大般若波羅蜜多經

02

At that time, the Venerable Subhuti again addressed the Buddha:

“World-Honored One! Why is form also called extremely profound? Why are feeling, perception, formations, and consciousness also called extremely profound? In this way, up to and including: Why are all the practices of great bodhisattvas also called extremely profound? Why is the unsurpassed, complete awakening of the Buddhas also called extremely profound?”

The Buddha said:

“Subhuti! Because the true suchness of form is extremely profound, form is also called extremely profound; because the true suchness of feeling, perception, formations, and consciousness is extremely profound, feeling, perception, formations, and consciousness are also called extremely profound. In this way, up to and including: Because the true suchness of all the practices of great bodhisattvas is extremely profound, all the practices of great bodhisattvas are also called extremely profound; because the true suchness of the unsurpassed, complete awakening of the Buddhas is extremely profound, the unsurpassed, complete awakening of the Buddhas is also called extremely profound.”

At that time, Subhuti addressed the Buddha:

“Why is the true suchness of form extremely profound? Why is the true suchness of feeling, perception, formations, and consciousness extremely profound? In this way, up to and including: Why is the true suchness of all the practices of great bodhisattvas extremely profound? Why is the true suchness of the unsurpassed, complete awakening of the Buddhas extremely profound?”

The Buddha said:

“Subhuti! The true suchness of form is neither form nor separate from form; therefore, it is extremely profound. The true suchness of feeling, perception, formations, and consciousness is neither feeling, perception, formations, and consciousness nor separate from feeling, perception, formations, and consciousness; therefore, it is extremely profound.

In this way, up to and including: The true suchness of all the practices of great bodhisattvas is neither all the practices of great bodhisattvas nor separate from all the practices of great bodhisattvas; therefore, it is extremely profound. The true suchness of the unsurpassed, complete awakening of the Buddhas is neither the unsurpassed, complete awakening of the Buddhas nor separate from the unsurpassed, complete awakening of the Buddhas; therefore, it is extremely profound.”

The Venerable Subhuti again addressed the Buddha:

“How marvelous, O Tathagata, are your subtle and skillful means! You enable irreversible great bodhisattvas to set form apart in order to reveal nirvana, and to set feeling, perception, formations, and consciousness apart in order to reveal nirvana. In this way, up to and including: They set all the practices of great bodhisattvas apart in order to reveal nirvana, and set the unsurpassed, complete awakening of the Buddhas apart in order to reveal nirvana.

World-Honored One! How marvelous are your subtle and skillful means! You enable irreversible great bodhisattvas to set apart all dharmas—whether form or non-form, visible or invisible, resistant or non-resistant, mundane or supramundane, common or uncommon, contaminated or uncontaminated, conditioned or unconditioned—in order to reveal nirvana.”

The Buddha said:

“Subhuti! So it is! So it is! It is just as you have said. Marvelous indeed are the Tathagata’s subtle and skillful means! I enable irreversible great bodhisattvas to set form apart in order to reveal nirvana, and to set feeling, perception, formations, and consciousness apart in order to reveal nirvana… Marvelous indeed are the World-Honored One’s subtle and skillful means! I enable irreversible great bodhisattvas to set apart all dharmas—whether form or non-form, visible or invisible, resistant or non-resistant, mundane or supramundane, common or uncommon, contaminated or uncontaminated, conditioned or unconditioned—in order to reveal nirvana.

“Furthermore, Subhuti! With respect to this extremely profound meaning, great bodhisattvas should rely upon the principles concordant with prajnaparamita, reflect upon them most carefully, examine and contemplate them, and think: ‘I must now abide as the profound prajnaparamita teaches. I must now train as the profound prajnaparamita declares.’

“Subhuti! If, with respect to this profound meaning, a great bodhisattva can rely upon the principles concordant with prajnaparamita, reflect upon them most carefully, examine and contemplate them, abide as the profound prajnaparamita teaches, and train as the profound prajnaparamita expounds, then, through diligently and vigorously cultivating and training in this way and through relying upon prajnaparamita, that great bodhisattva, by giving rise to even a single thought, can gather innumerable, immeasurable, and boundless roots of virtue, transcend immeasurable kalpas of wandering through birth and death, and swiftly realize unsurpassed, complete awakening.

How much more so if the bodhisattva constantly cultivates prajnaparamita without interruption and continually abides in mental attention concordant with awakening!

“Subhuti! Suppose a person infatuated with sensual pleasure and a beautiful young woman love one another and arrange to meet. Yet the young woman encounters an obstacle and cannot keep the appointment, while that person’s lustful thoughts blaze up and overflow. Subhuti! What do you think? Toward whom do that person’s lustful thoughts overflow?”

“World-Honored One! It is because of that young woman that the person’s lustful thoughts overflow, thinking: ‘Why has she not come here so that we may sport and enjoy ourselves together?’”

“Subhuti! What do you think? How many lustful thoughts does that person give rise to throughout the day and night?”

“World-Honored One! Throughout the day and night, that person gives rise to very many lustful thoughts.”

The Buddha said:

“Subhuti! If a great bodhisattva, relying upon profound prajnaparamita, gives rise to a single thought and trains as prajnaparamita teaches, that bodhisattva transcends as many kalpas of wandering through birth and death as the number of lustful thoughts that intensely lustful person gives rise to throughout the entire day and night.

“Subhuti! When this great bodhisattva reflects and trains in accordance with the principles expounded by prajnaparamita, the bodhisattva immediately attains liberation and can ward off faults that obstruct unsurpassed, complete awakening. Therefore, great bodhisattvas who rely upon profound prajnaparamita and diligently cultivate and train will swiftly realize unsurpassed, complete awakening.

“Subhuti! If a great bodhisattva abides in accordance with the teachings of profound prajnaparamita for one day and one night, the merit thereby attained would, if it possessed material form, be too vast to be contained even by as many Buddha-worlds of the great trichiliocosm as there are grains of sand in the Ganges. Suppose there were other merit, as abundant as the sands of the Ganges, completely filling all the Buddha-worlds of the great trichiliocosm. Compared with this merit, it would not equal even one hundredth, one thousandth, or the minutest fraction thereof.

“Furthermore, Subhuti! Suppose a great bodhisattva, while separated from prajnaparamita, were for as many great kalpas as there are grains of sand in the Ganges to practice giving and make offerings to the Buddha, Dharma, and Sangha jewels. Subhuti! What do you think? Would this great bodhisattva, through these causes and conditions, acquire much merit?”

Subhuti replied:

“World-Honored One! Very much indeed. That merit would be innumerable, immeasurable, and boundless.”

The Buddha said:

“Subhuti! If a great bodhisattva relies upon profound prajnaparamita and trains according to its teachings for one day and one night, the merit thereby attained would far surpass the former merit. Why? Subhuti! Profound prajnaparamita is the path that assemblies of great bodhisattvas must follow. Because great bodhisattvas follow this path, they swiftly reach unsurpassed, complete awakening.

“Furthermore, Subhuti! Suppose a great bodhisattva, while separated from prajnaparamita, were for as many great kalpas as there are grains of sand in the Ganges to practice giving and make offerings to stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas, Worthy Ones, Perfectly Awakened Ones. Subhuti! What do you think? Would these great bodhisattvas, through these causes and conditions, acquire much merit?”

Subhuti replied:

“World-Honored One! Very much indeed. That merit would be immeasurable, boundless, and innumerable.”

The Buddha said:

– Subhuti! If a great bodhisattva, relying upon the profound prajnaparamita, practices in accordance with the teaching for a single day and night, the merit thereby gained will far surpass the former. Why is this? Subhuti! Great bodhisattvas who practice the profound prajnaparamita surpass the stages of the sravakas and pratyekabuddhas, swiftly enter the great bodhisattva's certainty of rightness beyond arising, and, gradually cultivating the bodhisattva practices, will swiftly realize unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita, and, even for as many great kalpas as there are grains of sand in the Ganges, diligently cultivates and trains in generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna, what do you think, Subhuti? Would this great bodhisattva, by virtue of these causes and conditions, gain much merit?

Subhuti replied:

– Blessed One! Very much indeed. That merit would be immeasurable, boundless, and incalculable.

The Buddha said:

– Subhuti! If a great bodhisattva, relying upon and abiding in the profound prajnaparamita as taught, diligently cultivates and trains in generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna for a single day and night, the merit thereby gained will far surpass the former. Why is this? Subhuti! The profound prajnaparamita is the mother of all great bodhisattvas. Why is this? Because the profound prajnaparamita can give birth to the assembly of great bodhisattvas. The entire assembly of great bodhisattvas relies upon the profound prajnaparamita and swiftly brings the teachings of the Buddhas to complete perfection.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, bestows the Dharma upon all sentient beings, what do you think, Subhuti? Would this great bodhisattva, by virtue of these causes and conditions, gain much merit?

Subhuti replied:

– Blessed One! Very much indeed. That merit would be immeasurable, boundless, and incalculable.

The Buddha said:

– Subhuti! If a great bodhisattva, relying upon and abiding in the profound prajnaparamita as taught, bestows the Dharma upon all sentient beings for a single day and night, the merit thereby gained will far surpass the former. Why is this? Subhuti! Because if a great bodhisattva remains apart from prajnaparamita, that bodhisattva remains apart from the knowledge of all-knowing wisdom. If a great bodhisattva does not depart from prajnaparamita, that bodhisattva does not depart from the knowledge of all-knowing wisdom. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed, complete, perfect enlightenment, that bodhisattva must never depart from the profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, cultivates the perfection of generosity through the perfection of prajna; abides in the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature; abides in suchness through the inconceivable realm; abides in the noble truths of suffering, its origin, its cessation, and the path; cultivates the four foundations of mindfulness through the Noble Eightfold Path; cultivates the four meditative absorptions, the four immeasurables, and the four formless concentrations; cultivates the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres;

cultivates the gateways to liberation of emptiness, signlessness, and wishlessness; cultivates the Ground of Utmost Joy through the Ground of the Dharma Cloud; cultivates all dharani gateways and samadhi gateways; cultivates the five kinds of eyes and the six superknowledges; cultivates the ten powers of a Buddha through the eighteen unique qualities of a Buddha; cultivates the quality of never losing mindfulness and the nature of constant equanimity; and cultivates the knowledge of all phenomena, the knowledge of the aspects of the paths, and the knowledge of all aspects—what do you think, Subhuti?

Would this great bodhisattva, by virtue of these causes and conditions, gain much merit?

Subhuti replied:

– Blessed One! Very much indeed. That merit would be immeasurable, boundless, and incalculable.

The Buddha said:

– Subhuti! If a great bodhisattva, relying upon and abiding in the profound prajnaparamita as taught, cultivates the perfection of generosity through the knowledge of all aspects for a single day and night, the merit thereby gained will far surpass the former. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from all-knowing wisdom. It is, however, possible for a great bodhisattva who remains apart from prajnaparamita to regress from all-knowing wisdom. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed, complete, perfect enlightenment, that bodhisattva must never depart from the profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, practices various forms of material giving and Dharma giving, then, in a secluded place, single-mindedly reflects upon the merit previously cultivated, dedicates it equally to all sentient beings, and together with them transfers it toward unsurpassed, complete, perfect enlightenment, what do you think, Subhuti? Would this great bodhisattva, by virtue of these causes and conditions, gain much merit?

Subhuti replied:

– Blessed One! Very much indeed. That merit would be immeasurable, boundless, and incalculable.

The Buddha said:

– Subhuti! If a great bodhisattva, relying upon and abiding in the profound prajnaparamita as taught, practices material giving and Dharma giving for a single day and night, then, in a secluded place, single-mindedly reflects upon the merit previously cultivated, dedicates it equally to all sentient beings, and together with them transfers it toward unsurpassed, complete, perfect enlightenment, the merit thereby gained will far surpass the former. Why is this? Subhuti! A dedication made in reliance upon the profound prajnaparamita should be known as the supreme dedication. A dedication made apart from prajnaparamita should be known as an inferior dedication. Why is this? Subhuti! Because the profound prajnaparamita can take the lead among all the factors conducive to enlightenment. Therefore, Subhuti! If a great bodhisattva wishes to realize unsurpassed, complete, perfect enlightenment, that bodhisattva must never depart from the profound prajnaparamita, but should dedicate equally to all sentient beings the various merits gained through cultivation and, together with them, transfer those merits toward unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, universally takes as objects the meritorious roots of all Tathagatas, Arhats, Completely Perfect Buddhas of the past, future, and present, and of their assemblies of disciples, rejoices in harmony with them, dedicates those roots equally to all sentient beings, and together with them transfers them toward unsurpassed, complete, perfect enlightenment, what do you think, Subhuti? Would this great bodhisattva, by virtue of these causes and conditions, gain much merit?

Subhuti replied:

– Blessed One! Very much indeed. That merit would be immeasurable, boundless, and incalculable.

The Buddha said:

– Subhuti! If a great bodhisattva, relying upon and abiding in the profound prajnaparamita as taught, for a single day and night universally takes as objects the meritorious roots of all Tathagatas, Arhats, Completely Perfect Buddhas of the past, future, and present, and of their assemblies of disciples, rejoices in harmony with them, dedicates those roots equally to all sentient beings, and together with them transfers them toward unsurpassed, complete, perfect enlightenment, the merit thereby gained will far surpass the former. Why is this? Subhuti! Because all meritorious roots arising from rejoicing and dedication take the profound prajnaparamita as their foremost guide. Therefore, Subhuti! If a great bodhisattva wishes to realize unsurpassed, complete, perfect enlightenment, that bodhisattva must never depart from the profound prajnaparamita when dedicating the roots of merit arising from rejoicing toward unsurpassed, complete, perfect enlightenment.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! As the Buddha has taught, all conditioned activities arise from deluded conceptual discrimination and are utterly devoid of real existence. For what reason, then, do these great bodhisattvas gain immeasurable, boundless, and incalculable merit by practicing material giving and the other practices?

“Blessed One! Could the merit produced by discriminative acts of material giving and so forth not give rise to true right view, not enable one to enter the state of right determination transcending arising, not enable one to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the bodhi of a pratyekabuddha, and also not enable one to attain the sought-after fruit of unsurpassed, perfect enlightenment?”

The Buddha said:

“Subhuti! So it is! So it is! It is just as you have said. All conditioned activities are discriminative fabrications, born of deluded thought, and are utterly devoid of true existence. The merit produced by discriminative acts of material giving and so forth cannot give rise to true right view, cannot enable one to enter the state of right determination transcending arising, and cannot enable one to attain the fruit of stream-entry, up to and including the fruit of unsurpassed, perfect enlightenment.

“Subhuti! When great bodhisattvas practice the profound prajnaparamita, they know that all dharmas and all discriminative acts of material giving and so forth are empty, possess nothing, and are false and unreal. Why is this? Subhuti! Because I teach that all dharmas and all discriminative acts of material giving and so forth are utterly empty; their nature and characteristics do not exist, and they are false rather than genuine. Why is this? Subhuti! Because great bodhisattvas have perfectly trained in internal emptiness, up to and including the emptiness of the self-nature of non-nature, and, in accordance with the Buddha’s teaching, have fully comprehended them.

“Subhuti! Having abided in emptiness, the more these great bodhisattvas contemplate and discern that the merit of material giving and so forth is empty, possesses nothing, and is false and unreal, the more they remain constantly inseparable from the profound prajnaparamita. The more they remain inseparable from the profound prajnaparamita, the more they acquire immeasurable, boundless, and innumerable merit. Through these causes and conditions, they give rise to true right view, enter the state of right determination transcending arising, and ultimately attain the sought-after fruit of unsurpassed, perfect enlightenment.”

Then Subhuti again asked the Buddha:

“Are there any differences among what are called immeasurable, boundless, and innumerable?”

The Buddha said:

“Subhuti! ‘Innumerable’ means that number is unobtainable: number cannot be found within the conditioned realm, nor can number be found within the unconditioned realm. ‘Immeasurable’ means that measure is unobtainable: measure cannot be found in past dharmas, future dharmas, or present dharmas. ‘Boundless’ means that a boundary is unobtainable, for its farther shore cannot be measured.”

Venerable Subhuti asked the Buddha:

“Blessed One! Are there causes and conditions by which form is also said to be immeasurable, boundless, and innumerable, and by which feeling, perception, formations, and consciousness are also said to be immeasurable, boundless, and innumerable?”

The Buddha said:

“Subhuti! There are further causes and conditions by which form is also said to be immeasurable, boundless, and innumerable, and by which feeling, perception, formations, and consciousness are also said to be immeasurable, boundless, and innumerable.”

Then Subhuti again asked the Buddha:

“Through what causes and conditions is form also said to be immeasurable, boundless, and innumerable, and through what causes and conditions are feeling, perception, formations, and consciousness also said to be immeasurable, boundless, and innumerable?”

The Buddha said:

“Subhuti! Because the self-nature of form is empty, form is also said to be immeasurable, boundless, and innumerable. Because the self-natures of feeling, perception, formations, and consciousness are empty, they too are said to be immeasurable, boundless, and innumerable.”

Venerable Subhuti again asked the Buddha:

“Is it only that the self-nature of form is empty and that the self-natures of feeling, perception, formations, and consciousness are empty, or are the self-natures of all dharmas also empty?”

The Buddha said:

“Subhuti! Have I not previously said that the self-natures of all dharmas are empty?”

Subhuti replied:

“Although the Buddha has constantly taught that the self-natures of all dharmas are empty, and I have understood this, sentient beings do not know, see, or comprehend it. Therefore, I now ask this question.

“Blessed One! Is the emptiness of the self-nature of all dharmas itself inexhaustible, innumerable, immeasurable, and boundless? Blessed One! Within this emptiness of the self-nature of all dharmas, exhaustion is unobtainable, number is unobtainable, measure is unobtainable, and boundary is unobtainable. Therefore, whether in wording or meaning, is there no difference among immeasurable, boundless, and innumerable?”

The Buddha said:

“Subhuti! So it is! So it is! It is just as you have said. Whether in meaning or wording, inexhaustible, innumerable, immeasurable, and boundless are without distinction; they all equally reveal and clarify the emptiness of all dharmas.

“Subhuti! The emptiness of all dharmas is inexpressible. By skillful means, the Tathagata calls it inexhaustible, innumerable, immeasurable, or boundless; or calls it emptiness, signlessness, wishlessness, non-action, non-arising, non-cessation, freedom from defilement, quiescent cessation, nirvana, suchness, or the ultimate reality. Meanings such as these are all expounded by the Tathagata through skillful means.”

Then Subhuti asked the Buddha:

“Blessed One! How wondrous are your skillful means! Although the true characteristic of all dharmas cannot be expressed, for the sake of sentient beings you reveal it through skillful means. Blessed One! As I understand the meaning of the Buddha’s teaching, the nature of all dharmas is inexpressible.”

The Buddha said:

“Subhuti! So it is! So it is! The nature of all dharmas is inexpressible. Why is this? Because the nature of all dharmas is ultimately empty, and no one can express ultimate emptiness.”

Venerable Subhuti again asked the Buddha:

“Does the meaning of the inexpressible increase or diminish?”

The Buddha said:

“Subhuti! The meaning of the inexpressible neither increases nor diminishes.”

Then Subhuti again asked the Buddha:

“If the meaning of the inexpressible neither increases nor diminishes, then the perfection of giving, up to and including the perfection of prajna, must also neither increase nor diminish.

“The four foundations of mindfulness, up to and including the noble eightfold path, also neither increase nor diminish.

“The four dhyanas, the four immeasurables, and the four formless concentrations also neither increase nor diminish.

“The eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities also neither increase nor diminish.

“The liberation gateways of emptiness, signlessness, and wishlessness also neither increase nor diminish.

“The Ground of Great Joy, up to and including the Dharma Cloud Ground, also neither increase nor diminish.

“The dharani gateways and samadhi gateways also neither increase nor diminish.

“The five kinds of eyes and the six superknowledges also neither increase nor diminish.

“The ten powers of the Tathagata, up to and including the eighteen distinctive qualities of a Buddha, also neither increase nor diminish.

“The Dharma of never losing mindfulness and the nature of constant equanimity also neither increase nor diminish.

“The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects also neither increase nor diminish.

“Blessed One! If the six paramitas neither increase nor diminish, and if the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects likewise neither increase nor diminish, then the six paramitas possess nothing, and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects likewise possess nothing.

“If the six paramitas possess nothing, and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects likewise possess nothing, how can great bodhisattvas, by cultivating the six paramitas, up to and including the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, attain the fruit of unsurpassed, perfect enlightenment?”

The Buddha said:

“Subhuti! So it is! So it is! The meaning of the inexpressible neither increases nor diminishes. The six paramitas likewise neither increase nor diminish, and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects likewise neither increase nor diminish.”

Because the inexpressible meaning has no possession, the six paramitas also have no possession; likewise, all-knowledge, knowledge of all paths, and knowledge of all aspects also have no possession.

Subhuti! When great bodhisattvas cultivate prajnaparamita and abide in prajnaparamita, through skillful means they do not think: “I increase or diminish prajnaparamita, or any of the paramitas up to the paramita of generosity.” They think only: “It is merely a designation and conception called prajnaparamita, or any of the paramitas up to the paramita of generosity.”

Subhuti! When great bodhisattvas cultivate the paramita of generosity, they take the mental application corresponding to the paramita of generosity, together with the aspirations and roots of virtue arising in dependence upon it, and impartially bestow them upon all sentient beings, dedicating them together toward unsurpassed, complete enlightenment. They make this dedication in accordance with the wondrous and profound unsurpassed, complete enlightenment of all Buddhas.

Likewise, up to when they cultivate prajnaparamita, they take the mental application corresponding to prajnaparamita, together with the aspirations and roots of virtue arising in dependence upon it, and impartially bestow them upon all sentient beings, dedicating them together toward unsurpassed, complete enlightenment. They make this dedication in accordance with the wondrous and profound unsurpassed, complete enlightenment of all Buddhas.

Through the skillful means of this dedication, they attain unsurpassed, complete enlightenment.

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

– Blessed One! What is called unsurpassed, complete enlightenment?

The Buddha said:

– Subhuti! The true suchness of all dharmas is called unsurpassed, complete enlightenment.

Subhuti then again said to the Buddha:

– What is called the true suchness of all dharmas, such that it is said that the true suchness of all dharmas is unsurpassed, complete enlightenment?

The Buddha said:

– Subhuti! The true suchness of form and the true suchness of feeling, perception, formations, and consciousness are called unsurpassed, complete enlightenment.

The true suchness of the eye ayatana through the true suchness of the mind ayatana is called unsurpassed, complete enlightenment.

The true suchness of the form ayatana through the true suchness of the dharma ayatana is called unsurpassed, complete enlightenment.

The true suchness of the eye dhatu through the true suchness of the mind dhatu is called unsurpassed, complete enlightenment.

The true suchness of the form dhatu through the true suchness of the dharma dhatu is called unsurpassed, complete enlightenment.

The true suchness of the eye-consciousness dhatu through the true suchness of the mind-consciousness dhatu is called unsurpassed, complete enlightenment.

The true suchness of eye-contact through the true suchness of mind-contact is called unsurpassed, complete enlightenment.

The true suchness of feelings arising with eye-contact as condition through the true suchness of feelings arising with mind-contact as condition is called unsurpassed, complete enlightenment.

The true suchness of the earth dhatu through the true suchness of the consciousness dhatu is called unsurpassed, complete enlightenment.

The true suchness of ignorance through the true suchness of aging and death is called unsurpassed, complete enlightenment.

The true suchness of the paramita of generosity through the true suchness of prajnaparamita is called unsurpassed, complete enlightenment.

The true suchness of inner emptiness through the true suchness of the emptiness of the absence of intrinsic nature is called unsurpassed, complete enlightenment.

The true suchness of the Noble Truth of suffering and the true suchness of the Noble Truths of its origin, cessation, and the path are called unsurpassed, complete enlightenment.

The true suchness of the four foundations of mindfulness through the true suchness of the Noble Eightfold Path is called unsurpassed, complete enlightenment.

The true suchness of the four dhyanas, the four immeasurables, and the four formless concentrations is called unsurpassed, complete enlightenment.

The true suchness of the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres is called unsurpassed, complete enlightenment.

The true suchness of the liberation gateway of emptiness and the true suchness of the liberation gateways of signlessness and wishlessness are called unsurpassed, complete enlightenment.

The true suchness of the Stage of Pure Contemplation through the true suchness of the Stage of the Tathagata is called unsurpassed, complete enlightenment.

The true suchness of the Stage of Utmost Joy through the true suchness of the Dharma Cloud Stage is called unsurpassed, complete enlightenment.

The true suchness of the dharani gateways and the true suchness of the samadhi gateways are called unsurpassed, complete enlightenment.

The true suchness of the five kinds of eyes and the true suchness of the six superknowledges are called unsurpassed, complete enlightenment.

The true suchness of the ten powers of a Buddha through the true suchness of the eighteen unique qualities of a Buddha is called unsurpassed, complete enlightenment.

The true suchness of the quality of never losing mindfulness and the true suchness of the nature of perpetual equanimity are called unsurpassed, complete enlightenment.

The true suchness of the fruit of stream-entry through the true suchness of a pratyekabuddha’s enlightenment is called unsurpassed, complete enlightenment.

The true suchness of all-knowledge, the true suchness of knowledge of all paths, and the true suchness of knowledge of all aspects are called unsurpassed, complete enlightenment.

The true suchness of samsara and the true suchness of nirvana are called unsurpassed, complete enlightenment.

Subhuti! Because all true suchness neither increases nor diminishes, the unsurpassed, complete enlightenment of all Buddhas also neither increases nor diminishes.

Subhuti! Great bodhisattvas do not depart from prajnaparamita and always delight in abiding in the true suchness of all dharmas. They never perceive any dharma as increasing or diminishing.

For this reason, the inexpressible meaning neither increases nor diminishes. The paramita of generosity also neither increases nor diminishes; likewise, the paramitas of pure ethical discipline, patient acceptance, diligence, dhyana, and prajnaparamita neither increase nor diminish. Likewise, all-knowledge neither increases nor diminishes; knowledge of all paths and knowledge of all aspects also neither increase nor diminish.

The inexpressible meaning has no possession, and the six paramitas also have no possession. Likewise, all-knowledge, knowledge of all paths, and knowledge of all aspects also have no possession.

Subhuti! Taking non-increase, non-diminishment, and non-possession as skillful means, great bodhisattvas cultivate prajnaparamita. By using this as the gateway through which they gather all merit, they then attain unsurpassed, complete enlightenment.

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

– Blessed One! Great bodhisattvas take non-increase, non-diminishment, and non-possession as skillful means in cultivating prajnaparamita. Because this is the gateway through which they gather all merit, they then attain unsurpassed, complete enlightenment. Do these great bodhisattvas attain unsurpassed, complete enlightenment because of the arising of the first mind, or do they attain unsurpassed, complete enlightenment because of the arising of the subsequent mind?

Blessed One! If great bodhisattvas attain unsurpassed, complete enlightenment because of the arising of the first mind, then when the first mind arises, the subsequent mind has not yet arisen, and therefore there can be no conjunction. If they attain unsurpassed, complete enlightenment because of the arising of the subsequent mind, then when the subsequent mind arises, the preceding mind has already ceased, and there can be no conjunction.

Thus, when the preceding and subsequent minds and their associated mental factors are examined forward and backward, no conjunction can be found. How, then, can roots of virtue be accumulated? If roots of virtue cannot be accumulated, there can be no basis from which the supreme knowledges arise.

If the supreme knowledges do not arise, how can these great bodhisattvas attain unsurpassed, complete enlightenment?

The Buddha said:

– Subhuti! I shall briefly give you an analogy so that the wise may easily understand the meaning of what has been said. Subhuti! What do you think? When a lamp is lit, does the first flame burn the wick, or does a subsequent flame burn the wick?

Subhuti replied:

– As I understand it, it is not the first flame that burns the lampwick, nor does the lampwick burn apart from the first flame; it is not the later flame that burns the lampwick, nor does the lampwick burn apart from the later flame.

The Buddha said:

– Subhuti! What do you think? When a lamp is burning, is it the lampwick itself that is being consumed?

Subhuti replied:

– According to worldly convention, the lampwick is seen to be consumed.

The Buddha said:

– Subhuti! So too is it when great bodhisattvas cultivate prajnaparamita and attain unsurpassed, complete enlightenment: It is not through the first arising of the aspiration that they attain unsurpassed, complete enlightenment, nor do they attain unsurpassed, complete enlightenment apart from that first arising of the aspiration. It is not through the later arising of the aspiration that they attain unsurpassed, complete enlightenment, nor do they attain unsurpassed, complete enlightenment apart from that later arising of the aspiration. Rather, as great bodhisattvas cultivate prajnaparamita, they cause their roots of virtue gradually to increase and thereby attain unsurpassed, complete enlightenment.

Furthermore, Subhuti! From the moment they first arouse the aspiration, great bodhisattvas cultivate prajnaparamita, perfect the ten bhumis, and attain unsurpassed, complete enlightenment.

At that time, Subhuti asked:

– Blessed One! Which ten bhumis do great bodhisattvas study and perfect in order to attain unsurpassed, complete enlightenment?

The Buddha said:

– Subhuti! Great bodhisattvas cultivate and perfect the bhumis from the Bhumī of Great Joy through the Dharma Cloud Bhumi, and thereby attain unsurpassed, complete enlightenment. They also study and perfect the Bhumī of Pure Contemplation through the Tathagata Bhumi, and thereby attain unsurpassed, complete enlightenment.

Subhuti! Great bodhisattvas diligently study and cultivate these ten bhumis. When they have perfected them, it is not through the first arising of the aspiration that they attain unsurpassed, complete enlightenment, nor do they attain unsurpassed, complete enlightenment apart from the first arousal of the aspiration. It is not through the later arising of the aspiration that they attain unsurpassed, complete enlightenment, nor do they attain unsurpassed, complete enlightenment apart from that later arising of the aspiration. Rather, because great bodhisattvas diligently study and cultivate the ten bhumis to perfection, they attain unsurpassed, complete enlightenment.

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

– Blessed One! The principle of dependent origination taught by the Tathagata is exceedingly profound. That is to say, great bodhisattvas do not attain unsurpassed, complete enlightenment through the first arising of the aspiration, nor do they attain unsurpassed, complete enlightenment apart from the first arising of the aspiration; they do not attain unsurpassed, complete enlightenment through the later arising of the aspiration, nor do they attain unsurpassed, complete enlightenment apart from that later arising of the aspiration. Rather, by cultivating prajnaparamita, great bodhisattvas cause their roots of virtue gradually to increase, perfect the ten bhumis, and attain unsurpassed, complete enlightenment.

The Buddha said:

– Subhuti! What do you think? Once a mind has ceased, can it arise again?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? Once a mind has arisen, is it subject to cessation?

Subhuti replied:

– Yes, Blessed One! Once a mind has arisen, it is certainly subject to cessation.

The Buddha said:

– Subhuti! What do you think? If it is subject to cessation, does that mean the mind will not cease?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? Is the abiding of mind the true suchness of mind?

Subhuti replied:

– Yes, Blessed One! The true suchness of mind is just like this abiding of mind.

The Buddha said:

– Subhuti! What do you think? If the abiding of mind is like true suchness, is this mind permanent, like true suchness?

Subhuti replied:

– It is not permanent, Blessed One!

The Buddha said:

– Subhuti! What do you think? Is the true suchness of all dharmas exceedingly profound?

Subhuti replied:

– Yes, Blessed One! The true suchness of all dharmas is exceedingly profound.

The Buddha said:

– Subhuti! What do you think? Is true suchness itself mind?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? Is there mind apart from true suchness?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? Is mind itself true suchness?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? Is there true suchness apart from mind?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? Can true suchness perceive true suchness?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? If a great bodhisattva practices in this way, is this the practice of profound prajnaparamita?

Subhuti replied:

– Yes, Blessed One! If a great bodhisattva practices in this way, this is the practice of profound prajnaparamita.

The Buddha said:

– Subhuti! What do you think? If a great bodhisattva practices in this way, where does that bodhisattva practice?

Subhuti replied:

– When a great bodhisattva practices in this way, there is absolutely no place of practice. Why is this? Blessed One! When a great bodhisattva practices profound prajnaparamita, there is no mind that practices and no place in which practice occurs. Why is this? Blessed One! When a great bodhisattva practices profound prajnaparamita, abiding in true suchness, there is absolutely no activity, no place of practice, and no practitioner.

The Buddha said:

– Subhuti! What do you think? When a great bodhisattva practices profound prajnaparamita, where does that bodhisattva practice?

Subhuti replied:

– When a great bodhisattva practices profound prajnaparamita, that bodhisattva practices within ultimate truth. Therein, both the activity and the sphere of activity are nonexistent, and neither apprehender nor apprehended can be found.

The Buddha said:

– Subhuti! What do you think? When a great bodhisattva practices prajnaparamita within ultimate truth, although there are no characteristics, does that bodhisattva practice characteristics?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? When practicing profound prajnaparamita within ultimate truth, does this great bodhisattva abandon characteristics?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? When practicing profound prajnaparamita within ultimate truth, does this great bodhisattva abandon the perception of characteristics?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! When practicing profound prajnaparamita, why does this great bodhisattva neither eliminate characteristics nor eliminate the perception of characteristics?

Subhuti replied:

– When practicing profound prajnaparamita, this great bodhisattva does not think: “I shall eliminate characteristics and eliminate the perception of characteristics.” Nor does this great bodhisattva think: “I shall eliminate the absence of characteristics and eliminate the perception of the absence of characteristics.” With regard to all things, there is no discrimination.

Blessed One! When practicing profound prajnaparamita, although this great bodhisattva is able to remain far removed from all such discriminations, the bodhisattva has not yet perfected the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the immeasurable, boundless, supreme qualities of merit; therefore, the bodhisattva has not yet attained unsurpassed, complete enlightenment.

O Blessed One! This great bodhisattva has perfected wondrous skillful means. By virtue of these wondrous skillful means, with regard to all dharmas, he neither brings them into being nor destroys them, neither grasps them nor relinquishes them. Why is this? O Blessed One! It is because this great bodhisattva has realized that the intrinsic characteristic of all dharmas is emptiness.

O Blessed One! This great bodhisattva abides in the emptiness of the intrinsic characteristics of all dharmas. In order to liberate sentient beings, he enters the three samadhis. Guided and impelled by the power of his vows and great compassion, he relies upon these three concentrations to bring sentient beings to maturity.

The Buddha said:

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

The Venerable Subhuti then addressed the Buddha:

– How does this great bodhisattva, by entering these three samadhis, bring sentient beings to maturity?

The Buddha said:

– Subhuti! Abiding in the samadhi of emptiness, this great bodhisattva sees that many sentient beings cling to self and what belongs to self; through skillful means, he teaches and transforms them, causing them to abide in the samadhi of emptiness. Then, abiding in the samadhi of signlessness, this great bodhisattva sees that sentient beings mostly engage in the characteristics of dharmas; through the power of skillful means, he teaches and transforms them, causing them to abide in the samadhi of signlessness. Abiding in the samadhi of wishlessness, this great bodhisattva sees that sentient beings have many wishes and desires; through the power of skillful means, he teaches and transforms them, causing them to abide in the samadhi of wishlessness.

Subhuti! When practicing the profound prajnaparamita, this great bodhisattva thus enters these three samadhis as appropriate and, through skillful means, brings all sentient beings to maturity.

Fascicle 450

THE END