摩訶般若波羅蜜經

CHAPTER EIGHT

EXHORTATION TO LEARNING

Venerable Subhuti said: “Blessed One! A great bodhisattva who wishes to perfect dana-paramita must study prajnaparamita; one who wishes to perfect sila-paramita, kshanti-paramita, virya-paramita, dhyana-paramita, and prajnaparamita must study prajnaparamita.

A great bodhisattva who wishes to know the five skandhas, the twelve ayatanas, and the eighteen dhatus; who wishes to know eye-contact and the feeling arising from eye-contact as condition, up to mind-contact and the feeling arising from mind-contact as condition, must study prajnaparamita.

A great bodhisattva who wishes to eliminate greed, anger, delusion, pride, doubt, the view of a self, attachment to precepts, and the various associated mental afflictions must study prajnaparamita. One who wishes to eliminate the four bonds, the four views, and the four inversions must study prajnaparamita.

A great bodhisattva who wishes to know the ten wholesome actions, the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, up to the eighteen distinctive qualities, must study prajnaparamita.

A great bodhisattva who wishes to enter the samadhi of the factors of awakening, enter the six superknowledges, enter the nine successive concentrations, or enter the transcendent samadhi must study prajnaparamita.

A great bodhisattva who wishes to attain the Lion’s Play Samadhi, the Lion’s Vigorous Advance Samadhi, all dharani gateways, the Surangama Samadhi, the Jewel Seal Samadhi, the Wondrous Moon Samadhi, the Moon-Banner Mark Samadhi, the Seal of All Dharmas Samadhi, the Contemplative Seal Samadhi, the Complete Nature of Dharmas Samadhi, the Complete Abiding in Marks Samadhi, the Adamantine Samadhi, the Samadhi of Entering All Dharma Gateways, the King of Samadhis Samadhi, the Royal Seal Samadhi, the Pure Power Samadhi, the Loftily Transcendent Samadhi, the Samadhi of Completely Entering All Eloquence, the Samadhi of Entering the Names of All Dharmas, the Samadhi of Contemplating the Ten Directions, the Seal of All Dharani Gateways Samadhi, the Samadhi of Never Forgetting Any Dharma,

the Seal Gathering All Collections of Dharmas Samadhi, the Samadhi of Abiding Like Space, the Threefold Purity Samadhi, the Samadhi of Unregressing Superknowledge, the Samadhi Transcending the Eight, and the Banner-Marks of All Samadhis Samadhi must study prajnaparamita.

Blessed One! A great bodhisattva who wishes to fulfill the aspirations of all sentient beings must study prajnaparamita.

One who wishes to perfect the following wholesome roots—never falling into the evil destinies, never being born into a lowly household, never entering the ranks of the sravakas or pratyekabuddhas, and never falling from the bodhisattva summit—must study prajnaparamita.”

Venerable Sariputra asked: “What does it mean to fall from the bodhisattva summit?”

Venerable Subhuti said: “If a great bodhisattva practices the six paramitas without skillful means and enters the samadhis of emptiness, signlessness, and wishlessness, yet neither falls into the ranks of the sravakas or pratyekabuddhas nor enters the bodhisattva stage, this is called the arising of a great bodhisattva’s attachment to Dharma. For this reason, the bodhisattva falls from the summit.”

Venerable Sariputra asked: “What is called a bodhisattva’s arising?”

Venerable Subhuti said: “Arising means attachment to Dharma.”

Venerable Sariputra asked: “What constitutes attachment to Dharma?”

Venerable Subhuti said: “When a great bodhisattva practices prajnaparamita and accepts, remembers, and grasps that form, feeling, perception, formations, and consciousness are empty, signless, wishless, quiescent, impermanent, suffering, and non-self, this is called the arising of attachment to Dharmas conducive to the path.

‘This is suffering and must be known; this is its origin and must be abandoned; this is cessation and must be realized; this is the path and must be cultivated. This Dharma is defiled; this Dharma is pure. This Dharma should be approached; this Dharma should not be approached.

This should be done; this should not be done. This is the bodhisattva path; this is not the bodhisattva path. This is what a bodhisattva should study; this is not what a bodhisattva should study.

This is the bodhisattva’s dana-paramita, up to prajnaparamita; these are not the bodhisattva’s six paramitas. This is the bodhisattva’s skillful means; this is not the bodhisattva’s skillful means. This is where a bodhisattva brings beings to maturity; this is not where a bodhisattva brings beings to maturity.’ If, while practicing prajnaparamita, a great bodhisattva accepts, remembers, and grasps the foregoing dharmas, this is called the arising of attachment to Dharmas conducive to the path.”

Venerable Sariputra asked: “What is the non-arising of a bodhisattva?”

Venerable Subhuti said: “When a great bodhisattva practices prajnaparamita, within inner emptiness he does not perceive outer emptiness; within outer emptiness he does not perceive inner emptiness; within outer emptiness he does not perceive inner-and-outer emptiness; within inner-and-outer emptiness he does not perceive outer emptiness; within inner-and-outer emptiness he does not perceive the emptiness of emptiness; within the emptiness of emptiness he does not perceive inner-and-outer emptiness; within great emptiness he does not perceive the emptiness of emptiness; within great emptiness he does not perceive emptiness of the ultimate meaning; within emptiness of the ultimate meaning he does not perceive great emptiness;

within emptiness of the ultimate meaning he does not perceive emptiness of the conditioned; within emptiness of the conditioned he does not perceive emptiness of the ultimate meaning; within emptiness of the conditioned he does not perceive emptiness of the unconditioned; within emptiness of the unconditioned he does not perceive emptiness of the conditioned; within emptiness of the unconditioned he does not perceive ultimate emptiness; within ultimate emptiness he does not perceive emptiness of the unconditioned; within ultimate emptiness he does not perceive beginningless emptiness; within beginningless emptiness he does not perceive ultimate emptiness; within beginningless emptiness he does not perceive emptiness of dispersion;

within emptiness of dispersion he does not perceive beginningless emptiness; within emptiness of dispersion he does not perceive emptiness of intrinsic nature; within emptiness of intrinsic nature he does not perceive emptiness of dispersion; within emptiness of intrinsic nature he does not perceive the emptiness of all dharmas; within the emptiness of all dharmas he does not perceive emptiness of intrinsic nature; within the emptiness of all dharmas he does not perceive emptiness of intrinsic characteristics; within emptiness of intrinsic characteristics he does not perceive the emptiness of all dharmas; within emptiness of intrinsic characteristics he does not perceive emptiness of non-apprehension;

within emptiness of non-apprehension he does not perceive emptiness of intrinsic characteristics; within emptiness of non-apprehension he does not perceive emptiness of nonexistence; within emptiness of nonexistence he does not perceive emptiness of non-apprehension; within emptiness of nonexistence he does not perceive emptiness of existence; within emptiness of existence he does not perceive emptiness of nonexistence; within emptiness of existence he does not perceive emptiness of both nonexistence and existence; within emptiness of both nonexistence and existence he does not perceive emptiness of existence.

The foregoing is the non-arising of a bodhisattva and is attainment of entry into the bodhisattva stage.

Sariputra! A great bodhisattva who wishes to study prajnaparamita should study in this way: he should not think of or recollect the five skandhas, the twelve ayatanas, the eighteen dhatus, the six paramitas, up to the eighteen distinctive qualities.

When attaining these minds—the unequaled and peerless mind and the great mind—a great bodhisattva practicing prajnaparamita should neither think of nor recollect them, nor should he become complacently attached to attainment.

Why is this? Because this mind is not mind, for the characteristic of mind is originally and eternally pure.”

Venerable Sariputra asked: “How is the nature of mind eternally pure?”

Venerable Subhuti said: “A bodhisattva clearly knows that the characteristic of mind has originally neither united nor associated with greed, anger, delusion, any fetters, or afflictions, and has originally neither united nor associated with the mind of a sravaka or the mind of a pratyekabuddha. This is called the eternal purity of the characteristic of a bodhisattva’s mind.”

Venerable Sariputra asked: “Does this mind that is without the characteristic of mind exist?”

Venerable Subhuti said: “Within this signless mind, can the characteristics of having mind and of having no mind be apprehended?”

Venerable Sariputra said: “They cannot be apprehended.”

Venerable Subhuti said: “If they cannot be apprehended, one should not ask whether this mind that is without the characteristic of mind exists.”

Venerable Sariputra asked: “What is being without the characteristic of mind?”

Venerable Subhuti said: “With regard to all dharmas, neither destroying nor discriminating—this is called being without the characteristic of mind.”

Venerable Sariputra asked: “Is it only this mind that is neither subject to destruction nor discriminating, or are form, up to and including the Buddha path, likewise neither subject to destruction nor discriminating?”

Venerable Subhuti said: “If one can know that the three characteristics are neither subject to destruction nor discriminating, one can also know that form, up to and including the Buddha path, is likewise neither subject to destruction nor discriminating.”

Venerable Sariputra praised him: “Excellent, excellent! Subhuti is a true son of the Buddha, born from the Buddha’s mouth, born from seeing the Dharma, born through transformation by the Dharma. He has obtained a share of the Dharma, not a share of material wealth. Within the true Dharma, he has personally realized it through faith.

“It is just as the Buddha once praised you as foremost among those who have attained the samadhi of non-contention.

“Great bodhisattvas should train in prajnaparamita in this way. It should also be clearly understood herein that if bodhisattvas practice exactly as you have said, they do not depart from prajnaparamita.

“Good men and good women who wish to train in the sravaka stage should also hear prajnaparamita, receive and retain it, read and recite it, remember it, and put it into practice. Those who wish to train in the pratyekabuddha stage should also hear prajnaparamita, receive and retain it, read and recite it, remember it, and put it into practice. Those who wish to train in the bodhisattva stage should also hear prajnaparamita, receive and retain it, read and recite it, remember it, and put it into practice.

“Why is this? Because the three vehicles are extensively explained within prajnaparamita; therefore, bodhisattvas, sravakas, and pratyekabuddhas must all train in it.”

CHAPTER ON THE COLLECTION OF PRAISES

NINE

Venerable Subhuti addressed the Buddha: “Blessed One! I neither perceive nor apprehend any bodhisattva who practices prajnaparamita. For whom, then, should I expound prajnaparamita?

“Blessed One! I do not perceive the gathering or dispersal of any dharma. If I were to designate a bodhisattva by the name ‘bodhisattva,’ I might come to regret it.

“Blessed One! That designation neither abides nor does not abide. Why is this? Because the designation is fundamentally nonexistent. Therefore, that designation neither abides nor does not abide.

“Blessed One! I do not perceive the gathering or dispersal of form, up to and including consciousness; the eye, up to and including the mind; visible form, up to and including dharmas; eye-consciousness, up to and including mind-consciousness; eye-contact, up to and including mind-contact; or feeling arising through causes and conditions. Nor do I perceive the gathering or dispersal of ignorance, up to and including old age and death; the cessation of ignorance, up to and including old age and death; or the cessation of ignorance, up to and including the cessation of old age and death. Since they cannot be perceived, how could a name be assigned to them? Therefore, the designation neither abides nor does not abide. Why is this? Because the designation is nonexistent.

“Blessed One! I do not perceive the gathering or dispersal of the afflictions of greed, hatred, and delusion, or of the fetters and bonds. Nor do I perceive the gathering or dispersal of the six paramitas, up to and including the eighteen unique qualities of a Buddha. How, then, could I assign the designation ‘bodhisattva’? This designation neither abides nor does not abide. Why is this? Because the designation is nonexistent.

“Blessed One! I do not perceive the gathering or dispersal of the five skandhas, which are like a dream, a shadow, an echo, a mirage, or a magical transformation.

“I do not apprehend separation from gathering and dispersal, nor the gathering or dispersal of quiescent cessation, non-arising, non-ceasing, non-defilement, or non-purity.

“I do not apprehend the gathering or dispersal of the Dharma-nature, the ultimate reality, the characteristics of dharmas, or the abiding state of dharmas.

“I do not apprehend the gathering or dispersal of wholesome or unwholesome dharmas.

“I do not apprehend the gathering or dispersal of conditioned or unconditioned dharmas, or of contaminated or uncontaminated dharmas.

“I do not apprehend the gathering or dispersal of past, future, or present dharmas.

“I do not apprehend the gathering or dispersal of dharmas that are neither past, nor future, nor present.

“What are dharmas that are neither past, nor future, nor present? They are precisely the unconditioned dharmas.

“Blessed One! I do not perceive the gathering or dispersal of unconditioned dharmas. I do not perceive the gathering or dispersal of the Buddha; nor do I perceive the gathering or dispersal of Buddha lands as numerous as the sands of the Ganges, their Buddhas and bodhisattvas, together with their sravakas and pratyekabuddhas. Because they are all nonexistent, they neither abide nor do not abide.

“If this is so, how could bodhisattvas be instructed in prajnaparamita?

“Blessed One! This designation ‘bodhisattva’ neither abides nor does not abide. Why is this? Because this designation is nonexistent; therefore, it neither abides nor does not abide.

“Blessed One! Since I do not perceive the gathering or dispersal of the true characteristics of all dharmas, how could I give the name ‘bodhisattva’ to a bodhisattva? The designation of the true characteristics of all dharmas neither abides nor does not abide. Because this designation is nonexistent, it therefore neither abides nor does not abide.

“Blessed One! Dharmas arise through the conjunction of causes and conditions and are provisionally established by names. Within the five skandhas, the twelve ayatanas, and the eighteen dhatus, up to and including the eighteen unique qualities of a Buddha, the designation ‘bodhisattva’ is inexpressible; it is also inexpressible within dharmas that have come together.

“Just as dreams, shadows, echoes, mirages, and magical transformations within all dharmas are inexpressible,

“so too the designations ‘empty space,’ ‘earth,’ ‘water,’ ‘fire,’ and ‘wind’ can only be spoken where no dharma exists.

“The designations of morality, samadhi, wisdom, liberation, and the knowledge and vision of liberation, as well as the designations of stream-enterer, once-returner, non-returner, arhat, and pratyekabuddha, can likewise only be spoken where no dharma exists.

“The designations ‘Buddha’ and ‘Dharma’ can likewise only be spoken where no dharma exists. So too can those dharmas called wholesome and unwholesome, permanent and impermanent, suffering and happiness, self and non-self, quiescent cessation, separation, existence, and nonexistence.

“Blessed One! Therefore, I would come to regret it if I applied the designation ‘bodhisattva’ and called someone a bodhisattva, because the characteristics of the gathering and dispersal of all dharmas are entirely unapprehensible. That designation neither abides nor does not abide, because it is nonexistent.

“Blessed One! If, upon hearing the characteristics and meaning of prajnaparamita explained in this way, a great bodhisattva’s mind does not sink or become submerged, does not regret, is not startled, and is not afraid, one should know that this bodhisattva is assuredly established in the nature of non-retrogression, because the bodhisattva does not abide in any dharma.

“Blessed One! A great bodhisattva who wishes to practice prajnaparamita should not abide in the five skandhas, the twelve ayatanas, or the eighteen dhatus, and should not abide in the six great elements or the twelve links of dependent origination.

“Why is this? Because form and the characteristic of form are empty, up to and including old age and death and the characteristic of old age and death, which are empty.

“The emptiness of form, up to and including the emptiness of old age and death, is not called form, up to and including not being called old age and death. Apart from emptiness, there is no form; up to and including apart from emptiness, there is no old age and death. Form itself is emptiness; emptiness itself is form. Up to and including old age and death itself is emptiness; emptiness itself is old age and death.

“For the foregoing reason, when wishing to practice prajnaparamita, a great bodhisattva should not abide in form, up to and including not abiding in old age and death. The bodhisattva should not abide in the four foundations of mindfulness, up to and including not abiding in the eighteen unique qualities of a Buddha. Why is this?

Because the four foundations of mindfulness and the characteristics of the four foundations of mindfulness are empty. The emptiness of the four foundations of mindfulness is not called the four foundations of mindfulness, and apart from emptiness there are no four foundations of mindfulness. The four foundations of mindfulness themselves are emptiness; emptiness itself is the four foundations of mindfulness.

The same applies up to and including the eighteen unique qualities of a Buddha.

“Blessed One! When wishing to practice prajnaparamita, a great bodhisattva should not abide in the six paramitas. Why is this? Because the six paramitas and the characteristics of the six paramitas are empty. The emptiness of the six paramitas is not called the six paramitas. Apart from emptiness, there are no six paramitas. The six paramitas themselves are emptiness; emptiness itself is the six paramitas.”

Venerable Blessed One! When wishing to practice prajnaparamita, a great bodhisattva should not abide in the gateway of one syllable, the gateway of two syllables, and so forth up to the gateways of innumerable syllables. The reason is as stated above.

Venerable Blessed One! When wishing to practice prajnaparamita, a great bodhisattva should not abide in the gateways of spiritual powers. The reason is as stated above.

Venerable Blessed One! When wishing to practice prajnaparamita, a great bodhisattva should not abide in form as impermanent, form as suffering, form as non-self, form as empty, form as quiescent, or form as detached. Why is this? Because impermanence and the characteristic of impermanence are empty. Empty impermanence is not called impermanence, and apart from emptiness there is no impermanence. Impermanence is itself emptiness, and emptiness is itself impermanence. Suffering, non-self, emptiness, quiescence, and detachment are likewise. So too, up to feeling, perception, formations, and consciousness as detached, a great bodhisattva should not abide therein.

Venerable Blessed One! When wishing to practice prajnaparamita, a great bodhisattva should not abide in suchness. Why is this? Because the characteristic of suchness is empty, it is not called suchness; and apart from emptiness there is no suchness. Suchness is itself emptiness, and emptiness is itself suchness.

Venerable Blessed One! When wishing to practice prajnaparamita, a great bodhisattva should not abide in the Dharma-nature, the characteristic of dharmas, the abiding state of dharmas, or ultimate reality. Why is this? Because ultimate reality and the characteristic of ultimate reality are empty. Empty ultimate reality is not called ultimate reality, and apart from emptiness there is no ultimate reality. Ultimate reality is itself emptiness, and emptiness is itself ultimate reality.

Venerable Blessed One! When wishing to practice prajnaparamita, a great bodhisattva should not abide in any gateway of dharani or gateway of samadhi. Why is this? Because the characteristics of dharani and samadhi are empty. Since they are empty, they are not called gateways of dharani or gateways of samadhi. Apart from emptiness, there are also no gateways of dharani or gateways of samadhi. The gateways of dharani and gateways of samadhi are themselves emptiness, and emptiness is itself the gateways of dharani and gateways of samadhi.

Venerable Blessed One! When a great bodhisattva wishes to practice prajnaparamita but, lacking skillful means, abides in form, feeling, perception, formations, and consciousness, then because of a mind that clings to self, that bodhisattva gives rise to activity concerning form. If such activity has arisen, the bodhisattva cannot accept prajnaparamita and cannot perfect prajnaparamita. Because prajnaparamita is not perfected, the bodhisattva cannot accomplish knowledge of all modes.

As with the five skandhas, so it is with the twelve ayatanas and up to the gateways of samadhi. Because of a mind of self and mine, the bodhisattva gives rise to activity concerning the gateways of samadhi. Because there is activity, the bodhisattva cannot accept or perfect prajnaparamita and therefore cannot accomplish knowledge of all modes.

Why is this? Because form through the gateways of samadhi are fundamentally unapprehended. Because they are unapprehended, form is not form, and, up to the gateways of samadhi, a gateway of samadhi is not a gateway of samadhi, because their nature is empty. Prajnaparamita also cannot be apprehended; therefore, it is not prajnaparamita, because its nature is empty.

Therefore, when wishing to practice prajnaparamita, a great bodhisattva must contemplate the emptiness of the nature of all dharmas and contemplate the mind as having no sphere of activity. This is called the bodhisattva's non-apprehension. The functioning of this vast samadhi is not shared with sravakas or pratyekabuddhas.

This knowledge of all modes also cannot be apprehended, because of inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of the ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, the emptiness of dispersion, the emptiness of nature, the emptiness of intrinsic characteristics, the emptiness of all dharmas, the emptiness of non-apprehension, the emptiness of non-dharma, the emptiness of dharma, and the emptiness of both non-dharma and dharma.

Why is this? Because knowledge of all modes cannot be attained through characteristics and activities. Characteristics and activities are defiled characteristics.

What are defiled characteristics? The characteristic of form through the characteristics of the gateways of samadhi are called defiled characteristics.

If one could attain knowledge of all modes by accepting or cultivating these defiled characteristics, then the brahmin Seniya certainly would not have given rise to faith.

Faith in what? Faith in prajnaparamita. Through reflection, discernment, and clear understanding, he knew that it is attained neither through dharmas with characteristics nor through dharmas without characteristics. Thus, the brahmin Seniya did not grasp characteristics and abide in them. In the practice of faith, the brahmin Seniya entered the characteristics of dharmas through the wisdom of faith in emptiness. He did not accept form, feeling, perception, formations, or consciousness, because all dharmas are originally empty of intrinsic characteristics and therefore cannot be accepted.

This brahmin Seniya attained this wisdom neither through inward contemplation, outward contemplation, nor inward-and-outward contemplation. Nor did he attain this wisdom through the contemplative wisdom of emptiness.

Why is this? This brahmin did not perceive any dharma, for the wise know dharmas and know their domain.

The brahmin attained this wisdom neither within form, feeling, perception, formations, and consciousness, nor outside form, feeling, perception, formations, and consciousness. Nor did he attain this wisdom within both the inner and outer form, feeling, perception, formations, and consciousness; nor did he attain this wisdom apart from form, feeling, perception, formations, and consciousness, because the inner and the outer are empty.

Herein, the mind of the brahmin Seniya attained faithful understanding of all-knowledge. Therefore, the brahmin believed in the true characteristic of all dharmas, because all dharmas are unobtainable. Having attained such faithful understanding, there was no dharma that could be accepted, because all dharmas are without characteristics and without recollection.

With respect to all dharmas, the brahmin Seniya also attained nothing, grasped nothing, and relinquished nothing, because both grasping and relinquishing are unobtainable.

The brahmin Seniya also did not entertain any thought of wisdom, because the characteristics of all dharmas are originally free from thought.

This is called the prajnaparamita of a great bodhisattva, because prajnaparamita is not prajnaparamita.

A great bodhisattva does not accept form, feeling, perception, formations, or consciousness, because all dharmas cannot be accepted. So too, up to the gateways of samadhi, the bodhisattva does not accept them, because no dharma can be accepted.

Herein, this bodhisattva also does not take nirvana as an object of mindfulness, because the four foundations of mindfulness have not yet been perfected, and so forth up to the eighteen exclusive qualities, which have not yet been perfected. These four foundations of mindfulness are not the four foundations of mindfulness, and so forth up to the eighteen exclusive qualities, which are not the exclusive qualities. These dharmas are not dharmas, yet neither are they non-dharmas.

This is called the prajnaparamita of a great bodhisattva who does not accept form, and so forth up to the exclusive qualities.

Venerable Blessed One! When wishing to practice prajnaparamita, a great bodhisattva should contemplate thus: What is prajnaparamita? Why is it called prajnaparamita? Whose prajnaparamita is it?

When practicing prajnaparamita, a great bodhisattva should recollect that if all dharmas are nonexistent and unobtainable, that is prajnaparamita.”

Venerable Sariputra asked: “Which dharmas are nonexistent and unobtainable?”

Venerable Subhuti said: “Prajnaparamita is a dharma that is nonexistent and unobtainable. Dhyana, virya, kshanti, sila, and dana paramita are dharmas that are nonexistent and unobtainable. Why is this? Because of inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of the ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of intrinsic characteristics, the emptiness of all dharmas, the emptiness of non-apprehension, the emptiness of non-dharma, the emptiness of dharma, and the emptiness of both non-dharma and dharma.”

O Sariputra! Form, feeling, perception, formations, and consciousness are dharmas that are nonexistent and unobtainable; even the emptiness of non-dharma and dharma is a dharma that is nonexistent and unobtainable. The four foundations of mindfulness through to the uncommon dharmas are dharmas that are nonexistent and unobtainable. The various gateways of supernormal powers, as well as suchness, Dharma-nature, the characteristics of dharmas, the abiding state of dharmas, the abiding of dharmas, and ultimate reality, are all dharmas that are nonexistent and unobtainable.

O Sariputra! The Buddha, together with all-knowledge and knowledge of all modes, are dharmas that are nonexistent and unobtainable. This is because of inner emptiness through to the emptiness of non-dharma and dharma.

O Sariputra! If, while reflecting in this way and contemplating in this way, a great bodhisattva's mind neither sinks nor regrets, neither despises nor fears, you should know that this great bodhisattva does not depart from the practice of prajnaparamita.”

The Venerable Sariputra asked, “For what reason is it known that a bodhisattva does not depart from the practice of prajnaparamita?”

The Venerable Subhuti said, “Form is separate from the nature of form, through to consciousness being separate from the nature of consciousness. The six paramitas are separate from the nature of the six paramitas, through to ultimate reality being separate from the nature of ultimate reality.”

The Venerable Sariputra asked, “What is the nature of form, through to the nature of ultimate reality?”

The Venerable Subhuti said, “Nonexistence is the nature of form, through to nonexistence being the nature of ultimate reality. For this reason, it is known that form is separate from the nature of form, through to ultimate reality being separate from the nature of ultimate reality.

O Venerable Sariputra! Form is also separate from the characteristic of form, through to ultimate reality also being separate from the characteristic of ultimate reality. A characteristic is also separate from a characteristic, and a nature is also separate from a nature.”

The Venerable Sariputra asked, “If a great bodhisattva trains in this way, will he attain knowledge of all modes?”

The Venerable Subhuti said, “Exactly so. If a great bodhisattva trains in this way, he will accomplish knowledge of all modes. Why? Because all dharmas neither arise nor are accomplished.”

The Venerable Sariputra asked, “For what reason do all dharmas neither arise nor become accomplished?”

The Venerable Subhuti said, “Because form itself is the emptiness of form, through to ultimate reality itself being the emptiness of ultimate reality, the arising and accomplishment of form are unobtainable, through to the arising and accomplishment of ultimate reality being unobtainable.

O Venerable Sariputra! Training in this way, a great bodhisattva gradually draws near to knowledge of all modes and gradually attains purity of body, purity of mind, and purity of characteristics. Because he attains purity of body, mind, and characteristics, this great bodhisattva does not give rise to afflicted states of mind—greed, hatred, delusion, pride, stinginess, or wrong views. Because he does not give rise to afflicted states of mind, this bodhisattva is not born from a mother's womb, but is always born by transformation, passing from one Buddha-land to another Buddha-land to bring beings to accomplishment and purify Buddha-fields. Until he attains unsurpassed bodhi, he is never at any time apart from the Buddhas.

A great bodhisattva should train in and practice prajnaparamita in this way.”

CHAPTER ON THE CHARACTERISTICS OF PRACTICE

TEN

The Venerable Subhuti addressed the Buddha, saying, “Blessed One! If a great bodhisattva, lacking skillful means, wishes to practice prajnaparamita, then if he takes form as an object, or takes feeling, perception, formations, or consciousness as an object, this is practicing through characteristics. If he takes form, feeling, perception, formations, or consciousness as permanent or impermanent, pleasant or painful, existent or nonexistent, self or non-self, detached or quiescent, these are all practices through characteristics.

If a great bodhisattva, lacking skillful means, takes the four foundations of mindfulness as objects, through to taking the eighteen uncommon dharmas as objects, this is practicing through characteristics.

If, while practicing prajnaparamita, a great bodhisattva thinks, ‘I am practicing prajnaparamita,’ this is practicing through characteristics. Or if he further thinks, ‘One who can practice in this way is cultivating prajnaparamita,’ this too is practicing through characteristics. You should know that this great bodhisattva lacks skillful means in practicing prajnaparamita.”

The Venerable Subhuti further said to the Venerable Sariputra, “When practicing prajnaparamita, if a great bodhisattva discriminatively takes form as an object and initiates practice on account of form, then, because he initiates practice on account of form, he cannot escape birth, aging, sickness, death, sorrow, lamentation, suffering, distress, and the painful result of future lives. As with form, so too with feeling, perception, formations, and consciousness.

As with the five skandhas, so too with the six sense faculties, the six sense objects, the eighteen dhatus, the four foundations of mindfulness, through to the eighteen uncommon dharmas. If a great bodhisattva discriminatively takes the uncommon dharmas as objects and initiates practice on account of the uncommon dharmas, he cannot escape birth, aging, sickness, death, sorrow, lamentation, suffering, distress, and the painful result of future lives.

Such a bodhisattva cannot even realize the stage of a sravaka or a pratyekabuddha, much less attain unsurpassed bodhi.

You should know that such a bodhisattva lacks skillful means in practicing prajnaparamita.”

The Venerable Sariputra asked, “How is it known that a great bodhisattva practices prajnaparamita with skillful means?”

The Venerable Subhuti said, “When a great bodhisattva wishes to practice prajnaparamita, he does not take form as an object; he does not take feeling, perception, formations, or consciousness as objects; he does not take the characteristic of form as an object; he does not take the characteristics of feeling, perception, formations, or consciousness as objects; nor does he take form, feeling, perception, formations, or consciousness as permanent, impermanent, pleasant, painful, self, non-self, empty, signless, wishless, detached, or quiescent. The great bodhisattva takes none of these as objects.

Why is this?

O Sariputra! This emptiness of form is not form; apart from emptiness there is no form, and apart from form there is no emptiness. Form itself is emptiness, and emptiness itself is form. Feeling, perception, formations, and consciousness are likewise.

Through to the eighteen uncommon dharmas: the emptiness of the uncommon dharmas is not the uncommon dharmas; apart from emptiness there are no uncommon dharmas, and apart from the uncommon dharmas there is no emptiness. The uncommon dharmas themselves are emptiness, and emptiness itself is the uncommon dharmas.

You should know that this is a great bodhisattva practicing prajnaparamita with skillful means.

Practicing prajnaparamita with skillful means in this way, this great bodhisattva is able to attain unsurpassed bodhi.

When practicing prajnaparamita, this great bodhisattva does not apprehend practice, does not apprehend non-practice, does not apprehend both practice and non-practice, and does not apprehend neither practice nor non-practice. He does not apprehend, nor does he apprehend non-apprehension.”

The Venerable Sariputra asked, “For what reason does a great bodhisattva not apprehend?”

The Venerable Subhuti said, “Because intrinsic nature is unobtainable, he does not apprehend.

Why is this? Because the absence of intrinsic nature is itself prajnaparamita. Therefore, a great bodhisattva apprehends nothing whatsoever. Nor does he apprehend non-apprehension.

Why is this? Because the Dharma-nature is nonexistent, he does not take dharmas as objects, nor does he apprehend the characteristics of dharmas.

This is called the vast functioning of the great bodhisattva's samadhi in which no dharmas are apprehended. This samadhi is not shared with sravakas or pratyekabuddhas.

A great bodhisattva who constantly practices this samadhi without departing from it quickly attains unsurpassed bodhi.”

The Venerable Sariputra asked, “Is it solely by not departing from this samadhi that a great bodhisattva quickly attains unsurpassed bodhi, or are there other samadhis as well?”

Venerable Subhuti said: “The following samadhis also enable a bodhisattva-mahasattva quickly to attain unsurpassed bodhi. They are: the Surangama Samadhi, Jewel Seal Samadhi, Lion’s Play Samadhi, Wondrous Moon Samadhi, Moon-Banner Mark Samadhi, Seal That Transcends All Dharmas Samadhi, Anointing of the Crown Samadhi, Complete Dharma-Nature Samadhi, Complete Banner-Mark Samadhi, Vajra Samadhi, Entry into the Dharma Seal Samadhi, Samadhi-King Establishment Samadhi, King’s Seal Samadhi, Emission of Light Samadhi, Vigorous Power Samadhi, Arising Samadhi, Complete Entry into Eloquence Samadhi, Entry into Names and Words Samadhi, Contemplation of the Directions Samadhi, Dharani Seal Samadhi, Non-Forgetfulness Samadhi, Ocean-Seal That Gathers All Dharmas Samadhi, All-Pervading Space Samadhi,

Vajra-Wheel Samadhi, Jewel-Cutting Samadhi, Radiant Illumination Samadhi, Non-Seeking Samadhi, Samadhi of Abiding Nowhere Samadhi, No-Mind Samadhi, Pure Lamp Samadhi, Boundless Light Samadhi, Light-Producing Samadhi, Universally Illuminating Light Samadhi, Samadhi That Firmly Purifies All Samadhis, Stainless Light Samadhi, Creating Joy Samadhi, Lightning Samadhi, Non-Purification Samadhi, Majestic Virtue Samadhi, Freedom from Exhaustion Samadhi, Immovable Samadhi, Adornment Samadhi, Sunlight Samadhi, Moon-Purity Samadhi, Pure Radiance Samadhi, Producing Practice Samadhi, Knowing Marks Samadhi, Vajra-Like Samadhi, Abiding Mind Samadhi, All-Pervading Illumination Samadhi, Establishment Samadhi, Jewel Assembly Samadhi, Wondrous Dharma Seal Samadhi, Equality of Dharmas Samadhi,

Establishing Arising Joy Samadhi, Reaching the Summit of Dharma Samadhi, Able to Disperse Samadhi, Destroying the Abodes of All Dharmas Samadhi, Equality of the Marks of Words Samadhi, Freedom from Words Samadhi, Severing Conditions Samadhi, Indestructible Samadhi, No Seed-Mark Samadhi, Practice Nowhere Samadhi, Freedom from Darkness Samadhi, No Going Samadhi, Crossing Conditions Samadhi, Accumulating All Virtues Samadhi, Abiding in No-Mind Samadhi, Pure Wondrous Flower Samadhi, Awakening of Intention Samadhi, Immeasurable Eloquence Samadhi, Unequaled Equality Samadhi, Crossing Beyond All Dharmas Samadhi, Discerning All Dharmas Samadhi, Dispelling Doubt Samadhi, No Abiding Place Samadhi, One-Mark Samadhi, Not-One Practice Samadhi, Wondrous Practice Samadhi,

Reaching the Foundation of All Existence and Dispelling It Samadhi, Entry into Language Samadhi, Freedom from Sounds, Words, and Speech Samadhi, Kindling the Torch Samadhi, Pure Mark Samadhi, Destroying Marks Samadhi, All Modes Like the Constellations Samadhi, Taking No Delight in Suffering or Pleasure Samadhi, Inexhaustible Practice Samadhi, Dharani Samadhi, Grasping the Marks of the False and the Right Samadhi, Extinguishing Hatred and Craving Samadhi, Contrary and Accordant Samadhi, Pure Light Samadhi, Firmness Samadhi, Pure Light of the Full Moon Samadhi, Great Adornment Samadhi, Illuminating All Worlds Samadhi, Equality Samadhi, Practice Free from Contention Samadhi, Joy of Abiding Nowhere Samadhi, Thus-Abiding Concentration Samadhi, Destroying the Body Samadhi,

Destroying Speech Like Space Samadhi, and Freedom from Attachment, Like Unstained Space, Samadhi.

“O Sariputra! A bodhisattva-mahasattva who practices the foregoing samadhi gateways, together with immeasurable and innumerable samadhi and dharani gateways, can quickly attain unsurpassed bodhi.”

In accordance with the Buddha’s intent, Venerable Subhuti said: “Know that bodhisattva-mahasattvas who practice these samadhi gateways have already received predictions from the Buddhas of the past. The Buddhas presently dwelling throughout the ten directions also bestow predictions upon these bodhisattva-mahasattvas.

“These bodhisattva-mahasattvas neither perceive nor conceive of those samadhis, nor do they think, ‘I shall enter, am entering, or have entered those samadhis.’ These bodhisattva-mahasattvas are entirely free from discriminating conceptions.”

Venerable Sariputra asked: “Have bodhisattva-mahasattvas who abide in these samadhis already received predictions from the Buddhas of the past?”

Venerable Subhuti said: “No. Why is this? O Sariputra! Prajnaparamita is not different from those samadhis, and those samadhis are not different from prajnaparamita. The bodhisattva is not different from prajnaparamita and samadhi. Prajnaparamita and samadhi are not different from the bodhisattva. Prajnaparamita is itself samadhi. Samadhi is itself prajnaparamita. The bodhisattva is himself prajnaparamita and samadhi. Prajnaparamita and samadhi are themselves the bodhisattva.”

Venerable Sariputra asked: “If samadhi is not different from the bodhisattva, the bodhisattva is not different from samadhi, samadhi is itself the bodhisattva, and the bodhisattva is himself samadhi, then how does the bodhisattva know that all dharmas are samadhi?”

Venerable Subhuti said: “When the bodhisattva enters this samadhi, he does not think, ‘I use this dharma to enter this samadhi.’ For this reason, with regard to the samadhis, the bodhisattva neither knows nor recollects.”

Venerable Sariputra asked: “Why does he neither know nor recollect?”

Venerable Subhuti said: “Because the samadhis have no existence, the bodhisattva neither knows nor recollects them.”

The Buddha praised him: “Excellent, excellent! O Subhuti! Just as the Buddha has said, you are foremost among those who practice the Samadhi Free from Contention, and you accord with this meaning.

“A bodhisattva-mahasattva should rely upon this meaning in studying the six paramitas, the four foundations of mindfulness, and so forth through the eighteen exclusive qualities.”

Venerable Sariputra said: “World-Honored One! When a bodhisattva-mahasattva studies in this manner, is this the study of prajnaparamita?”

The Buddha said: “When a bodhisattva-mahasattva studies in this manner, this is precisely the study of prajnaparamita, because that dharma is unobtainable. It is also precisely the study of the other five paramitas, the four foundations of mindfulness, and so forth through the eighteen exclusive qualities, because those dharmas are unobtainable.”

Venerable Sariputra said: “World-Honored One! When a bodhisattva-mahasattva studies prajnaparamita in this manner, is that dharma unobtainable?”

The Buddha said: “When a bodhisattva-mahasattva studies prajnaparamita in this manner, that dharma is unobtainable.”

Venerable Sariputra said: “World-Honored One! What dharmas are unobtainable?”

The Buddha said: “A self is unobtainable, and so forth through a knower and a seer, because they are ultimately pure. The five skandhas, the twelve ayatanas, and the eighteen dhatus are unobtainable, because they are ultimately pure. The Four Noble Truths and the twelve links of dependent origination are unobtainable, because they are ultimately pure.

The desire realm, the form realm, and the formless realm are unobtainable, because they are ultimately pure. The four foundations of mindfulness and so forth through the eighteen exclusive qualities are unobtainable, because they are ultimately pure. The six paramitas are unobtainable, because they are ultimately pure.

The stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, bodhisattva, and Buddha are unobtainable, because they are ultimately pure.”

Venerable Sariputra asked: “World-Honored One! What is ultimately pure?”

The Buddha said: “Neither emerging nor arising, neither being attained nor being made: this is called ultimate purity.”

“World-Honored One! If a bodhisattva-mahasattva studies in this manner, what dharmas does he study?”

“O Sariputra! When a bodhisattva-mahasattva studies in this manner, there is nothing among all dharmas for him to study. Why is this? O Sariputra! The marks of all dharmas are not as ordinary beings grasp them to be.”

“World-Honored One! In what manner do the true marks of all dharmas exist?”

“O Sariputra! All dharmas have no existence. Existence is thus; nonexistence is thus. Not knowing this is called ignorance.”

“World-Honored One! What has no existence, such that not knowing this is called ignorance?”

“O Sariputra! The five skandhas through the eighteen dhatus have no existence; the four foundations of mindfulness through the exclusive qualities have no existence. Why is this? Because they are empty internally, and so forth through the emptiness of non-dharma and dharma.”

Herein, because the power of ignorance gives rise to craving, ordinary beings falsely perceive and make distinctions. This is called ignorance. Bound by the two extremes, these ordinary beings neither know nor see that all dharmas are without inherent existence. Consequently, they conceive, discriminate, and cling to form, up to and including the unique qualities of a Buddha.

Because they cling to dharmas that are without inherent existence, these persons give rise to discriminative knowledge and views. Thus ordinary beings neither know nor see. What do they neither see nor know? They neither see nor know form, up to and including neither seeing nor knowing the unique qualities of a Buddha. For this reason, they fall among ordinary beings who are like children.

These persons do not escape. From what do they not escape? They do not escape from the Desire Realm, the Form Realm, or the Formless Realm; nor do they escape from the dharmas of the sravakas and pratyekabuddhas.

These persons also do not believe. What do they not believe? They do not believe that form is empty, up to and including not believing that the unique qualities of a Buddha are empty.

These persons also do not abide. In what do they not abide? They do not abide in the six paramitas; they do not abide on the stage of nonretrogression, up to and including not abiding in the unique qualities of a Buddha.

For this reason, they are called ordinary beings who are like children. They are also called those who cling. To what do they cling? They cling to form, up to and including the element of mental consciousness; they cling to greed, up to and including wrong views; they cling to the four foundations of mindfulness, up to and including the path to Buddhahood.

“World-Honored One! If a great bodhisattva studies in this way, is this also not studying prajnaparamita and not attaining the wisdom of all modes?”

“Sariputra! If a great bodhisattva studies in this way, this is also not studying prajnaparamita and not attaining the wisdom of all modes.

“Why is this so? Because this great bodhisattva lacks skillful means, he conceives, discriminates, and clings to the paramitas of prajna, dhyana, virya, kshanti, sila, and dana, up to and including conceiving, discriminating, and clinging to the unique qualities of a Buddha and the wisdom of all modes. For this reason, when a great bodhisattva studies in this way, this is also not studying prajnaparamita and not attaining the wisdom of all modes.”

“World-Honored One! If that is so, how should a great bodhisattva study prajnaparamita so that it constitutes studying prajnaparamita and attaining the wisdom of all modes?”

“Sariputra! When studying prajnaparamita, if a great bodhisattva does not perceive prajnaparamita, then this constitutes studying prajnaparamita and attaining the wisdom of all modes, because it is unattainable.”

“World-Honored One! Why is it called unattainable?”

“Sariputra! Because all dharmas are empty of the internal, up to and including the emptiness of nonexistence and existence.”