大般若波羅蜜多經

03

Furthermore, Subhuti, what do you think: is the conception of the earth element a great bodhisattva?

– No, Blessed One!

Is the conception of the water, fire, wind, space, and consciousness elements a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is permanent a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are permanent a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is impermanent a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are impermanent a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is pleasurable a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are pleasurable a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is suffering a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are suffering a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is self a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are self a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is non-self a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are non-self a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is pure a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are pure a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is impure a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are impure a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is empty a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are empty a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is not empty a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are not empty a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element possesses characteristics a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements possess characteristics a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is signless a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are signless a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is associated with aspiration a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are associated with aspiration a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is wishless a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are wishless a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is quiescent a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are quiescent a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is not quiescent a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are not quiescent a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is remote and detached a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are remote and detached a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is not remote and detached a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are not remote and detached a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is defiled a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are defiled a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element is purified a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements are purified a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element arises a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements arise a great bodhisattva?

– No, Blessed One!

Is the conception that the earth element ceases a great bodhisattva?

– No, Blessed One!

Is the conception that the water, fire, wind, space, and consciousness elements cease a great bodhisattva?

– No, Blessed One!

Furthermore, Subhuti, what do you think: is the conception of ignorance a great bodhisattva?

– No, Blessed One!

Is the conception of volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, and aging-and-death a great bodhisattva?

– No, Blessed One!

Is the conception that ignorance is permanent a great bodhisattva?

– No, Blessed One!

Is the conception that volitional formations through aging-and-death are permanent a great bodhisattva?

– No, Blessed One!

Is the conception that ignorance is impermanent a great bodhisattva?

– No, Blessed One!

Is the conception that volitional formations through aging-and-death are impermanent a great bodhisattva?

– No, Blessed One!

Is the conception that ignorance is pleasurable a great bodhisattva?

– No, Blessed One!

Is the conception that volitional formations through aging-and-death are pleasurable a great bodhisattva?

– No, Blessed One!

Is the conception that ignorance is suffering a great bodhisattva?

– No, Blessed One!

Is the conception that volitional formations through aging-and-death are suffering a great bodhisattva?

– No, Blessed One!

Is the conception that ignorance is self a great bodhisattva?

– No, Blessed One!

Is the conception that volitional formations through aging-and-death are self a great bodhisattva?

– No, Blessed One!

Is the conception that ignorance is non-self a great bodhisattva?

– No, Blessed One!

Is the conception that volitional formations through aging-and-death are non-self a great bodhisattva?

– No, Blessed One!

Is the conception that ignorance is pure a great bodhisattva?

– No, Blessed One!

Is the conception that volitional formations through aging-and-death are pure a great bodhisattva?

– No, Blessed One!

Is the conception that ignorance is impure a great bodhisattva?

– No, Blessed One!

Is the conception that volitional formations through aging-and-death are impure a great bodhisattva?

– No, Blessed One!

Is the conception that ignorance is empty a great bodhisattva?

– No, Blessed One!

Is the conception that volitional formations through aging-and-death are empty a great bodhisattva?

– No, Blessed One!

Is the conception that ignorance is not empty a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death are nonempty a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance has characteristics a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death have characteristics a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance is signless a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death are signless a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance is associated with wishes a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death are associated with wishes a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance is wishless a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death are wishless a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance is quiescent a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death are quiescent a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance is not quiescent a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death are not quiescent a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance is remote and detached a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death are remote and detached a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance is not remote and detached a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death are not remote and detached a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance is defiled a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death are defiled a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance is pure a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death are pure a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance arises a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death arise a great bodhisattva?

– No, Blessed One!

Is the notion that ignorance ceases a great bodhisattva?

– No, Blessed One!

Is the notion that formations through old age and death cease a great bodhisattva?

– No, Blessed One!

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

– With what meaning in mind do you say this: A notion of form and the other dharmas is not a great bodhisattva? And with what meaning in mind do you further say this: A notion that form and the other dharmas are permanent or impermanent, pleasant or painful, self or nonself, pure or impure, empty or nonempty, characterized or signless, associated with wishes or wishless, quiescent or not quiescent, remote and detached or not remote and detached, defiled or pure, arising or ceasing is likewise not a great bodhisattva?

The Venerable Subhuti then replied:

– Blessed One! Even form and the other dharmas are ultimately ungraspable because their nature does not exist; how much less could there be a notion of form and the other dharmas? Since these dharmas do not exist, how could it be said that a notion of form and the other dharmas is a great bodhisattva?

Blessed One! Even the permanence of form and the other dharmas is ultimately ungraspable because its nature does not exist; how much less could there be the impermanence of form and the other dharmas? Even the permanence and impermanence of form and the other dharmas are ultimately ungraspable; how much less could there be a notion of the permanence or impermanence of form and the other dharmas? Since a notion of these dharmas does not exist, how could it be said that a notion of the permanence or impermanence of form and the other dharmas is a great bodhisattva?

Blessed One! Even the pleasure of form and the other dharmas is ultimately ungraspable because its nature does not exist; how much less could there be the pain of form and the other dharmas? Even the pleasure and pain of form and the other dharmas are ultimately ungraspable; how much less could there be a notion of the pleasure or pain of form and the other dharmas? Since a notion of these dharmas does not exist, how could it be said that a notion of the pleasure or pain of form and the other dharmas is a great bodhisattva?

Blessed One! Even the self of form and the other dharmas is ultimately ungraspable because its nature does not exist; how much less could there be the nonself of form and the other dharmas? Even the self and nonself of form and the other dharmas are ultimately ungraspable; how much less could there be a notion of the self or nonself of form and the other dharmas? Since a notion of these dharmas does not exist, how could it be said that a notion of the self or nonself of form and the other dharmas is a great bodhisattva?

Blessed One! Even the purity of form and the other dharmas is ultimately ungraspable because its nature does not exist; how much less could there be the impurity of form and the other dharmas? Even the purity and impurity of form and the other dharmas are ultimately ungraspable; how much less could there be a notion of the purity or impurity of form and the other dharmas? Since a notion of these dharmas does not exist, how could it be said that a notion of the purity or impurity of form and the other dharmas is a great bodhisattva?

Blessed One! Even the nonemptiness of form and the other dharmas is ultimately ungraspable because its nature does not exist; how much less could there be the emptiness of form and the other dharmas? Even the emptiness and nonemptiness of form and the other dharmas are ultimately ungraspable; how much less could there be a notion of the emptiness or nonemptiness of form and the other dharmas? Since a notion of these dharmas does not exist, how could it be said that a notion of the emptiness or nonemptiness of form and the other dharmas is a great bodhisattva?

Blessed One! Even the possession of characteristics by form and the other dharmas is ultimately ungraspable because its nature does not exist; how much less could there be the signlessness of form and the other dharmas? Even the possession of characteristics and signlessness of form and the other dharmas are ultimately ungraspable; how much less could there be a notion that form and the other dharmas possess characteristics or are signless? Since a notion of these dharmas does not exist, how could it be said that a notion that form and the other dharmas possess characteristics or are signless is a great bodhisattva?

Blessed One! Even the association with wishes of form and the other dharmas is ultimately ungraspable because its nature does not exist; how much less could there be the wishlessness of form and the other dharmas? Even the association with wishes and wishlessness of form and the other dharmas are ultimately ungraspable; how much less could there be a notion that form and the other dharmas are associated with wishes or wishless? Since a notion of these dharmas does not exist, how could it be said that a notion that form and the other dharmas are associated with wishes or wishless is a great bodhisattva?

Blessed One! Even the quiescence of form and the other dharmas is ultimately ungraspable because its nature does not exist; how much less could there be the nonquiescence of form and the other dharmas? Even the quiescence and nonquiescence of form and the other dharmas are ultimately ungraspable; how much less could there be a notion of the quiescence or nonquiescence of form and the other dharmas? Since a notion of these dharmas does not exist, how could it be said that a notion of the quiescence or nonquiescence of form and the other dharmas is a great bodhisattva?

World-Honored One! Even the separation from form and the other dharmas is ultimately unobtainable, because its nature does not exist; how much less could there be non-separation from form and the other dharmas. Since separation and non-separation from form and the other dharmas are ultimately unobtainable, how much less could there be conceptions of separation and non-separation from form and the other dharmas. Since conceptions concerning these dharmas do not exist, how could it be said that one who conceives of separation and non-separation from form and the other dharmas is a great bodhisattva?

World-Honored One! Even the defilement of form and the other dharmas is ultimately unobtainable, because its nature does not exist; how much less could there be the purification of form and the other dharmas. Since the defilement and purification of form and the other dharmas are ultimately unobtainable, how much less could there be conceptions of the defilement and purification of form and the other dharmas. Since conceptions concerning these dharmas do not exist, how could it be said that one who conceives of the defilement and purification of form and the other dharmas is a great bodhisattva?

World-Honored One! Even the arising of form and the other dharmas is ultimately unobtainable, because its nature does not exist; how much less could there be the cessation of form and the other dharmas. Since the arising and cessation of form and the other dharmas are ultimately unobtainable, how much less could there be conceptions of the arising and cessation of form and the other dharmas. Since conceptions concerning these dharmas do not exist, how could it be said that one who conceives of the arising and cessation of form and the other dharmas is a great bodhisattva?

The Buddha said:

– Subhuti! Excellent, excellent! It is so! It is so! It is exactly as you have said. Subhuti! Because form and the other dharmas, as well as permanence, impermanence, and so forth, are unobtainable, conceptions of form and the other dharmas, as well as conceptions of permanence, impermanence, and so forth, are also unobtainable. Because both dharmas and conceptions 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.

Furthermore, Subhuti! You previously said: “I do not see any dharma whatsoever that could be called a great bodhisattva.” It is so! It is so! It is exactly as you have said.

Subhuti! Dharmas do not see dharmas. Dharmas do not see the dharma-dhatu. The dharma-dhatu does not see dharmas. The dharma-dhatu does not see the dharma-dhatu.

Subhuti! The dharma-dhatu does not see the form-dhatu; the form-dhatu does not see the dharma-dhatu. The dharma-dhatu does not see the dhatus of feeling, perception, formations, and consciousness; the dhatus of feeling, perception, formations, and consciousness do not see the dharma-dhatu.

Subhuti! The dharma-dhatu does not see the eye ayatana; the eye ayatana does not see the dharma-dhatu. The dharma-dhatu does not see the ear, nose, tongue, body, or mind ayatana; the ear, nose, tongue, body, and mind ayatanas do not see the dharma-dhatu.

Subhuti! The dharma-dhatu does not see the form ayatana; the form ayatana does not see the dharma-dhatu. The dharma-dhatu does not see the sound, odor, taste, tangible-object, or dharma ayatana; the sound, odor, taste, tangible-object, and dharma ayatanas do not see the dharma-dhatu.

Subhuti! The dharma-dhatu does not see the eye-dhatu; the eye-dhatu does not see the dharma-dhatu. The dharma-dhatu does not see the ear, nose, tongue, body, or mind dhatu; the ear, nose, tongue, body, and mind dhatus do not see the dharma-dhatu.

Subhuti! The dharma-dhatu does not see the form-dhatu; the form-dhatu does not see the dharma-dhatu. The dharma-dhatu does not see the sound, odor, taste, tangible-object, or dharma dhatu; the sound, odor, taste, tangible-object, and dharma dhatus do not see the dharma-dhatu.

Subhuti! The dharma-dhatu does not see the eye-consciousness dhatu; the eye-consciousness dhatu does not see the dharma-dhatu. The dharma-dhatu does not see the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus do not see the dharma-dhatu.

Subhuti! The dharma-dhatu does not see the earth-dhatu; the earth-dhatu does not see the dharma-dhatu. The dharma-dhatu does not see the water, fire, wind, space, or consciousness dhatu; the water, fire, wind, space, and consciousness dhatus do not see the dharma-dhatu.

Subhuti! The dharma-dhatu does not see ignorance; ignorance does not see the dharma-dhatu. The dharma-dhatu does not see formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, or aging-and-death; formations through aging-and-death do not see the dharma-dhatu.

Subhuti! The conditioned realm does not see the unconditioned realm; the unconditioned realm does not see the conditioned realm.

Subhuti! The unconditioned is not established apart from the conditioned, nor is the conditioned established apart from the unconditioned.

Thus, Subhuti, when great bodhisattvas cultivate prajnaparamita, they do not see any dharma. Because they do not see, their minds are neither alarmed, apprehensive, nor afraid; their minds do not become immersed in any dharma, nor do they grieve or feel remorse. Why?

Subhuti! Because when these great bodhisattvas cultivate such profound prajnaparamita, they do not see form; they do not see feeling, perception, formations, or consciousness; they do not see the eye ayatana; they do not see the ear, nose, tongue, body, or mind ayatana; they do not see the form ayatana; they do not see the sound, odor, taste, tangible-object, or dharma ayatana; they do not see the eye-dhatu; they do not see the ear, nose, tongue, body, or mind dhatu; they do not see the form-dhatu; they do not see the sound, odor, taste, tangible-object, or dharma dhatu; they do not see the eye-consciousness dhatu; they do not see the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; they do not see the earth-dhatu;

they do not see the water, fire, wind, space, or consciousness dhatu; they do not see ignorance; they do not see formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, or aging-and-death; they do not see craving; they do not see anger or delusion; they do not see a self; they do not see a sentient being, a living being, one who is born, one who is nurtured, a person, a pudgala, a mind-born being, a youth, an agent, an experiencer, a knower, or a seer; they do not see the Desire Realm; they do not see the Form Realm or Formless Realm; they do not see shravakas or the dharmas of shravakas; they do not see pratyekabuddhas or the dharmas of pratyekabuddhas; they do not see bodhisattvas or the dharmas of bodhisattvas;

they do not see the Buddhas or the dharmas of the Buddhas; and they do not see unsurpassed, complete and perfect enlightenment.

Thus, Subhuti, great bodhisattvas do not see any dharma. Because they do not see, their minds are neither alarmed, apprehensive, nor afraid. Their minds do not become immersed in any dharma, nor do they grieve or feel remorse.

At that time, the Venerable Subhuti asked:

– World-Honored One! For what further cause and condition, when great bodhisattvas cultivate prajnaparamita, do their minds not become immersed in any dharma, nor grieve or feel remorse?

The Buddha replied:

Subhuti! When great bodhisattvas cultivate prajnaparamita, they neither apprehend nor see any mind or mental factor with respect to any dharma. Therefore, their minds do not become immersed in any dharma, nor do they grieve or feel remorse.

The Venerable Subhuti again asked:

– World-Honored One! For what reason, when great bodhisattvas cultivate prajnaparamita, are their minds neither alarmed, apprehensive, nor afraid with respect to any dharma?

The Buddha replied:

Subhuti! When great bodhisattvas cultivate prajnaparamita, they neither apprehend nor see any mind or mind-dhatu. Thus, Subhuti, when great bodhisattvas cultivate prajnaparamita, their minds are neither alarmed, apprehensive, nor afraid with respect to any dharma.

Furthermore, Subhuti! Because great bodhisattvas apprehend nothing in any dharma, they practice prajnaparamita.

Furthermore, Subhuti! When great bodhisattvas cultivate prajnaparamita, at no place and at no time do they see the attainment of prajnaparamita; they do not see the attainment of the name “prajnaparamita”; they do not see the attainment of a great bodhisattva; they do not see the attainment of the name “great bodhisattva”; nor do they see the attainment of the mind of a great bodhisattva.

Subhuti! Thus should the great bodhisattvas be instructed and guided, so that they may all attain accomplishment in prajnaparamita.

VII. CHAPTER ON SEPARATION FROM ARISING

At that time, the venerable Subhuti addressed the Buddha:

“Blessed One! If a great bodhisattva wishes to perfect the perfection of generosity, he should train in prajnaparamita. If he wishes to perfect the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, he should train in prajnaparamita.

If a great bodhisattva wishes to know form completely, he should train in prajnaparamita; if he wishes to know feeling, perception, formations, and consciousness completely, he should train in prajnaparamita. If a great bodhisattva wishes to know the eye ayatana completely, he should train in prajnaparamita; if he wishes to know the ear, nose, tongue, body, and mind ayatanas completely, he should train in prajnaparamita.

If a great bodhisattva wishes to know the form ayatana completely, he should train in prajnaparamita; if he wishes to know the sound, odor, taste, touch, and mental-object ayatanas completely, he should train in prajnaparamita. If a great bodhisattva wishes to know the eye dhatu completely, he should train in prajnaparamita; if he wishes to know the ear, nose, tongue, body, and mind dhatus completely, he should train in prajnaparamita.

If a great bodhisattva wishes to know the form dhatu completely, he should train in prajnaparamita; if he wishes to know the sound, odor, taste, touch, and mental-object dhatus completely, he should train in prajnaparamita. If a great bodhisattva wishes to know the eye-consciousness dhatu completely, he should train in prajnaparamita; if he wishes to know the ear-, nose-, tongue-, body-, and mind-consciousness dhatus completely, he should train in prajnaparamita.

If a great bodhisattva wishes to know eye-contact completely, he should train in prajnaparamita; if he wishes to know ear-, nose-, tongue-, body-, and mind-contact completely, he should train in prajnaparamita. If a great bodhisattva wishes to know completely the feelings arising in dependence upon eye-contact, he should train in prajnaparamita; if he wishes to know completely the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, he should train in prajnaparamita.

If a great bodhisattva wishes to know the earth dhatu completely, he should train in prajnaparamita; if he wishes to know the water, fire, wind, space, and consciousness dhatus completely, he should train in prajnaparamita. If a great bodhisattva wishes to know ignorance completely, he should train in prajnaparamita; if he wishes to know formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging, and death completely, he should train in prajnaparamita.

If a great bodhisattva wishes to eradicate sensual desire, anger, and delusion completely, he should train in prajnaparamita. If a great bodhisattva wishes to eradicate completely the view of a self, attachment to rules and observances, doubt, sensual craving, and anger, he should train in prajnaparamita. If a great bodhisattva wishes to eradicate completely craving for the form realm, craving for the formless realm, ignorance, conceit, and restlessness, he should train in prajnaparamita.

If a great bodhisattva wishes to eradicate completely all binding latent tendencies, he should train in prajnaparamita. If a great bodhisattva wishes to eradicate completely the four kinds of nutriment, he should train in prajnaparamita. If a great bodhisattva wishes to eradicate completely the vortex of the four violent currents that cause beings to become inverted, he should train in prajnaparamita.

If a great bodhisattva wishes to abandon the ten unwholesome courses of karma, he should train in prajnaparamita. If a great bodhisattva wishes to undertake and uphold the ten wholesome courses of karma, he should train in prajnaparamita. If a great bodhisattva wishes to cultivate the four meditative absorptions, he should train in prajnaparamita; if he wishes to cultivate the four immeasurables and the four formless concentrations, he should train in prajnaparamita.

If a great bodhisattva wishes to cultivate the four foundations of mindfulness, he should train in prajnaparamita; if he wishes to cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, he should train in prajnaparamita. If a great bodhisattva wishes to attain the ten powers of a Buddha, he should train in prajnaparamita; if he wishes to attain the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, he should train in prajnaparamita.

If a great bodhisattva wishes to enter freely the Samadhi of the Factors of Awakening, he should train in prajnaparamita. If a great bodhisattva wishes to sport freely with the six kinds of supernormal knowledge, he should train in prajnaparamita. If a great bodhisattva wishes freely to pass successively, in forward and reverse order, through the four meditative absorptions, the four formless attainments, and the attainment of cessation, he should train in prajnaparamita.

If a great bodhisattva wishes to attain mastery of all dharani gateways and all samadhi gateways, he should train in prajnaparamita. If a great bodhisattva wishes to attain mastery in entering and emerging from all samadhis, from the Lion’s Play Samadhi through the Lion’s Vigor Samadhi, he should train in prajnaparamita. If a great bodhisattva wishes to attain mastery in entering and emerging from the Samadhi of Vigorous Progress, the Samadhi of the Jeweled Seal, the Samadhi of the Wondrous Moon, the Samadhi of the Banner-Marked Moon, the Samadhi of the Seal of All Dharmas, the Samadhi of the Seal of Contemplation, the Samadhi of Certainty in the Dharma Dhatu, the Samadhi of the Banner-Mark of Certainty, the Vajra-Like Samadhi, the Samadhi of Entering All Dharma Gateways,

the Samadhi of the King of Samadhis, the Samadhi of the Royal Seal, the Samadhi of Purified Power, the Samadhi of the Jeweled Casket, the Samadhi of Entering Decisive Expression concerning All Dharmas, the Samadhi of Entering the Elaborated Terms of All Dharmas, the Samadhi of Contemplating the Ten Directions, the Samadhi of the Seal of the Dharani Gateway of All Dharmas, the Samadhi of Never Forgetting Any Dharma, the Samadhi of the Seal of the Characteristics of the Equal Course of All Dharmas, the Samadhi of Abiding in the Sphere of Empty Space, the Samadhi of Purification of the Three Wheels, the Samadhi of Unretrogressing Supernormal Knowledge, the Samadhi of Heroic Spirit, the Samadhi of the Banner-Mark of Supreme Concentration, and immeasurable other excellent samadhis,

he should train in prajnaparamita.

If a great bodhisattva wishes to fulfill the aspirations of all sentient beings, he should train in prajnaparamita. If a great bodhisattva wishes to perfect such excellent roots of virtue, through the perfection of which he will not fall into the lower realms, will not be born into a poor or lowly household, will not fall to the stages of a sravaka or pratyekabuddha, and will never regress from the bodhisattva stage, he should train in prajnaparamita.”

At that time, Sariputra asked Subhuti:

“What is meant by a bodhisattva who has fallen back?”

Subhuti replied:

“If bodhisattvas practice the six paramitas without skillful means and abide in the three gateways to liberation without skillful means, they fall back to the stages of the sravakas and pratyekabuddhas and cannot enter the bodhisattva’s true nature of separation from arising. Such are called bodhisattvas who have fallen back.”

Then Sariputra asked Subhuti:

“What is meant by arising?”

Subhuti replied:

“Arising is attachment to dharmas.”

Sariputra asked:

“What is attachment to dharmas?”

Subhuti replied:

– If a great bodhisattva, while practicing prajnaparamita, abides in form as the emptiness of form and gives rise to a perception of attachment; abides in feeling, perception, formations, and consciousness as empty and gives rise to a perception of attachment; abides in form as signless and gives rise to a perception of attachment; abides in feeling, perception, formations, and consciousness as signless and gives rise to a perception of attachment; abides in form as wishless and gives rise to a perception of attachment; abides in feeling, perception, formations, and consciousness as wishless and gives rise to a perception of attachment; abides in form as quiescent and gives rise to a perception of attachment; abides in feeling, perception, formations, and consciousness as quiescent and gives rise to a perception of attachment; abides in form as remote and detached and gives rise to a perception of attachment; abides in feeling, perception, formations, and consciousness as remote and detached and gives rise to a perception of attachment; abides in form as impermanent and gives rise to a perception of attachment; abides in feeling, perception, formations, and consciousness as impermanent and gives rise to a perception of attachment; abides in form as suffering and gives rise to a perception of attachment; abides in feeling, perception, formations, and consciousness as suffering and gives rise to a perception of attachment; abides in form as non-self and gives rise to a perception of attachment; abides in feeling, perception, formations, and consciousness as non-self and gives rise to a perception of attachment; abides in form as impure and gives rise to a perception of attachment; or abides in feeling, perception, formations, and consciousness as impure and gives rise to a perception of attachment.

O Sariputra! Such a great bodhisattva is conforming to attachment to dharmas, and this very attachment to dharmas is called birth.

Furthermore, O Sariputra! If a great bodhisattva thinks thus: “This form should be abandoned; this feeling, perception, formations, and consciousness should be abandoned. By this means form should be abandoned, and by this means feeling, perception, formations, and consciousness should be abandoned.

This suffering should be fully understood, and by this means suffering should be completely understood. This origin should be utterly abandoned, and by this means the origin should be utterly abandoned. This cessation should be realized, and by this means cessation should be realized.

This path should be cultivated, and by this means the path should be cultivated. This is defilement; this is purification. This should be approached; this should not be approached.

This should be done; this should not be done. This is the path; this is not the path. This should be learned; this should not be learned.

This is the perfection of generosity; this is not the perfection of generosity. These are the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; these are not the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. This is skillful means; this is not skillful means.

This is a bodhisattva’s birth; this is a bodhisattva’s freedom from birth.”

O Sariputra! If a great bodhisattva, while practicing prajnaparamita, abides in these Dharma gateways and gives rise to perceptions of attachment, then that great bodhisattva is conforming to attachment to dharmas. This very attachment to dharmas is called birth, just as food left overnight may give rise to illness.

At that time, the Venerable Sariputra asked the Venerable Subhuti:

– What is a great bodhisattva’s entry into the rightly determined state of freedom from birth?

Subhuti replied:

– O Sariputra! When a great bodhisattva practices prajnaparamita, he does not perceive the emptiness of the internal, nor does he rely upon the emptiness of the internal to contemplate the emptiness of the external; he does not perceive the emptiness of the external, nor does he rely upon the emptiness of the external to contemplate the emptiness of the internal, nor does he rely upon the emptiness of the external to contemplate the emptiness of the internal and external; he does not perceive the emptiness of the internal and external, nor does he rely upon the emptiness of the internal and external to contemplate the emptiness of the external, nor does he rely upon the emptiness of the internal and external to contemplate the emptiness of emptiness; he does not perceive the emptiness of emptiness, nor does he rely upon the emptiness of emptiness to contemplate the emptiness of the internal and external, nor does he rely upon the emptiness of emptiness to contemplate great emptiness; he does not perceive great emptiness, nor does he rely upon great emptiness to contemplate the emptiness of emptiness, nor does he rely upon great emptiness to contemplate the emptiness of ultimate meaning; he does not perceive the emptiness of ultimate meaning, nor does he rely upon the emptiness of ultimate meaning to contemplate great emptiness, nor does he rely upon the emptiness of ultimate meaning to contemplate the emptiness of the conditioned; he does not perceive the emptiness of the conditioned, nor does he rely upon the emptiness of the conditioned to contemplate the emptiness of ultimate meaning, nor does he rely upon the emptiness of the conditioned to contemplate the emptiness of the unconditioned; he does not perceive the emptiness of the unconditioned, nor does he rely upon the emptiness of the unconditioned to contemplate the emptiness of the conditioned, nor does he rely upon the emptiness of the unconditioned to contemplate ultimate emptiness; he does not perceive ultimate emptiness, nor does he rely upon ultimate emptiness to contemplate the emptiness of the unconditioned, nor does he rely upon ultimate emptiness to contemplate boundless emptiness; he does not perceive boundless emptiness, nor does he rely upon boundless emptiness to contemplate ultimate emptiness, nor does he rely upon boundless emptiness to contemplate the emptiness of dispersion and non-dispersion; he does not perceive the emptiness of dispersion and non-dispersion, nor does he rely upon the emptiness of dispersion and non-dispersion to contemplate boundless emptiness, nor does he rely upon the emptiness of dispersion and non-dispersion to contemplate the emptiness of original nature; he does not perceive the emptiness of original nature, nor does he rely upon the emptiness of original nature to contemplate the emptiness of dispersion and non-dispersion, nor does he rely upon the emptiness of original nature to contemplate the emptiness of individual and common characteristics; he does not perceive the emptiness of individual and common characteristics, nor does he rely upon the emptiness of individual and common characteristics to contemplate the emptiness of original nature, nor does he rely upon the emptiness of individual and common characteristics to contemplate the emptiness of all dharmas; he does not perceive the emptiness of all dharmas, nor does he rely upon the emptiness of all dharmas to contemplate the emptiness of individual and common characteristics, nor does he rely upon the emptiness of all dharmas to contemplate the emptiness of non-apprehensibility; he does not perceive the emptiness of non-apprehensibility, nor does he rely upon the emptiness of non-apprehensibility to contemplate the emptiness of all dharmas, nor does he rely upon the emptiness of non-apprehensibility to contemplate the emptiness of nonexistence; he does not perceive the emptiness of nonexistence, nor does he rely upon the emptiness of nonexistence to contemplate the emptiness of non-apprehensibility, nor does he rely upon the emptiness of nonexistence to contemplate the emptiness of intrinsic nature; he does not perceive the emptiness of intrinsic nature, nor does he rely upon the emptiness of intrinsic nature to contemplate the emptiness of nonexistence, nor does he rely upon the emptiness of intrinsic nature to contemplate the emptiness of the intrinsic nature of nonexistence; he does not perceive the emptiness of the intrinsic nature of nonexistence, nor does he rely upon the emptiness of the intrinsic nature of nonexistence to contemplate the emptiness of intrinsic nature.

O Sariputra! When this great bodhisattva, while practicing prajnaparamita, contemplates in this manner, this is called the bodhisattva’s entry into the rightly determined state of freedom from birth.

Furthermore, Shariputra, when practicing prajnaparamita, great bodhisattvas should train thus: Knowing form as it truly is, they should not cling to it; knowing feeling, perception, formations, and consciousness as they truly are, they should not cling to them. Knowing the eye ayatana as it truly is, they should not cling to it; knowing the ear, nose, tongue, body, and mind ayatanas as they truly are, they should not cling to them.

Knowing the form ayatana as it truly is, they should not cling to it; knowing the sound, odor, taste, touch, and Dharma ayatanas as they truly are, they should not cling to them. Knowing the eye dhatu as it truly is, they should not cling to it; knowing the ear, nose, tongue, body, and mind dhatus as they truly are, they should not cling to them. Knowing the form dhatu as it truly is, they should not cling to it; knowing the sound, odor, taste, touch, and Dharma dhatus as they truly are, they should not cling to them.

Knowing the eye-consciousness dhatu as it truly is, they should not cling to it; knowing the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as they truly are, they should not cling to them. Knowing the perfection of generosity as it truly is, they should not cling to it; knowing the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as they truly are, they should not cling to them.

Knowing the four meditative absorptions as they truly are, they should not cling to them; knowing the four immeasurables and the four formless attainments as they truly are, they should not cling to them. Knowing the four foundations of mindfulness as they truly are, they should not cling to them; knowing the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path as they truly are, they should not cling to them.

Knowing the ten powers of a Buddha as they truly are, they should not cling to them; knowing the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as they truly are, they should not cling to them.

Thus, Shariputra, when practicing prajnaparamita, great bodhisattvas are able to know as it truly is that the mind of bodhi should not be clung to, that the unequaled mind should not be clung to, and that the vast mind should not be clung to. Why? Shariputra, because this mind is not mind; its intrinsic nature is pure.

At that time, Shariputra asked Subhuti:

– Why is the intrinsic nature of this mind pure?

Subhuti replied:

– The intrinsic nature of this mind is neither associated with greed nor unassociated with it. It is neither associated with hatred nor unassociated with it. It is neither associated with delusion nor unassociated with it. It is neither associated with the binding latent tendencies nor unassociated with them. It is neither associated with the influxes that lead to attachment to views nor unassociated with them. It is neither associated nor unassociated with the minds of shravakas and pratyekabuddhas.

Shariputra, great bodhisattvas know in this way that the intrinsic nature of mind is pure.

At that time, Shariputra asked Subhuti:

– Is the nature of this mind the nature of no-mind?

Subhuti asked in return:

– Within the nature of no-mind, can either an existent nature or a nonexistent nature be apprehended?

Shariputra replied:

– It cannot be apprehended.

Subhuti said:

– If within the nature of no-mind neither an existent nature nor a nonexistent nature can be apprehended, why do you ask whether this mind possesses the nature of no-mind?

At that time, Shariputra asked Subhuti:

– What is called the nature of no-mind?

Subhuti replied:

– That which, with regard to all dharmas, is without alteration and without discrimination is called the nature of no-mind.

Shariputra asked:

– Is it only mind that is without alteration and without discrimination, or are form, feeling, perception, formations, consciousness, and so forth also without alteration and without discrimination?

Subhuti replied:

– Just as mind is without alteration and without discrimination, so too are form, feeling, perception, formations, and consciousness without alteration and without discrimination. Thus, even the unsurpassed, complete, perfect enlightenment of all Buddhas is without alteration and without discrimination.

At that time, Shariputra praised the Venerable Subhuti:

– Excellent! Excellent! It is exactly as you have said. You are truly a son of the Buddha, born from the Buddha’s mind, born from the Buddha’s mouth, born from the Buddha’s Dharma, and born through transformation by the Dharma. You receive a share of the Buddha’s Dharma and do not receive a share of material wealth. Only because, with regard to the dharmas you have personally realized, you clearly see them with the eye of wisdom are you able to expound them. The Buddha has often declared that, among the assembly of shravakas, you are foremost among those who abide in the concentration of non-contention. Just as the Buddha has said, this is true and not false.

Subhuti, great bodhisattvas should train in profound prajnaparamita in this way.

Subhuti, if a great bodhisattva is able to train in profound prajnaparamita in this way, you should know that this bodhisattva already abides on the stage of non-retrogression and is never separated from prajnaparamita.

Subhuti, any good man or good woman who wishes to train for the stage of a shravaka should diligently listen to, study, recite, retain, and reflect upon such profound prajnaparamita in accordance with reason, and carry the practice through to its ultimate completion. Those who wish to train for the stage of a pratyekabuddha should likewise diligently listen to, study, recite, retain, and reflect upon such profound prajnaparamita in accordance with reason, and carry the practice through to its ultimate completion.

Those who wish to train for the stage of a bodhisattva should likewise diligently listen to, study, recite, retain, and reflect upon such profound prajnaparamita in accordance with reason, and carry the practice through to its ultimate completion. Why? Subhuti, because in such a profound prajnaparamita sutra, the teachings of the Three Vehicles have been expounded and revealed.

Any great bodhisattva who is able to train in prajnaparamita thereby trains skillfully in the entirety of the teachings of the Three Vehicles.

VIII. CHAPTER ON THE VICTORIOUS ARMY

01

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One, I neither know nor apprehend great bodhisattvas or prajnaparamita. How, then, can you ask me to instruct and transmit to great bodhisattvas the teachings corresponding to prajnaparamita?

Blessed One, with regard to any increase or decrease in dharmas, I neither know nor apprehend it. If I were to use such dharmas to instruct and transmit teachings to great bodhisattvas, I would have cause for regret.

Blessed One, with regard to any increase or decrease in dharmas, I neither know nor apprehend it. How, then, could I say, “This is a great bodhisattva; this is prajnaparamita”?

Blessed One, the designation “great bodhisattva” and the designation “prajnaparamita” have no abiding place, yet neither are they without abiding. Why? Because these two meanings do not exist, these two designations have no abiding place, yet neither are they without abiding.

Blessed One, with regard to any increase or decrease in form through consciousness, I neither know nor apprehend it. How, then, could I say, “This is form through consciousness”? The designations of form and so forth have no abiding place, yet neither are they without abiding. Why? Because the meanings of form and so forth do not exist, the designations of form and so forth have no abiding place, yet neither are they without abiding.

Blessed One, with regard to any increase or decrease in the eye ayatana through the mind ayatana, I neither know nor apprehend it. How, then, could I say, “This is the eye ayatana through the mind ayatana”? The designations of the eye ayatana and so forth have no abiding place, yet neither are they without abiding. Why? Because the meanings of the eye ayatana and so forth do not exist, the designations of the eye ayatana and so forth have no abiding place, yet neither are they without abiding.

Blessed One, with regard to any increase or decrease in the form ayatana through the Dharma ayatana, I neither know nor apprehend it. How, then, could I say, “This is the form ayatana through the Dharma ayatana”? The designations of the form ayatana and so forth have no abiding place, yet neither are they without abiding. Why? Because the meanings of the form ayatana and so forth do not exist, the designations of the form ayatana and so forth have no abiding place, yet neither are they without abiding.

Blessed One! With regard to the eye dhatu through the mind dhatu, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “This is the eye dhatu through the mind dhatu”? The names of the eye dhatu and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of the eye dhatu and so forth do not exist; therefore, the names of the eye dhatu and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to the form dhatu through the dharma dhatu, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “This is the form dhatu through the dharma dhatu”? The names of the form dhatu and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of the form dhatu and so forth do not exist; therefore, the names of the form dhatu and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to the eye-consciousness dhatu through the mind-consciousness dhatu, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “This is the eye-consciousness dhatu through the mind-consciousness dhatu”? The names of the eye-consciousness dhatu and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of the eye-consciousness dhatu and so forth do not exist; therefore, the names of the eye-consciousness dhatu and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to eye-contact through mind-contact, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “This is eye-contact through mind-contact”? The names of eye-contact and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of eye-contact and so forth do not exist; therefore, the names of eye-contact and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to the feelings that arise conditioned by eye-contact through the feelings that arise conditioned by mind-contact, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “These are the feelings that arise conditioned by eye-contact through the feelings that arise conditioned by mind-contact”? The names of the feelings that arise conditioned by eye-contact and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of the feelings that arise conditioned by eye-contact and so forth do not exist; therefore, the names of the feelings that arise conditioned by eye-contact and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to ignorance through aging and death, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “This is ignorance through aging and death”? The names of ignorance and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of ignorance and so forth do not exist; therefore, the names of ignorance and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to the cessation of ignorance through the cessation of aging and death, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “This is the cessation of ignorance through the cessation of aging and death”? The names of the cessation of ignorance and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of the cessation of ignorance and so forth do not exist; therefore, the names of the cessation of ignorance and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to greed, hatred, delusion, the binding latent tendencies, and attachment to views, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “These are greed and so forth”? The names of this greed and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of this greed and so forth do not exist; therefore, the names of this greed and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to the perfection of generosity through the perfection of prajna, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “This is the perfection of generosity through the perfection of prajna”? The names of the perfection of generosity and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of the perfection of generosity and so forth do not exist; therefore, the names of the perfection of generosity and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to a self through one who sees, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “This is a self through one who sees”? The names of a self and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of a self and so forth do not exist; therefore, the names of a self and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to the four foundations of mindfulness through the Noble Eightfold Path, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “These are the four foundations of mindfulness through the Noble Eightfold Path”? The names of the four foundations of mindfulness and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of the four foundations of mindfulness and so forth do not exist; therefore, the names of the four foundations of mindfulness and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to the liberation gateway of emptiness through the liberation gateway of wishlessness, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “This is the liberation gateway of emptiness through the liberation gateway of wishlessness”? The names of the liberation gateway of emptiness and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of the liberation gateway of emptiness and so forth do not exist; therefore, the names of the liberation gateway of emptiness and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to the four dhyanas, the four immeasurables, and the four formless concentrations, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “These are the four dhyanas, the four immeasurables, and the four formless concentrations”? The names of the four dhyanas and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of the four dhyanas and so forth do not exist; therefore, the names of the four dhyanas and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of relinquishment, recollection of the devas, mindfulness of breathing in and out, and recollection of death, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “This is recollection of the Buddha through recollection of death”? The names of recollection of the Buddha and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of recollection of the Buddha and so forth do not exist; therefore, the names of recollection of the Buddha and so forth have no abiding place, nor are they non-abiding.

Blessed One! With regard to the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha, whether they increase or decrease, I neither know nor apprehend. How, then, could I say, “These are the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha”? The names of the Buddha’s ten powers and so forth have no abiding place, nor are they non-abiding. Why? Because the referents of the Buddha’s ten powers and so forth do not exist; therefore, the names of the Buddha’s ten powers and so forth have no abiding place, nor are they non-abiding.

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