大般若波羅蜜多經

XV. THE CHAPTER ON NEITHER BONDAGE NOR RELEASE

At that time, the Venerable Subhuti said:

“Blessed One! It is said that a great bodhisattva dons the armor of the Great Vehicle. What does it mean for a great bodhisattva to don the armor of the Great Vehicle?”

The Buddha said to Subhuti:

“A great bodhisattva who is able to don the armor of generosity through prajnaparamita is a great bodhisattva who dons the armor of the Great Vehicle. A great bodhisattva who is able to don the armor of the four foundations of mindfulness through the Noble Eightfold Path is a great bodhisattva who dons the armor of the Great Vehicle. A great bodhisattva who is able to don the armor of the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature is a great bodhisattva who dons the armor of the Great Vehicle.

A great bodhisattva who is able to don the armor of the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha is a great bodhisattva who dons the armor of the Great Vehicle. A great bodhisattva who is able to don the armor of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is a great bodhisattva who dons the armor of the Great Vehicle. A great bodhisattva who is able to transform his own body into one resembling the body of a Buddha, emit a great light that universally illuminates the trichiliocosm and even Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions, and perform deeds that benefit sentient beings is a great bodhisattva who dons the armor of the Great Vehicle.

“Furthermore, Subhuti, a great bodhisattva who dons the armor of such meritorious qualities emits a great light that universally illuminates the trichiliocosm and even Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions. He also causes those worlds to quake three times in six ways, namely, to quake mightily, to quake extremely mightily, and to quake extremely mightily everywhere, thereby benefiting sentient beings.

“Subhuti, this is a great bodhisattva who dons the armor of the Great Vehicle.

“Furthermore, Subhuti, a great bodhisattva who is able to don the armor of the great merit of the perfection of generosity transforms the entire trichiliocosm so that it resembles vaidurya, and also transforms his own body into that of a great wheel-turning king, fully endowed with the seven treasures and his retinue. To sentient beings who need food, he gives food; to those who need drink, he gives drink; to those who need clothing, he gives clothing; to those who need vehicles, he gives vehicles.

According to whatever they require, he fully provides them with various kinds of fragrant ointments, powdered incense, burning incense, flower garlands, dwellings, bedding, medicines, lamps, jewels, gold, silver, and other precious necessities. Having given in this way, he then expounds the Dharma corresponding to the six paramitas, so that after hearing it they never fall away and, until they attain unsurpassed perfect enlightenment, never abandon the Dharma corresponding to the six paramitas.

“Subhuti, this is a great bodhisattva who dons the armor of the Great Vehicle.

“Subhuti, suppose an illusionist or his disciple, standing before a crowd at a crossroads, magically created various destitute sentient beings and, according to whatever they required, magically produced those things and supplied them. What do you think?

“Would the illusionist’s creations be real?”

Subhuti replied:

“No, Blessed One!”

The Buddha said to Subhuti:

“Great bodhisattvas are also like this. They are able to don the armor of the great merit of the perfection of generosity, transform a world so that it resembles vaidurya, or transform their own bodies into those of wheel-turning kings and so forth. According to whatever sentient beings require, they give it to them and expound the Dharma corresponding to the six paramitas. Although bodhisattvas perform such deeds, none of them is real. Why? Because the nature and characteristics of all dharmas are like illusions.

“Furthermore, Subhuti, a great bodhisattva personally dons the armor of the great merit of the perfection of ethical discipline and, for the sake of sentient beings, is born into the family of a wheel-turning king and succeeds to the position of wheel-turning king, enjoying wealth, honor, and sovereignty. He guides immeasurable hundreds of thousands of countless kotis of beings into the ten wholesome paths of karma; or into the four dhyanas, the four immeasurables, and the four formless concentrations; or into the four foundations of mindfulness through the Noble Eightfold Path; or into the three gateways to liberation—emptiness, signlessness, and wishlessness; or into the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha.

He also expounds such dharmas and causes them to abide in them until they attain unsurpassed bodhi, never abandoning such dharmas.

“Subhuti, this is a great bodhisattva who dons the armor of the Great Vehicle.

“Subhuti, suppose an illusionist or his disciple, standing before a crowd in the middle of a crossroads, magically created immeasurable hundreds of thousands of sentient beings and caused them to abide in the ten wholesome paths of karma through the eighteen distinctive qualities of a Buddha. What do you think? Would such magical creations be real?”

Subhuti replied:

“No, Blessed One!”

The Buddha said to Subhuti:

“Great bodhisattvas are also like this. For the sake of sentient beings, they are born into the families of wheel-turning kings and succeed to the position of wheel-turning king, enjoying wealth, honor, and sovereignty. They guide immeasurable hundreds of thousands of kotis and nayutas of beings into the ten wholesome paths of karma through the eighteen distinctive qualities of a Buddha. Although bodhisattvas perform such deeds, none of them is real. Why? Because the nature and characteristics of all dharmas are like illusions.

“Furthermore, Subhuti, a great bodhisattva personally dons the armor of the great merit of the perfection of patience and also exhorts immeasurable hundreds of thousands of kotis and nayutas of beings to don the armor of the great merit of the perfection of patience.

“Subhuti, how does a great bodhisattva personally don the armor of the great merit of the perfection of patience and also exhort immeasurable hundreds of thousands of kotis and nayutas of beings to don the armor of the great merit of the perfection of patience?

“Subhuti, from the time a great bodhisattva first generates the aspiration until attaining unsurpassed bodhi, he dons the armor of patience and constantly reflects: ‘Even if all kinds of sentient beings were to come bearing knives and clubs to harm me, I would never give rise to an angry thought, even for a single instant.’ He also exhorts sentient beings to cultivate this practice of patience.

“Subhuti, everything contemplated by this great bodhisattva can be accomplished. Until he attains the knowledge of all-knowing wisdom, he never abandons such a practice of patience; he also causes sentient beings to cultivate such a practice of patience.

“Subhuti, this is a great bodhisattva who dons the armor of the Great Vehicle.

“Subhuti, suppose an illusionist or his disciple, standing before a crowd in the middle of a crossroads, magically created various kinds of sentient beings, some holding knives and clubs and harming one another, and others exhorting one another to cultivate the practice of patience. What do you think? Would such illusions be real?”

Subhuti replied:

“No, Blessed One!”

The Buddha said to Subhuti:

“Great bodhisattvas are also like this. They personally don the armor of the great merit of the perfection of patience and also exhort immeasurable hundreds of thousands of kotis and nayutas of beings to don the armor of the great merit of the perfection of patience. Although bodhisattvas perform such deeds, none of them is real. Why? Because the nature and characteristics of all dharmas are like illusions.

“Furthermore, Subhuti, a great bodhisattva personally dons the armor of the great merit of the perfection of diligence and also exhorts immeasurable hundreds of thousands of kotis and nayutas of beings to don the armor of the great merit of the perfection of diligence.

“Subhuti, how does a great bodhisattva personally don the armor of the great merit of the perfection of diligence and also exhort immeasurable hundreds of thousands of kotis and nayutas of beings to don the armor of the great merit of the perfection of diligence?

“Subhuti, with mental attention corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, a great bodhisattva diligently applies himself in body and mind to eliminate unwholesome dharmas and cultivate wholesome dharmas. He also exhorts immeasurable hundreds of thousands of kotis and nayutas of beings to cultivate such diligence of body and mind. Until attaining the knowledge of all-knowing wisdom, he never ceases such right effort.”

Subhuti! This is the great bodhisattva who dons the armor of the Great Vehicle.

Subhuti! It is like an illusionist or his disciple who, standing before a crowd at a crossroads, conjures various kinds of sentient beings who themselves cultivate diligence and also exhort others to cultivate it. What do you think? Are such illusory deeds real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– The bodhisattvas are likewise. With attention corresponding to the knowledge of all modes, taking great compassion as foremost, they themselves cultivate diligence and also exhort sentient beings to cultivate diligence. Although bodhisattvas act in this way, all their actions are unreal. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! A great bodhisattva personally dons the great armor of merit of dhyana-paramita and also exhorts immeasurable hundreds of thousands of kotis and nayutas of beings to don the great armor of merit of dhyana-paramita.

Subhuti! How does a great bodhisattva personally don the great armor of merit of dhyana-paramita and also exhort immeasurable hundreds of thousands of kotis and nayutas of beings to don the great armor of merit of dhyana-paramita?

Subhuti! A great bodhisattva abides in the samadhi of the equality of all dharmas and does not perceive any dharma as concentrated or distracted, yet constantly cultivates dhyana-paramita in this way. The bodhisattva also exhorts sentient beings to cultivate such equal dhyana and, until attaining the knowledge of all modes, never abandons such dhyana.

Subhuti! This is the great bodhisattva who dons the armor of the Great Vehicle.

Subhuti! It is like an illusionist or his disciple who, standing before a crowd at a crossroads, conjures various kinds of sentient beings and causes them to cultivate the dharmas of equal dhyana, while they also exhort one another to cultivate such dhyana. What do you think? Are such illusory deeds real?

Subhuti said:

– No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. They abide in the samadhi of the equality of all dharmas and also exhort sentient beings to cultivate such samadhi. Although bodhisattvas act in this way, their actions are unreal. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! A great bodhisattva personally dons the great armor of merit of prajnaparamita and also exhorts immeasurable hundreds of thousands of kotis and nayutas of beings to don the great armor of merit of prajnaparamita.

Subhuti! How does a great bodhisattva personally don the great armor of merit of prajnaparamita and also exhort immeasurable hundreds of thousands of kotis and nayutas of beings to don the great armor of merit of prajnaparamita?

Subhuti! A great bodhisattva abides in profound prajnaparamita, which is free from conceptual proliferation, and does not grasp distinctions among dharmas as arising or ceasing, defiled or pure, this or that. The bodhisattva also exhorts immeasurable hundreds of thousands of kotis and nayutas of beings to abide in such wisdom free from conceptual proliferation.

Subhuti! This is the great bodhisattva who dons the armor of the Great Vehicle.

Subhuti! It is like a skilled illusionist or his disciple who, standing before a crowd at a crossroads, conjures various kinds of sentient beings; he himself abides in wisdom free from conceptual proliferation and also exhorts others to abide in such wisdom. What do you think? Are such illusory deeds real?

Subhuti said:

No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. They themselves are able to abide in wisdom free from conceptual proliferation and also exhort sentient beings to abide in such wisdom. Although bodhisattvas act in this way, all their actions are unreal. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! A great bodhisattva who dons the great armor of merit described above observes all the sentient beings throughout the Buddha-worlds in the ten directions, as numerous as the sands of the Ganges, and sees that some sentient beings accept false teachings and practice evil conduct. Through the power of supernormal abilities, this great bodhisattva transforms his own body and manifests it throughout those Buddha-worlds.

In accordance with the inclinations of those sentient beings, he manifests himself cultivating generosity, pure morality, patient acceptance, diligence, dhyana, and prajnaparamita. He also exhorts others to practice generosity, pure morality, patient acceptance, diligence, dhyana, and prajnaparamita. Having exhorted those sentient beings to practice these disciplines, he then teaches them, in the language of each kind of being, the Dharma corresponding to the six paramitas, causing them, after hearing it and until attaining the knowledge of all modes, never to abandon such wondrous Dharma.

Subhuti! This is the great bodhisattva who dons the armor of the Great Vehicle.

Subhuti! It is like a skilled illusionist or his disciple who, standing before a crowd at a crossroads, conjures various kinds of sentient beings, himself abides in the six paramitas, and also exhorts and causes others to abide in these dharmas. What do you think? Are such illusory deeds real?

Subhuti said:

– No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. They manifest their own bodies throughout the Buddha-worlds in the ten directions, as numerous as the sands of the Ganges, and, as appropriate, abide in the six paramitas. They also exhort sentient beings and cause them to abide in these practices without ever abandoning them. Although bodhisattvas act in this way, their actions are unreal. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! A great bodhisattva who dons the armor of merit described above, with attention corresponding to the knowledge of all modes, taking great compassion as foremost and using non-attainment as a skillful means, brings benefit and happiness to all sentient beings, unmixed with any attention associated with shravakas or pratyekabuddhas. This great bodhisattva does not think: I shall guide these sentient beings into the paramitas, beginning with generosity, but those other sentient beings should not be guided.

Instead, he thinks only: I shall guide immeasurable, innumerable, and boundless sentient beings into the paramitas, beginning with generosity. He does not think: I shall guide these sentient beings into internal emptiness and so forth, but those other sentient beings should not be guided. Instead, he thinks only: I shall guide immeasurable, innumerable, and boundless sentient beings into internal emptiness and so forth.

He does not think: I shall guide these sentient beings into the four foundations of mindfulness and so forth, but those other sentient beings should not be guided. Instead, he thinks only: I shall guide immeasurable, innumerable, and boundless sentient beings into the four foundations of mindfulness and so forth. He does not think: I shall guide these sentient beings into the gateway of liberation through emptiness and so forth, but those other sentient beings should not be guided.

Instead, he thinks only: I shall guide immeasurable, innumerable, and boundless sentient beings into the gateway of liberation through emptiness and so forth. He does not think: I shall guide these sentient beings into the ten powers of a Buddha and so forth, but those other sentient beings should not be guided. Instead, he thinks only: I shall guide immeasurable, innumerable, and boundless sentient beings into the ten powers of a Buddha and so forth.

He does not think: I shall guide these sentient beings into the fruit of stream-entry and so forth, but those other sentient beings should not be guided. Instead, he thinks only: I shall guide immeasurable, innumerable, and boundless sentient beings into the fruit of stream-entry and so forth. He does not think: I shall guide these sentient beings into the fruition of a Buddha’s unsurpassed, complete, perfect enlightenment, but those other sentient beings should not be guided.

Instead, he thinks only: I shall guide immeasurable, innumerable, and boundless sentient beings into the fruition of a Buddha’s unsurpassed, complete, perfect enlightenment.

Subhuti! This is the great bodhisattva who dons the armor of the Great Vehicle.

Subhuti! It is like a skilled illusionist or his disciple standing before a great assembly at a crossroads and conjuring various kinds of sentient beings, immeasurable in number. According to their capacities and dispositions, he employs skillful means to guide them to abide in generosity, and so forth, up to abiding in the fruit of the Buddhas’ unsurpassed, perfect enlightenment. What do you think? Are such illusory phenomena real?

Subhuti replied:

– No, World-Honored One!

The Buddha said to Subhuti:

– So too are the great bodhisattvas. With mental activity corresponding to the wisdom of all-knowledge, placing great compassion foremost and taking non-attainment as their skillful means, they guide immeasurable, countless, boundless kinds of sentient beings, causing them to abide in generosity, and so forth, up to unsurpassed, perfect enlightenment. Although bodhisattvas act in this way, none of it is real. Why? Because the nature and characteristics of all dharmas are like illusions.

At that time, the Venerable Subhuti said:

– World-Honored One! According to my understanding of the meaning of the Buddha’s teaching, when the great bodhisattvas do not don the armor of merit, this should be understood as donning the armor of the Great Vehicle. Why? Because the intrinsic characteristics of all dharmas are empty. Why is this so? World-Honored One! Form through consciousness, and the characteristics of form through consciousness, are empty. The eye ayatana through the mind ayatana, and the characteristics of the eye ayatana through the mind ayatana, are empty. The form ayatana through the dharma ayatana, and the characteristics of the form ayatana through the dharma ayatana, are empty. The eye dhatu through the mind dhatu, and the characteristics of the eye dhatu through the mind dhatu, are empty. The form dhatu through the dharma dhatu, and the characteristics of the form dhatu through the dharma dhatu, are empty. The eye-consciousness dhatu through the mind-consciousness dhatu, and the characteristics of the eye-consciousness dhatu through the mind-consciousness dhatu, are empty. Eye-contact through mind-contact, and the characteristics of eye-contact through mind-contact, are empty. Feelings arising with eye-contact as condition through feelings arising with mind-contact as condition, and the characteristics of feelings arising with eye-contact as condition through feelings arising with mind-contact as condition, are empty. The perfection of generosity through the perfection of prajna, and the characteristics of the perfection of generosity through the perfection of prajna, are empty. The four establishments of mindfulness through the eightfold noble path, and the characteristics of the four establishments of mindfulness through the eightfold noble path, are empty. The emptiness of internal dharmas through the emptiness of the absence of intrinsic nature as intrinsic nature, and the characteristics of the emptiness of internal dharmas through the emptiness of the absence of intrinsic nature as intrinsic nature, are empty. In this way, even the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha, and the characteristics of the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha, are empty. Great bodhisattvas and the characteristics of great bodhisattvas are empty. Donning the armor of great merit and the characteristic of donning the armor of great merit are empty.

World-Honored One! For this reason, when the great bodhisattvas do not don the armor of merit, this should be understood as donning the armor of the Great Vehicle.

The Buddha said to Subhuti:

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

Subhuti! You should know that the wisdom of all-knowledge neither creates nor acts, and all sentient beings likewise neither create nor act. For this reason, the great bodhisattvas don the armor of the Great Vehicle.

The Venerable Subhuti said:

– World-Honored One! For what reason does the wisdom of all-knowledge neither create nor act, and why do all sentient beings likewise neither create nor act, so that for this reason the great bodhisattvas don the armor of the Great Vehicle?

The Buddha said to Subhuti:

– Because those who create and act are utterly unfindable, the wisdom of all-knowledge neither creates nor acts, and all sentient beings likewise neither create nor act. Why? Subhuti! Form neither creates nor does not create, and neither acts nor does not act. Feeling, perception, formations, and consciousness neither create nor do not create, and neither act nor do not act. Why? Because form through consciousness are utterly unfindable.

Subhuti! The eye ayatana neither creates nor does not create, and neither acts nor does not act. The ear, nose, tongue, body, and mind ayatanas neither create nor do not create, and neither act nor do not act. Why? Because the eye ayatana through the mind ayatana are utterly unfindable.

Subhuti! The form ayatana neither creates nor does not create, and neither acts nor does not act. The sound, odor, taste, touch, and dharma ayatanas neither create nor do not create, and neither act nor do not act. Why? Because the form ayatana through the dharma ayatana are utterly unfindable.

Subhuti! The eye dhatu neither creates nor does not create, and neither acts nor does not act. The ear, nose, tongue, body, and mind dhatus neither create nor do not create, and neither act nor do not act. Why? Because the eye dhatu through the mind dhatu are utterly unfindable.

Subhuti! The form dhatu neither creates nor does not create, and neither acts nor does not act. The sound, odor, taste, touch, and dharma dhatus neither create nor do not create, and neither act nor do not act. Why? Because the form dhatu through the dharma dhatu are utterly unfindable.

Subhuti! The eye-consciousness dhatu neither creates nor does not create, and neither acts nor does not act. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus neither create nor do not create, and neither act nor do not act. Why? Because the eye-consciousness dhatu through the mind-consciousness dhatu are utterly unfindable.

Subhuti! Eye-contact neither creates nor does not create, and neither acts nor does not act. Ear-, nose-, tongue-, body-, and mind-contact neither create nor do not create, and neither act nor do not act. Why? Because eye-contact through mind-contact are utterly unfindable.

Subhuti! Feelings arising with eye-contact as condition neither create nor do not create, and neither act nor do not act. Feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition neither create nor do not create, and neither act nor do not act. Why? Because feelings arising with eye-contact as condition through feelings arising with mind-contact as condition are utterly unfindable.

Subhuti! A self neither creates nor does not create, and neither acts nor does not act. 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, and a seer neither create nor do not create, and neither act nor do not act. Why? Because a self through a seer are utterly unfindable.

Subhuti! Dream appearances neither create nor do not create, and neither act nor do not act. Echoes, reflections, illusions, phantom images, mirages, flowers in the sky, cities of the gandharvas, and magical transformations neither create nor do not create, and neither act nor do not act. Why? Because dream appearances through magical transformations are utterly unfindable.

Subhuti! The emptiness of internal dharmas neither creates nor does not create, and neither acts nor does not act. The emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of original nature, the emptiness of intrinsic and common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of non-nature, the emptiness of intrinsic nature, and the emptiness of the absence of intrinsic nature as intrinsic nature neither create nor do not create, and neither act nor do not act.

Why? Because the emptiness of internal dharmas through the emptiness of the absence of intrinsic nature as intrinsic nature are utterly unfindable.

Subhuti! The four foundations of mindfulness neither create nor do not create, neither act nor do not act. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path neither create nor do not create, neither act nor do not act. Why? Because the four foundations of mindfulness up to the eightfold noble path are utterly unattainable.

Subhuti! Likewise, the ten powers of a Buddha neither create nor do not create, neither act nor do not act. The four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha neither create nor do not create, neither act nor do not act. Why? Because the ten powers of a Buddha up to the eighteen distinctive qualities of a Buddha are utterly unattainable.

Subhuti! Suchness neither creates nor does not create, neither acts nor does not act. The Dharma realm, Dharma-nature, fixity of Dharma, abiding of Dharma, and ultimate reality neither create nor do not create, neither act nor do not act. Why? Because suchness up to ultimate reality are utterly unattainable.

Subhuti! Great bodhisattvas neither create nor do not create, neither act nor do not act. The Tathagata, Worthy One, Perfectly and Completely Awakened One neither creates nor does not create, neither acts nor does not act. Why? Because great bodhisattvas and the Tathagata, Worthy One, Perfectly and Completely Awakened One are utterly unattainable.

Subhuti! The knowledge of all things neither creates nor does not create, neither acts nor does not act. The knowledge of the aspects of the paths and the knowledge of all aspects neither create nor do not create, neither act nor do not act. Why? Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are utterly unattainable.

Subhuti! For this reason, the knowledge of all-knowing knowledge neither creates nor acts, and all sentient beings likewise neither create nor act. Therefore, great bodhisattvas don the armor of the Great Vehicle.

Subhuti! For this reason, great bodhisattvas do not don the armor of merit. You should know that this is donning the armor of the Great Vehicle.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! According to my understanding of the meaning of the Buddha’s words, form is neither bound nor released, and feeling, perception, formations, and consciousness are neither bound nor released.

Then Purnamaitrayaniputra asked Subhuti:

– Venerable sir, did you say that form is neither bound nor released, and that feeling, perception, formations, and consciousness are neither bound nor released?

Subhuti replied:

– So it is! So it is! I say that form is neither bound nor released, and that feeling, perception, formations, and consciousness are neither bound nor released.

Purnamaitrayaniputra! What forms are neither bound nor released? What feelings, perceptions, formations, and consciousnesses are neither bound nor released?

Subhuti replied:

– Form in a dream is neither bound nor released. Feeling, perception, formations, and consciousness in a dream are neither bound nor released. Form that is like an echo, like a reflection, like an optical illusion, like a mirage, like an illusion, like a flower in the sky, like a city of the gandharvas, or like forms produced by magical transformation is neither bound nor released; feeling, perception, formations, and consciousness that are like an echo, up to those produced by magical transformation, are neither bound nor released. Why? Because all such form up to consciousness are nonexistent, they are neither bound nor released. Because they are detached, they are neither bound nor released. Because they are quiescent, they are neither bound nor released. Because they are unborn, they are neither bound nor released. Because they are extinguished, they are neither bound nor released. Because they are undefiled, they are neither bound nor released. Because they are not purified, they are neither bound nor released.

Furthermore, Purnamaitrayaniputra! Past form is neither bound nor released. Past feeling, perception, formations, and consciousness are neither bound nor released.

Future and present form are neither bound nor released; future and present feeling, perception, formations, and consciousness are neither bound nor released. Why? Because all such form up to consciousness are nonexistent, they are neither bound nor released.

Because they are detached, they are neither bound nor released. Because they are quiescent, they are neither bound nor released. Because they are unborn, they are neither bound nor released.

Because they are unceasing, they are neither bound nor released. Because they are undefiled, they are neither bound nor released. Because they are not purified, they are neither bound nor released.

Furthermore, Purnamaitrayaniputra! Wholesome form is neither bound nor released; wholesome feeling, perception, formations, and consciousness are neither bound nor released. Unwholesome and morally indeterminate form are neither bound nor released; unwholesome and morally indeterminate feeling, perception, formations, and consciousness are neither bound nor released.

Why? Because all such form up to consciousness are nonexistent, they are neither bound nor released. Because they are detached, they are neither bound nor released.

Because they are quiescent, they are neither bound nor released. Because they are unborn, they are neither bound nor released. Because they are unceasing, they are neither bound nor released.

Because they are undefiled, they are neither bound nor released. Because they are not purified, they are neither bound nor released.

Furthermore, Purnamaitrayaniputra! Mundane form is neither bound nor released; mundane feeling, perception, formations, and consciousness are neither bound nor released. Supramundane form is neither bound nor released; supramundane feeling, perception, formations, and consciousness are neither bound nor released.

Why? Because all such form up to consciousness are nonexistent, they are neither bound nor released. Because they are detached, they are neither bound nor released.

Because they are quiescent, they are neither bound nor released. Because they are unborn, they are neither bound nor released. Because they are unceasing, they are neither bound nor released.

Because they are undefiled, they are neither bound nor released. Because they are not purified, they are neither bound nor released.

Furthermore, Purnamaitrayaniputra! Form with outflows is neither bound nor released; feeling, perception, formations, and consciousness with outflows are neither bound nor released. Form without outflows is neither bound nor released; feeling, perception, formations, and consciousness without outflows are neither bound nor released.

Why? Because all such form up to consciousness are nonexistent, they are neither bound nor released. Because they are detached, they are neither bound nor released.

Because they are quiescent, they are neither bound nor released. Because they are unborn, they are neither bound nor released. Because they are unceasing, they are neither bound nor released.

Because they are undefiled, they are neither bound nor released. Because they are not purified, they are neither bound nor released.

Furthermore, Purnamaitrayaniputra! All dharmas are neither bound nor released. Why? Because all dharmas are nonexistent. Because they are detached, quiescent, unborn, unceasing, undefiled, and not purified, they are neither bound nor released.

Furthermore, Purnamaitrayaniputra! The prajnaparamita of generosity is neither bound nor released; the prajnaparamitas of pure morality, patience, diligence, meditation, and wisdom are neither bound nor released. Why? Because the prajnaparamitas, generosity and so forth, are nonexistent. Because they are detached, quiescent, unborn, unceasing, undefiled, and not purified, they are neither bound nor released.

Furthermore, Purnamaitrayaniputra! The dharma of inner emptiness is neither bound nor released. The dharmas of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion and nondispersion, emptiness of intrinsic nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are neither bound nor released.

Why? Because inner emptiness and so forth are nonexistent. Because they are detached, quiescent, unborn, unceasing, undefiled, and not purified, they are neither bound nor released.

Furthermore, Purna! The four foundations of mindfulness are neither bound nor released. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are neither bound nor released. Why? Because the four foundations of mindfulness and so forth are nonexistent. Because they are remote, quiescent, unborn, unceasing, undefiled, and unpurified, they are neither bound nor released.

Furthermore, Purna! Likewise, up to and including the ten powers of a Buddha, they are neither bound nor released. The four fearlessnesses, four kinds of unhindered understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are neither bound nor released. Why? Because the ten powers of a Buddha and so forth are nonexistent. Because they are remote, quiescent, unborn, unceasing, undefiled, and unpurified, they are neither bound nor released.

Furthermore, Purna! All practices of great bodhisattvas are neither bound nor released. The unsurpassed, complete, perfect enlightenment of the Buddhas is neither bound nor liberated. Why? Because the bodhisattva practices and so forth are nonexistent. Because they are remote, quiescent, unborn, unceasing, undefiled, and unpurified, they are neither bound nor released.

Furthermore, Purna! All-knowledge is neither bound nor released. Knowledge of the aspects of the paths and knowledge of all aspects are neither bound nor released. Why? Because all-knowledge and so forth are nonexistent. Because they are remote, quiescent, unborn, unceasing, undefiled, and unpurified, they are neither bound nor released.

Furthermore, Purna! Suchness is neither bound nor released. The Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of Dharma, the abiding of Dharma, and the ultimate reality are neither bound nor released. Why? Because suchness and so forth are nonexistent. Because they are remote, quiescent, unborn, unceasing, undefiled, and unpurified, they are neither bound nor released.

Furthermore, Purna! Great bodhisattvas are neither bound nor released. Tathagatas, Arhats, Perfectly Enlightened Ones are neither bound nor released. Why? Because great bodhisattvas and Tathagatas, Arhats, Perfectly Enlightened Ones are nonexistent. Because they are remote, quiescent, unborn, unceasing, undefiled, and unpurified, they are neither bound nor released.

Furthermore, Purna! All conditioned dharmas are neither bound nor released, and all unconditioned dharmas are neither bound nor released. Why? Because conditioned dharmas and so forth are nonexistent. Because they are remote, quiescent, unborn, unceasing, undefiled, and unpurified, they are neither bound nor released.

Purna! Great bodhisattvas should know the sublime Dharma gateway of neither bondage nor release just as it truly is, using nonapprehension as skillful means.

Purna! Great bodhisattvas should diligently train in the dharmas of the perfection of generosity through the perfection of prajna, and in the four foundations of mindfulness through knowledge of all aspects, which are neither bound nor released in this way, using nonapprehension as skillful means.

Purna! Using nonapprehension as skillful means, great bodhisattvas should abide in the perfection of generosity through the perfection of prajna, and in the four foundations of mindfulness through knowledge of all aspects, which are neither bound nor released in this way.

Purna! Using nonapprehension as skillful means, great bodhisattvas should teach and transform sentient beings without bondage or release. They should adorn and purify Buddha lands without bondage or release. They should draw near to and make offerings to the Buddhas without bondage or release. They should listen to and retain the Dharma gateways without bondage or release.

Purna! These great bodhisattvas should never be apart from the Buddhas, without bondage or release; should never be apart from supernormal powers, without bondage or release; should never be apart from the five kinds of eyes, without bondage or release; should never be apart from the dharanis, without bondage or release; and should never be apart from the samadhis, without bondage or release.

Purna! These great bodhisattvas should produce knowledge of the aspects of the paths, without bondage or release. They should realize all-knowledge and knowledge of all aspects, without bondage or release. They should turn the wheel of Dharma, without bondage or release. They should constantly use the essential teachings of the three vehicles, without bondage or release, to guide all kinds of sentient beings, without bondage or release.

Purna! Great bodhisattvas who cultivate the six perfections without bondage or release can realize the nature of all dharmas without bondage or release. Because it is nonexistent, remote, quiescent, unborn, unceasing, undefiled, and unpurified, it is neither bound nor released.

Purna! You should know that these great bodhisattvas are said to be clad in the armor of the Great Vehicle, without bondage or release.

XVI. CHAPTER ON SAMADHI

01

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! What are the characteristics of the Great Vehicle of great bodhisattvas?

“How may it be known that great bodhisattvas have generated the resolve directed toward the Great Vehicle?

“From where does such a Great Vehicle come, and where does it abide?

“Where does such a Great Vehicle abide? Who relies upon this Great Vehicle to attain deliverance?”

The Buddha told Subhuti:

“You first asked what the characteristics of the Great Vehicle of great bodhisattvas are.

“Subhuti! The six perfections are the characteristics of the Great Vehicle of great bodhisattvas. What are the six? They are the perfection of generosity, the perfection of pure ethical discipline, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of prajna.

“Subhuti! What is the perfection of generosity? Great bodhisattvas, with mental activity corresponding to the knowledge of all-knowledge, taking great compassion as foremost and using nonapprehension as skillful means, personally relinquish all their inner and outer possessions and also encourage others to relinquish their inner and outer possessions. They dedicate these roots of virtue so that all sentient beings may together progress toward the knowledge of all-knowledge.

“Subhuti! This is the perfection of generosity of great bodhisattvas.

“Subhuti! What is the perfection of pure ethical discipline? Great bodhisattvas, with mental activity corresponding to the knowledge of all-knowledge, taking great compassion as foremost and using nonapprehension as skillful means, personally undertake and uphold the ten wholesome courses of karma and also encourage others to undertake and uphold the ten wholesome courses of karma. They dedicate these roots of virtue so that all sentient beings may together progress toward the knowledge of all-knowledge.

“Subhuti! This is the perfection of pure ethical discipline of great bodhisattvas.

“Subhuti! What is the perfection of patient acceptance? Great bodhisattvas, with mental activity corresponding to the knowledge of all-knowledge, taking great compassion as foremost and using nonapprehension as skillful means, personally perfect superior patient acceptance and also encourage others to perfect superior patient acceptance. They dedicate these roots of virtue so that all sentient beings may together progress toward the knowledge of all-knowledge.

“Subhuti! This is the perfection of patient acceptance of great bodhisattvas.

“Subhuti! What is the perfection of diligence? Great bodhisattvas, with mental activity corresponding to the knowledge of all-knowledge, taking great compassion as foremost and using nonapprehension as skillful means, personally and diligently cultivate the other five perfections without abandoning them and also encourage others diligently to cultivate those five perfections without relinquishing them. They dedicate these roots of virtue so that all sentient beings may together progress toward the knowledge of all-knowledge.

“Subhuti! This is the perfection of diligence of great bodhisattvas.”

Subhuti! What is the perfection of meditative concentration? A great bodhisattva, with mental activity corresponding to the knowledge of all-knowing wisdom, with great compassion as foremost, and with nonapprehension as the means, personally employs skillful means to enter the meditative concentrations, immeasurable states, and formless attainments, yet never takes birth under their influence; the bodhisattva also exhorts others to employ skillful means to enter the meditative concentrations, immeasurable states, and formless attainments, without taking birth under the influence of those absorptions. The bodhisattva dedicates these roots of virtue to all sentient beings, so that together they may proceed toward the knowledge of all-knowing wisdom.

Subhuti! This is the great bodhisattva’s perfection of meditative concentration.

Subhuti! What is the perfection of prajna? A great bodhisattva, with mental activity corresponding to the knowledge of all-knowing wisdom, with great compassion as foremost, and with nonapprehension as the means, personally contemplates the nature of all dharmas just as it truly is, neither grasping nor becoming attached to the nature of dharmas; the bodhisattva also exhorts others to contemplate the nature of all dharmas just as it truly is, neither grasping nor becoming attached to the nature of dharmas. The bodhisattva dedicates these roots of virtue to all sentient beings, so that together they may proceed toward the knowledge of all-knowing wisdom.

Subhuti! This is the great bodhisattva’s perfection of prajna.

Subhuti! You should know that these are the characteristics of the Great Vehicle of a great bodhisattva.

Furthermore, Subhuti! The characteristics of the Great Vehicle of a great bodhisattva are the emptiness of internal dharmas, the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, the emptiness of the great, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, the emptiness of the ultimate, the emptiness of the boundless, the emptiness of dispersion and nondispersion, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic existence,

and the emptiness of the intrinsic nature of nonexistence.

What is the emptiness of internal dharmas? “Internal” means the internal dharmas, namely, the eye, ear, nose, tongue, body, and mind. You should know that here the eye is empty of the eye, neither permanent nor destructible; and likewise, up to the mind, the mind is empty of the mind, neither permanent nor destructible. Why? Because such is its intrinsic nature.

Subhuti! This is the emptiness of internal dharmas.

What is the emptiness of external dharmas? “External” means the external dharmas, namely, form, sound, odor, taste, touch, and mental objects. You should know that here form is empty of form, neither permanent nor destructible; and likewise, up to mental objects, mental objects are empty of mental objects, neither permanent nor destructible. Why? Because such is their intrinsic nature.

Subhuti! This is the emptiness of external dharmas.

What is the emptiness of internal and external dharmas? “Internal and external” means the internal and external dharmas, namely, the six internal ayatanas and the six external ayatanas. You should know that here internal dharmas are empty of external dharmas, neither permanent nor destructible, and external dharmas are empty of internal dharmas, neither permanent nor destructible. Why? Because such is their intrinsic nature.

Subhuti! This is the emptiness of internal and external dharmas.

What is the emptiness of emptiness? “Emptiness” means the emptiness of all dharmas. This emptiness, in turn, is empty of emptiness, neither permanent nor destructible. Why? Because such is its intrinsic nature.

Subhuti! This is the emptiness of emptiness.

What is the emptiness of the great? “The great” means the ten directions: east, west, south, north, the four intermediate directions, above, and below. You should know that here the eastern direction is empty of the eastern direction, neither permanent nor destructible; and likewise, up to the direction below, the direction below is empty of the direction below, neither permanent nor destructible. Why? Because such is its intrinsic nature.

Subhuti! This is the emptiness of the great.

What is the emptiness of ultimate meaning? “Ultimate meaning” means nirvana. You should know that here nirvana is empty of nirvana, neither permanent nor destructible. Why? Because such is its intrinsic nature.

Subhuti! This is the emptiness of ultimate meaning.

What is the emptiness of conditioned dharmas? “Conditioned” means the Desire Realm, the Form Realm, and the Formless Realm. You should know that here the Desire Realm is empty of the Desire Realm, neither permanent nor destructible. The Form Realm and the Formless Realm are empty of the Form Realm and the Formless Realm, neither permanent nor destructible. Why? Because such is their intrinsic nature.

Subhuti! This is the emptiness of conditioned dharmas.

What is the emptiness of unconditioned dharmas? “Unconditioned” means neither arising nor ceasing, neither abiding nor changing. You should know that here the unconditioned is empty of the unconditioned, neither permanent nor destructible. Why? Because such is its intrinsic nature.

Subhuti! This is the emptiness of unconditioned dharmas.

What is the emptiness of the ultimate? “The ultimate” means that which is completely unapprehensible among dharmas. You should know that here the ultimate is empty of the ultimate, neither permanent nor destructible. Why? Because such is its intrinsic nature.

Subhuti! This is the emptiness of the ultimate.

What is the emptiness of the boundless? “Boundless” means that no beginning or ending boundary can be apprehended. You should know that here the boundless is empty of the boundless, neither permanent nor destructible. Why? Because such is its intrinsic nature.

Subhuti! This is the emptiness of the boundless.

What is the emptiness of dispersion and nondispersion? “Dispersion” means that letting go, abandoning, and relinquishing can be apprehended. “Nondispersion” means that no letting go, abandoning, or relinquishing can be apprehended. You should know that here dispersion and nondispersion are empty of dispersion and nondispersion, neither permanent nor destructible. Why? Because such is their intrinsic nature.

Subhuti! This is the emptiness of dispersion and nondispersion.

What is the emptiness of intrinsic nature? “Intrinsic nature” means either the dharma-nature of conditioned dharmas or the dharma-nature of unconditioned dharmas. None of these is created by shravakas, pratyekabuddhas, bodhisattvas, or Tathagatas, nor is it created by anyone else; therefore it is called intrinsic nature. You should know that here intrinsic nature is empty of intrinsic nature, neither permanent nor destructible. Why? Because such is its intrinsic nature.

Subhuti! This is the emptiness of intrinsic nature.

What is the emptiness of individual and common characteristics? “Individual characteristics” means the individual characteristics of all dharmas: for example, susceptibility to obstruction is the individual characteristic of form; reception is the individual characteristic of feeling; apprehending images is the individual characteristic of perception; formation is the individual characteristic of volitional formations; and distinct cognition is the individual characteristic of consciousness.

Such dharmas include either the individual characteristics of conditioned dharmas or the individual characteristics of unconditioned dharmas. These are individual characteristics. “Common characteristics” means the common characteristics of all dharmas: for example, suffering is the common characteristic of contaminated dharmas; impermanence is the common characteristic of conditioned dharmas; and emptiness and selflessness are the common characteristics of all dharmas.

Such dharmas have immeasurable common characteristics. You should know that here individual and common characteristics are empty of individual and common characteristics, neither permanent nor destructible. Why?

Because such is their intrinsic nature.

Subhuti! This is the emptiness of individual and common characteristics.

What is the emptiness of all dharmas? “All dharmas” means the five skandhas, the twelve ayatanas, the eighteen dhatus, those with form and those without form, those that are visible and those that are not visible, those that offer resistance and those that do not offer resistance, those that are contaminated and those that are uncontaminated, those that are conditioned and those that are unconditioned. These are all dharmas. You should know that here all dharmas are empty of all dharmas, neither permanent nor destructible. Why? Because such is their intrinsic nature.

Subhuti! This is the emptiness of all dharmas.

What is the emptiness of the unapprehensible? “The unapprehensible” means that, when sought here, dharmas cannot be apprehended. You should know that here the unapprehensible is empty of the unapprehensible, neither permanent nor destructible. Why? Because such is its intrinsic nature.

Subhuti! This is the emptiness of the unapprehensible.

What is the emptiness of the absence of nature in dharmas? The absence of nature means that herein not even the slightest nature can be apprehended. One should know that the absence of nature herein, because dharmas are empty of the absence of nature, neither persists eternally nor perishes. Why? Because its original nature is such.

Subhuti! This is the emptiness of the absence of nature in dharmas.

What is the emptiness of intrinsic nature in dharmas? Intrinsic nature means that the intrinsic natures of dharmas can combine. One should know that the intrinsic nature herein, because dharmas are empty of intrinsic nature, neither persists eternally nor perishes. Why? Because its original nature is such.

Subhuti! This is the emptiness of intrinsic nature in dharmas.

What is the emptiness of the absence of nature and intrinsic nature in dharmas? The absence of nature and intrinsic nature means that the natures of dharmas cannot combine, yet possess an intrinsic nature that combines. One should know that the absence of nature and intrinsic nature herein, because dharmas are empty of the absence of nature and intrinsic nature, neither persists eternally nor perishes. Why? Because its original nature is such.

Subhuti! This is the emptiness of the absence of nature and intrinsic nature in dharmas.

Furthermore, Subhuti! Existence is empty by virtue of existence. Nonexistence is empty by virtue of nonexistence. Intrinsic nature is empty by virtue of intrinsic nature. Other-nature is empty by virtue of other-nature.

What does it mean that existence is empty by virtue of existence? Existence means conditioned dharmas. This existence is empty by virtue of existence.

What does it mean that nonexistence is empty by virtue of nonexistence? Nonexistence means unconditioned dharmas. This nonexistence is empty by virtue of nonexistence.

What does it mean that intrinsic nature is empty by virtue of intrinsic nature? It means that the intrinsic nature of all dharmas is empty. This emptiness is not produced by wisdom, not created by seeing, nor brought about by any other dharma. This is intrinsic nature being empty by virtue of intrinsic nature.

What does it mean that other-nature is empty by virtue of other-nature? It means that whether a Buddha appears in the world or does not appear in the world, the abiding nature of dharmas, the fixed order of dharmas, the nature of dharmas, the dharmadhatu, the equality of the nature of dharmas, the freedom from arising of the nature of dharmas, suchness, the nature that is not false, the nature that does not change, and the ultimate reality are all empty by virtue of other-nature. This is other-nature being empty by virtue of other-nature.

Subhuti! You should know that this is the Mahayana characteristic of a great bodhisattva.

Fascicle 413

THE END