound dhatu, and ear-consciousness dhatu,’ through to the ‘mind dhatu, dharma dhatu, and mind-consciousness dhatu.’ Thus, all of these are merely provisional names. These provisional names abide neither within, nor without, nor in between, and are therefore unobtainable.

“Thus, Subhuti, whether ‘great bodhisattva’ or ‘prajnaparamita,’ both of these names are provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established. Because they abide neither within, nor without, nor in between, they are unobtainable.

“Furthermore, Subhuti, just as the head, neck, shoulders, upper arms, forearms, abdomen, back, chest, flanks, waist, spine, thighs, knees, calves, shins, skin, flesh, bones, and marrow within the body are merely provisional names, such provisional names neither arise nor cease but are merely provisionally established and called the various things within the body, such as the head and neck. Thus, all of these are merely provisional names. These provisional names abide neither within, nor without, nor in between, and are therefore unobtainable.

“Thus, Subhuti, whether ‘great bodhisattva’ or ‘prajnaparamita,’ both of these names are provisional dharmas. Such provisional dharmas neither arise nor cease but are merely provisionally established. Because they abide neither within, nor without, nor in between, they are unobtainable.”

Furthermore, Subhuti, it is like external things such as grasses, trees, roots, branches, leaves, flowers, fruits, and so forth: they exist only as provisional designations. Such provisional designations neither arise nor cease; they are merely conventionally established and called external things such as grasses, trees, roots, and so forth. Thus, all these are only provisional designations. These provisional designations abide neither within, nor without, nor in between, and therefore they are unobtainable.

So it is, Subhuti, with either “great bodhisattva” or “prajnaparamita”: both names are provisional designations. Such provisionally designated dharmas neither arise nor cease, but are merely conventionally established. They abide neither within, nor without, nor in between, and therefore they are unobtainable.

Furthermore, Subhuti, it is like the Buddhas of the past and future, who exist only as provisional designations. Such provisional designations neither arise nor cease; they are merely conventionally established and called the Buddhas of the past and future. Thus, all these are only provisional designations. These provisional designations abide neither within, nor without, nor in between, and therefore they are unobtainable.

So it is, Subhuti, with either “great bodhisattva” or “prajnaparamita”: both names are provisionally designated dharmas. Such provisionally designated dharmas neither arise nor cease, but are merely conventionally established. They abide neither within, nor without, nor in between, and therefore they are unobtainable.

Furthermore, Subhuti, it is like dream-objects, echoes, reflections, illusions, mirages, the moon in water, and magical transformations, which exist only as provisional designations. Such provisional designations neither arise nor cease; they are merely conventionally established and called dream-objects, and so forth, through magical transformations. Thus, all these are only provisional designations. These provisional designations abide neither within, nor without, nor in between, and therefore they are unobtainable.

So it is, Subhuti, with either “great bodhisattva” or “prajnaparamita”: both names are provisionally designated dharmas. Such provisionally designated dharmas neither arise nor cease, but are merely conventionally established. They abide neither within, nor without, nor in between, and therefore they are unobtainable.

Thus, Subhuti, when great bodhisattvas practice prajnaparamita, they should train in the provisional names, provisionally designated dharmas, and provisional expedients pertaining to all dharmas. Why is this? Subhuti, great bodhisattvas who practice prajnaparamita should not contemplate the designation “form” as either permanent or impermanent; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either permanent or impermanent.

They should not contemplate the designation “form” as either pleasant or painful; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either pleasant or painful.

They should not contemplate the designation “form” as either self or non-self; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either self or non-self.

They should not contemplate the designation “form” as either pure or impure; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either pure or impure.

They should not contemplate the designation “form” as either empty or not empty; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either empty or not empty.

They should not contemplate the designation “form” as either having characteristics or being without characteristics; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either having characteristics or being without characteristics.

They should not contemplate the designation “form” as either involving aspiration or being without aspiration; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either involving aspiration or being without aspiration.

They should not contemplate the designation “form” as either quiescent or not quiescent; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either quiescent or not quiescent.

They should not contemplate the designation “form” as either detached or not detached; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either detached or not detached.

They should not contemplate the designation “form” as either defiled or purified; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either defiled or purified.

They should not contemplate the designation “form” as either arising or ceasing; nor should they contemplate the designations “feeling, perception, formations, and consciousness” as either arising or ceasing.

Furthermore, Subhuti, great bodhisattvas who practice prajnaparamita should not contemplate the designation “eye ayatana” as either permanent or impermanent; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either permanent or impermanent.

They should not contemplate the designation “eye ayatana” as either pleasant or painful; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either pleasant or painful.

They should not contemplate the designation “eye ayatana” as either self or non-self; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either self or non-self.

They should not contemplate the designation “eye ayatana” as either pure or impure; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either pure or impure.

They should not contemplate the designation “eye ayatana” as either empty or not empty; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either empty or not empty.

They should not contemplate the designation “eye ayatana” as either having characteristics or being without characteristics; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either having characteristics or being without characteristics.

They should not contemplate the designation “eye ayatana” as either involving aspiration or being without aspiration; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either involving aspiration or being without aspiration.

They should not contemplate the designation “eye ayatana” as either quiescent or not quiescent; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either quiescent or not quiescent.

They should not contemplate the designation “eye ayatana” as either detached or not detached; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either detached or not detached.

They should not contemplate the designation “eye ayatana” as either defiled or purified; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either defiled or purified.

They should not contemplate the designation “eye ayatana” as either arising or ceasing; nor should they contemplate the designations “ear, nose, tongue, body, and mind ayatanas” as either arising or ceasing.

Furthermore, Subhuti, great bodhisattvas who practice prajnaparamita should not contemplate the designation “form ayatana” as either permanent or impermanent; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either permanent or impermanent.

They should not contemplate the designation “form ayatana” as either pleasant or painful; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either pleasant or painful.

They should not contemplate the designation “form ayatana” as either self or non-self; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either self or non-self.

They should not contemplate the designation “form ayatana” as either pure or impure; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either pure or impure.

They should not contemplate the designation “form ayatana” as either empty or not empty; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either empty or not empty.

They should not contemplate the designation “form ayatana” as either having characteristics or being without characteristics; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either having characteristics or being without characteristics.

They should not contemplate the designation “form ayatana” as either involving aspiration or being without aspiration; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either involving aspiration or being without aspiration.

They should not contemplate the designation “form ayatana” as either quiescent or not quiescent; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either quiescent or not quiescent.

They should not contemplate the designation “form ayatana” as either detached or not detached; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either detached or not detached.

They should not contemplate the designation “form ayatana” as either defiled or purified; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either defiled or purified.

They should not contemplate the designation “form ayatana” as either arising or ceasing; nor should they contemplate the designations “sound, smell, taste, touch, and dharma ayatanas” as either arising or ceasing.

Furthermore, Subhuti, great bodhisattvas who cultivate prajnaparamita should not contemplate the designation “eye dhatu” as either permanent or impermanent; nor should they contemplate the form dhatu, the eye-consciousness dhatu, eye contact, or the designations of the feelings that arise with eye contact as their condition as either permanent or impermanent.

They should not contemplate the designation “eye dhatu” as either pleasant or painful; nor should they contemplate the form dhatu through to the designations of the feelings that arise with eye contact as their condition as either pleasant or painful.

They should not contemplate the designation “eye dhatu” as either self or non-self; nor should they contemplate the form dhatu through to the designations of the feelings that arise with eye contact as their condition as either self or non-self.

They should not contemplate the designation “eye dhatu” as either pure or impure; nor should they contemplate the form dhatu through to the designations of the feelings that arise with eye contact as their condition as either pure or impure.

They should not contemplate the designation “eye dhatu” as either empty or not empty; nor should they contemplate the form dhatu through to the designations of the feelings that arise with eye contact as their condition as either empty or not empty.

They should not contemplate the designation “eye dhatu” as either marked or signless; nor should they contemplate the form dhatu through to the designations of the feelings that arise with eye contact as their condition as either marked or signless.

They should not contemplate the designation “eye dhatu” as either associated with aspiration or wishless; nor should they contemplate the form dhatu through to the designations of the feelings that arise with eye contact as their condition as either associated with aspiration or wishless.

They should not contemplate the designation “eye dhatu” as either quiescent or not quiescent; nor should they contemplate the form dhatu through to the designations of the feelings that arise with eye contact as their condition as either quiescent or not quiescent.

They should not contemplate the designation “eye dhatu” as either detached or not detached; nor should they contemplate the form dhatu through to the designations of the feelings that arise with eye contact as their condition as either detached or not detached.

They should not contemplate the designation “eye dhatu” as either defiled or purified; nor should they contemplate the form dhatu through to the designations of the feelings that arise with eye contact as their condition as either defiled or purified.

They should not contemplate the designation “eye dhatu” as either arising or ceasing; nor should they contemplate the form dhatu through to the designations of the feelings that arise with eye contact as their condition as either arising or ceasing.

They should not contemplate the designation “ear dhatu” as either permanent or impermanent; nor should they contemplate the sound dhatu, the ear-consciousness dhatu, ear contact, or the designations of the feelings that arise with ear contact as their condition as either permanent or impermanent.

They should not contemplate the designation “ear dhatu” as either pleasant or painful; nor should they contemplate the sound dhatu through to the designations of the feelings that arise with ear contact as their condition as either pleasant or painful.

They should not contemplate the designation “ear dhatu” as either self or non-self; nor should they contemplate the sound dhatu through to the designations of the feelings that arise with ear contact as their condition as either self or non-self.

They should not contemplate the designation “ear dhatu” as either pure or impure; nor should they contemplate the sound dhatu through to the designations of the feelings that arise with ear contact as their condition as either pure or impure.

They should not contemplate the designation “ear dhatu” as either empty or not empty; nor should they contemplate the sound dhatu through to the designations of the feelings that arise with ear contact as their condition as either empty or not empty.

They should not contemplate the designation “ear dhatu” as either marked or signless; nor should they contemplate the sound dhatu through to the designations of the feelings that arise with ear contact as their condition as either marked or signless.

They should not contemplate the designation “ear dhatu” as either associated with aspiration or wishless; nor should they contemplate the sound dhatu through to the designations of the feelings that arise with ear contact as their condition as either associated with aspiration or wishless.

They should not contemplate the designation “ear dhatu” as either quiescent or not quiescent; nor should they contemplate the sound dhatu through to the designations of the feelings that arise with ear contact as their condition as either quiescent or not quiescent.

They should not contemplate the designation “ear dhatu” as either detached or not detached; nor should they contemplate the sound dhatu through to the designations of the feelings that arise with ear contact as their condition as either detached or not detached.

They should not contemplate the designation “ear dhatu” as either defiled or purified; nor should they contemplate the sound dhatu through to the designations of the feelings that arise with ear contact as their condition as either defiled or purified.

They should not contemplate the designation “ear dhatu” as either arising or ceasing; nor should they contemplate the sound dhatu through to the designations of the feelings that arise with ear contact as their condition as either arising or ceasing.

They should not contemplate the designation “nose dhatu” as either permanent or impermanent; nor should they contemplate the odor dhatu, the nose-consciousness dhatu, nose contact, or the designations of the feelings that arise with nose contact as their condition as either permanent or impermanent.

They should not contemplate the designation “nose dhatu” as either pleasant or painful; nor should they contemplate the odor dhatu through to the designations of the feelings that arise with nose contact as their condition as either pleasant or painful.

They should not contemplate the designation “nose dhatu” as either self or non-self; nor should they contemplate the odor dhatu through to the designations of the feelings that arise with nose contact as their condition as either self or non-self.

They should not contemplate the designation “nose dhatu” as either pure or impure; nor should they contemplate the odor dhatu through to the designations of the feelings that arise with nose contact as their condition as either pure or impure.

They should not contemplate the designation “nose dhatu” as either empty or not empty; nor should they contemplate the odor dhatu through to the designations of the feelings that arise with nose contact as their condition as either empty or not empty.

They should not contemplate the designation “nose dhatu” as either marked or signless; nor should they contemplate the odor dhatu through to the designations of the feelings that arise with nose contact as their condition as either marked or signless.

They should not contemplate the designation “nose dhatu” as either associated with aspiration or wishless; nor should they contemplate the odor dhatu through to the designations of the feelings that arise with nose contact as their condition as either associated with aspiration or wishless.

They should not contemplate the designation “nose dhatu” as either quiescent or not quiescent; nor should they contemplate the odor dhatu through to the designations of the feelings that arise with nose contact as their condition as either quiescent or not quiescent.

They should not contemplate the designation “nose dhatu” as either detached or not detached; nor should they contemplate the odor dhatu through to the designations of the feelings that arise with nose contact as their condition as either detached or not detached.

They should not contemplate the designation “nose dhatu” as either defiled or purified; nor should they contemplate the odor dhatu through to the designations of the feelings that arise with nose contact as their condition as either defiled or purified.

They should not contemplate the designation “nose dhatu” as either arising or ceasing; nor should they contemplate the odor dhatu through to the designations of the feelings that arise with nose contact as their condition as either arising or ceasing.

They should not contemplate the designation “tongue dhatu” as either permanent or impermanent; nor should they contemplate the taste dhatu, the tongue-consciousness dhatu, tongue contact, or the designations of the feelings that arise with tongue contact as their condition as either permanent or impermanent.

They should not contemplate the designation “tongue dhatu” as either pleasant or painful; nor should they contemplate the taste dhatu through to the designations of the feelings that arise with tongue contact as their condition as either pleasant or painful.

They should not contemplate the designation “tongue dhatu” as either self or non-self; nor should they contemplate the taste dhatu through to the designations of the feelings that arise with tongue contact as their condition as either self or non-self.

They should not contemplate the designation “tongue dhatu” as either pure or impure; nor should they contemplate the taste dhatu through to the designations of the feelings that arise with tongue contact as their condition as either pure or impure.

They should not contemplate the designation “tongue dhatu” as either empty or not empty; nor should they contemplate the taste dhatu through to the designations of the feelings that arise with tongue contact as their condition as either empty or not empty.

One should not contemplate the designation “tongue dhatu” as either having characteristics or being signless; one should not contemplate the taste dhatu through to the designation of the feelings that arise conditioned by tongue-contact as either having characteristics or being signless.

One should not contemplate the designation “tongue dhatu” as either involving wishes or being wishless; one should not contemplate the taste dhatu through to the designation of the feelings that arise conditioned by tongue-contact as either involving wishes or being wishless.

One should not contemplate the designation “tongue dhatu” as either peaceful or not peaceful; one should not contemplate the taste dhatu through to the designation of the feelings that arise conditioned by tongue-contact as either peaceful or not peaceful.

One should not contemplate the designation “tongue dhatu” as either detached or not detached; one should not contemplate the taste dhatu through to the designation of the feelings that arise conditioned by tongue-contact as either detached or not detached.

One should not contemplate the designation “tongue dhatu” as either defiled or purified; one should not contemplate the taste dhatu through to the designation of the feelings that arise conditioned by tongue-contact as either defiled or purified.

One should not contemplate the designation “tongue dhatu” as either arising or ceasing; one should not contemplate the taste dhatu through to the designation of the feelings that arise conditioned by tongue-contact as either arising or ceasing.

One should not contemplate the designation “body dhatu” as either permanent or impermanent; one should not contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the designation of the feelings that arise conditioned by body-contact as either permanent or impermanent.

One should not contemplate the designation “body dhatu” as either pleasant or painful; one should not contemplate the tangible-object dhatu through to the designation of the feelings that arise conditioned by body-contact as either pleasant or painful.

One should not contemplate the designation “body dhatu” as either self or non-self; one should not contemplate the tangible-object dhatu through to the designation of the feelings that arise conditioned by body-contact as either self or non-self.

One should not contemplate the designation “body dhatu” as either pure or impure; one should not contemplate the tangible-object dhatu through to the designation of the feelings that arise conditioned by body-contact as either pure or impure.

One should not contemplate the designation “body dhatu” as either empty or not empty; one should not contemplate the tangible-object dhatu through to the designation of the feelings that arise conditioned by body-contact as either empty or not empty.

One should not contemplate the designation “body dhatu” as either having characteristics or being signless; one should not contemplate the tangible-object dhatu through to the designation of the feelings that arise conditioned by body-contact as either having characteristics or being signless.

One should not contemplate the designation “body dhatu” as either involving wishes or being wishless; one should not contemplate the tangible-object dhatu through to the designation of the feelings that arise conditioned by body-contact as either involving wishes or being wishless.

One should not contemplate the designation “body dhatu” as either peaceful or not peaceful; one should not contemplate the tangible-object dhatu through to the designation of the feelings that arise conditioned by body-contact as either peaceful or not peaceful.

One should not contemplate the designation “body dhatu” as either detached or not detached; one should not contemplate the tangible-object dhatu through to the designation of the feelings that arise conditioned by body-contact as either detached or not detached.

One should not contemplate the designation “body dhatu” as either defiled or purified; one should not contemplate the tangible-object dhatu through to the designation of the feelings that arise conditioned by body-contact as either defiled or purified.

One should not contemplate the designation “body dhatu” as either arising or ceasing; one should not contemplate the tangible-object dhatu through to the designation of the feelings that arise conditioned by body-contact as either arising or ceasing.

One should not contemplate the designation “mind dhatu” as either permanent or impermanent; one should not contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the designation of the feelings that arise conditioned by mind-contact as either permanent or impermanent.

One should not contemplate the designation “mind dhatu” as either pleasant or painful; one should not contemplate the mental-object dhatu through to the designation of the feelings that arise conditioned by mind-contact as either pleasant or painful.

One should not contemplate the designation “mind dhatu” as either self or non-self; one should not contemplate the mental-object dhatu through to the designation of the feelings that arise conditioned by mind-contact as either self or non-self.

One should not contemplate the designation “mind dhatu” as either pure or impure; one should not contemplate the mental-object dhatu through to the designation of the feelings that arise conditioned by mind-contact as either pure or impure.

One should not contemplate the designation “mind dhatu” as either empty or not empty; one should not contemplate the mental-object dhatu through to the designation of the feelings that arise conditioned by mind-contact as either empty or not empty.

One should not contemplate the designation “mind dhatu” as either having characteristics or being signless; one should not contemplate the mental-object dhatu through to the designation of the feelings that arise conditioned by mind-contact as either having characteristics or being signless.

One should not contemplate the designation “mind dhatu” as either involving wishes or being wishless; one should not contemplate the mental-object dhatu through to the designation of the feelings that arise conditioned by mind-contact as either involving wishes or being wishless.

One should not contemplate the designation “mind dhatu” as either peaceful or not peaceful; one should not contemplate the mental-object dhatu through to the designation of the feelings that arise conditioned by mind-contact as either peaceful or not peaceful.

One should not contemplate the designation “mind dhatu” as either detached or not detached; one should not contemplate the mental-object dhatu through to the designation of the feelings that arise conditioned by mind-contact as either detached or not detached.

One should not contemplate the designation “mind dhatu” as either defiled or purified; one should not contemplate the mental-object dhatu through to the designation of the feelings that arise conditioned by mind-contact as either defiled or purified.

One should not contemplate the designation “mind dhatu” as either arising or ceasing; one should not contemplate the mental-object dhatu through to the designation of the feelings that arise conditioned by mind-contact as either arising or ceasing.

Why is this? Subhuti, when this great bodhisattva practices prajnaparamita, neither the great bodhisattva, nor the designation “great bodhisattva,” nor prajnaparamita, nor the designation “prajnaparamita” is perceived within the conditioned realm or within the unconditioned realm. Why is this? Subhuti, when this great bodhisattva practices prajnaparamita, he makes no discrimination with regard to any dharma, yet is not apart from discrimination.

Subhuti, when this great bodhisattva practices prajnaparamita, abiding in the discrimination of all dharmas, he does not perceive a great bodhisattva, does not perceive the designation “great bodhisattva,” does not perceive prajnaparamita, and does not perceive the designation “prajnaparamita.”

Subhuti, when this great bodhisattva practices prajnaparamita, he is able to cultivate the perfection of generosity; he is also able to cultivate the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita. He is able to abide in the emptiness of the internal;

he is also able to abide in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundary, the emptiness of dispersion, the emptiness of that which is unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

He is able to abide in suchness; he is also able to abide in the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature apart from arising, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm. He is able to cultivate the four foundations of mindfulness; he is also able to cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

He is able to abide in the Noble Truth of suffering; he is also able to abide in the Noble Truths of its origin, cessation, and the path. He is able to cultivate the four meditative concentrations; he is also able to cultivate the four immeasurables and the four formless concentrations. He is able to cultivate the eight liberations; he is also able to cultivate the eight spheres of mastery, the nine successive concentrations, and the ten totalities.

He is able to cultivate the liberation gateway of emptiness; he is also able to cultivate the liberation gateways of signlessness and wishlessness. He is able to cultivate all dharani gateways; he is also able to cultivate all samadhi gateways. He is able to cultivate the five kinds of eyes; he is also able to cultivate the six superknowledges.

He is able to cultivate the ten powers of a Buddha; he is also able to cultivate the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

At that time, this great bodhisattva does not perceive a great bodhisattva, does not perceive the name “great bodhisattva,” does not perceive prajnaparamita, and does not perceive the name “prajnaparamita.” Why is this? Subhuti, it is because, while practicing prajnaparamita, this great bodhisattva skillfully comprehends the true characteristics of all dharmas, and therein skillfully comprehends defiled dharmas and purified dharmas.

Thus, Subhuti, great bodhisattvas who practice prajnaparamita understand that the names of all dharmas are provisional designations and that dharmas themselves are provisional designations.

Subhuti, because this great bodhisattva has understood names and provisionally designated dharmas in accordance with reality, he does not become attached to form, nor does he become attached to feeling, perception, formations, or consciousness. He does not become attached to the eye ayatana, nor does he become attached to the ear, nose, tongue, body, or mind ayatana. He does not become attached to the form ayatana, nor does he become attached to the sound, odor, taste, tangible object, or dharma ayatana.

He does not become attached to the eye dhatu, the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact, and so forth through the mind dhatu, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact.

He does not become attached to the conditioned dhatu, nor does he become attached to the unconditioned dhatu.

He does not become attached to the perfection of generosity; nor does he become attached to the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita.

He does not become attached to the excellent marks, does not become attached to the body of a bodhisattva, and does not become attached to the fleshly eye through the Buddha-eye.

He does not become attached to the perfection of wisdom or the perfection of superknowledge.

He does not become attached to the emptiness of the internal through the emptiness of the self-nature of nonexistence.

He does not become attached to bringing sentient beings to maturity, does not become attached to adorning and purifying Buddha-fields, and does not become attached to skillful means.

Why is this? Subhuti, it is because all dharmas are without anything that truly exists; the one who attaches, that to which attachment is made, the place of attachment, and the time of attachment are all ungraspable.

Thus, Subhuti, great bodhisattvas do not become attached to any dharma. When practicing prajnaparamita, they increase the perfection of generosity and increase the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita. They advance toward a bodhisattva’s certainty of rightness beyond arising, advance toward the stage of a non-retrogressing bodhisattva, and perfect a bodhisattva’s sublime superknowledges.

Having thus perfected a bodhisattva’s sublime superknowledges, they travel from one Buddha-field to another in order to teach and transform sentient beings and to adorn and purify Buddha-fields. They encounter Tathagatas, Arhats, Perfectly Enlightened Ones; having encountered them, they make offerings to them, revere, honor, and praise them, thereby causing all their roots of virtue to grow. Once their roots of virtue have grown, they hear and retain the true Dharma of the Buddhas according to their aspirations. Having retained it, they never forget it until they attain unsurpassed perfect enlightenment, and they attain mastery of all dharani gateways and samadhi gateways.

Thus, Subhuti, because great bodhisattvas who practice prajnaparamita understand names and provisionally designated dharmas in accordance with reality, they do not become attached.

Furthermore, Subhuti, what do you think? Is form a great bodhisattva?

“Blessed One, it is not!”

“Are feeling, perception, formations, and consciousness a great bodhisattva?”

“Blessed One, they are not!”

“Is there a great bodhisattva apart from form?”

“Blessed One, there is not!”

“Is there a great bodhisattva apart from feeling, perception, formations, and consciousness?”

“Blessed One, there is not!”

“Is the eye ayatana a great bodhisattva?”

“Blessed One, it is not!”

“Are the ear, nose, tongue, body, and mind ayatanas a great bodhisattva?”

“Blessed One, they are not!”

“Is there a great bodhisattva apart from the eye ayatana?”

“Blessed One, there is not!”

“Is there a great bodhisattva apart from the ear, nose, tongue, body, and mind ayatanas?”

“Blessed One, there is not!”

“Is the form ayatana a great bodhisattva?”

“Blessed One, it is not!”

“Are the sound, odor, taste, tangible object, and dharma ayatanas a great bodhisattva?”

“Blessed One, they are not!”

“Is there a great bodhisattva apart from the form ayatana?”

“Blessed One, there is not!”

“Is there a great bodhisattva apart from the sound, odor, taste, tangible object, and dharma ayatanas?”

“Blessed One, there is not!”

“Is the eye dhatu a great bodhisattva?”

“Blessed One, it is not!”

“Are the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact a great bodhisattva?”

“Blessed One, they are not!”

“Is there a great bodhisattva apart from the eye dhatu?”

“Blessed One, there is not!”

“Is there a great bodhisattva apart from the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact?”

“Blessed One, there is not!”

“Is the ear dhatu a great bodhisattva?”

“Blessed One, it is not!”

“Are the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact a great bodhisattva?”

“Blessed One, they are not!”

“Is there a great bodhisattva apart from the ear dhatu?”

“Blessed One, there is not!”

“Is there a great bodhisattva apart from the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact?”

“Blessed One, there is not!”

“Is the nose dhatu a great bodhisattva?”

“Blessed One, it is not!”

“Are the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact a great bodhisattva?”

“Blessed One, they are not!”

“Is there a great bodhisattva apart from the nose dhatu?”

“Blessed One, there is not!”

“Is there a great bodhisattva apart from the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact?”

“Blessed One, there is not!”

“Is the tongue dhatu a great bodhisattva?”

“Blessed One, it is not!”

“Are the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact a great bodhisattva?”

“Blessed One, they are not!”

“Is there a great bodhisattva apart from the tongue dhatu?”

“Blessed One, there is not!”

– Apart from the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact, is there a great bodhisattva?

– Blessed One, no!

– Is the body element a great bodhisattva?

– Blessed One, no!

– Are the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact a great bodhisattva?

– Blessed One, no!

– Apart from the body element, is there a great bodhisattva?

– Blessed One, no!

– Apart from the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact, is there a great bodhisattva?

– Blessed One, no!

– Is the mind element a great bodhisattva?

– Blessed One, no!

– Are the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact a great bodhisattva?

– Blessed One, no!

– Apart from the mind element, is there a great bodhisattva?

– Blessed One, no!

– Apart from the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact, is there a great bodhisattva?

– Blessed One, no!

– Is the earth element a great bodhisattva?

– Blessed One, no!

– Are the water, fire, wind, space, and consciousness elements a great bodhisattva?

– Blessed One, no!

– Apart from the earth element, is there a great bodhisattva?

– Blessed One, no!

– Apart from the water, fire, wind, space, and consciousness elements, is there a great bodhisattva?

– Blessed One, no!

– Is ignorance a great bodhisattva?

– Blessed One, no!

– Are formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death a great bodhisattva?

– Blessed One, no!

– Apart from ignorance, is there a great bodhisattva?

– Blessed One, no!

– Apart from formations through aging-and-death, is there a great bodhisattva?

– Blessed One, no!

At that time, the Buddha said to the Venerable Subhuti:

– With what meaning in view do you say this: “Phenomena such as form are not great bodhisattvas, and apart from phenomena such as form there is no great bodhisattva”?

The Venerable Subhuti replied:

– Blessed One! Whether bodhi, sattva, or phenomena such as form, ultimately none can be apprehended because their nature has no existence; how much less could a great bodhisattva exist! Since these do not exist, how could it be said that phenomena such as form are a great bodhisattva, or that apart from phenomena such as form there is a great bodhisattva?

The Buddha said to Subhuti:

– Excellent! Excellent! It is so! It is so! It is exactly as you have said. Subhuti! Because neither bodhi, nor sattva, nor phenomena such as form can be apprehended, great bodhisattvas also cannot be apprehended. Because great bodhisattvas cannot be apprehended, their practice of prajnaparamita also cannot be apprehended.

Subhuti! When great bodhisattvas practice prajnaparamita, they should train in this way.

Furthermore, Subhuti! What do you think: What is a great bodhisattva?

– Is the true suchness of form a great bodhisattva?

– Blessed One, no!

– Is the true suchness of feeling, perception, formations, and consciousness a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of form, is there a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of feeling, perception, formations, and consciousness, is there a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the eye ayatana a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the ear, nose, tongue, body, and mind ayatanas a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the eye ayatana, is there a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the ear, nose, tongue, body, and mind ayatanas, is there a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the visible-form ayatana a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the visible-form ayatana, is there a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas, is there a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the eye element a great bodhisattva?

– Blessed One, no!

– Are the true suchness of the visible-form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the eye element, is there a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the visible-form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact, is there a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the ear element a great bodhisattva?

– Blessed One, no!

– Are the true suchness of the sound element, the ear-consciousness element, ear-contact, and the feelings that arise conditioned by ear-contact a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the ear element, is there a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the sound element, the ear-consciousness element, ear-contact, and the feelings that arise conditioned by ear-contact, is there a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the nose element a great bodhisattva?

– Blessed One, no!

– Are the true suchness of the odor element, the nose-consciousness element, nose-contact, and the feelings that arise conditioned by nose-contact a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the nose element, is there a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the odor element, the nose-consciousness element, nose-contact, and the feelings that arise conditioned by nose-contact, is there a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the tongue element a great bodhisattva?

– Blessed One, no!

– Are the true suchness of the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the tongue element, is there a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact, is there a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the body element a great bodhisattva?

– Blessed One, no!

– Are the true suchness of the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the body element, is there a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact, is there a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the mind element a great bodhisattva?

– Blessed One, no!

– Are the true suchness of the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by ear-contact a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the mind element, is there a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact, is there a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the earth element a great bodhisattva?

– Blessed One, no!

– Is the true suchness of the water, fire, wind, space, and consciousness elements a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the earth element, is there a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of the water, fire, wind, space, and consciousness elements, is there a great bodhisattva?

– Blessed One, no!

– Is the true suchness of ignorance a great bodhisattva?

– Blessed One, no!

– Is the true suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death a great bodhisattva?

– Blessed One, no!

– Apart from the true suchness of ignorance, is there a great bodhisattva?

“Blessed One! No!”

“Is there a great bodhisattva apart from the true suchness of formations, up to and including aging and death?”

“Blessed One! No!”

At that time, the Buddha said to Venerable Subhuti:

“What meaning do you discern that leads you to say this: ‘The true suchness of dharmas such as form is not a great bodhisattva, and apart from the true suchness of dharmas such as form, no great bodhisattva can be found’?”

Venerable Subhuti replied:

“Blessed One! Ultimately, even dharmas such as form are unobtainable, because their nature is nonexistent; how much more so the true suchness of dharmas such as form. Since this true suchness is itself nonexistent, how could it be said that the true suchness of dharmas such as form is a great bodhisattva, or that apart from the true suchness of dharmas such as form, a great bodhisattva can be found?”

The Buddha said to Subhuti:

“Excellent! Excellent! So it is! So it is! It is exactly as you have said.

“Subhuti! Because dharmas such as form are unobtainable, the true suchness of dharmas such as form is also unobtainable. Because dharmas such as form and their true suchness are unobtainable, great bodhisattvas are also unobtainable. Because great bodhisattvas are unobtainable, the cultivation of prajnaparamita is also unobtainable.

“Subhuti! When great bodhisattvas cultivate prajnaparamita, they should train in this way.”

Fascicle 406

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