大般若波羅蜜多經

03

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Great bodhisattvas who wish to perfect the perfection of generosity should train in prajnaparamita; those who wish to perfect the perfections of ethical discipline, patience, diligence, meditation, and wisdom should train in prajnaparamita.

Great bodhisattvas who wish to clearly know form should train in prajnaparamita; those who wish to clearly know feeling, perception, formations, and consciousness should train in prajnaparamita.

Great bodhisattvas who wish to clearly know the eye ayatana should train in prajnaparamita; those who wish to clearly know the ear, nose, tongue, body, and mind ayatanas should train in prajnaparamita.

Great bodhisattvas who wish to clearly know the form ayatana should train in prajnaparamita; those who wish to clearly know the sound, odor, taste, tangible object, and dharma ayatanas should train in prajnaparamita.

Great bodhisattvas who wish to clearly know the eye dhatu should train in prajnaparamita; those who wish to clearly know the ear, nose, tongue, body, and mind dhatus should train in prajnaparamita.

Great bodhisattvas who wish to clearly know the form dhatu should train in prajnaparamita; those who wish to clearly know the sound, odor, taste, tangible object, and dharma dhatus should train in prajnaparamita.

Great bodhisattvas who wish to clearly know the eye-consciousness dhatu should train in prajnaparamita; those who wish to clearly know the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus should train in prajnaparamita.

Great bodhisattvas who wish to clearly know eye-contact should train in prajnaparamita; those who wish to clearly know ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact should train in prajnaparamita.

Great bodhisattvas who wish to clearly know the feelings that arise conditioned by eye-contact should train in prajnaparamita; those who wish to clearly know the feelings that arise conditioned by ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact should train in prajnaparamita.

Great bodhisattvas who wish to clearly know the earth dhatu should train in prajnaparamita; those who wish to clearly know the water, fire, wind, space, and consciousness dhatus should train in prajnaparamita.

Great bodhisattvas who wish to clearly know ignorance should train in prajnaparamita; those who wish to clearly know formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, and aging-and-death should train in prajnaparamita.

Great bodhisattvas who wish to eradicate sensual desire forever should train in prajnaparamita; those who wish to eradicate anger and delusion forever should train in prajnaparamita.

Great bodhisattvas who wish to eradicate the view of a self forever should train in prajnaparamita; those who wish to eradicate attachment to rules and observances, doubt, sensual desire, craving, and anger forever should train in prajnaparamita.

Great bodhisattvas who wish to eradicate craving for form forever should train in prajnaparamita; those who wish to eradicate craving for the formless, ignorance, conceit, and restlessness forever should train in prajnaparamita.

Great bodhisattvas who wish to eradicate all latent tendencies and fetters forever should train in prajnaparamita.

Great bodhisattvas who wish to eradicate the four nutriments forever should train in prajnaparamita.

Great bodhisattvas who wish to eradicate completely the four yokes, four floods, four kinds of clinging, four bodily bonds, and even the four inversions should train in prajnaparamita.

Great bodhisattvas who wish to remain far removed from the ten unwholesome courses of karma should train in prajnaparamita. Great bodhisattvas who wish to undertake, uphold, and cultivate the ten wholesome courses of karma should train in prajnaparamita.

Great bodhisattvas who wish to perfect the four meditative absorptions should train in prajnaparamita; those who wish to perfect the four immeasurables and the four formless concentrations should train in prajnaparamita.

Great bodhisattvas who wish to perfect the four foundations of mindfulness should train in prajnaparamita; those who wish to perfect the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path should train in prajnaparamita.

Great bodhisattvas who wish to perfect the Buddha’s ten powers should train in prajnaparamita; those who wish to perfect the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha should train in prajnaparamita.

Great bodhisattvas who wish to enter the Concentration of the Factors of Awakening with mastery should train in prajnaparamita.

Great bodhisattvas who wish to enter the Lion’s Play Concentration, up to and including the Lion’s Vigorous Advance Concentration, with mastery should train in prajnaparamita.

Great bodhisattvas who wish to attain mastery of all dharani gateways and samadhi gateways should train in prajnaparamita.

Great bodhisattvas who wish to enter the Concentration of the Heroic Advance, the Concentration of the Jeweled Seal, the Concentration of Moonlight, the Concentration of the Emblem of the Moon Banner, the Concentration of the Seal of All Dharmas, the Concentration of Contemplative Sealing, the Concentration of Certainty in the Dharma-Dhatu, the Concentration of the Emblem of the Banner of Certainty, the Concentration Resembling a Vajra, the Concentration of Entering the Dharma Gateway, the Concentration of the King of Concentrations, the Concentration of the Royal Seal, the Concentration Adorned with Powers, the Concentration of the Jeweled Casket, the Concentration of Certainty in the Words of All Dharmas, the Concentration of Peacefully Receiving the Knowledge of All Dharmas,

the Concentration of Contemplating the Ten Directions, the Concentration of the Dharani Gateway of the Seal of All Dharmas, the Concentration of Not Forgetting Any Dharma, the Concentration of the Seal of the Characteristics of the Equal Course of All Dharmas, the Concentration of Abiding in the Realm of Space, the Concentration of the Purity of the Three Spheres, the Concentration of Conforming to Nonretrogressive Superknowledges, the Concentration of Surging Forth from a Vessel, the Concentration of the Supreme Emblem of the Banner, the Concentration of Subduing Afflictions, the Concentration of Defeating the Armies of the Four Maras, the Concentration of Accomplishing the Ten Powers, and so forth, and who wish to attain mastery of immeasurable and boundless other concentrations,

should train in prajnaparamita.

Great bodhisattvas who wish to fulfill all the aspirations of sentient beings should train in prajnaparamita.

Great bodhisattvas who wish to perfect all supreme roots of virtue, through whose perfection they will not fall into the evil destinies, will not be born into impoverished households, will not fall to the stage of a shravaka, will not fall to the stage of a pratyekabuddha, and will not fall from the bodhisattva’s Summit of Certainty Concentration, should train in prajnaparamita.

At that time, Shariputra asked Subhuti:

– What is meant by a bodhisattva falling from a higher stage to a lower stage?

Subhuti replied:

– If great bodhisattvas lack skillful means in cultivating the six perfections and lack skillful means in abiding in the concentrations of emptiness, signlessness, and wishlessness, they fall back to the stage of a shravaka or pratyekabuddha, do not attain the bodhisattva’s stage of right determination, and do not enter the bodhisattva’s true nature that transcends arising. This is called a bodhisattva falling from a higher stage to a lower stage.

At that time, Shariputra asked Subhuti:

– What kind of dharma is arising?

Subhuti replied:

– Arising refers to a bodhisattva’s conforming to attachment to dharmas.

Shariputra asked:

– What is meant by a bodhisattva’s conforming to attachment to dharmas?

Subhuti replied:

– When great bodhisattvas cultivate prajnaparamita, they abide in the emptiness of form and give rise to deluded perceptions and attachments; they abide in the emptiness of feeling, perception, formations, and consciousness and give rise to deluded perceptions and attachments.

They abide in the signlessness of form and give rise to deluded perceptions and attachments; they abide in the signlessness of feeling, perception, formations, and consciousness and give rise to deluded perceptions and attachments.

They abide in the wishlessness of form and give rise to deluded perceptions and attachments; they abide in the wishlessness of feeling, perception, formations, and consciousness and give rise to deluded perceptions and attachments.

They abide in the tranquility of form and give rise to deluded perceptions and attachments; they abide in the tranquility of feeling, perception, formations, and consciousness and give rise to deluded perceptions and attachments.

They abide in the seclusion of form and give rise to deluded perceptions and attachments; they abide in the seclusion of feeling, perception, formations, and consciousness and give rise to deluded perceptions and attachments.

Abiding in the impermanence of form, they give rise to conceptualization and attachment; abiding in the impermanence of feeling, perception, formations, and consciousness, they give rise to conceptualization and attachment.

Abiding in the suffering of form, they give rise to conceptualization and attachment; abiding in the suffering of feeling, perception, formations, and consciousness, they give rise to conceptualization and attachment.

Abiding in the non-self of form, they give rise to conceptualization and attachment; abiding in the non-self of feeling, perception, formations, and consciousness, they give rise to conceptualization and attachment.

Abiding in the impurity of form, they give rise to conceptualization and attachment; abiding in the impurity of feeling, perception, formations, and consciousness, they give rise to conceptualization and attachment.

O Sariputra! Such a great bodhisattva conforms to attachment to the Dharma. This attachment to the Dharma is called arising.

Furthermore, O Sariputra! Suppose that, while thinking, a great bodhisattva considers thus: This form should be abandoned, and by this means form will be abandoned; these feelings, perceptions, formations, and consciousness should be abandoned, and by this means feelings, perceptions, formations, and consciousness will be abandoned. This suffering should be fully understood, and by this means suffering will be fully understood.

This origin should be utterly abandoned, and by this means the origin will be utterly abandoned. This cessation should be realized, and by this means cessation will be attained. This path should be cultivated, and by this means the path will be cultivated.

This is defilement; this is purity. This should be associated with; this should not be associated with. This should be practiced; this should not be practiced.

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

This is the prajnaparamita of generosity; this is not the prajnaparamita of generosity. These are the prajnaparamitas of pure discipline, patient endurance, diligence, meditative concentration, and wisdom; these are not the prajnaparamitas of pure discipline, patient endurance, diligence, meditative concentration, and wisdom. These are a bodhisattva’s skillful means; these are not a bodhisattva’s skillful means.

This is a bodhisattva’s arising; this is a bodhisattva’s freedom from arising.

O Sariputra! When great bodhisattvas practicing prajnaparamita abide in all these Dharma gateways and consequently give rise to conceptualization and attachment, they are bodhisattvas who conform to attachment to the Dharma. This attachment to the Dharma is called arising. It is like uncooked food that becomes harmful when left overnight. Casting it aside is called freedom from arising.

At that time, Sariputra asked Subhuti:

– What is meant by a great bodhisattva’s entrance into a bodhisattva’s right certainty of freedom from arising?

Subhuti replied:

– When a bodhisattva practices prajnaparamita, the bodhisattva does not apprehend inner emptiness, nor does the bodhisattva rely upon inner emptiness to contemplate outer emptiness. The bodhisattva does not apprehend outer emptiness; nor does the bodhisattva rely upon outer emptiness to contemplate inner emptiness. The bodhisattva does not rely upon outer emptiness to contemplate inner-and-outer emptiness. The bodhisattva does not apprehend inner-and-outer emptiness; nor does the bodhisattva rely upon inner-and-outer emptiness to contemplate outer emptiness. The bodhisattva does not rely upon inner-and-outer emptiness to contemplate great emptiness. The bodhisattva does not apprehend great emptiness; nor does the bodhisattva rely upon great emptiness to contemplate inner-and-outer emptiness, nor rely upon great emptiness to contemplate the emptiness of emptiness. The bodhisattva does not apprehend the emptiness of emptiness; nor does the bodhisattva rely upon the emptiness of emptiness to contemplate great emptiness, nor rely upon the emptiness of emptiness to contemplate emptiness of the ultimate meaning. The bodhisattva does not apprehend emptiness of the ultimate meaning; nor does the bodhisattva rely upon emptiness of the ultimate meaning to contemplate the emptiness of emptiness, nor rely upon emptiness of the ultimate meaning to contemplate emptiness of the conditioned. The bodhisattva does not apprehend emptiness of the conditioned; nor does the bodhisattva rely upon emptiness of the conditioned to contemplate emptiness of the ultimate meaning, nor rely upon emptiness of the conditioned to contemplate emptiness of the unconditioned. The bodhisattva does not apprehend emptiness of the unconditioned; nor does the bodhisattva rely upon emptiness of the unconditioned to contemplate emptiness of the conditioned, nor rely upon emptiness of the unconditioned to contemplate ultimate emptiness. The bodhisattva does not apprehend ultimate emptiness; nor does the bodhisattva rely upon ultimate emptiness to contemplate emptiness of the unconditioned, nor rely upon ultimate emptiness to contemplate boundless emptiness. The bodhisattva does not apprehend boundless emptiness; nor does the bodhisattva rely upon boundless emptiness to contemplate ultimate emptiness, nor rely upon boundless emptiness to contemplate emptiness without dispersion. The bodhisattva does not apprehend emptiness without dispersion; nor does the bodhisattva rely upon emptiness without dispersion to contemplate boundless emptiness, nor rely upon emptiness without dispersion to contemplate emptiness of intrinsic nature. The bodhisattva does not apprehend emptiness of intrinsic nature; nor does the bodhisattva rely upon emptiness of intrinsic nature to contemplate emptiness without dispersion, nor rely upon emptiness of intrinsic nature to contemplate emptiness of characteristics. The bodhisattva does not apprehend emptiness of characteristics; nor does the bodhisattva rely upon emptiness of characteristics to contemplate emptiness of intrinsic nature, nor rely upon emptiness of characteristics to contemplate emptiness of all dharmas. The bodhisattva does not apprehend emptiness of all dharmas; nor does the bodhisattva rely upon emptiness of all dharmas to contemplate emptiness of characteristics, nor rely upon emptiness of all dharmas to contemplate emptiness of nonexistence. The bodhisattva does not apprehend emptiness of nonexistence; nor does the bodhisattva rely upon emptiness of nonexistence to contemplate emptiness of all dharmas, nor rely upon emptiness of nonexistence to contemplate emptiness of the intrinsic nature of nonexistence. The bodhisattva does not apprehend emptiness of the intrinsic nature of nonexistence, nor does the bodhisattva rely upon emptiness of the intrinsic nature of nonexistence to contemplate emptiness of nonexistence.

O Sariputra! After that great bodhisattva, while practicing prajnaparamita, has contemplated in this way, this is called entrance into a bodhisattva’s right certainty of freedom from arising.

Subhuti continued:

– O Sariputra! When great bodhisattvas practice prajnaparamita, they should train in profound prajnaparamita as follows:

They should know form and its designation, but should not become attached to them; they should know feeling, perception, formations, consciousness, and their designations, but should not become attached to them.

They should know the eye ayatana and its designation, but should not become attached to them; they should know the ear, nose, tongue, body, and mind ayatanas and their designations, but should not become attached to them.

They should know the form ayatana and its designation, but should not become attached to them; they should know the sound, odor, taste, tangible-object, and dharma ayatanas and their designations, but should not become attached to them.

They should know the eye dhatu and its designation, but should not become attached to them; they should know the ear, nose, tongue, body, and mind dhatus and their designations, but should not become attached to them.

They should know the form dhatu and its designation, but should not become attached to them; they should know the sound, odor, taste, tangible-object, and dharma dhatus and their designations, but should not become attached to them.

They should know the eye-consciousness dhatu and its designation, but should not become attached to them; they should know the ear-, nose-, tongue-, body-, and mind-consciousness dhatus and their designations, but should not become attached to them.

They should know the prajnaparamita of generosity and its designation, but should not become attached to them; they should know the prajnaparamitas of pure discipline, patient endurance, diligence, meditative concentration, and wisdom and their designations, but should not become attached to them.

They should know the four meditative absorptions and their designations, but should not become attached to them; they should know the four immeasurables, the four formless concentrations, and their designations, but should not become attached to them.

They should know the four establishments of mindfulness and their designations, but should not become attached to them; they should know the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the eight factors of the noble path, and their designations, but should not become attached to them.

They should know the five kinds of eyes and their designations, but should not become attached to them; they should know the six superknowledges and their designations, but should not become attached to them.

They should know the Buddha’s ten powers and their designations, but should not become attached to them; they should know the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and their designations, but should not become attached to them.

Thus, Śāriputra, when great bodhisattvas cultivate prajnaparamita, they should know the mind of bodhicitta and its designation, but should not become attached to them; they should know the unsurpassed, peerless mind and its designation, but should not become attached to them; they should know the vast mind and its designation, but should not become attached to them. Why? Śāriputra, because that mind is not the intrinsically pure nature of mind.

Śāriputra asked Subhūti:

– What is called the intrinsically pure nature of mind?

Subhūti replied:

– The intrinsic nature of mind is neither associated nor unassociated with greed. It is neither associated nor unassociated with hatred. It is neither associated nor unassociated with delusion. It is neither associated nor unassociated with fetters, latent tendencies, adherence to views, and obstructions. It is neither associated nor unassociated with the minds of śrāvakas and pratyekabuddhas.

Śāriputra, great bodhisattvas know the mind with its intrinsically pure nature in this way.

Śāriputra again asked Subhūti:

– Is that mind not the nature of mind?

Subhūti asked in return:

– Within the nature of mind, can a nature or a non-nature be apprehended?

Śāriputra said to Subhūti:

– No!

Subhūti replied:

– Since within the nature of mind, both nature and non-nature are entirely unapprehensible, how can it be said that this mind either possesses or does not possess the nature of mind?

Śāriputra again asked Subhūti:

– What is the non-nature of mind?

Subhūti replied:

– It neither changes nor discriminates with regard to any dharma. This is called the non-nature of mind.

Śāriputra asked:

– If the mind neither changes nor discriminates, do other dharmas likewise neither change nor discriminate?

Subhūti replied:

– If the mind neither changes nor discriminates, then form, feeling, perception, formations, and consciousness likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then the eye ayatana through the mental ayatana likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then the form ayatana through the dharma ayatana likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then the eye dhatu through the mental dhatu likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then the form dhatu through the dharma dhatu likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then the eye-consciousness dhatu through the mental-consciousness dhatu likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then the earth dhatu through the consciousness dhatu likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then ignorance through aging and death likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then the perfection of generosity through prajnaparamita likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then the four foundations of mindfulness through the Noble Eightfold Path likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then the five kinds of eyes and the six superknowledges likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha likewise neither change nor discriminate.

If the mind neither changes nor discriminates, then even unsurpassed, complete awakening likewise neither changes nor discriminates.

At that time, Śāriputra praised Subhūti:

– Excellent! Excellent! What you have said is entirely correct. You are truly a child of the Buddha, born from the Buddha’s mind, born from the Buddha’s golden mouth, born from the Buddha’s Dharma, and born from the Dharma’s transforming instruction. You receive a share of the Buddha’s Dharma, not a share of material possessions. Within the Buddha’s Dharma, you have personally realized and brought the eye of wisdom directly before you, and you are able to expound whatever teaching may arise. The Buddha has often said that among the assembly of śrāvakas, you are foremost among those who abide in the concentration of non-contention. Whatever the Buddha says is true and not false. Great bodhisattvas should study profound prajnaparamita in this way.

Subhūti, know that any great bodhisattva who studies profound prajnaparamita in this way has already abided on the stage of non-retrogression, does not depart from prajnaparamita, and is able to contemplate the true nature of all dharmas in accordance with reality.

Furthermore, Subhūti, if good men, good women, and others wish to train in the śrāvaka ground, they should diligently listen to, receive and retain, read and recite, and steadfastly uphold profound prajnaparamita in this way; they should reflect upon it in accordance with reason, examine it, and contemplate it so as to reach the ultimate end. Those who wish to train in the pratyekabuddha ground should also diligently listen to, receive and retain, read and recite, and steadfastly uphold profound prajnaparamita in this way; they should reflect upon it correctly in accordance with reason, examine it, and contemplate it clearly so as to reach the ultimate end.

Those who wish to train in the bodhisattva ground and the Tathagata ground should likewise diligently listen to, receive and retain, read and recite, and steadfastly uphold this profound prajnaparamita; they should reflect upon it correctly in accordance with reason, examine it, and contemplate it clearly so as to reach the ultimate end.

Why? Subhūti, because the profound prajnaparamita sutras clearly explain and teach the dharmas of the three vehicles. If great bodhisattvas are able to study prajnaparamita, they will become skilled in all the dharmas of the three vehicles that they have studied.

At that time, the Venerable Subhūti addressed the Buddha:

– Blessed One, with regard to prajnaparamita and great bodhisattvas, I neither know nor apprehend nor perceive them. How, then, can you instruct me to transmit and teach prajnaparamita to the great bodhisattvas?

Blessed One, with regard to prajnaparamita, I neither know nor apprehend nor perceive it. If I were to transmit and teach prajnaparamita to the great bodhisattvas, I would certainly feel regret.

Blessed One, with regard to all dharmas, I neither know nor apprehend nor perceive them. If I were to transmit and teach all dharmas to the great bodhisattvas, I would certainly feel regret.

Blessed One, with regard to dharmas that neither increase nor decrease, I neither know nor apprehend nor perceive them. How, then, can it be said, ‘This is a great bodhisattva; this is prajnaparamita’?

Blessed One, the designation ‘great bodhisattva’ and the designation ‘prajnaparamita’ have nowhere to abide, yet they do not fail to abide. Why? Because these two meanings have no existence; both designations have nowhere to abide, yet they do not fail to abide.

Blessed One, with regard to the increase or decrease of form through consciousness, I neither know nor apprehend nor perceive it. How, then, can it be said, ‘This is form through consciousness’? The designations of form and so forth have nowhere to abide, yet they do not fail to abide. Why? Because the meanings of form and so forth have no existence; therefore, the designations of form and so forth have utterly nowhere to abide, yet they do not fail to abide.

Blessed One, with regard to the increase or decrease of the eye ayatana through the mental ayatana, I neither know nor apprehend nor perceive it. How, then, can it be said, ‘This is the eye ayatana through the mental ayatana’? The designations of the eye ayatana and so forth have nowhere to abide, yet they do not fail to abide. Why? Because the meanings of the eye ayatana and so forth have no existence; therefore, the designations of the eye ayatana and so forth have utterly nowhere to abide, yet they do not fail to abide.

Blessed One! With regard to any increase or decrease in the form ayatana through the Dharma ayatana, I neither know, attain, nor see it; how, then, could I say, “This is the form ayatana,” through “This is the Dharma ayatana”? The names of the form ayatana and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of the form ayatana and so forth is nonexistence; therefore, the names of the form ayatana and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in the eye dhatu through the mind dhatu, I neither know, attain, nor see it; how, then, could I say, “This is the eye dhatu,” through “This is the mind dhatu”? The names of the eye dhatu and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of the eye dhatu and so forth is nonexistence; therefore, the names of the eye dhatu and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in the form dhatu through the Dharma dhatu, I neither know, attain, nor see it; how, then, could I say, “This is the form dhatu,” through “This is the Dharma dhatu”? The names of the form dhatu and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of the form dhatu and so forth is nonexistence; therefore, the names of the form dhatu and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in the eye-consciousness dhatu through the mind-consciousness dhatu, I neither know, attain, nor see it; how, then, could I say, “This is the eye-consciousness dhatu,” through “This is the mind-consciousness dhatu”? The names of the eye-consciousness dhatu and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of the eye-consciousness dhatu and so forth is nonexistence; therefore, the names of the eye-consciousness dhatu and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in eye-contact through mind-contact, I neither know, attain, nor see it; how, then, could I say, “This is eye-contact,” through “This is mind-contact”? The names of eye-contact and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of eye-contact and so forth is nonexistence; therefore, the names of eye-contact and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition, I neither know, attain, nor see it; how, then, could I say, “These are the feelings arising with eye-contact as condition,” through “These are the feelings arising with mind-contact as condition”? The names of the eye ayatana and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of the feelings arising with eye-contact as condition and so forth is nonexistence; therefore, the names of the feelings arising with eye-contact as condition and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in ignorance through aging and death, I neither know, attain, nor see it; how, then, could I say, “This is ignorance,” through “This is aging and death”? The names of ignorance and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of ignorance and so forth is nonexistence; therefore, the names of ignorance and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in the cessation of ignorance through the cessation of aging and death, I neither know, attain, nor see it; how, then, could I say, “This is the cessation of ignorance,” through “This is the cessation of aging and death”? The names of the cessation of ignorance and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of the cessation of ignorance and so forth is nonexistence; therefore, the names of the cessation of ignorance and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in greed, hatred, and delusion, through the fetters, latent tendencies, and attachment to views, I neither know, attain, nor see it; how, then, could I say, “This is greed,” and so forth? The names of greed and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of greed and so forth is nonexistence; therefore, the names of greed and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in generosity through prajnaparamita, I neither know, attain, nor see it; how, then, could I say, “This is generosity,” through “This is prajnaparamita”? The names of generosity and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of generosity and so forth is nonexistence; therefore, the names of generosity and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in a self through a seer, I neither know, attain, nor see it; how, then, could I say, “This is a self,” through “This is a seer”? The names of a self and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of a self and so forth is nonexistence; therefore, the names of a self and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in the four establishments of mindfulness through the Noble Eightfold Path, I neither know, attain, nor see it; how, then, could I say, “These are the four establishments of mindfulness,” through “This is the Noble Eightfold Path”? The names of the four establishments of mindfulness and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of the four establishments of mindfulness and so forth is nonexistence; therefore, the names of the four establishments of mindfulness and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in the three gateways to liberation, I neither know, attain, nor see it; how, then, could I say, “These are the three gateways to liberation”? The names of the three gateways to liberation and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of the three gateways to liberation and so forth is nonexistence; therefore, the names of the three gateways to liberation and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in the four dhyanas, the four immeasurables, and the four formless concentrations, I neither know, attain, nor see it; how, then, could I say, “These are the four dhyanas, the four immeasurables, and the four formless concentrations”? The names of the four dhyanas and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of the four dhyanas and so forth is nonexistence; therefore, the names of the four dhyanas and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of moral discipline, recollection of relinquishment, recollection of deities, mindfulness of breathing, and recollection of death, I neither know, attain, nor see it; how, then, could I say, “This is recollection of the Buddha,” through “This is recollection of death”? The names of recollection of the Buddha and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of recollection of the Buddha and so forth is nonexistence; therefore, the names of recollection of the Buddha and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! With regard to any increase or decrease in the five kinds of eyes and the six superknowledges, I neither know, attain, nor see it; how, then, could I say, “These are the five kinds of eyes and the six superknowledges”? The names of the five kinds of eyes and so forth have no abiding place, yet neither are they without abiding. Why? Because the meaning of the five kinds of eyes and so forth is nonexistence; therefore, the names of the five kinds of eyes and so forth ultimately have no abiding place, yet neither are they without abiding.

Blessed One! Regarding any increase or decrease in the ten powers of a Buddha through to the eighteen unique qualities of a Buddha, I neither know, apprehend, nor perceive any. How, then, could I say, “These are the ten powers of a Buddha through to the eighteen unique qualities of a Buddha”? The names of the ten powers of a Buddha and so forth have nowhere to abide, yet neither are they nonabiding. Why? Because the meanings of the ten powers of a Buddha and so forth are nonexistent; therefore, the names of the ten powers of a Buddha and so forth have absolutely nowhere to abide, yet neither are they nonabiding.

Blessed One! Regarding any increase or decrease in the five aggregates subject to clinging, which are like a dream, like light, like an echo, like a mirage, like a reflection, like the moon in water, like an illusion, like a magical transformation, and so forth, I neither know, apprehend, nor perceive any. How, then, could I say, “These are the five aggregates subject to clinging, which are like a dream and so forth”?

The names of the five aggregates subject to clinging, which are like a dream and so forth, have nowhere to abide, yet neither are they nonabiding. Why? Because the meanings of the five aggregates subject to clinging, which are like a dream and so forth, are nonexistent; therefore, the names of the five aggregates subject to clinging, which are like a dream and so forth, have absolutely nowhere to abide, yet neither are they nonabiding.

Blessed One! Regarding any increase or decrease in detachment, quiescence, nonarising, noncessation, nonformation, nondestruction, nondefilement, nonpurity, suchness, the Dharma realm, the abiding nature of Dharma, the fixed nature of Dharma, and ultimate reality, I neither know, apprehend, nor perceive any. How, then, could I say, “These are detachment through to ultimate reality”? The names of detachment and so forth have nowhere to abide, yet neither are they nonabiding. Why? Because the meanings of detachment and so forth are nonexistent; therefore, the names of detachment and so forth have absolutely nowhere to abide, yet neither are they nonabiding.

Blessed One! Regarding any increase or decrease in conditioned, unconditioned, tainted, and untainted dharmas, I neither know, apprehend, nor perceive any. How, then, could I say, “These are conditioned, unconditioned, tainted, and untainted dharmas”? The names of the conditioned and so forth have nowhere to abide, yet neither are they nonabiding. Why? Because the meanings of the conditioned and so forth are nonexistent; therefore, the names of the conditioned and so forth have absolutely nowhere to abide, yet neither are they nonabiding.

Blessed One! Regarding any increase or decrease in past, future, and present dharmas, I neither know, apprehend, nor perceive any. How, then, could I say, “These are past, future, and present dharmas”? The names of the past and so forth have nowhere to abide, yet neither are they nonabiding. Why? Because the meanings of the past and so forth are nonexistent; therefore, the names of the past and so forth have absolutely nowhere to abide, yet neither are they nonabiding.

Blessed One! Regarding any increase or decrease among all Tathagatas, Arhats, Perfectly Enlightened Ones, bodhisattvas, the Sangha of shravakas, and so forth, throughout the Buddha worlds as numerous as the sands of the Ganges in the ten directions, I neither know, apprehend, nor perceive any. How, then, could I say, “These are all the Tathagatas, Arhats, Perfectly Enlightened Ones, bodhisattvas, the Sangha of shravakas, and so forth”? The names of the ten directions and so forth have nowhere to abide, yet neither are they nonabiding. Why? Because the meanings of the ten directions and so forth are nonexistent; therefore, the names of the ten directions and so forth have absolutely nowhere to abide, yet neither are they nonabiding.

Blessed One! Regarding any increase or decrease in all the dharmas described above, I neither know, apprehend, nor perceive any. How, then, could I say, “This is a great bodhisattva; this is prajnaparamita”?

Blessed One! I neither know, apprehend, nor perceive prajnaparamita or a great bodhisattva. How, then, could I transmit prajnaparamita to the great bodhisattvas and instruct them in it?

Blessed One! The names of the great bodhisattvas and the name prajnaparamita have nowhere to abide, yet neither are they nonabiding. Why? Because these two meanings are nonexistent; therefore, both names have nowhere to abide, yet neither are they nonabiding.

Blessed One! Thus, because dharmas come together through causes and conditions, they are provisionally called “great bodhisattva” and provisionally called “prajnaparamita.” Thus, within the skandhas, ayatanas, and dhatus, these are merely provisional names and therefore cannot be expressed; likewise, they cannot be expressed even within the eighteen unique qualities of a Buddha. Thus, they cannot be expressed within the five aggregates subject to clinging, which are like a dream through to like a magical transformation; nor can they be expressed within quiescence, detachment, and so forth.

They cannot be expressed even among all Tathagatas, Arhats, Perfectly Enlightened Ones, bodhisattvas, the Sangha of shravakas, and so forth, throughout the Buddha worlds as numerous as the sands of the Ganges in the ten directions. Why? Blessed One!

Regarding any increase or decrease in the dharmas described above, I neither know, apprehend, nor perceive any.

Blessed One! The names of the five skandhas and so forth, spoken of in this way, have no basis upon which they may be expressed. The names of the great bodhisattvas and the name prajnaparamita likewise have no basis upon which they may be expressed.

Thus, the names of what is like a dream and so forth have no basis upon which they may be expressed. The name of space has no basis upon which it may be expressed. The names of earth, water, fire, and wind have no basis upon which they may be expressed.

The names of moral discipline, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation have no basis upon which they may be expressed. The names of stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, and other dharmas have no basis upon which they may be expressed. The names of wholesome, unwholesome, permanent, impermanent, pleasant, painful, self, nonself, quiescent, nonquiescent, existent, nonexistent, and so forth all have no basis upon which they may be expressed.

Thus, the names of the great bodhisattvas and the name prajnaparamita likewise have no basis upon which they may be expressed. Why? Because those names have nowhere to abide, yet neither are they nonabiding.

Why? Because their meanings are nonexistent. Those names all have nowhere to abide, yet neither are they nonabiding.

Blessed One! It is in accordance with this meaning that I say: Regarding any increase or decrease in dharmas, I neither know, apprehend, nor perceive any. How, then, could I say, “This is a great bodhisattva; this is prajnaparamita”?

Blessed One! I neither know, apprehend, nor perceive the two meanings and names above. Why, then, do you instruct me to transmit prajnaparamita to the great bodhisattvas and teach them in it?

Blessed One! For this reason, if I were to transmit those dharmas to the great bodhisattvas and instruct them in them, I would certainly feel remorse.

Blessed One! When great bodhisattvas hear prajnaparamita expounded by means of such characteristics and their minds neither cling nor become sorrowful or remorseful, nor are they alarmed or afraid, one should know that those great bodhisattvas have definitely abided on the stage of nonretrogression; through skillful means that abide nowhere, they abide in nonattachment.

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

They should not abide in the form ayatana through to the dharma ayatana. They should not abide in the eye dhatu through to the mind dhatu. They should not abide in the form dhatu through to the dharma dhatu.

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

They should not abide in the earth dhatu through to the consciousness dhatu. They should not abide in ignorance through to aging and death.

Why? Blessed One! Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty.

Blessed One! That emptiness of form is not form. Form is not separate from emptiness, and emptiness is not separate from form. Form itself is emptiness, and emptiness itself is form. Feeling, perception, formations, and consciousness are likewise. For this reason, when great bodhisattvas practice prajnaparamita, they should not abide in form through to consciousness. Thus it is likewise through to aging and death.

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

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

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

So it is also with the eighteen distinctive qualities of a Buddha. Therefore, when great bodhisattvas cultivate prajnaparamita, they should not abide in the four foundations of mindfulness, up to and including the eighteen distinctive qualities of a Buddha.

Blessed One! When great bodhisattvas cultivate prajnaparamita, they should not abide in generosity, up to and including prajnaparamita. Why? Blessed One! Because generosity and the nature of generosity are empty. Blessed One! The emptiness of generosity is not generosity. Generosity is not separate from emptiness, and emptiness is not separate from generosity. Generosity is precisely emptiness, and emptiness is precisely generosity. So it is also with prajnaparamita. Therefore, when great bodhisattvas cultivate prajnaparamita, they should not abide in generosity, up to and including prajnaparamita.

Blessed One! When great bodhisattvas cultivate prajnaparamita, they should not abide in letters, nor should they abide in sequences of letters, whether a sequence of one, two, or many. Why? Blessed One! Because letters and the nature of letters are empty. Blessed One! The emptiness of letters is not letters. Letters are not separate from emptiness, and emptiness is not separate from letters. Letters are precisely emptiness, and emptiness is precisely letters. So it is also with sequences of letters. Therefore, when great bodhisattvas cultivate prajnaparamita, they should not abide in letters or in sequences of letters.

Blessed One! When great bodhisattvas cultivate prajnaparamita, they should not abide in supernormal powers. Why? Blessed One! Because supernormal powers and the nature of supernormal powers are empty. Blessed One! The emptiness of supernormal powers is not supernormal powers. Supernormal powers are not separate from emptiness, and emptiness is not separate from supernormal powers. Supernormal powers are precisely emptiness, and emptiness is precisely supernormal powers. Therefore, when great bodhisattvas cultivate prajnaparamita, they should not abide in supernormal powers.

Blessed One! When great bodhisattvas cultivate prajnaparamita, they should not abide in form, up to and including consciousness, as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or nonempty, marked or signless, associated with aspiration or aspirationless, peaceful or not peaceful, secluded or not secluded. Why? Because such dharmas as the permanence or impermanence of form and so forth, and the dharma-nature of the permanence or impermanence of form and so forth, are all empty.

Blessed One! The empty dharmas of the permanence or impermanence of form and so forth are not the dharmas of the permanence or impermanence of form and so forth. The permanence or impermanence of form is not separate from emptiness, and emptiness is not separate from the dharmas of the permanence or impermanence of form and so forth.

The dharmas of the permanence or impermanence of form and so forth are precisely emptiness, and emptiness is precisely the dharmas of the permanence or impermanence of form and so forth. Therefore, when great bodhisattvas cultivate prajnaparamita, they should not abide in form, up to and including consciousness, as permanent or impermanent. So it is also with the qualities of form, up to and including consciousness, as pleasant or painful and so forth, through secluded or not secluded.

Blessed One! When great bodhisattvas cultivate prajnaparamita, they should not abide in suchness, the dharma-dhatu, dharma-nature, the fixed order of dharmas, or the ultimate reality. Why? Because suchness and the nature of suchness are empty. Blessed One! Suchness and the nature of suchness are empty. Blessed One! The emptiness of suchness is not separate from suchness. Suchness is not separate from emptiness, and emptiness is not separate from suchness. Suchness is precisely emptiness, and emptiness is precisely suchness. Therefore, when great bodhisattvas cultivate prajnaparamita, they should not abide in suchness. So it is also with the dharma-dhatu, dharma-nature, the fixed order of dharmas, and the ultimate reality.

Blessed One! When great bodhisattvas cultivate prajnaparamita, they should not abide in any dharani gateways or samadhi gateways. Why? Blessed One! Because all dharani gateways and the nature of dharani gateways are empty. Blessed One! The emptiness of dharani gateways is not dharani gateways. Dharani gateways are not separate from emptiness, and emptiness is not separate from dharani gateways. Dharani gateways are precisely emptiness, and emptiness is precisely dharani gateways. Therefore, when great bodhisattvas cultivate prajnaparamita, they should not abide in any dharani gateways. So it is also with samadhi gateways.

Blessed One! When great bodhisattvas cultivate prajnaparamita without skillful means, their minds are disturbed by attachment to self and what belongs to self, and so they abide in form and abide in feeling, perception, formations, and consciousness. Because they abide therein, they apply preparatory effort to form and apply preparatory effort to feeling, perception, formations, and consciousness. Because of that preparatory effort, they cannot cultivate profound prajnaparamita. Why? Blessed One! Because through that preparatory effort, they do not embrace profound prajnaparamita, cannot train correctly in profound prajnaparamita, cannot perfect profound prajnaparamita, and cannot accomplish the knowledge of all-knowing wisdom.

Blessed One! When great bodhisattvas cultivate prajnaparamita without skillful means, their minds are disturbed by attachment to self and what belongs to self, and they consequently abide even in all dharani gateways and samadhi gateways. Because they abide therein, they apply preparatory effort to dharani gateways and samadhi gateways.

Because of that preparatory effort, they cannot cultivate profound prajnaparamita. Why? Blessed One!

Because that preparatory effort cannot embrace profound prajnaparamita, cannot train correctly in profound prajnaparamita, cannot perfect profound prajnaparamita, and cannot accomplish the knowledge of all-knowing wisdom. Why? Blessed One!

Because form cannot be apprehended; feeling, perception, formations, and consciousness cannot be apprehended. Because form cannot be apprehended, it is not form. Because feeling, perception, formations, and consciousness cannot be apprehended, they are not feeling, perception, formations, or consciousness.

Why? Because the intrinsic nature of form, up to and including consciousness, is empty.

Blessed One! Likewise, no dharani gateway can be apprehended, nor can any samadhi gateway be apprehended. Because dharani gateways cannot be apprehended, they are not dharani gateways. Because samadhi gateways cannot be apprehended, they are not samadhi gateways. Why? Because the intrinsic nature of dharani gateways and samadhi gateways is empty.

Blessed One! Even when one correctly retains and perfectly fulfills prajnaparamita with regard to what has been apprehended above, prajnaparamita likewise cannot be apprehended. Because it cannot be apprehended, it is not prajnaparamita. Why? Because its intrinsic nature is empty.

Thus, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate all dharmas through their essential nature of emptiness. When contemplating in this way, the mind has no sphere of activity; this is called the samadhi that cannot be guarded by a great bodhisattva. This samadhi is subtle, supreme, vast, and immeasurable. It can encompass boundless, unobstructed activities; it cannot be usurped by any shravaka or pratyekabuddha. Even the knowledge of all knowledge thereby attained cannot be guarded. Because it cannot be guarded, it is not the knowledge of all knowledge. Why? Because of the emptiness of internal dharmas, up to and including the emptiness of the absence of intrinsic nature.

Why is this so? Blessed One! The knowledge of all knowledge cannot be cultivated and attained through apprehending characteristics. Why? Because all such apprehension of characteristics is affliction. What are these characteristics?

They are: the characteristic of form; the characteristics of feeling, perception, formations, and consciousness; the characteristic of the eye, up to the characteristic of the mind; the characteristic of visible form, up to the characteristic of dharmas; the characteristic of eye-consciousness, up to the characteristic of mind-consciousness; the characteristic of the foundations of mindfulness, up to the characteristic of the Noble Eightfold Path; the characteristics of the paramitas; the characteristics of the superknowledges; the characteristics of written words; the characteristic of the ten powers, up to the characteristic of the eighteen distinctive qualities of a Buddha; emptiness, signlessness, and wishlessness; the characteristic of conditioned activity;

the characteristic of suchness, the characteristic of the dharma realm, dharma nature, the fixed order of dharmas, and the ultimate reality; the characteristics of dharani and the characteristics of samadhi.

Attachment to any of these characteristics is called affliction. Therefore, the knowledge of all knowledge is not cultivated and attained through apprehending characteristics. If the knowledge of all knowledge could be cultivated and attained through apprehending characteristics, the brahmin Victorious Army could never have gained faith in and understanding of the knowledge of all knowledge.

What are the characteristics of faith and understanding? They consist in giving rise to profound, pure faith in prajnaparamita. Through the power of resolute understanding, one reflects upon and contemplates the knowledge of all knowledge, neither taking characteristics as a means nor taking non-characteristics as a means, because neither characteristics nor non-characteristics can be apprehended.

Although the brahmin Victorious Army took refuge in the Buddha and the Dharma through the power of faith and understanding and was merely one who follows through faith, he was nevertheless able to enter and realize the knowledge of all knowledge through the emptiness of essential nature. Having entered and realized it, he did not apprehend the characteristic of form; he did not apprehend the characteristics of feeling, perception, formations, or consciousness, up to and including the characteristics of the dharani gateways and samadhi gateways. Why? Because the particular characteristics of all dharmas are empty, and because neither the apprehending subject nor the apprehended object can be found.

Why is this so? Because this brahmin did not contemplate the knowledge of all knowledge through direct realization attained internally; he did not contemplate the knowledge of all knowledge through direct realization attained externally; he did not contemplate the knowledge of all knowledge through direct realization attained both internally and externally; he did not contemplate the knowledge of all knowledge through direct realization attained by non-knowledge; he did not contemplate the knowledge of all knowledge through some other direct realization attained; nor did he contemplate the knowledge of all knowledge through direct realization that was not attained.

Why? Because the brahmin did not perceive the knowledge of all knowledge that was contemplated; he did not perceive the prajnaparamita that contemplated it; and he did not perceive the contemplator, the place of contemplation, or the time of contemplation.

That brahmin did not contemplate the knowledge of all knowledge within internal form, feeling, perception, formations, or consciousness. Nor did he contemplate the knowledge of all knowledge within external or both internal and external form, feeling, perception, formations, or consciousness. Nor did he contemplate the knowledge of all knowledge apart from form, feeling, perception, formations, or consciousness. The same applied up to and including the dharani gateways and samadhi gateways. Why? Because the internal, the external, both the internal and external, and what is apart from the internal and external are all empty and cannot be found.

Through such gateways of freedom from characteristics, the brahmin Victorious Army gained profound faith in and understanding of the knowledge of all knowledge. He neither became attached to nor apprehended any dharma, because the true characteristics of all dharmas cannot be found. Thus, after gaining faith in and understanding of the knowledge of all knowledge through gateways of freedom from characteristics, the brahmin did not apprehend the characteristics of any dharma, nor did he contemplate dharmas as being without characteristics, because neither the characteristics of dharmas nor their absence of characteristics can be found.

Through the power of resolute understanding, the brahmin neither grasped nor relinquished any dharma, because within the true characteristics of dharmas there is neither grasping nor relinquishing. The brahmin could not become attached even to what he himself had gained faith in and understood, up to and including nirvana. Why? Because the essential nature of all dharmas is empty and should not be apprehended.

Fascicle 484

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