大般若波羅蜜多經

02

World-Honored One! With regard to the five skandhas being like a dream, like an echo, like an illusory image, like a mirage, like a reflection, like an illusion, or like a magical transformation, whether increasing or decreasing, I neither know nor apprehend any of them. How, then, could I say, “These are the five skandhas like a dream,” through to “these are the five skandhas like a magical transformation”? The names of the five skandhas like a dream and so forth have no place in which they abide, yet neither are they non-abiding. Why? Because the referents of the five skandhas like a dream and so forth do not exist; therefore, the names of the five skandhas like a dream and so forth have no place in which they abide, yet neither are they non-abiding.

World-Honored One! With regard to detachment, quiescence, non-arising, non-cessation, non-defilement, non-purification, the complete cessation of all conceptual proliferation, suchness, the dharmadhatu, the Dharma-nature, the true limit, the nature of equality, the nature free from arising, the constancy of Dharma, and the abiding of Dharma, whether increasing or decreasing, I neither know nor apprehend any of them.

How, then, could I say, “This is detachment,” through to “this is the abiding of Dharma”? The names of detachment and so forth have no place in which they abide, yet neither are they non-abiding. Why? Because the referents of detachment and so forth do not exist; therefore, the names of detachment and so forth have no place in which they abide, yet neither are they non-abiding.

World-Honored One! With regard to all dharmas—whether wholesome or unwholesome, conditioned or unconditioned, with outflows or without outflows, worldly or supramundane, increasing or decreasing, and so forth—I neither know nor apprehend any of them. How, then, could I say, “These are wholesome dharmas; these are unwholesome dharmas”? The names of wholesome and unwholesome dharmas and so forth have no place in which they abide, yet neither are they non-abiding. Why? Because the referents of wholesome and unwholesome dharmas and so forth do not exist; therefore, the names of wholesome and unwholesome dharmas and so forth have no place in which they abide, yet neither are they non-abiding.

World-Honored One! With regard to past, future, and present dharmas, and dharmas that are neither past, nor future, nor present, whether increasing or decreasing, I neither know nor apprehend any of them. How, then, could I say, “These are past dharmas; these are dharmas that are not past,” and so forth? The names of past dharmas and the names of dharmas that are not past have no place in which they abide, yet neither are they non-abiding. Why? Because the referents of past dharmas and the referents of dharmas that are not past do not exist; therefore, the names of past dharmas and the names of dharmas that are not past have no place in which they abide, yet neither are they non-abiding.

World-Honored One! What are called dharmas that are neither past, nor future, nor present?

World-Honored One! They are unconditioned dharmas.

World-Honored One! Unconditioned dharmas are dharmas that neither arise, abide, nor cease.

World-Honored One! With regard to all Tathagatas, Arhats, Perfectly Enlightened Ones, and all bodhisattvas, the Sangha of shravakas, and so forth, throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions, whether increasing or decreasing, I neither know nor apprehend any of them. How, then, could I say, “These are all the Tathagatas, Arhats, Perfectly Enlightened Ones, and these are all the bodhisattvas, the Sangha of shravakas, and so forth, throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions”? Such names have no place in which they abide, yet neither are they non-abiding. Why? Because such referents do not exist; therefore, such names have no place in which they abide, yet neither are they non-abiding.

World-Honored One! With regard to all the dharmas described above, whether increasing or decreasing, I neither know nor apprehend any of them. How, then, could I say, “These are great bodhisattvas; this is prajnaparamita”?

World-Honored One! Since I neither know nor apprehend great bodhisattvas or prajnaparamita, how could you instruct me to teach and transmit to the great bodhisattvas the Dharma corresponding to prajnaparamita?

World-Honored One! The names of great bodhisattvas and the name prajnaparamita have no place in which they abide, yet neither are they non-abiding. Why? Because these two referents do not exist, the names of these two dharmas are neither non-abiding nor non-abiding.

World-Honored One! Because such dharmas arise through the conjunction of causes and conditions, they are provisionally called “great bodhisattvas” and provisionally called “prajnaparamita.” These two provisional names cannot be expressed within the skandhas, ayatanas, and dhatus; they cannot be expressed even within the eighteen distinctive qualities of a Buddha. They cannot be expressed within the five skandhas like a dream, through to the five skandhas like a magical transformation.

They cannot be expressed within detachment, quiescence, and so forth, through to all the Tathagatas, Arhats, Perfectly Enlightened Ones, bodhisattvas, the Sangha of shravakas, and so forth, throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions. Why? Because any increase or decrease in the dharmas described above can neither be known nor apprehended.

World-Honored One! The five skandhas and so forth described above cannot be expressed anywhere. The names of great bodhisattvas and the name prajnaparamita likewise cannot be expressed anywhere.

Names such as “like a dream” and so forth cannot be expressed anywhere. The name “like empty space” cannot be expressed anywhere. Names such as earth, water, fire, and wind cannot be expressed anywhere.

Names such as morality, concentration, wisdom, liberation, and the knowledge and vision of liberation cannot be expressed anywhere. The names stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, and Tathagata, as well as their respective dharmas, cannot be expressed anywhere. Names such as wholesome, unwholesome, permanent, impermanent, happiness, suffering, self, non-self, detachment, non-detachment, quiescence, and non-quiescence, whether existent or nonexistent, cannot be expressed anywhere.

The names of great bodhisattvas and the name prajnaparamita likewise cannot be expressed anywhere. Why? Because such names do not abide, yet neither are they non-abiding.

Why? Because such referents do not exist; therefore, such names do not abide, yet neither are they non-abiding.

World-Honored One! Based upon this meaning, I say that, with regard to dharmas, whether increasing or decreasing, I neither know nor apprehend any of them. How, then, could I say, “These are great bodhisattvas; this is prajnaparamita”?

World-Honored One! Since I neither know nor apprehend either the meaning or the name of these two, how could you instruct me to teach and transmit to the great bodhisattvas the Dharma corresponding to prajnaparamita? For this reason, if I were to teach and transmit that Dharma to the great bodhisattvas, I would feel regret.

World-Honored One! If, after hearing this, a great bodhisattva expounds prajnaparamita in such a manner, and their mind neither sinks nor becomes anxious or remorseful, nor is their mind startled, frightened, or afraid, one should know that this great bodhisattva has certainly become established on the stage of non-retrogression, abiding through the skillful means of non-abiding.

Furthermore, Blessed One! When great bodhisattvas practice prajnaparamita, they should not abide in form, up to and including consciousness. They should not abide in the eye ayatana, up to and including the mind ayatana.

They should not abide in the form ayatana, up to and including the dharma ayatana. They should not abide in the eye dhatu, up to and including the mind dhatu. They should not abide in the form dhatu, up to and including the dharma dhatu.

They should not abide in the eye-consciousness dhatu, up to and including the mind-consciousness dhatu. They should not abide in eye-contact, up to and including mind-contact. They should not abide in the feelings arising with eye-contact as condition, up to and including the feelings arising with mind-contact as condition.

They should not abide in the earth dhatu, up to and including the consciousness dhatu. They should not abide in ignorance, up to and including aging and death. Why?

Blessed One! Because form and the nature of form are empty. Feeling, perception, formations, and consciousness, and the nature of feeling, perception, formations, and consciousness, are empty.

Blessed One! This form is not the emptiness of form, and this emptiness of form is not form. Form is not separate from emptiness, and emptiness is not separate from form.

Form is precisely emptiness, and emptiness is precisely form. Feeling, perception, formations, and consciousness are likewise. For this reason, when great bodhisattvas practice prajnaparamita, they should not abide in form, up to and including consciousness; the same should be understood of all the way up to aging and death.

Furthermore, Blessed One! When great bodhisattvas practice prajnaparamita, they should not abide in the four foundations of mindfulness, up to and including the eighteen distinctive qualities of a Buddha. Why?

Blessed One! Because the four foundations of mindfulness and the nature of the four foundations of mindfulness are empty. Blessed One!

These four foundations of mindfulness are not the emptiness of the four foundations of mindfulness, and this emptiness of the four foundations of mindfulness is not the four foundations of mindfulness. The four foundations of mindfulness are not separate from emptiness, and emptiness is not separate from the four foundations of mindfulness. The four foundations of mindfulness are precisely emptiness, and emptiness is precisely the four foundations of mindfulness.

For this reason, when great bodhisattvas practice prajnaparamita, they should not abide in the four foundations of mindfulness; the same should be understood of all the way up to the eighteen distinctive qualities of a Buddha.

Furthermore, Blessed One! When great bodhisattvas practice prajnaparamita, they should not abide in the perfection of generosity, up to and including prajnaparamita. Why?

Blessed One! Because the perfection of generosity and the nature of the perfection of generosity are empty. Blessed One!

This perfection of generosity is not the emptiness of the perfection of generosity, and this emptiness of the perfection of generosity is not the perfection of generosity. The perfection of generosity is not separate from emptiness, and emptiness is not separate from the perfection of generosity. The perfection of generosity is precisely emptiness, and emptiness is precisely the perfection of generosity.

For this reason, when great bodhisattvas practice prajnaparamita, they should not abide in the perfection of generosity; the same should be understood of all the way up to prajnaparamita.

Furthermore, Blessed One! When great bodhisattvas practice prajnaparamita, they should not abide in letters; they should not abide in the guidance of letters, whether the guidance of one word, the guidance of two words, or the guidance of many words; nor should they abide in extraordinary supernormal powers. Why?

Blessed One! Because letters and the nature of letters are empty. Blessed One!

These letters are not the emptiness of letters, and this emptiness of letters is not letters. Letters are not separate from emptiness, and emptiness is not separate from letters. Letters are precisely emptiness, and emptiness is precisely letters.

For this reason, when great bodhisattvas practice prajnaparamita, they should not abide in letters. The same should be understood of the guidance of letters leading to extraordinary supernormal powers.

Furthermore, Blessed One! When great bodhisattvas practice prajnaparamita, they should not abide in phenomena as permanent or impermanent, pleasant or painful, self or non-self, empty or nonempty, peaceful or not peaceful, secluded or not secluded. Why?

Blessed One! Because the permanence and impermanence of phenomena, and the nature of the permanence and impermanence of phenomena, are all empty. Blessed One!

These permanent and impermanent phenomena are not the emptiness of permanent and impermanent phenomena, and this emptiness of permanent and impermanent phenomena is not permanent and impermanent phenomena. Permanent and impermanent phenomena are not separate from emptiness, and emptiness is not separate from permanent and impermanent phenomena. Permanent and impermanent phenomena are precisely emptiness, and emptiness is precisely permanent and impermanent phenomena.

For this reason, when great bodhisattvas practice prajnaparamita, they should not abide in the permanence or impermanence of phenomena; the same should be understood of all the way up to the seclusion or non-seclusion of phenomena.

Furthermore, Blessed One! When great bodhisattvas practice prajnaparamita, they should not abide in the suchness of all phenomena, the dharma dhatu, the nature of phenomena, the nature of equality, the nature of freedom from arising, or the ultimate reality. Why?

Blessed One! Because the suchness of all phenomena and the nature of suchness are empty. Blessed One!

This suchness is not the emptiness of suchness, and this emptiness of suchness is not suchness. Suchness is not separate from emptiness, and emptiness is not separate from suchness. Suchness is precisely emptiness, and emptiness is precisely suchness.

For this reason, when great bodhisattvas practice prajnaparamita, they should not abide in the suchness of all phenomena; the same should be understood of all the way up to ultimate reality.

Furthermore, Blessed One! When great bodhisattvas practice prajnaparamita, they should not abide in any dharani gateway or samadhi gateway. Why? Blessed One! Because all dharani gateways and the nature of dharani gateways are empty.

Blessed One! A dharani gateway is not the emptiness of a dharani gateway, and this emptiness of a dharani gateway is not a dharani gateway. A dharani gateway is not separate from emptiness, and emptiness is not separate from a dharani gateway. A dharani gateway is precisely emptiness, and emptiness is precisely a dharani gateway. For this reason, when great bodhisattvas practice prajnaparamita, they should not abide in any dharani gateway; the same should be understood of samadhi gateways.

Blessed One! When a great bodhisattva who lacks skillful means practices prajnaparamita, they will be bound and troubled by attachment to a self and what belongs to a self, and the mind will then abide in form and abide in feeling, perception, formations, and consciousness. Because they abide in these phenomena, they engage in activity with regard to form and engage in activity with regard to feeling, perception, formations, and consciousness. Because they engage in such activity, they cannot receive the profound prajnaparamita, cannot cultivate and study the profound prajnaparamita, cannot perfect the profound prajnaparamita, and cannot attain the knowledge of all-knowing wisdom.

Blessed One! If a great bodhisattva lacks skillful means, then when practicing prajnaparamita, they will be bound and troubled by attachment to a self and what belongs to a self, until the mind comes to abide in all dharani gateways and all samadhi gateways. Because they abide in these phenomena, they engage in activity with regard to all dharani gateways and engage in activity with regard to all samadhi gateways.

Because they engage in such activity, they cannot receive the profound prajnaparamita, cannot cultivate and study the profound prajnaparamita, cannot perfect the profound prajnaparamita, and cannot attain the knowledge of all-knowing wisdom. Why? Blessed One!

Because form is not to be apprehended; feeling, perception, formations, and consciousness are not to be apprehended. Because form is not to be apprehended, it is not form; because feeling, perception, formations, and consciousness are not to be apprehended, they are not feeling, perception, formations, or consciousness. Why?

Because form, feeling, perception, formations, and consciousness are all empty in their intrinsic nature.

World-Honored One! Even all dharani gateways cannot be apprehended. All samadhi gateways cannot be apprehended. Because all dharani gateways cannot be apprehended, they are not all dharani gateways. Because all samadhi gateways cannot be apprehended, they are not all samadhi gateways. Why is this? Because the intrinsic nature of all dharani gateways and samadhi gateways is empty.

World-Honored One! The undertaking of study and practice to perfect this profound prajnaparamita also cannot be apprehended. Because profound prajnaparamita cannot be apprehended, it is not profound prajnaparamita.

Why is this? Because its intrinsic nature is empty. Thus, when great bodhisattvas practice prajnaparamita, they should contemplate all dharmas through the emptiness of intrinsic nature.

When they contemplate in this way, the mind has no sphere of activity. This is called the great bodhisattva’s samadhi of non-apprehension. This samadhi is subtle, wondrous, supreme, vast, and immeasurable; it can bring together boundless, unobstructed functions and is not shared by any sravaka or pratyekabuddha.

The attainment of the wisdom of all-knowledge also cannot be apprehended. Thus, because the wisdom of all-knowledge cannot be apprehended, it is not the wisdom of all-knowledge. Why is this?

Because there is the emptiness of the internal, 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, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of intrinsic nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

Why is this? World-Honored One! This wisdom of all-knowledge is not cultivated and attained by grasping characteristics.

Why is this? Because all characteristics that are grasped are afflictions. What are those characteristics?

They are the characteristic of form; the characteristics of feeling, perception, formations, and consciousness; and even the characteristics of all dharani gateways and all samadhi gateways. Attachment to these characteristics is called affliction. Therefore, one should not cultivate and attain the wisdom of all-knowledge by grasping characteristics.

As for one who would cultivate and attain the wisdom of all-knowledge by grasping characteristics, the brahmin Shengjun did not need to comprehend the wisdom of all-knowledge through faith in this way. What is called the characteristic of comprehension through faith? It means giving rise to pure faith in profound prajnaparamita and, through the power of resolute understanding, discerning and contemplating the wisdom of all-knowledge, without employing characteristics as a skillful means and without employing non-characteristics as a skillful means, for both characteristics and non-characteristics are ungraspable.

Although this brahmin Shengjun, through the power of faith and understanding, took refuge in the Buddha and the Dharma and was therefore called a faith-follower, he was able, through the emptiness of intrinsic nature, to realize and enter the wisdom of all-knowledge. Having realized and entered it, he did not grasp the characteristic of form; he did not grasp the characteristics of feeling, perception, formations, or consciousness; and even did not grasp the characteristics of all dharani gateways or all samadhi gateways.

Why is this? Because the individual characteristics of all dharmas are empty, and both the grasper and the grasped are unobtainable. Why is this?

Thus, the brahmin did not contemplate the wisdom of all-knowledge through direct realization attained internally. He did not contemplate the wisdom of all-knowledge through direct realization attained externally. He did not contemplate the wisdom of all-knowledge through direct realization attained internally and externally.

He did not contemplate the wisdom of all-knowledge through direct realization attained by non-knowledge. He did not contemplate the wisdom of all-knowledge through direct realization attained by other dharmas. Nor did he contemplate the wisdom of all-knowledge through direct realization of non-attainment.

Why is this? Because this brahmin Shengjun did not see the wisdom of all-knowledge as that which is contemplated; did not see prajna as that which contemplates; did not see a contemplator; did not see any basis upon which contemplation depends; and did not see any time at which contemplation arises. This brahmin Shengjun did not contemplate the wisdom of all-knowledge within form, feeling, perception, formations, or consciousness.

He did not contemplate the wisdom of all-knowledge outside form, feeling, perception, formations, or consciousness. He did not contemplate the wisdom of all-knowledge both within and outside form, feeling, perception, formations, or consciousness. Nor did he contemplate the wisdom of all-knowledge apart from form, feeling, perception, formations, or consciousness.

Likewise, he did not contemplate the wisdom of all-knowledge within all dharani gateways or samadhi gateways. He did not contemplate the wisdom of all-knowledge outside all dharani gateways or samadhi gateways. He did not contemplate the wisdom of all-knowledge both within and outside all dharani gateways or samadhi gateways.

Nor did he contemplate the wisdom of all-knowledge apart from all dharani gateways or samadhi gateways. Why is this? Because whether internal, external, both internal and external, or apart from the internal and external, all are empty and unobtainable.

Because this brahmin Shengjun was free from such gateways of characteristics, he gave rise to profound comprehension through faith in the wisdom of all-knowledge. Through such comprehension by faith, he was unattached to all dharmas, because the true characteristics of all dharmas are unobtainable. Thus, after the brahmin had gained comprehension through faith in the wisdom of all-knowledge by means of the gateway of freedom from characteristics, he did not grasp the characteristics of any dharma, nor did he conceive of dharmas as being without characteristics, because both the characteristics and the absence of characteristics of dharmas are unobtainable.

Thus, through the power of resolute understanding, the brahmin neither accepted nor rejected any dharma, because within the true characteristics of dharmas there is neither acceptance nor rejection. At that time, the brahmin, through his own comprehension by faith, remained unattached even to nirvana. Why is this?

Because the intrinsic nature of all dharmas is empty and cannot be grasped.

World-Honored One! The same is true of great bodhisattvas who realize prajnaparamita. Because they have no attachment to any dharma, they can cross from this shore to the other shore.

If they have even the slightest attachment to any dharma, they cannot reach the other shore. Therefore, when great bodhisattvas practice prajnaparamita, they do not grasp any form and do not grasp any feeling, perception, formation, or consciousness. Why is this?

Because no dharma can be grasped. Likewise, they do not grasp any dharani gateway or any samadhi gateway. Why is this?

Because no dharma can be grasped. Although these great bodhisattvas do not grasp form, feeling, perception, formations, or consciousness, up to all dharani gateways and samadhi gateways, whether collectively or individually, their original vows to practice the four establishments of mindfulness through the Noble Eightfold Path have not yet been perfected, and their original vows to attain the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha have not yet been fulfilled.

Therefore, during that period, they must never grasp any characteristic in order to enter nirvana.

Although these great bodhisattvas can perfect the four establishments of mindfulness through the Noble Eightfold Path and can attain the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha, they do not see the four establishments of mindfulness through the Noble Eightfold Path, nor do they see the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha. Why is this? Because these four establishments of mindfulness are not the four establishments of mindfulness, and likewise the Noble Eightfold Path is not the Noble Eightfold Path.

The Buddha’s ten powers are not the Buddha’s ten powers, and likewise the eighteen distinctive qualities of a Buddha are not the eighteen distinctive qualities of a Buddha. This is because all dharmas are neither dharmas nor non-dharmas. When these great bodhisattvas practice prajnaparamita, although they are not attached to form; are not attached to feeling, perception, formations, or consciousness; and are not attached even to the eighteen distinctive qualities of a Buddha, they are nevertheless able to accomplish all undertakings.

Furthermore, O Blessed One! When cultivating the prajnaparamita, great bodhisattvas should carefully contemplate thus: What is the prajnaparamita? Why is it called the prajnaparamita? Whose prajnaparamita is it? For what purpose is such prajnaparamita practiced? When cultivating the prajnaparamita, these great bodhisattvas carefully contemplate that whichever dharma is nonexistent and unapprehensible is the prajnaparamita. Within that which is nonexistent and unapprehensible, what is there to be questioned?

At that time, Shariputra asked Subhuti:

“What dharma here is said to be nonexistent and unapprehensible?”

Subhuti replied:

“The dharma of prajnaparamita is nonexistent and unapprehensible; even the dharma of the perfection of generosity is nonexistent and unapprehensible. This is because of internal emptiness through to the emptiness of the nonexistence of intrinsic nature.

“Shariputra! The dharma of form is nonexistent and unapprehensible; the dharmas of feeling, perception, formations, and consciousness are nonexistent and unapprehensible. The dharma of internal emptiness is nonexistent and unapprehensible, through to the dharma of the emptiness of the nonexistence of intrinsic nature, which is nonexistent and unapprehensible.

The dharma of the four foundations of mindfulness is nonexistent and unapprehensible, through to the dharma of the Noble Eightfold Path, which is nonexistent and unapprehensible. The dharma of the Buddha’s ten powers is nonexistent and unapprehensible, through to the dharma of the eighteen exclusive qualities of a Buddha, which is nonexistent and unapprehensible. The dharma of the six superknowledges is nonexistent and unapprehensible.

The dharma of suchness is nonexistent and unapprehensible, through to the dharma of the ultimate reality, which is nonexistent and unapprehensible. The dharma of stream-entry is nonexistent and unapprehensible; the dharmas of once-returning, non-returning, arhatship, and pratyekabuddhahood are nonexistent and unapprehensible. The dharma of a bodhisattva is nonexistent and unapprehensible.

The dharma of the Buddhas is nonexistent and unapprehensible. The dharma of the knowledge of all-knowing wisdom is nonexistent and unapprehensible. This is because of internal emptiness through to the emptiness of the nonexistence of intrinsic nature.

“Shariputra! If, when cultivating the prajnaparamita, great bodhisattvas can carefully contemplate that all existent dharmas are nonexistent and unapprehensible, their minds will neither sink nor become anxious or remorseful, nor will they be startled, terrified, or afraid. You should know that these great bodhisattvas are able never to become separated from the prajnaparamita.”

At that time, Shariputra asked Subhuti:

“How is it known that, when practicing the prajnaparamita, these great bodhisattvas are able never to become separated from the prajnaparamita?”

Subhuti replied:

“When cultivating the prajnaparamita, these great bodhisattvas know form as it truly is, apart from the intrinsic nature of form; they know feeling, perception, formations, and consciousness as they truly are, apart from the intrinsic nature of feeling, perception, formations, and consciousness. They know the perfection of generosity as it truly is, apart from the intrinsic nature of the perfection of generosity, through to the prajnaparamita, apart from the intrinsic nature of the prajnaparamita; they know the eighteen exclusive qualities of a Buddha as they truly are, apart from the intrinsic nature of the eighteen exclusive qualities of a Buddha; and they know the ultimate reality as it truly is, apart from the intrinsic nature of the ultimate reality.

“Shariputra! For this reason, you should know that, when practicing the prajnaparamita, these great bodhisattvas are able never to become separated from the prajnaparamita.”

At that time, Shariputra asked Subhuti:

“What is the intrinsic nature of form?

“What is the intrinsic nature of feeling, perception, formations, and consciousness? And so forth, what is the intrinsic nature of the ultimate reality?”

Subhuti replied:

“The absence of intrinsic nature is the intrinsic nature of form. The absence of intrinsic nature is the intrinsic nature of feeling, perception, formations, and consciousness, through to the absence of intrinsic nature, which is the intrinsic nature of the ultimate reality.

“Shariputra! For this reason, you should know that form is apart from the intrinsic nature of form; feeling, perception, formations, and consciousness are apart from the intrinsic nature of feeling, perception, formations, and consciousness; and so forth, the ultimate reality is apart from the intrinsic nature of the ultimate reality.

“Shariputra! Form is also apart from the characteristic of form; feeling, perception, formations, and consciousness are also apart from the characteristics of feeling, perception, formations, and consciousness; and so forth, the ultimate reality is also apart from the characteristic of the ultimate reality.

“Shariputra! Intrinsic nature is also apart from intrinsic nature; a characteristic is also apart from a characteristic. Intrinsic nature is also apart from a characteristic, and a characteristic is also apart from intrinsic nature.”

Then Shariputra said to Subhuti:

“Any great bodhisattva who trains in this can swiftly accomplish the knowledge of all-knowing wisdom.”

Subhuti said:

“So it is! So it is! It is exactly as you have said. Any great bodhisattva who trains in this can swiftly accomplish the knowledge of all-knowing wisdom. Why? Shariputra, it is because this great bodhisattva knows that all dharmas are neither produced nor accomplished.”

Shariputra asked:

“Why are all dharmas neither produced nor accomplished?”

Subhuti replied:

“Because form is empty, both its production and accomplishment are unapprehensible. Because feeling, perception, formations, and consciousness are empty, both their production and accomplishment are unapprehensible. In this way, through to the ultimate reality: because it is empty, both its production and accomplishment are unapprehensible.

“Shariputra! Great bodhisattvas who can train in the prajnaparamita in this way draw near to the knowledge of all-knowing wisdom. To the extent that they draw nearer and nearer to the knowledge of all-knowing wisdom, to that same extent they attain purity of body, purity of speech, purity of mind, and purity of characteristics.

To the extent that they attain these four purities of body, speech, mind, and characteristics, to that same extent they do not give rise to thoughts of greed, hatred, delusion, pride, deceit, avarice, or attachment to views associated with wrong views. Because these great bodhisattvas never give rise to thoughts of greed and so forth, they ultimately will not enter a woman’s womb but will always be born by transformation and remain far removed from perilous and evil realms, except when doing so for the sake of causes and conditions through which they benefit and bring happiness to sentient beings.

These great bodhisattvas travel from one Buddha-land to another, making offerings to, revering, honoring, and praising the Buddhas, the Blessed Ones; teaching and transforming sentient beings; and adorning and purifying Buddha-lands. Until they attain the fruit of unsurpassed, complete and perfect enlightenment to which they aspire, they are never far from the Buddhas.

“Shariputra! If great bodhisattvas wish to attain such excellent merits and benefits, they must train in the prajnaparamita and must not abandon it even temporarily.”

IX. CHAPTER ON MODES OF PRACTICE

01

Then the Venerable Subhuti said:

“O Blessed One! When great bodhisattvas who lack skillful means cultivate the prajnaparamita, if they practice form, they practice according to that characteristic; if they practice feeling, perception, formations, and consciousness, they practice according to those characteristics. If they practice the permanence or impermanence of form, they practice according to those characteristics; if they practice the permanence or impermanence of feeling, perception, formations, and consciousness, they practice according to those characteristics.

If they practice the pleasure or suffering of form, they practice according to those characteristics; if they practice the pleasure or suffering of feeling, perception, formations, and consciousness, they practice according to those characteristics. If they practice the self or non-self of form, they practice according to those characteristics; if they practice the self or non-self of feeling, perception, formations, and consciousness, they practice according to those characteristics.

If they practice the purity or impurity of form, they practice according to those characteristics; if they practice the purity or impurity of feeling, perception, formations, and consciousness, they practice according to those characteristics. If they practice the detachment or non-detachment of form, they practice according to those characteristics; if they practice the detachment or non-detachment of feeling, perception, formations, and consciousness, they practice according to those characteristics.

If they practice the quiescence or non-quiescence of form, they practice according to those characteristics; if they practice the quiescence or non-quiescence of feeling, perception, formations, and consciousness, they practice according to those characteristics. If they practice the four foundations of mindfulness, they practice according to those characteristics, through to if they practice the eighteen exclusive qualities of a Buddha, they practice according to those characteristics.

If they think, ‘I practice the prajnaparamita,’ then, because there is something apprehended, they practice according to that characteristic. Or if they think, ‘I am a bodhisattva,’ then, because there is something apprehended, they practice according to that characteristic. Or if they think, ‘One who is able to cultivate the prajnaparamita in this way is a bodhisattva who cultivates the prajnaparamita,’ then, because there is something apprehended, they practice according to that characteristic.

“O Blessed One! Great bodhisattvas who discriminate dharmas in this way and cultivate the prajnaparamita without skillful means are therefore not practicing the prajnaparamita.”

At that time, the Venerable Subhuti said to Shariputra:

– If a great bodhisattva lacks skillful means, then while practicing prajnaparamita, if they abide in the perception and resolute understanding of form, they engage in activity with regard to form; or if they abide in the perception and resolute understanding of feeling, perception, formations, and consciousness, they engage in activity with regard to feeling, perception, formations, and consciousness. Because they engage in activity, they cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, grief, distress, and suffering in future lives. If a great bodhisattva lacks skillful means, then while practicing prajnaparamita, if they abide in the perception and resolute understanding of the eye ayatana through the mind ayatana, they engage in activity with regard to the eye ayatana through the mind ayatana. Or if they abide in the perception and resolute understanding of the form ayatana through the dharma ayatana, they engage in activity with regard to the form ayatana through the dharma ayatana. Because they engage in activity, they cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, grief, distress, and suffering in future lives. If a great bodhisattva lacks skillful means, then while practicing prajnaparamita, if they abide in the perception and resolute understanding of the eye dhatu through the feelings arising with eye-contact as condition, they engage in activity with regard to the eye dhatu through the feelings arising with eye-contact as condition; and likewise, if they abide in the perception and resolute understanding of the mind dhatu through the feelings arising with mind-contact as condition, they engage in activity with regard to the mind dhatu through the feelings arising with mind-contact as condition. Because they engage in activity, they cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, grief, distress, and suffering in future lives. If a great bodhisattva lacks skillful means, then while practicing prajnaparamita, if they abide in the perception and resolute understanding of the four establishments of mindfulness through the eightfold noble path, they engage in activity with regard to the four establishments of mindfulness through the eightfold noble path; and likewise, if they abide in the perception and resolute understanding of the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha, they engage in activity with regard to the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha. Because they engage in activity, they cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, grief, distress, and suffering in future lives.

O Sariputra! When this great bodhisattva practices prajnaparamita without skillful means, they cannot attain even the stage of a sravaka or a pratyekabuddha, much less attain unsurpassed, complete, perfect enlightenment.

O Sariputra! If a great bodhisattva practices prajnaparamita in this way, know that they lack skillful means. If one wishes to accomplish various undertakings but lacks skillful means, none of those undertakings can be accomplished.

At that time, Sariputra asked Subhuti:

– How may it be known that great bodhisattvas practicing prajnaparamita possess skillful means?

Subhuti replied:

– A great bodhisattva who possesses skillful means while practicing prajnaparamita does not practice form and does not practice according to the characteristic of form; does not practice feeling, perception, formations, or consciousness and does not practice according to the characteristics of feeling, perception, formations, or consciousness. They do not practice the permanence or impermanence of form and do not practice according to the characteristics of the permanence or impermanence of form; they do not practice the permanence or impermanence of feeling, perception, formations, or consciousness and do not practice according to the characteristics of the permanence or impermanence of feeling, perception, formations, or consciousness. They do not practice the pleasure or suffering of form and do not practice according to the characteristics of the pleasure or suffering of form; they do not practice the pleasure or suffering of feeling, perception, formations, or consciousness and do not practice according to the characteristics of the pleasure or suffering of feeling, perception, formations, or consciousness. They do not practice the self or non-self of form and do not practice according to the characteristics of the self or non-self of form; they do not practice the self or non-self of feeling, perception, formations, or consciousness and do not practice according to the characteristics of the self or non-self of feeling, perception, formations, or consciousness. They do not practice the purity or impurity of form and do not practice according to the characteristics of the purity or impurity of form; they do not practice the purity or impurity of feeling, perception, formations, or consciousness and do not practice according to the characteristics of the purity or impurity of feeling, perception, formations, or consciousness. They do not practice the emptiness or non-emptiness of form and do not practice according to the characteristics of the emptiness or non-emptiness of form; they do not practice the emptiness or non-emptiness of feeling, perception, formations, or consciousness and do not practice according to the characteristics of the emptiness or non-emptiness of feeling, perception, formations, or consciousness. They do not practice the possession of characteristics or absence of characteristics of form and do not practice according to the characteristics of the possession of characteristics or absence of characteristics of form; they do not practice the possession of characteristics or absence of characteristics of feeling, perception, formations, or consciousness and do not practice according to the characteristics of the possession of characteristics or absence of characteristics of feeling, perception, formations, or consciousness. They do not practice the presence of aspiration or absence of aspiration of form and do not practice according to the characteristics of the presence of aspiration or absence of aspiration of form; they do not practice the presence of aspiration or absence of aspiration of feeling, perception, formations, or consciousness and do not practice according to the characteristics of the presence of aspiration or absence of aspiration of feeling, perception, formations, or consciousness. They do not practice the peacefulness or non-peacefulness of form and do not practice according to the characteristics of the peacefulness or non-peacefulness of form; they do not practice the peacefulness or non-peacefulness of feeling, perception, formations, or consciousness and do not practice according to the characteristics of the peacefulness or non-peacefulness of feeling, perception, formations, or consciousness. They do not practice the detachment or non-detachment of form and do not practice according to the characteristics of the detachment or non-detachment of form; they do not practice the detachment or non-detachment of feeling, perception, formations, or consciousness and do not practice according to the characteristics of the detachment or non-detachment of feeling, perception, formations, or consciousness. They do not practice the four establishments of mindfulness and do not practice according to the characteristics of the four establishments of mindfulness, up to and including not practicing the eighteen distinctive qualities of a Buddha and not practicing according to the characteristics of the eighteen distinctive qualities of a Buddha.

O Sariputra! Know that in this way a great bodhisattva possesses skillful means while practicing prajnaparamita. Why is this?

O Sariputra! This form is not the emptiness of form, and this emptiness of form is not form. Form is not separate from emptiness, and emptiness is not separate from form.

Form itself is emptiness; emptiness itself is form. Feeling, perception, formations, and consciousness are likewise. Up to and including these eighteen distinctive qualities of a Buddha: they are not the emptiness of the eighteen distinctive qualities of a Buddha, and this emptiness of the eighteen distinctive qualities of a Buddha is not the eighteen distinctive qualities of a Buddha.

The eighteen distinctive qualities of a Buddha are not separate from emptiness, and emptiness is not separate from the eighteen distinctive qualities of a Buddha. The eighteen distinctive qualities of a Buddha are themselves emptiness; emptiness itself is the eighteen distinctive qualities of a Buddha.

O Sariputra! In this way, a great bodhisattva who possesses skillful means while practicing prajnaparamita is able to attain unsurpassed, complete, perfect enlightenment.

O Sariputra! When this great bodhisattva practices prajnaparamita, with regard to prajnaparamita they do not apprehend practice, do not apprehend non-practice, do not apprehend both practice and non-practice, do not apprehend neither practice nor non-practice, and do not apprehend even non-apprehension.

At that time, Sariputra asked Subhuti:

– For what reason does this great bodhisattva, while practicing prajnaparamita, apprehend nothing at all with regard to prajnaparamita?

Subhuti replied:

– Because the intrinsic nature of prajnaparamita is unapprehendable. Why is this? O Sariputra! Because prajnaparamita takes the absence of intrinsic nature as its intrinsic nature.

Śāriputra! For this reason, any great bodhisattva who, while cultivating prajnaparamita, grasps at practice, grasps at non-practice, grasps at both practice and non-practice, grasps at neither practice nor non-practice, or grasps at non-grasping with regard to prajnaparamita—in every such case, this is not the practice of prajnaparamita. Why? Śāriputra! Because all dharmas take the absence of intrinsic nature as their intrinsic nature; in them there is nothing to apprehend and nothing to which one may cling. This is the great bodhisattva’s samadhi of non-attachment to all dharmas. This samadhi is subtle, supreme, vast, and immeasurable; it can gather boundless, unobstructed functions and is not shared by any śrāvaka or pratyekabuddha.

Śāriputra! If a great bodhisattva can constantly abide in such a supreme samadhi without relinquishing it, that bodhisattva will quickly attain unsurpassed, complete, perfect enlightenment.

At that time, Śāriputra asked Subhūti:

– Is it solely by constantly abiding in this one samadhi without relinquishing it that great bodhisattvas quickly attain unsurpassed, complete, perfect enlightenment, or are there other samadhis as well?

Subhūti replied:

– It is not solely by constantly abiding in this one samadhi without relinquishing it that bodhisattvas are enabled to attain unsurpassed, complete, perfect enlightenment quickly; there are also other samadhis.

Śāriputra asked:

– What are these other samadhis?

Subhūti replied:

– Great bodhisattvas possess the Samadhi of Vigorous Practice, the Samadhi of the Jeweled Seal, the Samadhi of the Lion’s Play, the Samadhi of the Wondrous Moon, the Samadhi of the Moon-Banner Mark, the Samadhi of the Ocean of All Dharmas, the Samadhi of Consecration, the Samadhi of Certainty in the Dharma Realm, the Samadhi of the Banner Mark of Certainty, the Samadhi of the Diamond Simile, the Samadhi of Entering the Seals of All Dharmas, the Samadhi of the King of Samadhis, the Samadhi of Excellent Abiding, the Samadhi of the Royal Seal, the Samadhi of the Power of Diligence, the Samadhi of Equal Courage, the Samadhi of Entering the Concentration of Loving-Kindness, the Samadhi of Entering Designations, the Samadhi of Contemplating the Directions, the Samadhi of the Dharani Seal, the Samadhi of Non-Forgetfulness, the Samadhi of the Oceanic Seal of the Equal Convergence of All Dharmas, the Samadhi Pervading Empty Space, the Samadhi of the Diamond Wheel, the Samadhi of the Supreme Banner Mark, the Samadhi of the Sovereign Banner Mark, the Samadhi Conforming to the Treasury of Illumination, the Samadhi of the Lion’s Heroic Advance, the Samadhi of Supreme Revelation, the Samadhi of the Jeweled Nature, the Samadhi of Universal Illumination, the Samadhi of Unblinking, the Samadhi of Abiding in Signlessness, the Samadhi of Certainty, the Samadhi of the Stainless Lamp, the Samadhi of Boundless Light, the Samadhi of Emitting Light, the Samadhi of Producing Illumination, the Samadhi of the Pure Seat, the Samadhi of Stainless Light, the Samadhi of Arousing Joyful Aspiration, the Samadhi of the Lightning Lamp, the Samadhi of the Inexhaustible, the Samadhi Endowed with Majestic Radiance, the Samadhi Free from Exhaustion, the Samadhi of Subjugation, the Samadhi of Dispelling, the Samadhi of the Sun Lamp, the Samadhi of the Moon Lamp, the Samadhi of Pure Light, the Samadhi of the Nature of Illumination, the Samadhi of the Wondrous Nature, the Samadhi of the Mark of Wisdom, the Samadhi of Abiding Mind, the Samadhi of Universal Illumination, the Samadhi of Excellent Abiding, the Samadhi of the Jeweled Accumulation, the Samadhi of the Seal of the Wondrous Dharma, the Samadhi of the Equality of All Dharmas, the Samadhi of Abandoning Defiling Desire, the Samadhi of Entering the Summit of Dharma, the Samadhi of Dispersion, the Samadhi of Discerning Dharma Expressions, the Samadhi of the Mark of the Equality of Self, the Samadhi Free from the Marks of Written Characters, the Samadhi of Severing Objects of Cognition, the Samadhi of Non-Transformation, the Samadhi of Entering the Defining Marks of Names, the Samadhi of Signless Practice, the Samadhi Free from Obscuring Darkness, the Samadhi Endowed with Practice, the Samadhi of Immutability, the Samadhi of Crossing Beyond Objects, the Samadhi of Gathering All Merits, the Samadhi of Abiding in Certainty, the Samadhi of the Pure and Wondrous Flower, the Samadhi Endowed with the Factors of Enlightenment, the Samadhi of Boundless Eloquence, the Samadhi Equal to the Unequaled, the Samadhi Transcending All, the Samadhi of Producing Wondrous Contemplation, the Samadhi of Dispelling Doubts and Delusions, the Samadhi of Non-Abiding, the Samadhi of Abandoning the One Mark, the Samadhi of Eliciting the Marks of Practice, the Samadhi of the Mark of One Practice, the Samadhi Free from All Marks, the Samadhi of the Remainderless Cessation of All Existence, the Samadhi of Entering All Conventional Expressions, the Samadhi of Liberation from Sounds and Written Characters, the Samadhi of the Great Blazing Fire, the Samadhi of the Pure Eye, the Samadhi of Formlessness, the Samadhi of Entering All Marks, the Samadhi of Not Toying with Any Suffering or Pleasure, the Samadhi of the Marks of Inexhaustible Practice, the Samadhi Endowed with Dharani, the Samadhi of Subduing All Right and Wrong Predispositions, the Samadhi of Entering the Quiescence of All Speech, the Samadhi Free from Opposition and Conformity, the Samadhi of Stainless Illumination, the Samadhi Endowed with Firmness, the Samadhi of the Full Moon’s Pure Light, the Samadhi of Great Adornment, the Samadhi of Emitting All Radiance, the Samadhi of Equality in Concentration, the Samadhi of the Principle of Equality between the Dustless and the Dust-Laden, the Samadhi of the Principle of Equality between the Uncontentious and the Contentious, the Samadhi without Nest, Emblem, or Delight, the Samadhi of Definitely Abiding in Suchness, the Samadhi of Destroying Bodily Misconduct, the Samadhi of Destroying Verbal Misconduct, the Samadhi of Destroying Mental Misconduct, the Samadhi Like Empty Space, and the Samadhi of Non-Attachment Like Empty Space.

Śāriputra! If a great bodhisattva constantly abides in samadhis such as these without relinquishing them, that bodhisattva will quickly attain unsurpassed, complete, perfect enlightenment.

Śāriputra! There are also immeasurable and innumerable other gateways of samadhi and gateways of dharani. If a great bodhisattva can constantly and skillfully cultivate and train in them, they too will enable that bodhisattva to attain quickly the sought-after fruit of unsurpassed, complete, perfect enlightenment.

At that time, Subhūti again said to the venerable Śāriputra:

– You should know that great bodhisattvas who abide in samadhis such as these have already received predictions from the Buddhas of the past and also receive predictions from the Buddhas presently dwelling throughout the ten directions.

Śāriputra! Although such great bodhisattvas abide in samadhis such as these, they do not perceive these samadhis, nor do they cling to such samadhis. Neither do they think: “I have entered these samadhis; I am now entering these samadhis; I shall enter these samadhis. I alone can enter them, while others cannot.” Because they do not entertain such thoughts, they give rise to no discrimination whatsoever.

Then Śāriputra asked Subhūti:

– Is it certain that only those great bodhisattvas who abide in samadhis such as these have received predictions from the Buddhas of the past and present?

Subhūti replied:

Śāriputra! No! Why? Śāriputra! Because prajnaparamita is not different from samadhi, and samadhi is not different from prajnaparamita. Great bodhisattvas are not different from prajnaparamita and samadhi, and prajnaparamita and samadhi are not different from great bodhisattvas. Prajnaparamita is itself samadhi, and samadhi is itself prajnaparamita. Great bodhisattvas are themselves prajnaparamita and samadhi, and prajnaparamita and samadhi are themselves great bodhisattvas. Why? Because the nature of all dharmas is equally the same.

Fascicle 409

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