大般若波羅蜜多經

04

Blessed One! The Great Bodhisattvas’ realization of prajnaparamita is likewise: because they do not grasp the bodhisattva dharmas, they can pass from the shore of delusion to the shore of awakening. If they retain even the slightest grasping at any dharma, they cannot reach the shore of awakening. For this reason, when the Great Bodhisattvas practice prajnaparamita, they do not grasp form, up to and including consciousness. They do not even grasp the dharani gateways or the samadhi gateways. Why? Because no dharma can be apprehended.

Blessed One! Although the Great Bodhisattvas cannot apprehend any dharma, because the practices of their original vows—from the foundations of mindfulness up to the Noble Eightfold Path—have not yet been perfected, and the objects of realization in their original vows—from the ten powers up to the eighteen distinctive qualities of a Buddha—have not yet been accomplished, they do not enter nirvana during the intervening period merely because they do not grasp the characteristics of dharmas.

Blessed One! Although these Great Bodhisattvas can perfect the practices from the foundations of mindfulness up to the factors of the Path and can realize the ten powers up to the eighteen distinctive qualities of a Buddha, these cannot be perceived. Why? Because the practices of the foundations of mindfulness are precisely not foundations of mindfulness, up to the factors of the Path being precisely not factors of the Path. The realized ten powers are precisely not ten powers, up to the eighteen distinctive qualities of a Buddha being precisely not the eighteen distinctive qualities of a Buddha. This is because the intrinsic nature of all dharmas is precisely neither dharma nor non-dharma.

Blessed One! When practicing prajnaparamita, although Great Bodhisattvas do not grasp any dharma, they nevertheless constantly accomplish sublime deeds.

Furthermore, Blessed One! When practicing prajnaparamita, Great Bodhisattvas should carefully contemplate: What is prajnaparamita? Why is it called prajnaparamita? Who practices prajnaparamita? For what purpose is prajnaparamita practiced in this way?

Blessed One! When practicing prajnaparamita, Great Bodhisattvas should carefully contemplate: If a dharma has no possession and cannot be apprehended, that is prajnaparamita. Within non-possession, what is there to investigate?

At that time, Sariputra asked Subhuti:

– Here, what dharmas are said to have no possession and to be unapprehensible?

Subhuti replied:

– Prajnaparamita, up to and including the paramita of generosity, is said to have no possession and to be unapprehensible. This is because of inner emptiness, up to the emptiness of the intrinsic nature of nonexistence.

Sariputra! Form, up to and including consciousness, has no possession and cannot be apprehended. Inner emptiness, up to the emptiness of the intrinsic nature of nonexistence, has no possession and cannot be apprehended.

The four foundations of mindfulness, up to the Noble Eightfold Path, have no possession and cannot be apprehended. The five kinds of eyes and the six superknowledges have no possession and cannot be apprehended. The ten powers of a Buddha, up to the eighteen distinctive qualities of a Buddha, have no possession and cannot be apprehended.

Suchness, up to the ultimate reality, has no possession and cannot be apprehended. The fruit of stream-entry, up to the fruit of a pratyekabuddha, has no possession and cannot be apprehended. Buddhas and bodhisattvas have no possession and cannot be apprehended.

The knowledge of all things, the knowledge of the aspects of the Path, and the knowledge of all aspects have no possession and cannot be apprehended. This is because of inner emptiness, up to the emptiness of the intrinsic nature of nonexistence.

Sariputra! When Great Bodhisattvas practice prajnaparamita, if they constantly contemplate truthfully in this way, then all dharmas that appear to be possessed have no possession and cannot be apprehended. Their minds are neither anxious nor frightened, neither overwhelmed nor sorrowful, and neither regretful nor remorseful. Know that these Great Bodhisattvas never depart from prajnaparamita.

At that time, Sariputra asked Subhuti:

– How can it be known that Great Bodhisattvas never depart from prajnaparamita?

Subhuti replied:

– These Great Bodhisattvas know form, up to and including consciousness, as they truly are, apart from the intrinsic nature of form, up to and including consciousness. They know generosity, up to and including prajnaparamita, as they truly are, apart from the intrinsic nature of generosity, up to and including prajnaparamita. They likewise know the eighteen distinctive qualities of a Buddha as they truly are, apart from the intrinsic nature of the eighteen distinctive qualities of a Buddha. They likewise know the ultimate reality as it truly is, apart from the intrinsic nature of the ultimate reality.

Sariputra! Therefore, know that these Great Bodhisattvas do not depart from prajnaparamita.

Then Sariputra asked Subhuti:

– What is called the intrinsic nature of form? And what, up to the ultimate reality, is called the intrinsic nature of the ultimate reality?

Subhuti replied:

– Form takes the absence of intrinsic nature as its intrinsic nature, and so on, up to the ultimate reality taking the absence of intrinsic nature as its intrinsic nature. Therefore, it should be known that form is apart from the intrinsic nature of form, and so on, up to the ultimate reality being apart from the intrinsic nature of the ultimate reality. Sariputra! Form is also apart from the characteristic of form, and so on, up to the ultimate reality also being apart from the characteristic of the ultimate reality. Sariputra! A characteristic is also apart from intrinsic nature; intrinsic nature is also apart from characteristics; a characteristic is also apart from characteristics; and intrinsic nature is also apart from intrinsic nature.

At that time, Sariputra said to Subhuti:

– Bodhisattvas who train in this Dharma will swiftly accomplish the knowledge of all-knowing wisdom.

Subhuti replied:

– So it is! If bodhisattvas train in this Dharma, they will swiftly accomplish the knowledge of all-knowing wisdom. Why? Sariputra! Because these bodhisattvas know that all dharmas neither arise nor cease.

Sariputra said:

– Why do all dharmas neither arise nor cease?

Subhuti replied:

– Because the intrinsic nature of form, up to and including consciousness, is empty, neither their arising nor their cessation can be apprehended. Likewise, because the intrinsic nature of the ultimate reality is empty, neither its arising nor its cessation can be apprehended.

Sariputra! If bodhisattvas train in prajnaparamita in this way, they draw near to the knowledge of all-knowing wisdom. The more they draw near to the knowledge of all-knowing wisdom, the more they accomplish purity of body, speech, mind, and physical appearance.

And the more they attain these four kinds of purity—purity of body, speech, mind, and physical appearance—the less they give rise to minds associated with greed, hatred, delusion, pride, deceit, stinginess, and attachment to views. Because these bodhisattvas never give rise to such states of mind as greed, hatred, and delusion, they are not born from the wombs of women but are always born by transformation. They remain far removed from perilous and evil realms, except when taking birth there for the sake of benefiting sentient beings.

These bodhisattvas journey from one Buddha-land to another, making offerings to, revering, honoring, and praising the Buddhas, the Blessed Ones; bringing sentient beings to maturity; and adorning Buddha-lands. They never depart from the Buddhas until they realize the fruit of unsurpassed, complete awakening to which they aspire.

Sariputra! Because these bodhisattvas constantly train in prajnaparamita without indolence or weariness, know that they are near the fruit of unsurpassed, complete awakening to which they aspire.

Then the Venerable Subhuti addressed the Buddha:

– Blessed One! If bodhisattvas lack skillful means when practicing prajnaparamita, then when they practice form, up to and including consciousness, they practice according to their characteristics rather than practicing prajnaparamita. When they practice form, up to and including consciousness, as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, detached or not detached, quiescent or not quiescent, they practice according to their characteristics rather than practicing prajnaparamita.

If bodhisattvas lack skillful means when practicing prajnaparamita, whether they practice the four foundations of mindfulness, up to the Noble Eightfold Path; the five kinds of eyes and the six superknowledges; the paramitas; or the ten powers of a Buddha, up to the eighteen distinctive qualities of a Buddha, they practice according to their characteristics rather than practicing prajnaparamita.

If bodhisattvas lack skillful means when practicing prajnaparamita, and they think, “I practice prajnaparamita,” then, because there is something to be attained, this is practice by way of characteristics. If they think, “I am a bodhisattva,” then, because there is something to be attained, this is practice by way of characteristics. If they think, “I am capable of practicing prajnaparamita in this way,” then these bodhisattvas practice prajnaparamita with something to be attained, and thus practice by way of characteristics.

“Blessed One! If bodhisattvas give rise to such discriminations when practicing prajnaparamita, one should know that they lack skillful means and therefore are not practicing prajnaparamita.”

At that time, Subhuti said to Sariputra:

“If bodhisattvas lack skillful means when practicing prajnaparamita, and with regard to form through consciousness they abide in fixed conceptions, then they practice on the basis of those conceived dharmas. Because they practice in this way, they cannot gain liberation from birth, aging, sickness, death, sorrow, lamentation, grief, distress, and all forms of suffering. If, with regard to the eye ayatana through the mind ayatana, they abide in fixed conceptions, then they practice on the basis of those conceived dharmas.

If, with regard to the form ayatana through the dharma ayatana, they abide in fixed conceptions, then they practice on the basis of those conceived dharmas. If, with regard to the eye dhatu through the mind dhatu, they abide in fixed conceptions, then they practice on the basis of those conceived dharmas. If, with regard to the form dhatu through the dharma dhatu, they abide in fixed conceptions, then they practice on the basis of those conceived dharmas.

If, with regard to the eye-consciousness dhatu through the mind-consciousness dhatu, they abide in fixed conceptions, then they practice on the basis of those conceived dharmas. If, with regard to eye-contact through mind-contact, they abide in fixed conceptions, then they practice on the basis of those conceived dharmas. If, with regard to the feelings arising conditioned by eye-contact through the feelings arising conditioned by mind-contact, they abide in fixed conceptions, then they practice on the basis of those conceived dharmas.

Because they practice in this way, they cannot gain liberation from birth, aging, sickness, death, sorrow, lamentation, grief, distress, and all other forms of suffering.

“If bodhisattvas lack skillful means when practicing prajnaparamita, and with regard to the four foundations of mindfulness through the Noble Eightfold Path they abide in fixed conceptions, then they practice on the basis of those conceived dharmas. If, with regard to the five kinds of eyes, the six superknowledges, the six paramitas, the four dhyanas, the four immeasurables, the four formless attainments, the ten powers of a Buddha through the eighteen exclusive qualities of a Buddha, they abide in fixed conceptions, then they practice on the basis of those conceived dharmas.

If, with regard to stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas, they abide in fixed conceptions, then they practice on the basis of those conceived dharmas. Because they practice in this way, they cannot gain liberation from birth, aging, sickness, death, sorrow, lamentation, grief, distress, and all other forms of suffering.

“Sariputra! Because these bodhisattvas lack skillful means, they cannot attain the fruit of the sravaka vehicle or the pratyekabuddha vehicle, much less attain unsurpassed, complete enlightenment.

“Sariputra! If a great bodhisattva practices prajnaparamita with such conceptions and fixed determinations, one should know that the great bodhisattva lacks skillful means; therefore, nothing they undertake can be accomplished.”

Then Sariputra asked Subhuti:

“How may it be known that bodhisattvas possess skillful means when practicing prajnaparamita?”

Subhuti replied:

“When bodhisattvas practice prajnaparamita, they do not practice form through consciousness, nor do they practice by way of their characteristics. They do not practice form through consciousness as permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, empty or nonempty, marked or unmarked, wished for or wishless, peaceful or not peaceful, secluded or not secluded; in every case, they do not practice by way of such characteristics.

Why is this? Sariputra! Because the emptiness of form and so forth is not form and so forth.

Form and so forth are not separate from emptiness, and emptiness is not separate from form and so forth. Form and so forth are precisely emptiness, and emptiness is precisely form and so forth. The same is true of the skandhas, ayatanas, dhatus, dependent origination, factors of enlightenment, paramitas, five kinds of eyes, six superknowledges, ten powers, and even the exclusive qualities of a Buddha.

“Sariputra! One should know that these bodhisattvas possess skillful means when practicing prajnaparamita. Because these bodhisattvas possess skillful means, they are able to realize unsurpassed, complete enlightenment.

“Sariputra! When these bodhisattvas practice prajnaparamita, with regard to prajnaparamita they do not apprehend either practice or non-practice; nor do they apprehend practice, apprehend non-practice, or apprehend neither practice nor non-practice. They do not grasp even this non-apprehension, much less grasp any other dharma.

Sariputra asked Subhuti:

“For what reason do bodhisattvas have no grasping with regard to prajnaparamita?”

Subhuti replied:

“Because the intrinsic nature of prajnaparamita cannot be apprehended. Why is this? Sariputra! Because this prajnaparamita also takes the absence of intrinsic nature as its intrinsic nature.

“Sariputra! For this reason, when bodhisattvas practice prajnaparamita, if with regard to prajnaparamita they apprehend practice, apprehend non-practice, apprehend both practice and non-practice, apprehend neither practice nor non-practice, or apprehend either grasping or non-grasping, none of these constitutes the practice of prajnaparamita. Why is this? Sariputra! Because all dharmas take the absence of intrinsic nature as their intrinsic nature; there is nowhere to grasp and nowhere to become attached.

“Sariputra! This is called the samadhi in which a bodhisattva, unattached to all dharmas, realizes their absence of intrinsic nature and non-arising. This samadhi is vast, supreme, exceedingly subtle and wondrous. It can gather together immeasurable qualities and function without obstruction, yet it is not shared with any sravaka or pratyekabuddha. If bodhisattvas constantly abide in this samadhi without departing from it, they will swiftly realize unsurpassed, complete enlightenment.”

Then Sariputra asked Subhuti:

“Is it only by constantly maintaining and never relinquishing this one supreme samadhi that bodhisattvas will swiftly realize unsurpassed, complete enlightenment, or are there other dharmas as well?”

Subhuti replied:

“It is not only by constantly maintaining and never relinquishing this one supreme samadhi that bodhisattvas are enabled swiftly to realize unsurpassed, complete enlightenment; there are also many other dharmas.”

Sariputra asked:

“What are those other dharmas?”

Subhuti replied:

– Shariputra! The great bodhisattvas also possess the Samadhi of Heroic Practice, the Samadhi of the Precious Seal, the Samadhi of the Lion’s Play, the Samadhi of the Wondrous Moon, the Samadhi of the Mark of the Moon Banner, the Samadhi of the Ocean of All Dharmas, the Samadhi of Consecration, the Samadhi of the Determination of the Dharma Realm, the Samadhi of the Mark of the Banner of Certainty, the Samadhi of the Diamond Simile, the Samadhi of Entering the Seals of All Dharmas, the Samadhi of Abiding in Concentration, the Samadhi of the Royal Seal, the Samadhi of the Power of Diligence, the Samadhi of Equal and Courageous Emergence, the Samadhi of Entering the Certainty of Loving-Kindness, the Samadhi of Entering Designations, the Samadhi of the Power of Contemplation, the Samadhi of the Seal of Retention, the Samadhi of Unfailing Mindfulness, the Samadhi of the Equal Course of All Dharmas, the Samadhi Pervading Empty Space, the Samadhi of the Diamond Wheel, the Samadhi of the Mark of the Victorious Banner, the Samadhi of the Mark of the Banner of Truth, the Samadhi of the Mark of the Moon Banner, the Samadhi Conforming to Firmness, the Samadhi of the Lion’s Vigor, the Samadhi of Expansive Exposition, the Samadhi of Abandoning Defiled Craving, the Samadhi of Universal Illumination, the Samadhi of Not Following, the Samadhi of Abiding in Signlessness, the Samadhi of Certainty, the Samadhi of Stainless Conduct, the Samadhi of Boundless Light, the Samadhi of Dharma Light, the Samadhi of Universal Radiance, the Samadhi of Pure Sitting, the Samadhi of Stainless Light, the Samadhi Giving Rise to Joyful Aspiration, the Samadhi of the Lightning Lamp, the Samadhi of Inexhaustibility, the Samadhi Difficult to Overcome, the Samadhi Endowed with Majestic Radiance, the Samadhi Free from Exhaustion, the Samadhi of the Unsurpassed, the Samadhi of Disclosure, the Samadhi of the Sun Lamp, the Samadhi of the Pure Moon, the Samadhi of Pure Light, the Samadhi of Illumination, the Samadhi of Action and Nonaction, the Samadhi of the Marks of Wisdom, the Samadhi of Steadfast Mind, the Samadhi of Universal Brilliance, the Samadhi of Skillful Abiding, the Samadhi of the Accumulation of Jewels, the Samadhi of the Seal of the Wondrous Dharma, the Samadhi of Equal Intention toward All Dharmas, the Samadhi of Abandoning Joyful Attachment, the Samadhi of the Courage of the Dharma, the Samadhi of Dispersion, the Samadhi of Discerning the Phrases of the Dharma, the Samadhi of Entering the Equality of Syllables, the Samadhi Free from the Marks of Written Characters, the Samadhi of Severing Objects of Cognition, the Samadhi of Changelessness, the Samadhi of Categories, the Samadhi of Entering the Defining Marks of Names, the Samadhi of Signless Practice, the Samadhi Free from Obscuring Darkness, the Samadhi Endowed with Practice, the Samadhi of Imperturbability, the Samadhi of the Tranquility of Objective Marks, the Samadhi of Accumulating All Merits, the Samadhi of Abiding in Certainty, the Samadhi of Pure and Wondrous Flowers, the Samadhi Endowed with the Factors of Awakening, the Samadhi of Boundless Eloquence, the Samadhi of the Unequaled Equal, the Samadhi Transcending Everything, the Samadhi of Skillful Discernment, the Samadhi of Dispelling the Net of Doubt, the Samadhi of Nonabiding, the Samadhi Adorned with the Single Mark, the Samadhi Giving Rise to the Marks of Practice, the Samadhi of Single Practice, the Samadhi of Abandoning the Marks of Practice, the Samadhi of Comprehending Transformations to the Furthest Limits of All Modes of Existence, the Samadhi of Entering All Conventional Expressions, the Samadhi of Liberation from Sounds and Written Characters, the Samadhi Endowed with Majestic Virtue, the Samadhi of the Blazing Torch, the Samadhi of the Pure Eye, the Samadhi of Undefiled Patience, the Samadhi of Entering the Marks of All Conditioned Activities, the Samadhi of Taking No Delight in Anything, the Samadhi of the Inexhaustible Marks of Practice, the Samadhi Endowed with Dharani, the Samadhi of Subduing All Right and Wrong Predispositions, the Samadhi Free from Opposition and Conformity, the Samadhi Free from Hatred and Attachment, the Samadhi of Stainless Illumination, the Samadhi Endowed with Firmness, the Samadhi of the Pure Light of the Full Moon, the Samadhi of Lightning-like Eloquence, the Samadhi of Great Adornment, the Samadhi Illuminating All Worlds, the Samadhi of the Determination of Equanimous Intention, the Samadhi of the Equal Principle of the Dustless and the Dust-laden, the Samadhi of the Equal Principle of the Uncontentious and the Contentious, the Samadhi Without a Nest or Lair, the Samadhi Without Marks or Emblems, the Samadhi of Definitely Abiding in Suchness, the Samadhi of Destroying Evil Bodily, Verbal, and Mental Conduct, the Samadhi Like Empty Space, and the Samadhi of Unattachedness Like Empty Space.

Shariputra! If bodhisattvas continually abide in and never abandon such supreme samadhis, you should know that they will quickly attain unsurpassed, complete, perfect awakening.

Shariputra! There are also immeasurable and innumerable other gateways of samadhi and gateways of dharani. If bodhisattvas constantly train in these dharmas, they will quickly attain the unsurpassed, complete, perfect awakening they seek.

At that time, Subhuti, through the Buddha’s majestic spiritual power, said to Shariputra:

– If bodhisattvas abide in such supreme samadhis, you should know that they have already received predictions from the Buddhas of the past and are also receiving predictions from the present Buddhas of the ten directions.

Shariputra! Although these bodhisattvas abide in such samadhis, they do not perceive these samadhis, nor do they cling to the names of these samadhis. Neither do they think, “I have truly entered these samadhis.” Nor do they think, “I alone can enter these supreme concentrations; others cannot enter them.” Although they examine and discern in this way, through the power of these concentrations they do not cause any dharma to arise.

Then Shariputra asked Subhuti:

– Is it because concentrations differ that great bodhisattvas abide in such supreme samadhis and have already received predictions from the Buddhas of the past and present?

Subhuti replied:

– It is not so. Why? Shariputra! Since prajnaparamita, samadhi, and the great bodhisattvas are all without differentiation, prajnaparamita is itself samadhi, and samadhi is itself the bodhisattvas. Why? Because the nature of all dharmas is equal.

Shariputra asked Subhuti:

– If samadhi is not different from the bodhisattva, the bodhisattva is not different from samadhi, samadhi is itself the bodhisattva, and the bodhisattva is itself samadhi, because all dharmas are equal, can bodhisattvas distinctly indicate their own realization and entry into samadhi?

Subhuti replied:

– No!

Shariputra asked:

– With respect to samadhi, do great bodhisattvas have such perceptions and fixed perceptions?

Subhuti replied:

– Bodhisattvas do not give rise to perceptions or fixed perceptions regarding samadhi.

Shariputra asked:

– Why do these bodhisattvas have no perceptions or fixed perceptions regarding the very samadhis they have attained?

Subhuti replied:

– Because these bodhisattvas make no discriminations.

Shariputra asked:

– Why do they make no discriminations?

Subhuti replied:

– These bodhisattvas know that all dharmas and all samadhis are without anything that can be possessed. Within this nonpossession, no discriminating perception or fixed perception can be produced.

At that very moment, the Blessed One praised Subhuti:

– Excellent! Excellent! It is just as you have said. I declare that you are foremost among those in the assembly of shravakas who abide in the concentration free from contention. Therefore, I elucidate the corresponding meaning: within the nature of equality, there is no contention or opposition.

Thus, Subhuti, great bodhisattvas who wish to train in prajnaparamita, up to and including the perfection of generosity, should train in this way. Those who wish to train in the foundations of mindfulness through the factors of the path should train in this way. Those who wish to train in the ten powers through the eighteen distinctive qualities of a Buddha should also train in this way.

Then Shariputra addressed the Buddha:

– Blessed One! When a great bodhisattva trains in this way, is that bodhisattva training in prajnaparamita through the eighteen distinctive qualities of a Buddha?

The Buddha said:

– Shariputra! When a great bodhisattva trains in this way, that bodhisattva is training in prajnaparamita through the eighteen distinctive qualities of a Buddha, employing nonattainment as skillful means.

Shariputra again addressed the Buddha:

– When a great bodhisattva trains in this way, does that bodhisattva train in prajnaparamita through the eighteen distinctive qualities of a Buddha, in every case employing nonattainment as skillful means?

The Buddha said:

– So it is! When training in this way, a great bodhisattva trains in prajnaparamita through the eighteen distinctive qualities of a Buddha, in every case employing nonattainment as skillful means.

Shariputra asked:

– What is meant by nonattainment? Is it that which is unobtainable?

The Buddha said:

– Śāriputra! Non-attainment means that the self is unattainable, up to and including consciousness being unattainable, because they are ultimately pure. The skandhas, ayatanas, dhatus, and dependent origination are unattainable, because they are ultimately pure. The Desire Realm, Form Realm, and Formless Realm are unattainable, because they are ultimately pure. The four foundations of mindfulness, up to and including the Noble Eightfold Path, are unattainable, because they are ultimately pure. The ten powers of a Buddha, up to and including the eighteen distinctive qualities of a Buddha, are unattainable, because they are ultimately pure. Generosity, up to and including prajnaparamita, is unattainable, because they are ultimately pure. Stream-enterers, up to and including pratyekabuddhas, are unattainable, because they are ultimately pure. Bodhisattvas, Buddhas, bodhi, and nirvana are unattainable, because they are ultimately pure.

Śāriputra asked:

– What does ultimate purity mean?

The Buddha said:

– It means that all dharmas neither arise nor cease, are neither defiled nor purified, neither depart nor enter, and are unattainable and unconditioned. This is called the meaning of ultimate purity.

Then Śāriputra again addressed the Buddha:

– When bodhisattvas train in this way, what dharmas do they not train in?

The Buddha said:

– Śāriputra! When great bodhisattvas train in this way, they do not perceive any training with regard to dharmas. Why? Śāriputra! All dharmas are not as they are conceived to be; yet because foolish ordinary beings cling to them, there is training in those dharmas.

Śāriputra asked:

– If this is so, then how do dharmas exist?

The Buddha said:

– Dharmas exist in the manner of nonexistence. If one cannot fully comprehend the nonexistence of these dharmas, this is called ignorance.

Śāriputra asked:

– Which dharmas are nonexistent, such that failure to understand them clearly is called ignorance?

The Buddha said:

– Śāriputra! Form, up to and including consciousness, is nonexistent. Likewise, the four foundations of mindfulness, up to and including the eighteen distinctive qualities of a Buddha, are all nonexistent, because of the emptiness of internal dharmas, up to and including the emptiness of the intrinsic nature of what is without intrinsic nature.

Śāriputra! Because those foolish ordinary beings do not penetrate the nonexistence of all such dharmas, this is called ignorance. Through the power of ignorance and craving, they discriminate and cling to the two extremes of annihilationism and eternalism. Consequently, because they neither see nor know that the nature of dharmas is nonexistence, they discriminate among dharmas. Through discrimination, they cling to form, feeling, perception, formations, and consciousness, up to and including the eighteen distinctive qualities of a Buddha. Through clinging, they discriminate the nonexistent nature of dharmas. Consequently, they neither see nor know dharmas.

Śāriputra asked:

– Which dharmas do they neither see nor know?

The Buddha said:

– Śāriputra! They neither see nor know form, up to and including consciousness. Likewise, they neither see nor know the four foundations of mindfulness, up to and including the eighteen distinctive qualities of a Buddha. Because they neither see nor know these dharmas, they repeatedly fall into the state of foolish ordinary beings and cannot escape from it.

Śāriputra asked:

– From where are they unable to escape?

The Buddha said:

– They are unable to escape from the Desire Realm, the Form Realm, and the Formless Realm. Because they cannot escape from the three realms, they cannot attain the fruits of a śrāvaka, pratyekabuddha, bodhisattva, or Buddha. Even if someone escapes from the three realms but cannot transcend the two vehicles, it is because that person neither believes in nor fully understands the profound teaching.

Śāriputra asked:

– What is this profound teaching that they are unable to believe in and understand?

The Buddha said:

– They are unable to believe in and fully understand that form is empty, up to and including that consciousness is empty. In the same way, they are unable to believe in and fully understand that the eighteen distinctive qualities of a Buddha are all empty. Because they cannot believe in and understand the emptiness of both that which cognizes and that which is cognized, they cannot abide in the dharmas in which they should train.

Śāriputra asked:

– In which dharmas in which they should train are they unable to abide?

The Buddha said:

– Śāriputra! Those persons cannot abide in generosity, up to and including prajnaparamita, nor can they abide on the stage of non-retrogression or in the immeasurable and boundless qualities of a Buddha. For this reason, they are called foolish ordinary beings, because they cling to dharmas as possessing intrinsic nature. That is, they cling to form, feeling, perception, formations, and consciousness; the eye ayatana, up to and including the mind ayatana; the form ayatana, up to and including the dharma ayatana; the eye dhatu, up to and including the mind-consciousness dhatu; greed, hatred, delusion, and various speculative views; the foundations of mindfulness, up to and including bodhi, nirvana, and so forth, as all possessing intrinsic nature.

Śāriputra addressed the Buddha:

– Blessed One! Are there bodhisattvas who train in this way but are not training in prajnaparamita and therefore cannot attain omniscience?

The Buddha said:

– Śāriputra! There are bodhisattvas who train in this way but are not training in prajnaparamita and therefore cannot attain omniscience.

Śāriputra asked:

– Which bodhisattvas train in this way yet are not training in prajnaparamita?

The Buddha said:

– Śāriputra! If bodhisattvas lack skillful means and discriminate and cling to prajnaparamita, up to and including discriminating and clinging to the perfection of generosity; or discriminate and cling to the four foundations of mindfulness, up to and including the eighteen distinctive qualities of a Buddha; or discriminate and cling to the knowledge of all phenomena, the knowledge of paths, and the knowledge of all aspects—because of these factors, although these great bodhisattvas train in this way, they are not training in prajnaparamita and therefore do not attain omniscience.

Śāriputra asked:

– When these bodhisattvas train in this way, is it certain that they are not training in prajnaparamita and therefore cannot attain omniscience?

The Buddha said:

– Śāriputra! When these bodhisattvas train in this way, they are certainly not training in prajnaparamita and cannot attain omniscience.

Śāriputra asked:

– Which bodhisattvas who practice prajnaparamita train correctly in prajnaparamita, and, when training in this way, attain omniscience?

The Buddha said:

– Śāriputra! If bodhisattvas practicing prajnaparamita do not perceive prajnaparamita, up to and including not perceiving the knowledge of all aspects, then such bodhisattvas practicing prajnaparamita are training in prajnaparamita. When they train in this way, they attain omniscience, taking non-attainment as their skillful means.

Śāriputra asked:

– Which dharmas of non-attainment do these bodhisattvas take as their skillful means?

The Buddha said:

– Śāriputra! When these bodhisattvas practice the perfection of generosity, in the very act of giving they take non-attainment as their skillful means. Up to and including when they practice prajnaparamita, in the very practice of prajnaparamita they take non-attainment as their skillful means. Up to and including when they seek bodhi, while practicing for the fruit of bodhi they take non-attainment as their skillful means. Up to and including when they seek the knowledge of all aspects, while cultivating the knowledge of all aspects they take non-attainment as their skillful means.

Śāriputra asked:

– When these bodhisattvas practice prajnaparamita, which forms of non-attainment do they take as their skillful means?

The Buddha said:

– Śāriputra! When practicing prajnaparamita, bodhisattvas take the non-attainment of the emptiness of internal dharmas as their skillful means, up to and including taking the non-attainment of the emptiness of the intrinsic nature of what is without intrinsic nature as their skillful means. Because of these causes and conditions, they swiftly attain omniscience.

At that time, the Venerable Subhūti addressed the Buddha:

– Blessed One! Suppose someone were to come and ask this question: If conjured beings train in prajnaparamita, up to and including the perfection of generosity, and train in the foundations of mindfulness, up to and including the eighteen distinctive qualities of a Buddha, can they attain omniscience?

Blessed One! If I were asked this question, how should I answer?

The Buddha said to Subhuti:

– I shall ask you again, and you may answer as you see fit. What do you think? Is there any difference between form through consciousness and a magically created person? Is there any difference between the eye ayatana through the mind ayatana and a magically created person? Is there any difference between the form ayatana through the dharma ayatana and a magically created person? Is there any difference between the eye dhatu through the mind dhatu and a magically created person? Is there any difference between the form dhatu through the dharma dhatu and a magically created person? Is there any difference between the eye-consciousness dhatu through the mind-consciousness dhatu and a magically created person? Is there any difference between eye-contact through mind-contact and a magically created person? Is there any difference between the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, and a magically created person? Is there any difference between the four foundations of mindfulness through the Noble Eightfold Path and a magically created person? Is there any difference between the liberation gates of emptiness, signlessness, and wishlessness and a magically created person? Is there any difference between the perfection of generosity through the eighteen unique qualities of a Buddha and a magically created person? Is there any difference between the unsurpassed, perfect enlightenment of the Buddhas and a magically created person?

Subhuti replied:

– Blessed One, there is no difference. Why is this? Form is not different from a magically created person, and a magically created person is not different from form. Form itself is a magically created person, and a magically created person is itself form. Thus it is also so through unsurpassed, perfect enlightenment.

The Buddha said to Subhuti:

– What do you think? Do those magically created persons have defilement or purification? Do they have arising or cessation?

Subhuti replied:

– Blessed One, they do not!

The Buddha said to Subhuti:

– What do you think? If a dharma has neither defilement nor purification and neither arising nor cessation, can that dharma train in prajnaparamita through the knowledge of all aspects and attain omniscience?

Subhuti replied:

– Blessed One, it cannot!

The Buddha said to Subhuti:

– What do you think? Is it by giving rise, with regard to the five skandhas, to perceptions, various kinds of perception, formative conceptions, expressions, and provisional designations that one is called a great bodhisattva?

Subhuti replied:

– Blessed One, it is so!

The Buddha said to Subhuti:

– What do you think? Within the five skandhas, can any dharma provisionally established through perceptions, various kinds of perception, formative conceptions, expressions, and designations as having arising and cessation, defilement and purification, be apprehended?

Subhuti replied:

– Blessed One, it cannot!

The Buddha said to Subhuti:

– What do you think? If a dharma has no perception, no various kinds of perception, no formative conception, no expression, no provisional designation, no body and no bodily karma, no speech and no verbal karma, no mind and no mental karma, no arising or cessation, and no defilement or purification, can that dharma train in prajnaparamita and attain omniscience?

Subhuti replied:

– Blessed One, it cannot!

The Buddha said to Subhuti:

– If bodhisattvas, taking non-apprehension as a skillful means, train in profound prajnaparamita in this way, they will certainly attain omniscience.

The Venerable Subhuti again addressed the Buddha:

– If bodhisattvas wish to realize unsurpassed, perfect enlightenment, they should train in prajnaparamita like that magically created person. Why is this? One should know that the magically created person is precisely the five skandhas.

The Buddha said to Subhuti:

– What do you think? If the five skandhas are like illusions, can they train in prajnaparamita and attain omniscience?

Subhuti replied:

– Blessed One, they cannot! Why is this? The five skandhas, being like illusions, have absence of intrinsic nature as their intrinsic nature, and an intrinsic nature that is devoid of intrinsic nature cannot be apprehended.

The Buddha said to Subhuti:

– What do you think? Can the five skandhas, being like dreams, echoes, mirages, reflections in a mirror, and magical creations, train in prajnaparamita and attain omniscience?

Subhuti replied:

– Blessed One, they cannot! Why is this? The five skandhas, being like echoes through magical creations, have absence of intrinsic nature as their intrinsic nature, and an intrinsic nature that is devoid of intrinsic nature cannot be apprehended.

The Buddha said to Subhuti:

– What do you think? Is there any difference among the natures of the five skandhas, which are like illusions and so forth?

Subhuti replied:

– Blessed One, there is not! Why is this? Form and so forth, being like illusions, are precisely form and so forth as being like dreams through magical creations. The five skandhas and the six faculties likewise have no distinct nature. Thus, because all these are empty through the emptiness of inner dharmas and so forth, up to the emptiness of the intrinsic nature of dharmas devoid of intrinsic nature, their nature cannot be apprehended.

Then the Venerable Subhuti again addressed the Buddha:

– When bodhisattvas newly training in the Great Vehicle hear such a profound and far-reaching exposition of prajnaparamita, will their minds become alarmed and terrified?

The Buddha said to Subhuti:

– When bodhisattvas newly training in the Great Vehicle cultivate prajnaparamita, if they lack skillful means and are not supported by spiritual friends, then upon hearing such a profound exposition of prajnaparamita, their minds become alarmed and terrified.

The Venerable Subhuti again addressed the Buddha:

– What kind of bodhisattvas cultivating prajnaparamita possess skillful means, so that upon hearing such a profound exposition of prajnaparamita, their minds are neither alarmed, frightened, nor afraid?

The Buddha said to Subhuti:

– Bodhisattvas who, with attention corresponding to omniscience, contemplate form through consciousness as bearing the marks of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment, and as being unapprehendable—when such bodhisattvas cultivate prajnaparamita, they possess skillful means. If they hear such a profound exposition of prajnaparamita, their minds are neither alarmed, apprehensive, nor afraid.

Furthermore, Subhuti, after bodhisattvas have contemplated in this way, they further think: “Taking non-apprehension as a skillful means, I should teach all sentient beings that these five skandhas are impermanent, up to bearing the mark of detachment, and that they also cannot be apprehended.” This is the bodhisattva’s non-attachment to the perfection of generosity.

Furthermore, Subhuti, if bodhisattvas do not direct their attention toward becoming shravakas or pratyekabuddhas while contemplating that the five skandhas bear the marks of impermanence through detachment and likewise cannot be apprehended, because they take non-apprehension as a skillful means, this is the bodhisattva’s non-attachment to the perfection of ethical discipline.

Furthermore, Subhuti, if bodhisattvas, taking non-apprehension as a skillful means while cultivating prajnaparamita, contemplate the earth dhatu through the consciousness dhatu as all being impermanent, suffering, empty, and non-self, and therefore do not become angry but practice only patient acceptance, this is the bodhisattva’s non-attachment to the perfection of patience.

Furthermore, Subhuti, if bodhisattvas, with attention corresponding to omniscience, contemplate form through consciousness as bearing the mark of impermanence through the mark of detachment and as likewise being unapprehendable, and although taking non-apprehension as a skillful means, they never depart from attention corresponding to omniscience and diligently cultivate all wholesome dharmas, this is the bodhisattva’s non-attachment to the perfection of diligence.

Furthermore, Subhuti, if bodhisattvas do not allow attention belonging to shravakas or pratyekabuddhas, distracted states of mind, or other unwholesome states of mind to intermingle with the bodhisattva’s pure attention, this is the bodhisattva’s non-attachment to the perfection of meditative concentration.

Furthermore, Subhuti! If bodhisattvas practicing prajnaparamita contemplate in accordance with reality that form is not empty, yet say that form is empty, that form itself is emptiness and emptiness itself is form, then the same applies to feeling, perception, volitional formations, and consciousness. The same also applies to the eye ayatana through the mind ayatana; the form ayatana through the dharma ayatana; the eye dhatu through the mind dhatu; the form dhatu through the dharma dhatu; the eye-consciousness dhatu through the mind-consciousness dhatu; eye-contact through mind-contact; the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition; and the four foundations of mindfulness through the eighteen unique qualities of a Buddha.

This is a bodhisattva’s unattached prajnaparamita.

Subhuti! Thus, bodhisattvas who practice prajnaparamita with skillful means do not become apprehensive, alarmed, or afraid when they hear such profound prajnaparamita taught.

The Venerable Subhuti again addressed the Buddha:

– How are bodhisattvas aided by spiritual friends, so that when they hear such profound prajnaparamita taught, their minds are neither apprehensive, alarmed, nor afraid?

The Buddha told Subhuti:

– The spiritual friends of those bodhisattvas are those who, always employing non-apprehension as skillful means, teach that even the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment pertaining to form through consciousness cannot be apprehended. They teach that even the characteristics of impermanence through detachment pertaining to the eye through the mind cannot be apprehended. They teach that even the characteristics of impermanence through detachment pertaining to form through dharmas cannot be apprehended. They teach that even the characteristics of impermanence through detachment pertaining to eye-consciousness through mind-consciousness cannot be apprehended. They teach that even the characteristics of impermanence through detachment pertaining to eye-contact through mind-contact cannot be apprehended. They then exhort them to rely upon this, diligently cultivate roots of virtue, and dedicate them to unsurpassed, perfect enlightenment, without aspiring to the states of shravakas or pratyekabuddhas. Know that such persons are the spiritual friends of bodhisattvas.

Furthermore, Subhuti! The spiritual friends of bodhisattvas are those who, always employing non-apprehension as skillful means, teach that the cultivation of the four foundations of mindfulness through the Noble Eightfold Path cannot be apprehended. Or they teach that the cultivation of the liberation gateways of emptiness, signlessness, and wishlessness cannot be apprehended.

Or they teach that the cultivation of the ten powers of a Buddha through the eighteen unique qualities of a Buddha cannot be apprehended. Or they teach that the cultivation of the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects cannot be apprehended. They then exhort them to rely upon this, cultivate roots of virtue, and dedicate them to unsurpassed, perfect enlightenment, without aspiring to the states of shravakas or pratyekabuddhas.

Know that such persons are indeed the spiritual friends of bodhisattvas.

Subhuti! If bodhisattvas are aided by spiritual friends, then when they hear such profound prajnaparamita taught, their minds are neither hindered, alarmed, nor afraid.

Thereupon, Subhuti again addressed the Buddha:

– How do bodhisattvas practicing prajnaparamita lack skillful means, so that when they hear such profound prajnaparamita taught, their minds become apprehensive, alarmed, and afraid?

The Buddha told Subhuti:

– If bodhisattvas, employing apprehension as skillful means and remaining apart from the mental attention associated with the knowledge of all-knowing wisdom, practice the paramita of generosity through prajnaparamita, they apprehend and rely upon that practice. Employing apprehension as skillful means and remaining apart from the mental attention associated with the knowledge of all-knowing wisdom, they contemplate form through consciousness in terms of the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature in phenomena, and in this contemplation of emptiness they perceive something apprehensible and something upon which to rely. Employing apprehension as skillful means, they contemplate the eye through the mind; form through dharmas; eye-consciousness through mind-consciousness; eye-contact through mind-contact; and the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition, in terms of the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature in phenomena, and in this contemplation of emptiness they perceive an attainment and something upon which to rely. Employing apprehension as skillful means and remaining apart from the mental attention associated with the knowledge of all-knowing wisdom, they cultivate the four foundations of mindfulness through the eighteen unique qualities of a Buddha, yet in that cultivation they perceive an attainment and something upon which to rely.

Subhuti! Bodhisattvas such as these practice prajnaparamita without skillful means. Therefore, when they hear such profound prajnaparamita taught, their minds become apprehensive, alarmed, and afraid.

The Venerable Subhuti again addressed the Buddha:

– How are bodhisattvas practicing prajnaparamita led astray by evil friends, so that when they hear such profound prajnaparamita taught, they become apprehensive, alarmed, and afraid?

The Buddha told Subhuti:

– The evil friends of bodhisattvas are those who teach them to become disenchanted with and abandon prajnaparamita through the paramita of generosity, saying: “Good sons! You should not study these teachings. Why? These six paramitas were not spoken by the Buddha. These scriptural passages and verses were falsely fabricated. Therefore, you should not listen to, cultivate, read, recite, accept, retain, reflect upon, investigate, or expound them to others.” Know that such persons are the evil friends of bodhisattvas.

Furthermore, Subhuti! The evil friends of bodhisattvas are those who do not explain the deeds and faults of Mara. That is to say, an evil Mara may assume the appearance of the Buddha, approach a bodhisattva, teach that bodhisattva to become disenchanted with and abandon the six paramitas, and say: “Good son! What need is there to cultivate these paramitas?”

Again, an evil Mara may assume the appearance of the Buddha, approach a bodhisattva, and explain and demonstrate in clear detail teachings associated with shravakas and pratyekabuddhas, from the sutras through the treatises, causing the bodhisattva to devote himself wholeheartedly to studying and practicing them.

Again, an evil Mara may assume the appearance of the Buddha, approach a bodhisattva, and say: “You are not a bodhisattva. You do not possess the mind of enlightenment; therefore, you cannot abide on the stage of non-retrogression and cannot attain the unsurpassed, perfect enlightenment to which you aspire.”

Again, an evil Mara may assume the appearance of the Buddha, approach a bodhisattva, and say: “Good son! Form through consciousness is empty and devoid of self or what belongs to a self. The eye through the mind is empty and devoid of self or what belongs to a self.

Form through dharmas is empty and devoid of self or what belongs to a self. Eye-consciousness through mind-consciousness is empty and devoid of self or what belongs to a self. Eye-contact through mind-contact is empty and devoid of self or what belongs to a self.

The feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are empty and devoid of self or what belongs to a self. Generosity through prajnaparamita is empty and devoid of self or what belongs to a self. The four foundations of mindfulness through the eighteen unique qualities of a Buddha are empty and devoid of self or what belongs to a self.

What need, then, is there to attain unsurpassed, perfect enlightenment?”

Again, an evil Mara may assume the appearance of a pratyekabuddha, approach a bodhisattva, and say: “Good son! All the Buddhas, bodhisattvas, and shravakas in the worlds throughout the ten directions are empty. You should deeply accept and believe this, and should not diligently endure hardship in seeking and making offerings in order to hear the true Dharma and practice in accordance with the teachings you have received.”

Again, an evil Mara may assume the appearance of a shravaka, approach bodhisattvas, and cause them to become disenchanted with and abandon the mental attention associated with the knowledge of all-knowing wisdom, while diligently studying and cultivating the mental attention associated with shravakas and pratyekabuddhas.

Furthermore, there are evil maras who assume the guise of exemplary teachers and approach bodhisattvas, causing them to become utterly disenchanted with the bodhisattvas’ supreme practices. These supreme practices are the six paramitas. They also cause the bodhisattvas to become disenchanted with and turn away from the knowledge of all-knowing wisdom, namely, the fruit of unsurpassed, complete awakening. The evil maras instruct them to diligently cultivate the four establishments of mindfulness and so forth, causing them swiftly to attain the awakening of the Two Vehicles and to become disenchanted with and turn away from aspiring to the fruit of the Unsurpassed Vehicle.

Furthermore, there are evil maras who assume the guise of their parents and approach bodhisattvas, saying: “My child! You should diligently seek to attain the fruits of stream-entry, once-returning, non-returning, or arhatship. These are sufficient to bring the great suffering of birth and death to an end; what need is there for unsurpassed, complete awakening? If you seek awakening, you must pass through immeasurable, countless great kalpas, revolving in birth and death to teach and transform sentient beings. You must relinquish your body and life, sever your hands and feet, and bring hardship and suffering upon yourself—yet who will be grateful to you? Moreover, the fruit of awakening you seek may or may not be attained.”

Furthermore, there are evil maras who assume the guise of bhiksus and approach bodhisattvas. Taking apprehension as an expedient means, they teach that form through consciousness possess the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment as truly existent and apprehensible. They teach that the eye through the mind possess the characteristic of impermanence through the characteristic of detachment as truly existent and apprehensible.

They teach that forms through dharmas possess the characteristic of impermanence through the characteristic of detachment as truly existent and apprehensible. They teach that eye-consciousness through mind-consciousness possess the characteristic of impermanence through the characteristic of detachment as truly existent and apprehensible. They teach that eye-contact through mind-contact possess the characteristic of impermanence through the characteristic of detachment as truly existent and apprehensible.

They teach that the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition possess the characteristic of impermanence through the characteristic of detachment as truly existent and apprehensible. Taking apprehension as an expedient means, they teach that the four establishments of mindfulness through the eighteen distinctive qualities of a Buddha are truly existent and apprehensible, and cause the bodhisattvas to train in them.

If someone does not teach such matters for the sake of awakening bodhisattvas, one should know that such a person is an unwholesome friend of bodhisattvas.

Subhuti! When great bodhisattvas practicing prajnaparamita are led astray by evil maras, upon hearing such profound prajnaparamita taught, their minds become apprehensive and terrified. Therefore, when practicing prajnaparamita, bodhisattvas should carefully discern unwholesome friends and skillfully keep their distance. They should not associate closely with them, lest they lose the mind of awakening, abandon the practices of great bodhisattvas, and fail to attain unsurpassed, complete awakening.

Fascicle 485

THE END