大般若波羅蜜多經

THE FOURTH ASSEMBLY

I. CHAPTER ON WONDROUS PRACTICE

01

Thus have I heard: At one time, the Blessed One was dwelling on Vulture Peak near the city of Rajagriha, together with a community of one thousand two hundred and fifty great bhiksus. All were arhats whose outflows had been exhausted and whose afflictions had ceased. They had attained complete mastery, complete liberation of mind, and complete liberation through wisdom. Like well-trained noble steeds, they were also like great naga kings. They had done what had to be done, fulfilled what had to be fulfilled, laid down their burdens, attained their own benefit, ended all bonds of existence, and been liberated through right knowledge. They had attained ultimate and supreme mastery. The sole exception was Ananda, who was still a learner. The Venerable Subhuti was their foremost.

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

“With your own eloquence, you should expound and reveal the profound prajnaparamita to the assembly of great bodhisattvas. Instruct and admonish them so that they may swiftly bring the prajnaparamita to perfection.”

Then Sariputra thought: “Will Subhuti today use his own eloquence to expound and reveal the profound prajnaparamita to the assembly of great bodhisattvas, or will he do so through the awesome spiritual power of the Tathagata?”

Through the Buddha’s awesome spiritual power, the Venerable Subhuti knew Sariputra’s thought and said to the Venerable Sariputra:

“Whatever the Buddha’s disciples venture to expound and reveal is entirely accomplished through the Buddha’s awesome spiritual power. Why is this? Sariputra, the Buddha first expounds and reveals the essential Dharma to others.

Following the Buddha’s teaching, they diligently cultivate and study, realize the true nature of all dharmas, and thereafter expound and reveal it to others. If what they teach does not contradict the Dharma-nature, it is entirely due to the sustaining power of the Buddha’s awesome spiritual might. Because their realization accords with the Dharma-nature, I shall now expound and reveal the profound prajnaparamita to the assembly of great bodhisattvas, instructing and admonishing them concerning the profound prajnaparamita so that they may swiftly bring it to perfection.

All this is accomplished through the Buddha’s power, not through my own eloquence.”

At that time, Subhuti said to the Buddha:

“Blessed One, you have instructed me to expound and reveal the profound prajnaparamita to the assembly of great bodhisattvas, and to instruct and admonish them so that they may swiftly bring the profound prajnaparamita to perfection.

“Blessed One, they are called ‘bodhisattvas,’ but with reference to what concept are they called bodhisattvas?

“Blessed One, I do not see any dharma called a bodhisattva, nor do I see any dharma called prajnaparamita.

“Blessed One, since I neither see nor apprehend a bodhisattva or any dharma of a bodhisattva, and since I likewise neither see nor apprehend prajnaparamita, how can I expound and reveal the profound prajnaparamita to the assembly of great bodhisattvas?

“Blessed One, which profound prajnaparamita shall I use to instruct which assembly of great bodhisattvas, so that they may swiftly bring prajnaparamita to perfection?

“Blessed One, if great bodhisattvas, upon hearing such words, do not become attached in mind, do not regress, and are neither alarmed nor afraid, but abide in accordance with what the profound prajnaparamita teaches and cultivate the profound prajnaparamita until it is completely perfected, then this itself is to instruct and admonish the assembly of great bodhisattvas so that they may swiftly bring the profound prajnaparamita to perfection. This is also called expounding and revealing the profound prajnaparamita to them.

“Furthermore, Blessed One, great bodhisattvas who cultivate the profound prajnaparamita should train in this way: they should not cling to the mind of great bodhi. Why is this? Because mind is not the intrinsic nature of mind; its intrinsic nature is originally pure.”

Then Sariputra asked Subhuti:

“Subhuti, is there a non-mind and an intrinsic nature of mind?”

Subhuti asked Sariputra in return:

“Whether it exists or does not exist, can the intrinsic nature of non-mind be apprehended?”

Sariputra replied:

“Subhuti, it cannot.”

Subhuti said to Sariputra:

“Since the intrinsic nature of non-mind, whether it exists or does not exist, cannot be apprehended, why do you ask whether non-mind is the intrinsic nature of mind?”

Then Sariputra asked Subhuti:

“What is meant by saying that mind is not the intrinsic nature of mind?”

Subhuti replied:

“If it neither changes nor discriminates, this is called mind not being the intrinsic nature of mind.”

Then Sariputra praised Subhuti:

“Excellent! Excellent! It is exactly as you have said. The Buddha has declared you foremost among those who abide in the samadhi of non-contention. It is just as the Venerable One has said: If great bodhisattvas hear these words and their minds do not become attached, if they do not regress and are neither alarmed nor afraid, one should know that their minds are irreversible in their quest for unsurpassed, complete enlightenment.

“If great bodhisattvas contemplate mind as not being the intrinsic nature of mind in this way, one should know that they are not separated from the profound prajnaparamita. Good men and good women and others who diligently cultivate and study the stages of the sravakas, pratyekabuddhas, or bodhisattvas should listen wholeheartedly to this profound prajnaparamita, accept and retain it, read and recite it, and diligently cultivate and study it. Using skillful means, they should swiftly bring their practice to perfection. Why is this?

“Because the sutra of the profound prajnaparamita encompasses all the dharmas that should be cultivated and studied. Great bodhisattvas who seek unsurpassed, complete enlightenment, who wish genuinely to cultivate the bodhisattva practices, and who wish to perfect all skillful means of the Buddha-Dharma should listen wholeheartedly to this profound prajnaparamita, accept and retain it, read and recite it, thoroughly comprehend it, and practice in accordance with its teachings. Why is this?

“Because this sutra of the profound prajnaparamita encompasses all the dharmas that great bodhisattvas should cultivate and study. Great bodhisattvas who are able to cultivate and study this sutra diligently will realize unsurpassed, complete enlightenment, and all their aspirations will be fulfilled.”

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

“Blessed One, I contemplate the bodhisattva as merely a provisional designation, neither knowable nor apprehensible, and not truly visible. I likewise contemplate prajnaparamita as merely a provisional designation, neither knowable nor apprehensible, and not truly visible. For which great bodhisattvas, then, shall I expound and reveal it? With which profound prajnaparamita shall I instruct and admonish them? Which prajnaparamita are these great bodhisattvas to bring swiftly to perfection?

“Blessed One, I contemplate the bodhisattva and this profound prajnaparamita as merely provisional designations, neither knowable nor apprehensible, and not truly visible. Yet because bodhisattvas and the profound prajnaparamita are spoken of therein, I have doubts.

“Blessed One, the designations ‘profound prajnaparamita’ and ‘bodhisattva’ are both indeterminate and have no abiding place. Why is this? Because both designations are without any real existence. A dharma without any real existence is neither fixed nor abiding. If great bodhisattvas hear the profound prajnaparamita taught in this way and their minds do not become attached, if they do not regress, are neither alarmed nor afraid, and deeply believe and understand, one should know that these great bodhisattvas have come to abide in prajnaparamita and are never separated from it. Taking non-abiding as their skillful means, they abide on the irreversible bodhisattva stage.”

Furthermore, Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in form, nor should they abide in feeling, perception, formations, or consciousness. Why? Because if they abide in form, they practice in conformity with form and do not practice prajnaparamita. If they abide in feeling, perception, formations, or consciousness, they likewise practice in conformity with feeling, perception, formations, and consciousness and do not practice prajnaparamita. Why?

Because prajnaparamita can be encompassed only by not practicing in conformity with conditioned activity.

If prajnaparamita is not encompassed, then prajnaparamita cannot be cultivated.

If prajnaparamita cannot be cultivated, then prajnaparamita cannot be perfected.

If prajnaparamita cannot be perfected, then the knowledge of all-knowing cannot be realized.

If the knowledge of all-knowing cannot be realized, then sentient beings who should be protected and guided cannot be protected and guided.

Therefore, form, feeling, perception, formations, and consciousness should not be apprehended. Why?

Because form cannot be apprehended in relation to prajnaparamita; feeling, perception, formations, and consciousness likewise cannot be apprehended in relation to prajnaparamita. Because form cannot be apprehended, it is not form; because feeling, perception, formations, and consciousness likewise cannot be apprehended, they are not feeling, perception, formations, or consciousness. Because profound prajnaparamita also cannot be apprehended, it is not prajnaparamita.

Great bodhisattvas should practice profound prajnaparamita in this way. If they practice profound prajnaparamita in this way, this is called the bodhisattva's vast, unobstructed, inexhaustible concentration that apprehends no dharma whatsoever. It is decidedly unlike anything attained by any hearer or pratyekabuddha, and it does not apprehend even the knowledge of all-knowing. Why?

Because this knowledge of all-knowing is not cultivated and attained through attachment to characteristics. Every attachment to characteristics is an affliction. If the knowledge of all-knowing could be cultivated and attained through attachment to characteristics, then the brahmin Śreṇika should not have gained faith and understanding regarding the knowledge of all-knowing.

Although this brahmin Śreṇika turned toward the Buddha-Dharma through the power of faith and understanding and was therefore called one who follows through faith, he was able, through a small measure of discerning wisdom, to contemplate the emptiness of the nature of all dharmas and enter the knowledge of all-knowing. Having entered it, he did not grasp the characteristic of form, nor did he grasp the characteristics of feeling, perception, formations, or consciousness.

He did not contemplate this knowledge with a mind of desirous attachment; he did not contemplate this knowledge by means of internal form, feeling, perception, formations, or consciousness; he did not contemplate this knowledge by means of external form, feeling, perception, formations, or consciousness; nor did he contemplate this knowledge by means of internal and external form, feeling, perception, formations, or consciousness; nor did he contemplate this knowledge apart from form, feeling, perception, formations, and consciousness.

Through such approaches of freedom from characteristics, the brahmin Śreṇika gave rise to faith and understanding regarding the entire knowledge of all-knowing and remained unattached to all dharmas.

Having gained faith and understanding regarding the knowledge of all-knowing through such an approach of freedom from characteristics, the brahmin grasped no characteristic in any dharma, nor did he conceive of dharmas as being without characteristics.

Thus, through the power of resolute understanding, this brahmin neither grasped nor abandoned, neither attained nor realized any dharma. At that time, through his own faith and understanding, the brahmin remained unattached even to nirvana and took the true nature of dharmas as the standard of certainty.

Blessed One! This profound prajnaparamita of great bodhisattvas does not appropriate form, feeling, perception, formations, or consciousness. Although they do not appropriate any dharma, until they have perfected the Tathagata's ten powers, four fearlessnesses, four unobstructed understandings, and eighteen exclusive qualities of a Buddha, they will certainly not enter nirvana midway. It should be known that although the profound prajnaparamita of great bodhisattvas is free from attachment, it nevertheless accomplishes supreme undertakings.

Furthermore, Blessed One! When cultivating prajnaparamita, great bodhisattvas should contemplate thus: What is prajnaparamita? Why is it called prajnaparamita? What does such prajnaparamita accomplish?

Blessed One! When cultivating prajnaparamita, these great bodhisattvas should contemplate in this way. If a dharma has no existence and is不可得, that is prajnaparamita. Within nonexistence, what is there to question?

Blessed One! Great bodhisattvas who carefully contemplate this matter and whose minds neither become attached nor retreat nor grow frightened do not depart from profound prajnaparamita.

At that time, Śāriputra asked Subhūti:

– If form is separate from the intrinsic nature of form; if feeling, perception, formations, and consciousness are separate from the intrinsic nature of feeling, perception, formations, and consciousness; if prajnaparamita is separate from the intrinsic nature of prajnaparamita; and if the knowledge of all-knowing is separate from the intrinsic nature of the knowledge of all-knowing, then through what condition can it be known that great bodhisattvas do not depart from prajnaparamita?

Subhūti replied:

– So it is! So it is, Śāriputra! Forms are separate from the intrinsic nature of form; feeling, perception, formations, and consciousness are separate from the intrinsic nature of feeling, perception, formations, and consciousness. Prajnaparamita is separate from the intrinsic nature of prajnaparamita. The knowledge of all-knowing is separate from the intrinsic nature of the knowledge of all-knowing. The intrinsic characteristic of prajnaparamita is also separate from intrinsic characteristic. The intrinsic nature of prajnaparamita is also separate from intrinsic nature. Characteristic is also separate from intrinsic nature, and intrinsic nature is also separate from characteristic. Characteristic is also separate from characteristic. Intrinsic nature is also separate from intrinsic nature. That which characterizes is also separate from that which is characterized. That which is characterized is also separate from that which characterizes. That which characterizes is also separate from that which characterizes. That which is characterized is also separate from that which is characterized.

Great bodhisattvas who can know such a meaning in accordance with reality never depart from profound prajnaparamita.

At that time, Śāriputra asked Subhūti:

– Will great bodhisattvas who train accordingly swiftly accomplish the knowledge of all-knowing?

Subhūti replied:

– So it is! So it is, Śāriputra! Great bodhisattvas who train accordingly will swiftly accomplish the knowledge of all-knowing. Why? Śāriputra, it is because these great bodhisattvas know that all dharmas neither arise nor cease.

Śāriputra! Great bodhisattvas who can practice profound prajnaparamita in this way will draw near to the knowledge of all-knowing.

Furthermore, Śāriputra! If great bodhisattvas practice form, they practice characteristics; if they practice the characteristic of form, they practice characteristics; if they practice the absence of characteristics in the characteristic of form, they practice characteristics; if they practice the arising of form, they practice characteristics; if they practice the cessation of form, they practice characteristics; if they practice the destruction of form, they practice characteristics; and if they practice the emptiness of form, they practice characteristics.

If they say, “I am able to practice,” they practice characteristics; if they say, “I am a bodhisattva who has a practice,” they practice characteristics; or if they say, “I am a bodhisattva who is able to attain,” they practice characteristics.

If they practice feeling, perception, formations, or consciousness, they practice characteristics; if they practice the characteristics of feeling, perception, formations, or consciousness, they practice characteristics; if they practice the absence of characteristics in the characteristics of feeling, perception, formations, or consciousness, they practice characteristics; if they practice the arising of feeling, perception, formations, or consciousness, they practice characteristics; if they practice the cessation of feeling, perception, formations, or consciousness, they practice characteristics; if they practice the destruction of feeling, perception, formations, or consciousness, they practice characteristics;

and if they practice the emptiness of feeling, perception, formations, or consciousness, they practice characteristics.

If they say, “I am able to practice,” they practice characteristics; if they say, “Because I am a bodhisattva, I should have something to practice,” they practice characteristics; or if they say, “Because I am a bodhisattva, I should have something to attain,” they practice characteristics.

If they think, “Whoever can practice in this way cultivates prajnaparamita,” they also practice characteristics. It should be known that such bodhisattvas lack skillful means. Although they engage in practice, they do not practice prajnaparamita.

At that time, Śāriputra asked Subhūti:

– How must great bodhisattvas practice for it to be called the practice of prajnaparamita?

Subhuti replied:

– Great bodhisattvas who do not practice form, do not practice the characteristic of form, do not practice the signlessness of the characteristic of form, do not practice the arising of form, do not practice the cessation of form, do not practice the destruction of form, and do not practice the emptiness of form—this is the practice of prajnaparamita.

Great bodhisattvas who do not practice feeling, perception, formations, or consciousness; do not practice the characteristics of feeling, perception, formations, or consciousness; do not practice the signlessness of the characteristics of feeling, perception, formations, or consciousness; do not practice the arising of feeling, perception, formations, or consciousness; do not practice the cessation of feeling, perception, formations, or consciousness; do not practice the destruction of feeling, perception, formations, or consciousness; and do not practice the emptiness of feeling, perception, formations, or consciousness—this is the practice of prajnaparamita.

Great bodhisattvas who do not apprehend practice, do not apprehend non-practice, do not apprehend both practice and non-practice, and do not apprehend neither practice nor non-practice—this is the practice of prajnaparamita.

Why is this? Sariputra, it is because all dharmas cannot be apprehended, cannot be followed in practice, and cannot be grasped, for they are free from intrinsic nature and characteristics. This is called the great bodhisattvas’ vast, unobstructed, and inexhaustible concentration of not apprehending any dharma, which even all sravakas and pratyekabuddhas cannot equal. Great bodhisattvas who abide in this concentration will swiftly attain unsurpassed, complete enlightenment.

Through the Buddha’s spiritual power, Venerable Subhuti said to the Venerable Sariputra:

– Great bodhisattvas who abide in this concentration have received and will receive predictions from Tathagatas, Arhats, Perfectly Enlightened Ones in the past and present. Although these great bodhisattvas abide in concentration, they do not perceive any concentration, nor do they apprehend the name of the concentration. Neither do they think, “In the past, present, or future, I have genuinely entered, am entering, or will enter this concentration.” Nor do they think, “I alone can enter this concentration; others cannot.” Such conceptual discrimination does not arise at all through the majestic power of this concentration.

At that time, Sariputra asked Subhuti:

– Can great bodhisattvas who, by abiding in this concentration, have received predictions from the Buddhas, the Blessed Ones, in the past and present clearly indicate such a concentration?

Subhuti replied:

– Sariputra, they cannot. Why? Because these good men neither comprehend nor conceive of this concentration.

Sariputra asked:

– Does the Venerable One say that those good men neither comprehend nor conceive of this concentration?

Subhuti replied:

– Those good men most certainly neither comprehend nor conceive of such a concentration. Why? Because such concentrations are all nonexistent; therefore, those good men neither comprehend nor conceive of such concentrations. Such concentrations also neither comprehend nor conceive of any dharma. Why? Because all dharmas are nonexistent.

The Blessed One then praised Subhuti:

– Excellent, excellent! It is exactly as you have said. Therefore, I declare you foremost among those who abide in the concentration free from contention. Empowered by the Tathagata’s spiritual power, you have been able to utter these words.

Thus, Subhuti, great bodhisattvas who wish to train in prajnaparamita should train in this way. Why? Because only great bodhisattvas who train in this way are said to train correctly in profound prajnaparamita.

At that time, Sariputra addressed the Buddha:

– Blessed One, are great bodhisattvas who can train in profound prajnaparamita in this way said to train correctly?

The Buddha said:

– Sariputra, great bodhisattvas who can train in profound prajnaparamita in this way are said to train correctly, because they employ non-attainment as skillful means.

Sariputra addressed the Buddha:

– Blessed One, do great bodhisattvas who can train in this way employ non-attainment as skillful means?

The Buddha said:

– Sariputra, when great bodhisattvas train in this way, they employ non-attainment as skillful means with regard to all dharmas.

Sariputra addressed the Buddha:

– Blessed One, when training in this way, in which dharma do great bodhisattvas not train?

The Buddha said:

– Sariputra, when training in this way, great bodhisattvas do not train in any dharma. Why? Sariputra, because all dharmas do not exist as foolish ordinary beings apprehend them.

At that time, Sariputra addressed the Buddha:

– Blessed One, if that is so, in what manner do dharmas exist?

The Buddha said:

– Sariputra, they exist in the manner of nonexistence. Failure to penetrate such nonexistence of dharmas is called ignorance. With regard to the nonexistent nature of all dharmas, foolish ordinary beings, overpowered by ignorance, craving, and attachment, conceptually discriminate and cling to the two extremes of annihilationism and eternalism. Consequently, because they neither know nor perceive the nonexistent nature of dharmas, they conceptually discriminate among dharmas. Through such discrimination, attachment arises; through attachment, they conceptually discriminate the nonexistent nature of dharmas. Consequently, they neither perceive nor know dharmas. Because they neither perceive nor know dharmas, they conceptually discriminate a past, present, and future world. Through such discrimination, they become attached to name and form. Because they are attached to name and form, they conceptually discriminate and cling to nonexistent dharmas. Because they conceptually discriminate and cling to nonexistent dharmas, they neither know nor perceive the path in accordance with reality; they cannot escape birth and death in the three realms, do not believe in the true Dharma, and do not comprehend the ultimate reality. Therefore, they fall among ordinary beings. For this reason, the assemblies of great bodhisattvas do not cling to the nature or characteristics of dharmas.

At that time, Sariputra addressed the Buddha:

– Blessed One, when great bodhisattvas train in this way, do they train in the knowledge of all-knowing wisdom?

The Buddha said:

– Sariputra, when great bodhisattvas train in this way, they do not seek to train even in the knowledge of all-knowing wisdom. Yet when they train in this way, although they do not attain anything in which to train, they are still said to train correctly in the knowledge of all-knowing wisdom. They thereby draw near to the knowledge of all-knowing wisdom and swiftly perfect the knowledge of all-knowing wisdom.

Then Subhuti addressed the Buddha:

– Blessed One, suppose someone were to come and ask me, “If magically created beings undertake training, can they advance toward the knowledge of all-knowing wisdom and swiftly perfect the knowledge of all-knowing wisdom?” If I were asked this, how should I reply?

The Buddha said:

– Subhuti, I shall question you in return, and you may answer as you see fit. What do you think? Are magical creations different from form? Are magical creations different from feeling, perception, formations, and consciousness?

Subhuti addressed the Buddha:

– Blessed One, magical creations are not different from form, and form is not different from magical creations. Magical creations are precisely form, and form is precisely magical creations. Magical creations are not different from feeling, perception, formations, and consciousness, and feeling, perception, formations, and consciousness are not different from magical creations. Magical creations are precisely feeling, perception, formations, and consciousness, and feeling, perception, formations, and consciousness are precisely magical creations.

The Buddha said:

– Subhuti, what do you think? Is it not in dependence upon the five aggregates of clinging that various deluded conceptions and perceptions arise, words are conventionally established, and the designation “great bodhisattva” is provisionally applied?

Subhuti addressed the Buddha:

– Blessed One, it is so!

The Buddha said:

– Subhuti, all great bodhisattvas who seek unsurpassed, complete enlightenment and cultivate prajnaparamita train just as magically created beings train. Why? Because magical creations are precisely the five aggregates of clinging. For I teach that the five aggregates, the eye and the other six faculties, and so forth are all like magical creations and have no true existence.

Venerable Subhuti addressed the Buddha:

– Blessed One, when great bodhisattvas who have newly begun to train in the Great Vehicle hear this teaching, will their minds become frightened and retreat?

The Buddha said:

– Subhuti! If a bodhisattva-mahasattva who has newly begun to study the Great Vehicle draws near to bad friends and hears such a teaching, his mind will immediately become frightened and he will retreat. But if he is able to draw near to good friends, although he hears these words, he will neither become frightened nor retreat.

The Venerable Subhuti said to the Buddha:

– Blessed One! What kind of person is called a bad friend of a bodhisattva?

The Buddha said:

– Subhuti! Bad friends of bodhisattva-mahasattvas are those who instruct and admonish the assemblies of bodhisattva-mahasattvas in such a way as to cause them to forsake generosity, and so forth, up to prajnaparamita; to forsake the aspiration for the knowledge of all modes; to study worldly writings while grasping at their characteristics; and to study the sutras and teachings of the sravakas and pratyekabuddhas. Furthermore, they do not explain the deeds of Mara or the faults of Mara, thereby preventing their training from being successfully accomplished. Such persons are called bad friends of bodhisattvas.

The Venerable Subhuti said to the Buddha:

– Blessed One! What kind of person is called a good friend of a bodhisattva?

The Buddha said:

– Subhuti! Good friends of bodhisattva-mahasattvas are those who instruct and admonish the assemblies of bodhisattva-mahasattvas, causing them to train in generosity, and so forth, up to prajnaparamita; causing them to cultivate the aspiration for the knowledge of all modes; causing them to abandon attachment to the characteristics of worldly writings; and causing them to abandon the sutras and teachings of the sravakas and pratyekabuddhas. They skillfully explain the deeds of Mara and the faults of Mara, enabling them to understand and employ skillful means to seize and eliminate them, so that their training may swiftly be accomplished. Such persons are called good friends of bodhisattvas, who guide them toward the Great Vehicle and adorn them with great vows.

The Venerable Subhuti said to the Buddha:

– Blessed One! Regarding the designation “bodhisattva-mahasattva,” what is the meaning of “bodhisattva”?

The Buddha said:

– Subhuti! To study all dharmas without attachment or obstruction; to understand all dharmas without attachment or obstruction; to seek realization of unsurpassed, complete, perfect enlightenment; and to benefit sentient beings—this is the meaning of “bodhisattva.”

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason is a bodhisattva called a mahasattva?

The Buddha said:

– Subhuti! Because bodhisattva-mahasattvas are foremost among the great assembly of sentient beings, they are called mahasattvas.

At that time, Sariputra said to the Buddha:

– Blessed One! I wish to use my eloquence to explain the meaning according to which a bodhisattva is called a mahasattva. May the Blessed One permit me to do so.

The Buddha said:

– Sariputra! Now is indeed the proper time. Speak as you wish.

Sariputra said to the Buddha:

– Blessed One! Because bodhisattva-mahasattvas employ skillful means to teach the essentials of the Dharma for the sake of sentient beings, causing them to eliminate the view of self, the view of a sentient being, the view of a living being, the view of a pudgala, the view of existence, the view of nonexistence, the view of annihilation, the view of permanence, the view of a personal self, and all other kinds of views and attachments, according to this meaning they are called mahasattvas.

Then Subhuti said to the Buddha:

– Blessed One! I wish to use my eloquence to explain the meaning according to which a bodhisattva is called a mahasattva. May the Blessed One permit me to do so.

The Buddha said:

– Subhuti! Now is indeed the proper time. Speak as you wish.

Subhuti said to the Buddha:

– Blessed One! Because bodhisattva-mahasattvas, wishing to realize the knowledge of all modes, arouse the mind of enlightenment, an uncontaminated mind, an unequaled and peerless mind, and a mind not shared with sravakas, pratyekabuddhas, and so forth, yet remain unattached to all such states of mind, according to this meaning they are called mahasattvas.

Why is this so? Because the knowledge of all modes is truly uncontaminated and does not fall within the three realms. The mind that seeks the knowledge of all modes is truly uncontaminated and does not fall within the three realms. One should not become attached to such a mind. Therefore, one is called a bodhisattva-mahasattva.

At that time, Sariputra asked Subhuti:

– For what reason is there no attachment to such a mind?

Subhuti replied:

– Because such minds are devoid of the nature of mind, there is no attachment.

Sariputra asked Subhuti:

– Does that mind possess the nature of non-mind?

Subhuti asked Sariputra in return:

– Can this nature of non-mind, whether existent or nonexistent, be apprehended?

Sariputra replied:

– Subhuti! No!

Subhuti replied:

– This nature of non-mind, whether existent or nonexistent, is also unapprehensible. Why, then, do you ask whether that mind possesses the nature of non-mind?

Then Sariputra praised Subhuti:

– Excellent! Excellent! It is so! It is so! The Buddha has declared that you, Venerable One, are foremost among those who abide in the concentration of non-contention. It is indeed exactly as the Noble One has said.

At that time, Purnamaitrayaniputra said to the Buddha:

– Blessed One! I wish to use my eloquence to explain the meaning according to which a bodhisattva is called a mahasattva. May the Blessed One permit me to do so.

The Buddha said:

– Purnamaitrayaniputra! Now is indeed the proper time. Speak as you wish.

Purnamaitrayaniputra said to the Buddha:

– Blessed One! Because bodhisattva-mahasattvas, for the benefit of all sentient beings, don the great armor of merit, arouse the mind of the Great Vehicle, and rely upon the Great Vehicle, they are called mahasattvas.

Then Subhuti said to the Buddha:

– Blessed One! According to your teaching, bodhisattva-mahasattvas don the great armor of merit. To what extent may bodhisattva-mahasattvas be said to don the great armor of merit?

The Buddha said:

– Subhuti! Bodhisattva-mahasattvas think: “I should liberate immeasurable and boundless sentient beings and cause them to enter the nirvana without remainder.” Although they liberate such immeasurable, countless, and boundless sentient beings and cause them all to enter the realm of nirvana without remainder, they nevertheless perceive neither any dharma nor any sentient being that attains nirvana.

Why is this so? Because such is the dharma-nature of all dharmas. It is like an illusionist or his apprentice who conjures countless people at a crossroads and causes them to harm one another. What do you think? Are there really people among them who harm one another to the point of being killed or wounded?

Subhuti said to the Buddha:

– Blessed One! No!

The Buddha said:

– Subhuti! Bodhisattva-mahasattvas are likewise. Although they liberate immeasurable, countless, and boundless sentient beings and cause them to enter the nirvana without remainder, there is nevertheless neither any dharma nor any sentient being that attains nirvana. You should know that any bodhisattva-mahasattva who hears this matter without becoming frightened or retreating has donned the great armor of merit.

Then Subhuti said to the Buddha:

– Blessed One! As I understand the meaning of the Buddha’s teaching, bodhisattva-mahasattvas do not don the great armor of merit; one should know that this is precisely what it means to don the great armor of merit.

The Buddha said:

– Subhuti! It is so! It is so! Bodhisattva-mahasattvas do not don the great armor of merit; one should know that this is precisely what it means to don the great armor of merit. Why is this so? Because the knowledge of all modes is uncreated, and all sentient beings are also uncreated. Wishing to benefit those sentient beings, bodhisattva-mahasattvas don the great armor of merit.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason is the knowledge of all modes uncreated, and why are all sentient beings also uncreated? Why do bodhisattva-mahasattvas don the great armor of merit in order to benefit those sentient beings?

The Buddha said:

– Subhuti! Because all agents are unapprehensible. Why is this so? Because form is neither created nor uncreated, neither acting nor nonacting. Feeling, perception, formations, and consciousness are neither created nor uncreated, neither acting nor nonacting. Why is this so? Because form, up to and including consciousness, is entirely unapprehensible.

The Venerable Subhuti said to the Buddha:

– Blessed One! As I understand the meaning of the Buddha’s teaching, form, up to and including consciousness, is neither defiled nor purified. Why is this so? Because form is neither bound nor released; feeling, perception, formations, and consciousness are likewise neither bound nor released. The true suchness of form is neither bound nor released; the true suchness of feeling, perception, formations, and consciousness is likewise neither bound nor released.

At that time, Purnamaitrayaniputra asked Subhuti:

– The Venerable One said: Form is neither bound nor liberated; feeling, perception, formations, and consciousness are likewise neither bound nor liberated. The suchness of form is neither bound nor liberated; the suchness of feeling, perception, formations, and consciousness is likewise neither bound nor liberated?

Subhuti replied:

– Indeed! Indeed!

Purna asked:

– Then what forms are neither bound nor liberated? What feelings, perceptions, formations, and consciousnesses are neither bound nor liberated? What suchnesses of form are neither bound nor liberated? What suchnesses of feeling, perception, formations, and consciousness are neither bound nor liberated?

Subhuti replied:

– I say that form, being like an illusory person, is neither bound nor liberated; feeling, perception, formations, and consciousness, being like an illusory person, are likewise neither bound nor liberated. I say that the suchness of form, being like an illusory person, is neither bound nor liberated; the suchness of feeling, perception, formations, and consciousness, being like an illusory person, is likewise neither bound nor liberated.

Why is this? Because form through consciousness and their suchness are all nonexistent, they are neither bound nor liberated; because they are detached, they are neither bound nor liberated; because they are quiescent, they are neither bound nor liberated; because they are signless, they are neither bound nor liberated; because they are without activity, they are neither bound nor liberated; because they are without arising or cessation, they are neither bound nor liberated; and because they are without defilement or purification, they are neither bound nor liberated.

This is called a great bodhisattva who, proceeding toward the Great Vehicle, dons the armor of merit.

When Purna heard this teaching, he remained silent, rejoiced, believed, and accepted it.

Then Subhuti said to the Buddha:

– World-Honored One! Great bodhisattvas don the armor of merit, proceed toward the Great Vehicle, and rely upon the Great Vehicle. What, then, is called the Great Vehicle? How far must they go before it is said that they proceed toward the Great Vehicle? From where does the Great Vehicle emerge, and where does it abide? Upon what does the Great Vehicle abide? Who relies upon this Great Vehicle and goes forth?

The Buddha said:

– Subhuti! The Great Vehicle means that which is composed of immeasurable, innumerable, and boundless merits. As to your question, “How far must they go before it is said that they proceed toward the Great Vehicle?” Subhuti, you should know that when great bodhisattvas diligently cultivate generosity through prajnaparamita, progressing from one bodhisattva stage to another, only then are they said to proceed toward the Great Vehicle. Next you asked, “From where does the Great Vehicle emerge, and where does it abide?” Subhuti, you should know that such a Great Vehicle emerges from the three realms and abides in the knowledge of all-knowing wisdom. Yet when nonduality is employed as a skillful means, it neither emerges nor abides.

Your next question was, “Upon what does such a Great Vehicle abide?” Subhuti, you should know that such a Great Vehicle has absolutely no place of abiding. Because all dharmas have no place of abiding, this Great Vehicle abides in non-abiding.

Your final question was, “Who relies upon this Great Vehicle and goes forth?” Subhuti, you should know that no one whatsoever relies upon this Great Vehicle and goes forth. Why? Because the vehicle relied upon, the person who relies upon the vehicle, the cause, the purpose, the place, and the time are all nonexistent and cannot be apprehended. Since all dharmas are nonexistent and cannot be apprehended, therein what dharma could rely upon what dharma and go forth, and where could it abide for one to say that there is someone who relies upon it?

The Venerable Subhuti said to the Buddha:

– World-Honored One! The Great Vehicle means that whoever relies upon it transcends the entire world and is supremely honored and excellent among devas, humans, asuras, and others. Such a Great Vehicle is comparable to empty space.

Just as empty space can contain immeasurable, innumerable, and boundless sentient beings, so too can the Great Vehicle contain immeasurable, innumerable, and boundless sentient beings.

Furthermore, just as empty space neither comes, nor goes, nor abides, nor is seen, so too does the Great Vehicle neither come, nor go, nor abide, nor is it seen.

Furthermore, just as empty space has no beginning, end, or middle, so too does the Great Vehicle have no beginning, end, or middle.

Such a Great Vehicle is supremely honored and excellent, comparable to empty space. It contains everything, neither moves nor abides, is equal throughout the three times, and transcends the three times; therefore, it is called the Great Vehicle.

The Buddha said:

– Subhuti! Excellent! Excellent! It is exactly as you have said. The bodhisattvas’ Great Vehicle is endowed with such boundless merits.

At that time, Purna said to the Buddha:

– World-Honored One! Previously, you instructed the Venerable Subhuti to expound and reveal the profound prajnaparamita to the assembly of great bodhisattvas. Why, then, is he now speaking about the Great Vehicle?

Subhuti then said to the Buddha:

– World-Honored One! All the meanings of the Great Vehicle that I have expounded thus far accord with prajnaparamita and do not contradict it.

The Buddha said:

– Subhuti! All the meanings of the Great Vehicle that you have expounded thus far accord with prajnaparamita and do not contradict it. Why? Because all wholesome dharmas are encompassed within profound prajnaparamita.

The Venerable Subhuti said to the Buddha:

– World-Honored One! The beginning, end, and middle of great bodhisattvas cannot be apprehended. Why? Because form is boundless, great bodhisattvas are also boundless. Because feeling, perception, formations, and consciousness are boundless, great bodhisattvas are also boundless.

Furthermore, World-Honored One! Form as a great bodhisattva is nonexistent and cannot be apprehended. Feeling, perception, formations, and consciousness as a great bodhisattva are nonexistent and cannot be apprehended. Form apart from a great bodhisattva is nonexistent and cannot be apprehended. Feeling, perception, formations, and consciousness apart from a great bodhisattva are nonexistent and cannot be apprehended.

Thus, World-Honored One! Among all dharmas, when I seek a great bodhisattva in every manner, every place, and every time, I can neither see nor apprehend one. When I seek profound prajnaparamita, I can likewise neither see nor apprehend it. When I seek the knowledge of all-knowing wisdom, I can likewise neither see nor apprehend it. How, then, could I instruct and admonish great bodhisattvas, enabling them swiftly to attain the consummation of prajnaparamita—that is, to realize the knowledge of all-knowing wisdom?

Furthermore, World-Honored One! Great bodhisattvas are merely conventional designations and are all devoid of intrinsic nature. Just as what is called a self and so forth has never arisen, is merely a conventional designation, and is entirely devoid of intrinsic nature, so too are all dharmas: they have never arisen, are merely conventional designations, and are entirely devoid of intrinsic nature.

Herein, what is it that has never arisen? If it has never arisen, it cannot be called form. What is it about feeling, perception, formations, and consciousness that has never arisen? If they have never arisen, they cannot be called feeling, perception, formations, and consciousness.

World-Honored One! Form as a great bodhisattva cannot be apprehended. Feeling, perception, formations, and consciousness as a great bodhisattva cannot be apprehended. Even this designation “cannot be apprehended” cannot itself be apprehended. Among all dharmas such as these, when I seek a great bodhisattva in every manner, every place, and every time, I can find none. What dharmas, then, could I use to teach them, and what dharmas could they use to cultivate? In what places, at what times, and what dharmas would they realize?

Furthermore, World-Honored One! “World-Honored One” is merely a conventional designation; all bodhisattvas are merely conventional designations; profound prajnaparamita is merely a conventional designation. Just as what is called a self and so forth has never arisen, is merely a conventional designation, and is entirely devoid of intrinsic nature, so too are all dharmas: they are merely conventional designations and are entirely devoid of intrinsic nature.

How could form be neither admissible nor capable of arising? How could feeling, perception, formations, and consciousness be neither admissible nor capable of arising? The intrinsic nature of all dharmas is neither admissible nor capable of arising. If a dharma devoid of intrinsic nature cannot arise, and this non-arising dharma also cannot arise, how could I use this prajnaparamita, which has never arisen, to instruct and admonish great bodhisattvas, who have likewise never arisen, and enable them to attain consummation?

World-Honored One! Apart from the unarisen Dharma, there is no other dharma, nor is there any great bodhisattva who can practice for the attainment of unsurpassed, perfect enlightenment.

World-Honored One! If a great bodhisattva, upon hearing this teaching, neither becomes attached nor retreats nor is frightened, it should be known that this great bodhisattva is able to cultivate prajnaparamita. Why? Because when a great bodhisattva cultivates profound prajnaparamita and contemplates all dharmas, at that time the great bodhisattva neither apprehends, accepts, grasps, abides in, nor clings to any form, nor does the bodhisattva posit the existence of form; neither apprehends, accepts, grasps, abides in, nor clings to any feeling, perception, formation, or consciousness, nor does the bodhisattva posit the existence of feeling, perception, formation, or consciousness.

When this great bodhisattva practices prajnaparamita, the bodhisattva does not perceive form, nor does the bodhisattva perceive feeling, perception, formation, or consciousness. Why? Because the nature of form is empty, unarisen, and unceasing; the nature of feeling, perception, formation, and consciousness is empty, unarisen, and unceasing.

World-Honored One! Form that neither arises nor ceases is not form; feeling, perception, formation, and consciousness that neither arise nor cease are not feeling, perception, formation, and consciousness. Why? Because form through consciousness and nonarising and nonceasing are neither two nor divided into two.

Why? Because the Dharma of nonarising and nonceasing is neither one nor two, neither many nor different. Therefore, form through consciousness, being neither arisen nor ceased, are not form through consciousness.

World-Honored One! Form that is nondual is not form; feeling, perception, formation, and consciousness that are nondual are not feeling, perception, formation, and consciousness.

World-Honored One! Form is included among nondual dharmas; feeling, perception, formation, and consciousness are included among nondual dharmas. To speak of form is to speak of the nondual Dharma; to speak of feeling, perception, formation, and consciousness is to speak of the nondual Dharma.

At that time, Shariputra asked Subhuti:

– As I understand the meaning of what the Venerable One has said: the self and sentient beings are utterly unarisen; form through consciousness are utterly unarisen; and all Buddhas and bodhisattvas are utterly unarisen. If so, for what reason do great bodhisattvas, in order to liberate immeasurable and innumerable sentient beings, cultivate many hundreds of thousands of difficult ascetic practices and endure immeasurable great sufferings that are hard to bear?

Subhuti replied:

– Shariputra! I do not perceive, within that nonarising, any great bodhisattva who, in order to liberate immeasurable and innumerable sentient beings, cultivates hundreds of thousands of difficult ascetic practices and endures immeasurable great sufferings that are hard to bear. Although great bodhisattvas cultivate immeasurable kinds of difficult ascetic practices for the sake of sentient beings, they do not conceive of them as ascetic practices.

Why? Because if they conceived of ascetic practices as ascetic practices, they would certainly be unable to benefit immeasurable and innumerable sentient beings.

Great bodhisattvas take nonapprehension as skillful means: they should regard painful practices as joyful practices; regard difficult practices as easy practices; and regard sentient beings as their parents, siblings, spouses, children, or their own bodies. In order to liberate them, they arouse the aspiration for unsurpassed, perfect enlightenment. This is precisely how they bring abundant benefit to immeasurable and boundless sentient beings.

Furthermore, Shariputra! Having regarded all sentient beings as their parents, siblings, spouses, children, or their own bodies, great bodhisattvas reflect thus: I should liberate all sentient beings and cause them to leave behind the sufferings of birth and death. Therefore, I should undertake many hundreds of thousands of difficult ascetic practices. I would rather relinquish my own body than abandon them. Yet regarding the suffering and painful practices of sentient beings, they do not falsely conceive that those beings have suffering and painful practices.

They further reflect: I should liberate all sentient beings and cause them to leave behind boundless great sufferings. Even if they were to cut my body into hundreds of thousands of pieces, I would resolutely never turn back. Yet amid all this, they do not conceive of any difficult ascetic practice.

Furthermore, Shariputra! Great bodhisattvas should reflect: Just as, when I seek the intrinsic nature of all dharmas in every manner, in every place, and at every time, and so forth, I cannot find it, so too are all internal and external dharmas: they are all nonexistent and all unapprehensible.

If they abide in this perception, they do not perceive any difficult ascetic practice. Consequently, for the sake of immeasurable, innumerable, and boundless sentient beings, they are able to cultivate many hundreds of thousands of difficult ascetic practices and perform deeds of great benefit.

Fascicle 538

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