大般若波羅蜜多經

02

Thus, Subhuti, when great bodhisattvas practice prajnaparamita, they should awaken in accordance with reality to the provisional names and provisional designations of all dharmas. Having awakened in accordance with reality to the provisional names and provisional designations of all dharmas, great bodhisattvas do not cling to form; they do not cling to feeling, perception, formations, or consciousness. They do not cling to the eye ayatana or the form ayatana.

They do not cling to the ear ayatana or the sound ayatana. They do not cling to the nose ayatana or the odor ayatana. They do not cling to the tongue ayatana or the taste ayatana.

They do not cling to the body ayatana or the tangible-object ayatana. They do not cling to the mind ayatana or the dharma ayatana. They do not cling to the eye dhatu, the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition, whether pleasant, painful, or neither pleasant nor painful.

They do not cling to the ear dhatu, the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition, whether pleasant, painful, or neither pleasant nor painful. They do not cling to the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition, whether pleasant, painful, or neither pleasant nor painful.

They do not cling to the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition, whether pleasant, painful, or neither pleasant nor painful. They do not cling to the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition, whether pleasant, painful, or neither pleasant nor painful.

They do not cling to the mind dhatu, the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition, whether pleasant, painful, or neither pleasant nor painful. They do not cling to the realm of the conditioned; they do not cling to the realm of the unconditioned. They do not cling to the perfection of generosity; they do not cling to the perfections of pure ethical conduct, patient acceptance, diligence, meditation, or prajnaparamita.

They do not cling to names; they do not cling to characteristics; they do not cling to the body of a bodhisattva. They do not cling to the physical eye; they do not cling to the divine eye, the wisdom eye, the Dharma eye, or the Buddha eye.

They do not cling to the perfection of knowledge; they do not cling to the perfection of supernormal powers.

They do not cling to the emptiness of internal dharmas (the emptiness of internal phenomena); they do not cling to the emptiness of external dharmas (the emptiness of external phenomena), the emptiness of internal and external dharmas (the emptiness of internal and external phenomena), the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, final emptiness (ultimate emptiness), boundless emptiness, the emptiness of dispersion, the emptiness of intrinsic nature (the emptiness of ‘natural nature’), the emptiness of individual characteristics, the emptiness of all dharmas (the emptiness of all that exists), the emptiness of nonexistence (the emptiness of ‘that which does not exist’),

or the emptiness of the intrinsic nature of nonexistence (‘the intrinsic nature of that which does not exist’).

They do not cling to suchness; they do not cling to the reality-limit or the dharma-dhatu.

They do not cling to the maturation of sentient beings; they do not cling to the adornment and purification of Buddha-fields. They do not cling to skillful means.

Why is this? Subhuti, it is because all dharmas, the one who clings, the dharma clung to, the time of clinging, the place of clinging, and so forth—all are utterly nonexistent.

Thus, Subhuti, when practicing prajnaparamita, because great bodhisattvas do not cling to any dharma, they should cultivate the perfection of generosity; cultivate the perfections of pure ethical conduct, patient acceptance, diligence, meditation, and prajnaparamita; enter the bodhisattva’s state of right determination; become able to abide at the stage of a non-retrogressing bodhisattva; and perfect the bodhisattva’s extraordinary supernormal powers.

Thus, after perfecting their supernormal powers, they can travel from one Buddha-field to another to make offerings to, revere, honor, and praise the Buddhas, the Blessed Ones. Wishing to mature sentient beings, wishing to adorn and purify their own Buddha-fields, and wishing to behold the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, they bring forth extraordinary roots of virtue.

Having brought forth extraordinary roots of virtue, whatever true Dharma of the Buddhas they wish to hear, they are able to hear. Having heard it, they do not forget it and continue to cultivate it until they sit upon the seat of awakening; the Dharma-gates they have received and retained remain uninterrupted. They attain mastery of all dharani-gates and samadhi-gates.

Subhuti, when great bodhisattvas practice prajnaparamita, they awaken in accordance with reality to provisional names and provisional designations and do not cling to any dharma.

The Buddha said:

– Subhuti, what do you think? When one speaks of a bodhisattva, is form through consciousness the bodhisattva? Is that which is not form through consciousness the bodhisattva? Is there a bodhisattva within form through consciousness? Is form through consciousness within the bodhisattva? Is there a bodhisattva apart from form through consciousness?

Subhuti replied:

– No, Blessed One!

The Buddha said:

Subhuti, what do you think? When one speaks of a bodhisattva, are the eye ayatana through the mind ayatana the bodhisattva? Is that which is not the eye ayatana through the mind ayatana the bodhisattva? Is there a bodhisattva within the eye ayatana through the mind ayatana? Are the eye ayatana through the mind ayatana within the bodhisattva? Is there a bodhisattva apart from the eye ayatana through the mind ayatana?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti, what do you think? When one speaks of a bodhisattva, are the form ayatana through the dharma ayatana the bodhisattva? Is that which is not the form ayatana through the dharma ayatana the bodhisattva? Is there a bodhisattva within the form ayatana through the dharma ayatana? Are the form ayatana through the dharma ayatana within the bodhisattva? Is there a bodhisattva apart from the form ayatana through the dharma ayatana?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti, what do you think? When one speaks of a bodhisattva, are the eye dhatu through the mind dhatu the bodhisattva? Is that which is not the eye dhatu through the mind dhatu the bodhisattva? Is there a bodhisattva within the eye dhatu through the mind dhatu? Are the eye dhatu through the mind dhatu within the bodhisattva? Is there a bodhisattva apart from the eye dhatu through the mind dhatu?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti, what do you think? When one speaks of a bodhisattva, are the form dhatu through the dharma dhatu the bodhisattva? Is that which is not the form dhatu through the dharma dhatu the bodhisattva? Is there a bodhisattva within the form dhatu through the dharma dhatu? Are the form dhatu through the dharma dhatu within the bodhisattva? Is there a bodhisattva apart from the form dhatu through the dharma dhatu?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti, what do you think? When one speaks of a bodhisattva, are the eye-consciousness dhatu through the mind-consciousness dhatu the bodhisattva? Is that which is not the eye-consciousness dhatu through the mind-consciousness dhatu the bodhisattva? Is there a bodhisattva within the eye-consciousness dhatu through the mind-consciousness dhatu? Are the eye-consciousness dhatu through the mind-consciousness dhatu within the bodhisattva? Is there a bodhisattva apart from the eye-consciousness dhatu through the mind-consciousness dhatu?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti, what do you think? When one speaks of a bodhisattva, are the earth dhatu through the consciousness dhatu the bodhisattva? Is that which is not the earth dhatu through the consciousness dhatu the bodhisattva? Is there a bodhisattva within the earth dhatu through the consciousness dhatu? Are the earth dhatu through the consciousness dhatu within the bodhisattva? Is there a bodhisattva apart from the earth dhatu through the consciousness dhatu?

Subhuti replied:

– Blessed One, no!

The Buddha said:

– Subhuti, what do you think? Is ignorance through aging and death a bodhisattva? Is that which is not ignorance through aging and death a bodhisattva? Is there a bodhisattva within ignorance through aging and death? Is ignorance through aging and death within a bodhisattva? Is there a bodhisattva apart from ignorance through aging and death?

Subhuti replied:

– Blessed One, no!

The Buddha said:

– Subhuti, what do you perceive that leads you to say this: Form and so forth are not a bodhisattva; what is not form and so forth is not a bodhisattva; there is not a bodhisattva within form and so forth; form and so forth are not within a bodhisattva; and there is not a bodhisattva apart from form and so forth?

Subhuti replied:

– Blessed One, whether bodhi, sattva, or form and so forth, all are utterly nonexistent and cannot be apprehended; how, then, could there be a bodhisattva? Since these dharmas do not exist, how could one say: Form and so forth are a bodhisattva; what is not form and so forth is a bodhisattva; there is a bodhisattva within form and so forth; form and so forth are within a bodhisattva; or there is a bodhisattva apart from form and so forth?

The Buddha said:

– Excellent! Excellent! Subhuti, you should know that it is just as you have said: Whether bodhi, sattva, or form and so forth, none can be apprehended; therefore, bodhisattvas also cannot be apprehended. Since bodhisattvas cannot be apprehended, the practice of prajnaparamita also cannot be apprehended.

Subhuti, when great bodhisattvas practice prajnaparamita, they should diligently train in accordance with the meaning explained above.

The Buddha said:

– Subhuti, what do you think? Is the suchness of form through consciousness a bodhisattva? Is that which is not the suchness of form through consciousness a bodhisattva? Is there a bodhisattva within the suchness of form through consciousness? Is the suchness of form through consciousness within a bodhisattva? Is there a bodhisattva apart from the suchness of form through consciousness?

Subhuti replied:

– Blessed One, no!

The Buddha said:

– Subhuti, what do you think? Is the suchness of the eye ayatana through the mind ayatana a bodhisattva? Is that which is not the suchness of the eye ayatana through the mind ayatana a bodhisattva? Is there a bodhisattva within the suchness of the eye ayatana through the mind ayatana? Is the suchness of the eye ayatana through the mind ayatana within a bodhisattva? Is there a bodhisattva apart from the suchness of the eye ayatana through the mind ayatana?

Subhuti replied:

– Blessed One, no!

The Buddha said:

– Subhuti, what do you think? Is the suchness of the form ayatana through the dharma ayatana a bodhisattva? Is that which is not the suchness of the form ayatana through the dharma ayatana a bodhisattva? Is there a bodhisattva within the suchness of the form ayatana through the dharma ayatana? Is the suchness of the form ayatana through the dharma ayatana within a bodhisattva? Is there a bodhisattva apart from the suchness of the form ayatana through the dharma ayatana?

Subhuti replied:

– Blessed One, no!

The Buddha said:

– Subhuti, what do you think? Is the suchness of the eye dhatu through the mind dhatu a bodhisattva? Is that which is not the suchness of the eye dhatu through the mind dhatu a bodhisattva? Is there a bodhisattva within the suchness of the eye dhatu through the mind dhatu? Is the suchness of the eye dhatu through the mind dhatu within a bodhisattva? Is there a bodhisattva apart from the suchness of the eye dhatu through the mind dhatu?

Subhuti replied:

– Blessed One, no!

The Buddha said:

– Subhuti, what do you think? Is the suchness of the form dhatu through the dharma dhatu a bodhisattva? Is that which is not the suchness of the form dhatu through the dharma dhatu a bodhisattva? Is there a bodhisattva within the suchness of the form dhatu through the dharma dhatu? Is the suchness of the form dhatu through the dharma dhatu within a bodhisattva? Is there a bodhisattva apart from the suchness of the form dhatu through the dharma dhatu?

Subhuti replied:

– Blessed One, no!

The Buddha said:

– Subhuti, what do you think? Is the suchness of the eye-consciousness dhatu through the mind-consciousness dhatu a bodhisattva? Is that which is not the suchness of the eye-consciousness dhatu through the mind-consciousness dhatu a bodhisattva? Is there a bodhisattva within the suchness of the eye-consciousness dhatu through the mind-consciousness dhatu? Is the suchness of the eye-consciousness dhatu through the mind-consciousness dhatu within a bodhisattva? Is there a bodhisattva apart from the suchness of the eye-consciousness dhatu through the mind-consciousness dhatu?

Subhuti replied:

– Blessed One, no!

The Buddha said:

– Subhuti, what do you think? Is the suchness of the earth dhatu through the consciousness dhatu a bodhisattva? Is that which is not the suchness of the earth dhatu through the consciousness dhatu a bodhisattva? Is there a bodhisattva within the suchness of the earth dhatu through the consciousness dhatu? Is the suchness of the earth dhatu through the consciousness dhatu within a bodhisattva? Is there a bodhisattva apart from the suchness of the earth dhatu through the consciousness dhatu?

Subhuti replied:

– Blessed One, no!

The Buddha said:

– Subhuti, what do you think? Is the suchness of ignorance through aging and death a bodhisattva? Is that which is not the suchness of ignorance through aging and death a bodhisattva? Is there a bodhisattva within the suchness of ignorance through aging and death? Is the suchness of ignorance through aging and death within a bodhisattva? Is there a bodhisattva apart from the suchness of ignorance through aging and death?

Subhuti replied:

– Blessed One, no!

The Buddha said:

– Subhuti, what do you contemplate that leads you to say this: The suchness of form and so forth is not a bodhisattva; what is not the suchness of form and so forth is not a bodhisattva; there is not a bodhisattva within the suchness of form and so forth; the suchness of form and so forth is not within a bodhisattva; and there is not a bodhisattva apart from the suchness of form and so forth?

Subhuti replied:

– Blessed One, because I contemplate that dharmas such as form and so forth are utterly nonexistent and cannot be apprehended, how could there be the suchness of form and so forth? Since the suchness of form and so forth does not exist in this way, how could one say that the suchness of form and so forth is a bodhisattva; that what is not the suchness of form and so forth is a bodhisattva; that there is a bodhisattva within the suchness of form and so forth; that the suchness of form and so forth is within a bodhisattva; or that there is a bodhisattva apart from the suchness of form and so forth?

The Buddha said:

– Excellent! Excellent! Subhuti, you should know that it is just as you have said: Since dharmas such as form and so forth cannot be apprehended, the suchness of form and so forth also cannot be apprehended. Because the dharmas of form and so forth and their suchness cannot be apprehended, bodhisattvas also cannot be apprehended. Since bodhisattvas cannot be apprehended, the practice of prajnaparamita also cannot be apprehended.

Subhuti, when great bodhisattvas practice prajnaparamita, they should diligently train in this meaning.

Furthermore, Subhuti! What do you think? When one speaks of a bodhisattva, is the concept of form through consciousness the bodhisattva?

Is the concept of form through consciousness as permanent or impermanent the bodhisattva? Is the concept of form through consciousness as pleasant or painful the bodhisattva? Is the concept of form through consciousness as self or non-self the bodhisattva?

Is the concept of form through consciousness as pure or impure the bodhisattva? Is the concept of form through consciousness as empty or nonempty the bodhisattva? Is the concept of form through consciousness as having characteristics or being signless the bodhisattva?

Is the concept of form through consciousness as involving aspiration or being wishless the bodhisattva? Is the concept of form through consciousness as quiescent or not quiescent the bodhisattva? Is the concept of form through consciousness as separated or not separated the bodhisattva?

Is the concept of form through consciousness as conditioned or unconditioned the bodhisattva? Is the concept of form through consciousness as contaminated or uncontaminated the bodhisattva? Is the concept of form through consciousness as arising or ceasing the bodhisattva?

Is the concept of form through consciousness as wholesome or unwholesome the bodhisattva? Is the concept of form through consciousness as blameworthy or blameless the bodhisattva? Is the concept of form through consciousness as afflicted or unafflicted the bodhisattva?

Is the concept of form through consciousness as mundane or supramundane the bodhisattva? Is the concept of form through consciousness as defiled or purified the bodhisattva? Is the concept of form through consciousness as belonging to samsara or belonging to nirvana the bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? When one speaks of a bodhisattva, is the concept of the eye ayatana through the mind ayatana the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as pleasant or painful the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as self or non-self the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as pure or impure the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as empty or nonempty the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as having characteristics or being signless the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as involving aspiration or being wishless the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as quiescent or not quiescent the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as separated or not separated the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as conditioned or unconditioned the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as contaminated or uncontaminated the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as arising or ceasing the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as wholesome or unwholesome the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as either blameworthy or blameless the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as either afflicted or unafflicted the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as mundane or supramundane the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as defiled or purified the bodhisattva? Is the concept of the eye ayatana through the mind ayatana as belonging to samsara or belonging to nirvana the bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? When one speaks of a bodhisattva, is the concept of the form ayatana through the dharma ayatana the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as permanent or impermanent the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as pleasant or painful the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as self or non-self the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as pure or impure the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as empty or nonempty the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as having characteristics or being signless the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as involving aspiration or being wishless the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as quiescent or not quiescent the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as separated or not separated the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as conditioned or unconditioned the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as contaminated or uncontaminated the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as arising or ceasing the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as wholesome or unwholesome the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as blameworthy or blameless the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as afflicted or unafflicted the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as mundane or supramundane the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as defiled or purified the bodhisattva? Is the concept of the form ayatana through the dharma ayatana as belonging to samsara or belonging to nirvana the bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? When one speaks of a bodhisattva, is the concept of the eye dhatu through the mind dhatu the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as permanent or impermanent the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as pleasant or painful the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as self or non-self the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as pure or impure the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as empty or existent the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as having characteristics or being signless the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as involving aspiration or being wishless the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as quiescent or not quiescent the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as separated or not separated the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as conditioned or unconditioned the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as contaminated or uncontaminated the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as arising or ceasing the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as wholesome or unwholesome the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as blameworthy or blameless the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as afflicted or unafflicted the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as mundane or supramundane the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as defiled or purified the bodhisattva? Is the concept of the eye dhatu through the mind dhatu as belonging to samsara or belonging to nirvana the bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti, what do you think? When one speaks of a bodhisattva, is the conception of the form dhatu through the Dharma dhatu a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is permanent or impermanent a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is pleasant or painful a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is self or non-self a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is pure or impure a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is empty or not empty a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu has characteristics or is without characteristics a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu involves aspiration or is without aspiration a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is quiescent or not quiescent a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is detached or not detached a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is conditioned or unconditioned a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is with outflows or without outflows a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu arises or ceases a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is wholesome or unwholesome a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is blameworthy or blameless a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu has afflictions or is without afflictions a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is mundane or supramundane a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu is defiled or purified a bodhisattva? Is the conception that the form dhatu through the Dharma dhatu belongs to samsara or belongs to nirvana a bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti, what do you think? When one speaks of a bodhisattva, is the conception of the eye-consciousness dhatu through the mind-consciousness dhatu a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is permanent or impermanent a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is pleasant or painful a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is self or non-self a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is pure or impure a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is empty or not empty a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu has characteristics or is without characteristics a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu involves aspiration or is without aspiration a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is quiescent or not quiescent a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is detached or not detached a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is conditioned or unconditioned a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is with outflows or without outflows a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu arises or ceases a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is wholesome or unwholesome a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is blameworthy or blameless a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu has afflictions or is without afflictions a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is mundane or supramundane a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu is defiled or purified a bodhisattva? Is the conception that the eye-consciousness dhatu through the mind-consciousness dhatu belongs to samsara or belongs to nirvana a bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti, what do you think? When one speaks of a bodhisattva, is the conception of eye-contact through mind-contact a bodhisattva? Is the conception that eye-contact through mind-contact is permanent or impermanent a bodhisattva? Is the conception that eye-contact through mind-contact is pleasant or painful a bodhisattva? Is the conception that eye-contact through mind-contact is self or non-self a bodhisattva? Is the conception that eye-contact through mind-contact is pure or impure a bodhisattva? Is the conception that eye-contact through mind-contact is empty or not empty a bodhisattva? Is the conception that eye-contact through mind-contact has characteristics or is without characteristics a bodhisattva? Is the conception that eye-contact through mind-contact involves aspiration or is without aspiration a bodhisattva? Is the conception that eye-contact through mind-contact is quiescent or not quiescent a bodhisattva? Is the conception that eye-contact through mind-contact is detached or not detached a bodhisattva? Is the conception that eye-contact through mind-contact is conditioned or unconditioned a bodhisattva? Is the conception that eye-contact through mind-contact is with outflows or without outflows a bodhisattva? Is the conception that eye-contact through mind-contact arises or ceases a bodhisattva? Is the conception that eye-contact through mind-contact is wholesome or unwholesome a bodhisattva? Is the conception that eye-contact through mind-contact is blameworthy or blameless a bodhisattva? Is the conception that eye-contact through mind-contact has afflictions or is without afflictions a bodhisattva? Is the conception that eye-contact through mind-contact is mundane or supramundane a bodhisattva? Is the conception that eye-contact through mind-contact is defiled or purified a bodhisattva? Is the conception that eye-contact through mind-contact belongs to samsara or belongs to nirvana a bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? When one speaks of a bodhisattva, is the concept of feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are permanent or impermanent a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are pleasant or painful a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are self or non-self a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are pure or impure a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are empty or not empty a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, possess characteristics or are without characteristics a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are associated with wishes or are wishless a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are quiescent or not quiescent a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are detached or not detached a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are conditioned or unconditioned a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are with outflows or without outflows a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, arise or cease a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are wholesome or unwholesome a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are blameworthy or blameless a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are afflicted or unafflicted a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are mundane or supramundane a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, are defiled or purified a bodhisattva? Is the concept that feelings arising conditioned by eye-contact, through to feelings arising conditioned by mind-contact, belong to samsara or belong to nirvana a bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? When one speaks of a bodhisattva, is the concept of the earth dhatu through to the consciousness dhatu a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are permanent or impermanent a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are pleasant or painful a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are self or non-self a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are pure or impure a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are empty or not empty a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu possess characteristics or are without characteristics a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are associated with wishes or are wishless a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are quiescent or not quiescent a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are detached or not detached a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are conditioned or unconditioned a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are with outflows or without outflows a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu arise or cease a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are wholesome or unwholesome a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are blameworthy or blameless a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are afflicted or unafflicted a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are mundane or supramundane a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu are defiled or purified a bodhisattva? Is the concept that the earth dhatu through to the consciousness dhatu belong to samsara or belong to nirvana a bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? When one speaks of a bodhisattva, is the concept of ignorance through to aging and death a bodhisattva? Is the concept that ignorance through to aging and death are permanent or impermanent a bodhisattva? Is the concept that ignorance through to aging and death are pleasant or painful a bodhisattva? Is the concept that ignorance through to aging and death are self or non-self a bodhisattva? Is the concept that ignorance through to aging and death are pure or impure a bodhisattva? Is the concept that ignorance through to aging and death are empty or not empty a bodhisattva? Is the concept that ignorance through to aging and death possess characteristics or are without characteristics a bodhisattva? Is the concept that ignorance through to aging and death are associated with wishes or are wishless a bodhisattva? Is the concept that ignorance through to aging and death are quiescent or not quiescent a bodhisattva? Is the concept that ignorance through to aging and death are detached or not detached a bodhisattva? Is the concept that ignorance through to aging and death are conditioned or unconditioned a bodhisattva? Is the concept that ignorance through to aging and death are with outflows or without outflows a bodhisattva? Is the concept that ignorance through to aging and death arise or cease a bodhisattva? Is the concept that ignorance through to aging and death are wholesome or unwholesome a bodhisattva? Is the concept that ignorance through to aging and death are blameworthy or blameless a bodhisattva? Is the concept that ignorance through to aging and death are afflicted or unafflicted a bodhisattva? Is the concept that ignorance through to aging and death are mundane or supramundane a bodhisattva? Is the concept that ignorance through to aging and death are defiled or purified a bodhisattva? Is the concept that ignorance through to aging and death belong to samsara or belong to nirvana a bodhisattva?

Subhuti replied:

– No, Blessed One!

The Buddha said:

– Subhuti! How do you contemplate this when you say: “The concept of form and so forth is not a bodhisattva”? And how do you contemplate this when you say: “The concept that such dharmas as form are permanent or impermanent; the concept that they are pleasurable or painful; the concept that they are self or non-self; the concept that they are pure or impure; the concept that they are empty or not empty; the concept that they possess characteristics or are signless; the concept that they involve aspiration or are wishless; the concept that they are quiescent or not quiescent; the concept that they are secluded or not secluded; the concept that they are conditioned or unconditioned; the concept that they are contaminated or uncontaminated; the concept that they arise or cease; the concept that they are wholesome or unwholesome; the concept that they are blameworthy or blameless; the concept that they involve afflictions or are free from afflictions; the concept that they are mundane or supramundane; the concept that they are defiled or purified; and the concept that they belong to samsara or nirvana—all are not bodhisattvas”?

Subhuti replied:

– Blessed One! Since such dharmas as form are utterly nonexistent and therefore cannot be apprehended, how could there be any concept of form and so forth? Since this concept does not exist, how could it be said that the concept of form and so forth is a bodhisattva?

Blessed One! Since such dharmas as form are utterly nonexistent and therefore cannot be apprehended, how could form and so forth be permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, empty or not empty, possessing characteristics or signless, involving aspiration or wishless, quiescent or not quiescent, secluded or not secluded, conditioned or unconditioned, contaminated or uncontaminated, arising or ceasing, wholesome or unwholesome, blameworthy or blameless, involving afflictions or free from afflictions, mundane or supramundane, defiled or purified, samsara or nirvana?

Since none of these dharmas exist, how could there be any concept that such dharmas as form are permanent or impermanent, and so forth, up to any concept that they belong to samsara or nirvana? Since such concepts do not exist, how could it be said that the concept that such dharmas as form are permanent or impermanent is a bodhisattva, and so forth, up to the concept that they belong to samsara or nirvana being a bodhisattva?

The Buddha said:

– Excellent! Excellent! Subhuti, you should know that it is just as you have said: Whether such dharmas as form are permanent or impermanent, and so forth, cannot be apprehended; concepts of such dharmas as form and concepts of permanence or impermanence, and so forth, also cannot be apprehended. Because both dharmas and concepts cannot be apprehended, bodhisattvas also cannot be apprehended. Because bodhisattvas cannot be apprehended, the practice of prajnaparamita also cannot be apprehended.

Subhuti! When great bodhisattvas practice prajnaparamita, they should diligently cultivate and study this meaning.

Furthermore, Subhuti! You previously said: “I do not perceive any dharma that may be called a great bodhisattva.” So it is! So it is! It is exactly as you have said. Subhuti, you should know: Dharmas do not perceive the dharmadhatu, and the dharmadhatu does not perceive dharmas. Dharmas do not perceive dharmas. The dharmadhatu does not perceive the dharmadhatu.

Subhuti, you should know: The form-element does not perceive the dharmadhatu, and the dharmadhatu does not perceive the form-element. The elements of feeling, perception, formations, and consciousness do not perceive the dharmadhatu, and the dharmadhatu does not perceive the elements of feeling, perception, formations, and consciousness.

Subhuti, you should know: The eye-element does not perceive the dharmadhatu, and the dharmadhatu does not perceive the eye-element. The ear-, nose-, tongue-, body-, and mind-elements do not perceive the dharmadhatu, and the dharmadhatu does not perceive the ear-, nose-, tongue-, body-, and mind-elements.

The form-element does not perceive the dharmadhatu, and the dharmadhatu does not perceive the form-element. The sound-, odor-, taste-, touch-, and dharma-elements do not perceive the dharmadhatu, and the dharmadhatu does not perceive the sound-, odor-, taste-, touch-, and dharma-elements.

The eye-consciousness-element does not perceive the dharmadhatu, and the dharmadhatu does not perceive the eye-consciousness-element. The ear-, nose-, tongue-, body-, and mind-consciousness-elements do not perceive the dharmadhatu, and the dharmadhatu does not perceive the ear-, nose-, tongue-, body-, and mind-consciousness-elements.

Subhuti, you should know: The earth-element does not perceive the dharmadhatu, and the dharmadhatu does not perceive the earth-element. The water-, fire-, wind-, space-, and consciousness-elements do not perceive the dharmadhatu, and the dharmadhatu does not perceive the water-, fire-, wind-, space-, and consciousness-elements.

Subhuti, you should know: The realm of the conditioned does not perceive the realm of the unconditioned, and the realm of the unconditioned does not perceive the realm of the conditioned.

Subhuti, you should know: The realm of the unconditioned cannot be designated apart from the realm of the conditioned. The realm of the conditioned cannot be designated apart from the realm of the unconditioned.

Thus, Subhuti! When great bodhisattvas practice prajnaparamita, they perceive absolutely none of the dharmas. Because they do not perceive them, their minds are neither alarmed nor frightened; they neither become immersed in nor regret any dharma.

Why is this? Subhuti! When those great bodhisattvas practice prajnaparamita, they do not perceive form, nor do they perceive feeling, perception, formations, or consciousness.

They do not perceive the eye-ayatana, nor do they perceive the ear-, nose-, tongue-, body-, or mind-ayatana. They do not perceive the form-ayatana, nor do they perceive the sound-, odor-, taste-, touch-, or dharma-ayatana. They do not perceive the eye-element, nor do they perceive the ear-, nose-, tongue-, body-, or mind-element.

They do not perceive the form-element, nor do they perceive the sound-, odor-, taste-, touch-, or dharma-element. They do not perceive the eye-consciousness-element, nor do they perceive the ear-, nose-, tongue-, body-, or mind-consciousness-element. They do not perceive the earth-element, nor do they perceive the water-, fire-, wind-, space-, or consciousness-element.

They do not perceive ignorance; nor do they perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, or aging and death. They do not perceive craving, anger, or delusion. They do not perceive a self; nor do they perceive a sentient being, a person, one who is born, one who nurtures, a living being, an individual, an agent, an experiencer, a knower, or a seer.

They do not perceive the Desire Realm, the Form Realm, or the Formless Realm. They do not perceive shravakas or the dharmas of shravakas. They do not perceive pratyekabuddhas or the dharmas of pratyekabuddhas.

They do not perceive bodhisattvas or the dharmas of bodhisattvas. They do not perceive the Tathagata or the dharmas of the Tathagata. They do not perceive bodhi, nor do they perceive nirvana.

Thus, Subhuti! When great bodhisattvas practice prajnaparamita, they perceive absolutely none of the dharmas. Because they do not perceive them, their minds are neither alarmed nor frightened; they neither become immersed in nor regret any dharma.

At that time, the Venerable Subhuti said:

– Blessed One! For what reason, when great bodhisattvas practice prajnaparamita, do they neither become immersed in nor regret any dharma?

The Buddha said:

– Subhuti! When great bodhisattvas practice prajnaparamita, they neither perceive nor apprehend any mind or mental factor. For this reason, their minds neither become immersed in nor regret any dharma.

The Venerable Subhuti again said:

– Blessed One! For what reason, when great bodhisattvas practice prajnaparamita, are their minds neither alarmed nor frightened by any dharma?

The Buddha said:

– Subhuti! When great bodhisattvas practice prajnaparamita, they neither perceive nor apprehend any mind-element or mind-consciousness-element.

Thus, Subhuti! When great bodhisattvas practice prajnaparamita, their minds are neither alarmed nor frightened by any dharma.

Furthermore, Subhuti! Great bodhisattvas practice prajnaparamita because they neither perceive nor apprehend any dharma. That is, with regard to form, they neither perceive nor apprehend it; with regard to feeling, perception, formations, and consciousness, they neither perceive nor apprehend them.

With regard to the eye-ayatana, they neither perceive nor apprehend it; with regard to the ear-, nose-, tongue-, body-, and mind-ayatanas, they neither perceive nor apprehend them.

With regard to the form ayatana, they neither see nor attain it; with regard to the sound, odor, taste, tangible-object, and mental-object ayatanas, they neither see nor attain them.

With regard to the eye dhatu, they neither see nor attain it; with regard to the ear, nose, tongue, body, and mind dhatus, they neither see nor attain them.

With regard to the form dhatu, they neither see nor attain it; with regard to the sound, odor, taste, tangible-object, and mental-object dhatus, they neither see nor attain them.

With regard to the eye-consciousness dhatu, they neither see nor attain it; with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, they neither see nor attain them.

With regard to eye-contact, they neither see nor attain it; with regard to ear-, nose-, tongue-, body-, and mind-contact, they neither see nor attain them.

With regard to the feelings that arise conditioned by eye-contact, they neither see nor attain them; with regard to the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, they neither see nor attain them.

With regard to the earth dhatu, they neither see nor attain it; with regard to the water, fire, wind, space, and consciousness dhatus, they neither see nor attain them.

With regard to ignorance, they neither see nor attain it; with regard to formations, consciousness, name-and-form, contact, feeling, craving, grasping, existence, birth, and aging-and-death, they neither see nor attain them.

With regard to the perfection of generosity, they neither see nor attain it; with regard to the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita, they neither see nor attain them.

With regard to the emptiness of internal phenomena, they neither see nor attain it; with regard to external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, beginningless-and-endless emptiness, the emptiness of dispersion, the emptiness of intrinsic nature, the emptiness of defining characteristics, the emptiness of all phenomena, the emptiness of nonexistence, and the emptiness of the intrinsic nature of nonexistence, they neither see nor attain them.

With regard to suchness, they neither see nor attain it; with regard to the dharma-dhatu, the nature of phenomena, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of phenomena, the abiding of phenomena, and the limit of reality, they neither see nor attain them.

With regard to the four foundations of mindfulness, they neither see nor attain them; with regard to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, they neither see nor attain them.

With regard to the Noble Truth of suffering, they neither see nor attain it; with regard to the Noble Truths of its origin, its cessation, and the path, they neither see nor attain them.

With regard to the four meditative absorptions, they neither see nor attain them; with regard to the four immeasurables and the four formless concentrations, they neither see nor attain them.

With regard to the eight liberations, they neither see nor attain them; with regard to the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, they neither see nor attain them.

With regard to the emptiness liberation gateway, they neither see nor attain it; with regard to the liberation gateways of emptiness, signlessness, and wishlessness, they neither see nor attain them.

With regard to all Dharma gateways of dharani, they neither see nor attain them; with regard to all Dharma gateways of samadhi, they neither see nor attain them.

With regard to the Ground of Great Joy, they neither see nor attain it; with regard to the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground, they neither see nor attain them.

With regard to the five kinds of eyes, they neither see nor attain them; with regard to the six superknowledges, they neither see nor attain them.

With regard to the ten powers of a Buddha, they neither see nor attain them; with regard to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, they neither see nor attain them.

With regard to the thirty-two marks of a Great Being, they neither see nor attain them; with regard to the eighty minor characteristics of a Buddha, they neither see nor attain them.

With regard to the Dharma of never losing mindfulness, they neither see nor attain it; with regard to the nature of perpetual equanimity, they neither see nor attain it.

With regard to the knowledge of all things, they neither see nor attain it; with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, they neither see nor attain them.

With regard to the fruit of stream-entry, they neither see nor attain it; with regard to the fruits of once-returning, non-returning, and arhatship, they neither see nor attain them.

With regard to the awakening of a pratyekabuddha, they neither see nor attain it.

With regard to all the practices of great bodhisattvas, they neither see nor attain them.

With regard to the state of unsurpassed, complete, perfect awakening of the Buddhas, they neither see nor attain it.

Thus, Subhuti, since great bodhisattvas neither see nor attain any phenomenon, they should practice prajnaparamita. When great bodhisattvas cultivate prajnaparamita, at every place and at all times they do not attain prajnaparamita; they do not attain the name “prajnaparamita”; they do not attain a great bodhisattva; and they do not attain the name “great bodhisattva.”

Subhuti, great bodhisattvas should be instructed and taught in this way so that they may reach the ultimate consummation of prajnaparamita.

Fascicle 483

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