摩訶般若波羅蜜經

CHAPTER ON CONVERGENCE WITH THE ESSENTIAL MEANING

TWENTY-FOUR

At that time, Purna Maitrayaniputra said: “World-Honored One! The Buddha instructed Subhuti to expound prajnaparamita for the great bodhisattvas. Why, then, does he now speak of the Great Vehicle?”

Subhuti said: “World-Honored One! In speaking of the Great Vehicle, have I departed from prajnaparamita?”

The Buddha said: “Subhuti’s discourse on the Great Vehicle does not depart from prajnaparamita. Why is this? Because all wholesome dharmas, dharmas conducive to awakening, the dharmas of the shravakas, the dharmas of the pratyekabuddhas, the dharmas of the bodhisattvas, and the dharmas of the Buddhas are all encompassed within prajnaparamita.”

Subhuti said: “World-Honored One! Which wholesome dharmas, dharmas conducive to awakening, dharmas of the shravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, and dharmas of the Buddhas are all encompassed within prajnaparamita?”

The Buddha said: “The six paramitas; the four foundations of mindfulness; the four right efforts; the four bases of spiritual power; the five faculties; the five powers; the seven factors of awakening; the Noble Eightfold Path; the three gates of liberation; the ten powers; the four fearlessnesses; the four unobstructed knowledges; great loving-kindness and great compassion; these eighteen unique qualities; and all other wholesome dharmas and dharmas conducive to awakening—whether dharmas of the shravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, or dharmas of the Buddhas—are all encompassed within prajnaparamita.

Subhuti! Whether the Great Vehicle of the great bodhisattvas; the six paramitas; the five skandhas through mind-contact, causes and conditions, names and designations; the six great elements; the four foundations of mindfulness through the Noble Eightfold Path; the three gates of liberation and other wholesome dharmas; whether conditioned by outflows or free from outflows; conditioned or unconditioned; the Four Truths; the three realms; the eighteen kinds of emptiness; the gates of samadhi; the gates of dharani through the eighteen unique qualities; or the Buddha, the Buddha-Dharma, Buddha-nature, the suchness of the Buddha, the true limit, the inconceivable nature, and nirvana—all these dharmas neither unite nor disperse.

They are without form or shape, without opposition or obstruction, and without an equal. Their single characteristic is precisely no characteristic.

Subhuti! For this reason, the Great Vehicle of which you speak accords with prajnaparamita. Why is this? Because the Great Vehicle is not different from prajnaparamita, and prajnaparamita is not different from the Great Vehicle. Prajnaparamita and the Great Vehicle are neither two nor different. The other five paramitas are likewise.

Subhuti! The four foundations of mindfulness are not different from the Great Vehicle, and the Great Vehicle is not different from the four foundations of mindfulness. The Great Vehicle and the four foundations of mindfulness are neither two nor different. The same applies to the four right efforts through the eighteen unique qualities.

For this reason, when Subhuti speaks of the Great Vehicle, he is precisely speaking of prajnaparamita.”

CHAPTER ON THE TEN NONEXISTENCES

TWENTY-FIVE

Subhuti said: “World-Honored One! The past limit of a great bodhisattva is unfindable, the future limit is unfindable, and the present limit is unfindable.

Because form, feeling, perception, formations, and consciousness are boundless, one should know that the great bodhisattva is also boundless.

That form, feeling, perception, formations, and consciousness are the great bodhisattva is itself also unfindable.

In every respect and in every place, when one seeks the great bodhisattva, the great bodhisattva is unfindable.

World-Honored One! To which great bodhisattvas, then, shall I teach prajnaparamita?

World-Honored One! ‘Great bodhisattva’ is merely a name. Just as one speaks the name ‘self,’ yet the self is ultimately unborn, so too are all dharmas without self-nature.

What form is ultimately unborn? What feeling, perception, formations, and consciousness are ultimately unborn?

World-Honored One! That which is ultimately unborn is not called form. That which is ultimately unborn is not called feeling, perception, formations, or consciousness.

World-Honored One! If a dharma is ultimately unborn, shall this prajnaparamita be taught to it? Apart from ultimately unborn dharmas, there is also no bodhisattva who practices for unsurpassed, complete, perfect awakening.

If a bodhisattva hears these words and his mind does not sink, does not regret, is not startled, and is not afraid, one should know that this is a great bodhisattva capable of practicing prajnaparamita.”

Shariputra asked Subhuti: “For what reason do you say that the past limit of a great bodhisattva is unfindable, the future limit is unfindable, and the present limit is unfindable?

For what reason do you say that because form is boundless, one should know that the bodhisattva is also boundless, and that because feeling, perception, formations, and consciousness are boundless, one should know that the bodhisattva is also boundless?

For what reason do you say that form as the bodhisattva is itself also unfindable, and that feeling, perception, formations, and consciousness as the bodhisattva are themselves also unfindable?

For what reason do you say that, in every respect and in every place, the bodhisattva is unfindable, and so to which bodhisattvas shall prajnaparamita be taught?

For what reason do you say that ‘bodhisattva’ is merely a name?

For what reason do you say that, just as one speaks the name ‘self,’ yet the self is ultimately unborn, so too are all dharmas without self-nature? What form is ultimately unborn, and what feeling, perception, formations, and consciousness are ultimately unborn?

For what reason do you say that what is ultimately unborn is called form, while what is ultimately unborn is not called feeling, perception, formations, or consciousness?

For what reason do you say that if a dharma is ultimately unborn, shall this prajnaparamita be taught to it?

For what reason do you say that apart from ultimately unborn dharmas, there is also no bodhisattva who practices for unsurpassed, complete, perfect awakening?

For what reason do you say that if a bodhisattva hears these words and his mind does not sink, does not regret, is not startled, and is not afraid, he is called a great bodhisattva who practices prajnaparamita?”

Subhuti replied to Shariputra: “Because sentient beings have no existence, the past limit of the bodhisattva is unfindable, the future limit is unfindable, and the present limit is unfindable. Because sentient beings are empty and because sentient beings are detached, the past limit of the bodhisattva is unfindable.

Because form has no existence, and because feeling, perception, formations, and consciousness have no existence, the past limit of the bodhisattva is unfindable. Because form, feeling, perception, formations, and consciousness are empty, and because form, feeling, perception, formations, and consciousness are detached, the past limit of the bodhisattva is unfindable.

Because the nature of the five skandhas has no existence, the past limit of the bodhisattva is unfindable. Because the six paramitas have no existence, the past limit of the bodhisattva is unfindable.

Why is this? Because within empty nature, the past limit is unfindable, the future limit is unfindable, and the present limit is unfindable.

Empty nature is not different from the bodhisattva. The bodhisattva is not different from the past limit.

Empty nature, the bodhisattva, and the past limit—these three dharmas are neither two nor different. For this reason, the past limit of the bodhisattva is unfindable.

Shariputra! Because the six paramitas are empty, because the six paramitas are detached, and because the nature of the six paramitas does not exist, the past limit of the bodhisattva is unfindable.

Why is this? Because within empty nature, the past limit is unfindable, the future limit is unfindable, and the present limit is unfindable.

Empty nature is not different from the bodhisattva. The bodhisattva is not different from the past limit. Empty nature, the bodhisattva, and the past limit—these three dharmas are neither two nor different. Therefore, the past limit of the bodhisattva is unfindable.

Shariputra! Because inward emptiness through the emptiness of non-dharmas and dharmas have no existence, are empty, are detached, and have no nature, the past limit of the bodhisattva is unfindable.

Because the four foundations of mindfulness through the unique qualities have no existence, are empty, are detached, and have no nature, the past limit of the bodhisattva is unfindable.

Why is this? Because within empty nature, the past limit, the future limit, and the present limit are all unfindable. Empty nature, the bodhisattva, and the past limit are neither two nor different. Therefore, the past limit of the bodhisattva is unfindable.

Shariputra! Because all gates of samadhi and all gates of dharani have no existence, are empty, are detached, and have no nature, the past limit of the bodhisattva is unfindable.”

Because the Dharma-nature, suchness of dharmas, ultimate reality, and the inconceivable nature are nonexistent, empty, and devoid of any inherent nature, the prior limit of a bodhisattva is unfindable.

O Venerable Sariputra! Because sravakas, pratyekabuddhas, and Buddhas are nonexistent, empty, and devoid of any inherent nature, the prior limit of a bodhisattva is unfindable.

Because unsurpassed bodhi and the knowledge of all modes are nonexistent, empty, and devoid of any inherent nature, the prior limit of a bodhisattva is unfindable.

Why is this? Because within emptiness, the prior limit, the subsequent limit, and the intermediate limit are all unfindable, and a bodhisattva is also unfindable.

Emptiness is not other than the bodhisattva, nor is it other than the prior limit. Emptiness, the bodhisattva, and the prior limit—these dharmas are neither dual nor different. Therefore, the prior limit of a bodhisattva is unfindable.

As it is with the prior limit, so it is with the subsequent and intermediate limits.

Furthermore, Sariputra, form is like empty space; feeling, perception, formations, and consciousness are also like empty space.

Why is this? In empty space, boundaries and an intermediate region are all unfindable. Because it has neither boundaries nor an intermediate region, it is merely designated by the name “empty space.”

So too, in form, feeling, perception, formations, and consciousness, boundaries and an intermediate region are all unfindable. This is because form is empty. Within emptiness, there are also no boundaries and no intermediate region. The same is true of feeling, perception, formations, and consciousness.

For this reason, because form is boundless, one should know that a bodhisattva is also boundless. Because feeling, perception, formations, and consciousness are boundless, one should know that a bodhisattva is also boundless. The same exposition applies up to and including the unique qualities of a Buddha.

Furthermore, Sariputra, form and the characteristic of form are empty, and so on up to consciousness and the characteristic of consciousness, which are empty.

Dana-paramita and the characteristic of dana-paramita are empty, and so on up to prajnaparamita and the characteristic of prajnaparamita, which are empty.

Inner emptiness and the characteristic of inner emptiness are empty, and so on up to the emptiness of non-dharmas and dharmas, whose characteristic is empty.

The four foundations of mindfulness and the characteristic of the four foundations of mindfulness are empty, and so on up to the unique qualities of a Buddha and the characteristic of the unique qualities of a Buddha, which are empty.

The suchness of dharmas and the characteristic of the suchness of dharmas are empty, and so on up to the inconceivable nature and the characteristic of the inconceivable nature, which are empty.

The samadhi gateways and the characteristic of the samadhi gateways are empty, and so on up to the knowledge of all modes and the nature of the knowledge of all modes, which are empty.

The sravaka vehicle and the characteristic of the sravaka vehicle are empty, and so on up to the Buddha vehicle and the characteristic of the Buddha vehicle, which are empty.

A person of the sravaka path and the characteristic of a person of the sravaka path are empty, and so on up to a Buddha and the nature of the characteristic of a Buddha, which are empty.

Within that emptiness, form is unfindable, and feeling, perception, formations, and consciousness are unfindable. Therefore, the bodhisattva identified with form is also unfindable. The bodhisattva identified with feeling, perception, formations, or consciousness is also unfindable.

Furthermore, O Venerable Sariputra! Within form, form is unfindable. Within feeling, form is unfindable. Within feeling, feeling is unfindable. Within form, feeling is unfindable. Within perception, feeling is unfindable. Within perception, perception is unfindable. Within form and feeling, perception is unfindable. Within formations, perception is unfindable. Within formations, formations are unfindable.

Within form, feeling, and perception, formations are unfindable. Within consciousness, consciousness is unfindable. Within form, feeling, perception, and formations, consciousness is unfindable.

O Venerable Sariputra! Within the eye, the eye is unfindable. Within the ear, the ear is unfindable. Within the eye, the ear is unfindable. Within the nose, the nose is unfindable. Within the eye and ear, the nose is unfindable. Within the tongue, the nose is unfindable. Within the tongue, the tongue is unfindable. Within the eye, ear, and nose, the tongue is unfindable. Within the body, the body is unfindable. Within the eye, ear, nose, and tongue, the body is unfindable. Within the mind, the body is unfindable. Within the mind, the mind is unfindable. Within the eye, ear, nose, tongue, and body, the mind is unfindable.

As with the five skandhas and the six faculties, so it is with the six sense objects, the six consciousnesses, the six contacts, and the feelings that arise from the conditions of the six contacts.

The same is true of dana-paramita through prajnaparamita; inner emptiness through the emptiness of non-dharmas and dharmas; the four foundations of mindfulness through the eighteen unique qualities of a Buddha; all samadhis through all dharani gateways; the nature of dharmas through the dharmas of a pratyekabuddha; the first bhumi through the tenth bhumi; the knowledge of all, the knowledge of paths, and the knowledge of all modes.

The same is true of the stream-enterer through the Buddha.

O Venerable Sariputra! Within a bodhisattva, a bodhisattva is unfindable. Within prajnaparamita, a bodhisattva is unfindable. Within prajnaparamita, prajnaparamita is unfindable. Within a bodhisattva, prajnaparamita is unfindable. Within prajnaparamita, instruction that is nonexistent is unfindable. Within instruction, instruction that is nonexistent is unfindable. Within instruction, a bodhisattva and prajnaparamita, being nonexistent, are unfindable.

In this way, all dharmas are nonexistent and unfindable. For this reason, in every respect and in every place, a bodhisattva is unfindable. Which bodhisattva, then, could one instruct in prajnaparamita?

Furthermore, Sariputra, form is a provisional designation. Feeling, perception, formations, and consciousness are provisional designations. What is called form is not form, and so on up to what is called consciousness, which is not consciousness.

Why is this? Because a name and the characteristic of a name are empty. If empty, then it is not a bodhisattva. For this reason, a bodhisattva exists only as a provisional designation.

O Venerable Sariputra! Dana-paramita is merely a name. Within the name there is no dana-paramita, and within dana-paramita there is no name. For this reason, a bodhisattva exists only as a provisional designation.

As it is with dana-paramita, so it is with the other five paramitas.

As it is with the six paramitas, so it is with inner emptiness through the emptiness of non-dharmas and dharmas; the four foundations of mindfulness through the unique qualities of a Buddha; the samadhi gateways and dharani gateways; and up to the knowledge of all modes. Therefore, a bodhisattva exists only as a provisional designation.

Furthermore, Sariputra, when a self is ultimately unfindable, how could it arise? Likewise, when a knower and a seer are ultimately unfindable, how could they arise?

When form through consciousness are ultimately unfindable, how could they arise?

When the eye through mental contact and the feelings arising from conditions are ultimately unfindable, how could they arise?

When dana-paramita through prajnaparamita are ultimately unfindable, how could they arise?

When inner emptiness through the emptiness of non-dharmas and dharmas are ultimately unfindable, how could they arise?

When the four foundations of mindfulness through the unique qualities of a Buddha are ultimately unfindable, how could they arise?

When the samadhi gateways through the knowledge of all modes are ultimately unfindable, how could they arise?

When sravakas through Buddhas are ultimately unfindable, how could they arise?

For this reason, it is said that just as the self does not ultimately arise, so too the name “self” does not ultimately arise.

Furthermore, O Venerable Sariputra! Because dharmas arise from the conjunction of conditions, they have no intrinsic nature.

What things have no intrinsic nature because they arise from the conjunction of conditions?

Form has no intrinsic nature because it arises from the conjunction of conditions.

Feeling, perception, formations, and consciousness have no intrinsic nature because they arise from the conjunction of conditions.

The eye through mental contact, and the feelings arising from conditions, have no intrinsic nature because they arise from the conjunction of conditions.

Dana-paramita through prajnaparamita have no intrinsic nature because they arise from the conjunction of conditions.

The four foundations of mindfulness through the unique qualities of a Buddha have no intrinsic nature because they arise from the conjunction of conditions.

Furthermore, O Venerable Sariputra! All dharmas are impermanent, yet they are not lost.”

Venerable Sariputra asked, “Form is impermanent, yet it is not lost. Feeling, perception, formations, and consciousness are impermanent, yet they are not lost.

Why is this? If a dharma is impermanent, it bears the characteristic of movement and the characteristic of emptiness. Therefore, all conditioned dharmas are impermanent, yet they are not lost.

Furthermore, O Venerable Sariputra! Whether a dharma is with outflows or without outflows, determinate or indeterminate, it is impermanent, yet it is not lost.

Why is this? If a dharma is impermanent, it bears the characteristic of movement and the characteristic of emptiness. Therefore, all fabricated dharmas are impermanent, yet they are not lost.”

“Furthermore, Venerable Shariputra! All dharmas are neither permanent nor subject to cessation.”

Venerable Shariputra asked: “Which dharmas are neither permanent nor subject to cessation?”

Venerable Subhuti said: “Form is neither permanent nor subject to cessation; feeling, perception, formations, and consciousness are neither permanent nor subject to cessation. Why is this? Because their nature is naturally so. Up to and including feeling arising through the causes and conditions of mental contact, they are neither permanent nor subject to cessation. Why is this? Because their nature is naturally so.

For the foregoing causes and conditions, dharmas arising through conjunction have no self-nature.”

Venerable Shariputra asked: “For what reason are form through consciousness ultimately unarisen?”

Venerable Subhuti said: “Form through consciousness are not fabricated dharmas, because an agent cannot be apprehended.

Up to and including feeling arising through the causes and conditions of mental contact are not fabricated dharmas, because an agent cannot be apprehended.

All dharmas are neither originated nor produced, because an agent cannot be apprehended.

Therefore, form through consciousness are ultimately incapable of arising.”

Venerable Shariputra asked: “For what causes and conditions is that which is ultimately incapable of arising not called form through consciousness?”

Venerable Subhuti said: “The nature of form is empty. This emptiness has no arising, no cessation, no abiding, and no alteration. Feeling, perception, formations, and consciousness are likewise.

Up to and including feeling arising through the causes and conditions of mental contact, together with all conditioned dharmas, are empty in nature. This emptiness has no arising, cessation, abiding, or alteration.

Therefore, that which is ultimately unarisen is not called form. That which is ultimately unarisen is not called feeling, perception, formations, or consciousness.”

Venerable Shariputra asked: “Since dharmas are ultimately unarisen, should this prajnaparamita be taught?”

Venerable Subhuti said: “The ultimately unarisen is precisely prajnaparamita. Prajnaparamita is precisely the ultimately unarisen. Prajnaparamita and the ultimately unarisen are neither two nor different. Therefore it is said: Since dharmas are ultimately unarisen, should this prajnaparamita be taught?”

Venerable Shariputra asked: “For what causes and conditions is there no bodhisattva practicing unsurpassed, complete, perfect enlightenment apart from the ultimately unarisen?”

Venerable Subhuti said: “When a great bodhisattva practices prajnaparamita, he does not see the ultimately unarisen as different from prajnaparamita, nor does he see the ultimately unarisen as different from the bodhisattva. The ultimately unarisen and the bodhisattva are neither two nor different.

He does not see the ultimately unarisen as different from form, because the ultimately unarisen and form are neither two nor different.

He does not see the ultimately unarisen as different from form, because the ultimately unarisen and form are neither two nor different.

He does not see the ultimately unarisen as different from feeling, perception, formations, or consciousness, because the ultimately unarisen and feeling, perception, formations, and consciousness are neither two nor different. Up to and including all-knowledge of all modes are likewise.

Therefore, apart from the ultimately unarisen, there is no bodhisattva practicing unsurpassed, complete, perfect enlightenment.”

Venerable Shariputra asked: “For what causes and conditions is a bodhisattva who hears the foregoing teaching and whose mind neither sinks nor regrets, neither trembles nor fears, called a bodhisattva practicing prajnaparamita?”

Venerable Subhuti said: “A great bodhisattva does not perceive any dharma as possessing the conception of cognition. A great bodhisattva sees all dharmas as dreams, echoes, shadows, illusions, mirages, and magical transformations. Therefore, upon hearing the foregoing teaching, the bodhisattva’s mind neither sinks nor regrets, neither trembles nor fears.”

At that time, Venerable Subhuti addressed the Buddha: “World-Honored One! A great bodhisattva practicing prajnaparamita contemplates dharmas in this way. At that time, the great bodhisattva does not apprehend form, does not reveal form, does not abide in form, does not cling to form, and does not speak of it as form. The same is true of feeling, perception, formations, and consciousness.

With regard to the eye, ear, nose, tongue, body, and mind, he does not apprehend them, reveal them, abide in them, cling to them, or speak of them as the eye through mind.

With regard to dana-paramita through prajnaparamita, he does not apprehend them, reveal them, abide in them, cling to them, or speak of them as dana-paramita through prajnaparamita.

With regard to inner emptiness through the emptiness of nonexistence and existence, he does not apprehend them, reveal them, abide in them, cling to them, or speak of them as inner emptiness through the emptiness of nonexistence and existence.

While practicing prajnaparamita, the great bodhisattva does not apprehend, reveal, abide in, or cling to the four foundations of mindfulness through the unique qualities, up to and including all-knowledge of all modes.

World-Honored One! While practicing prajnaparamita, the great bodhisattva does not see form, up to and including not seeing all-knowledge of all modes.

Why is this? When form does not arise, it is not form. When feeling, perception, formations, and consciousness do not arise, they are not feeling, perception, formations, and consciousness.

When the eye does not arise, it is not the eye. When the ear, nose, tongue, body, and mind do not arise, they are not the ear, nose, tongue, body, and mind.

When dana-paramita through prajnaparamita do not arise, they are not dana-paramita through prajnaparamita.

When inner emptiness through the emptiness of nonexistence and existence do not arise, they are not inner emptiness through the emptiness of nonexistence and existence.

Why is this? When form does not arise, it is neither two nor different. Up to and including when the emptiness of nonexistence and existence does not arise, it is neither two nor different.

World-Honored One! When the four foundations of mindfulness do not arise, they are not the four foundations of mindfulness. Up to and including when the unique qualities do not arise, they are not the unique qualities.

When suchness, the Dharma-nature, through the inconceivable nature do not arise, they are not suchness through the inconceivable nature. Up to and including when all-knowledge of all modes does not arise, it is not all-knowledge of all modes.

Why is this? When the four foundations of mindfulness through all-knowledge of all modes do not arise, they are neither two nor different. This non-arising is neither one, nor two, nor three, nor differentiated. Therefore, when that dharma does not arise, it is not that dharma.

World-Honored One! When the characteristic of form does not cease, it is not form.

Why is this? Form and the characteristic that does not cease are neither two nor different. This non-ceasing dharma is neither one, nor two, nor three, nor differentiated. Therefore, when the characteristic of form does not cease, it is not form.

As with form, so too with feeling, perception, formations, and consciousness, up to and including the unique qualities.

Therefore, form enters into the category of nondual dharmas; feeling, perception, formations, and consciousness enter into the category of nondual dharmas; up to and including all-knowledge of all modes enters into the category of nondual dharmas.”

CHAPTER ON NON-ARISING

TWENTY-SIX

At that time, Venerable Shariputra asked Venerable Subhuti: “A great bodhisattva practicing prajnaparamita contemplates all dharmas.

What is a bodhisattva? What is prajnaparamita? What is contemplation?”

Venerable Subhuti said: “One who brings forth the great mind for unsurpassed, complete, perfect enlightenment is called a bodhisattva. This person also knows all dharmas and all characteristics without clinging to them; he knows the characteristic of form, up to and including the characteristics of the unique qualities, without clinging to them.”

Venerable Shariputra asked: “What are the characteristics of all dharmas?”

Venerable Subhuti said: “If, through the conjunction of names, causes, conditions, and so forth, one knows dharmas as: this is form; these are sound, scent, taste, touch, and mental objects; these are conditioned dharmas; these are unconditioned dharmas—then knowing dharmas through the characteristics of names and language is called knowing the characteristics of dharmas.

As Shariputra asked, what is prajnaparamita? Because it is far removed, it is called prajnaparamita.”

What dharmas are transcended? The skandhas, dhatus, and ayatanas are transcended. The paramitas are transcended. Emptiness is transcended. For this reason, transcendence is called prajnaparamita.

Furthermore, the four foundations of mindfulness, up to and including the eighteen distinctive qualities, are transcended, and omniscience is transcended. For this reason, transcendence is called prajnaparamita.

What is contemplation? When practicing prajnaparamita, a great bodhisattva contemplates form as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither empty nor nonempty, neither marked nor markless, neither evil nor free from evil, neither conditioned nor unconditioned, neither quiescent nor not quiescent, neither transcended nor not transcended. The same applies to feeling, perception, formations, and consciousness.

The same applies to dana paramita through prajnaparamita; inner emptiness through the emptiness of both existent and nonexistent dharmas; the four foundations of mindfulness through the distinctive qualities; and all gateways of samadhi through knowledge of all modes. This is called the great bodhisattva’s contemplation of all dharmas while practicing prajnaparamita.”

Venerable Sariputra asked, “For what reason is it said that unborn form is not form, up to and including that unborn knowledge of all modes is not knowledge of all modes?”

Venerable Subhuti said, “The characteristic of form as form is empty. Within that emptiness of form, there is neither form nor arising. The same applies up to and including knowledge of all modes. Therefore, unborn form is not form, up to and including that unborn knowledge of all modes is not knowledge of all modes.”

Venerable Sariputra asked, “For what reason is it said that the nonduality of form is not form, up to and including that the nonduality of knowledge of all modes is not knowledge of all modes?”

Venerable Subhuti said, “Where there is form, there is nonduality; up to and including where there is knowledge of all modes, there is nonduality. None of these dharmas come together or disperse; they have no color, no shape, and no counterpart, and they have a single characteristic. Therefore, the nonduality of form is not form, up to and including that the nonduality of knowledge of all modes is not knowledge of all modes.”

Venerable Sariputra asked, “For what reason is it said that this form is included within the category of nonduality, up to and including that knowledge of all modes is included within the category of nonduality?”

Venerable Subhuti said, “Form is not different from non-arising, and non-arising is not different from form. Form itself is non-arising, and non-arising itself is form. Therefore, form is included within the category of nonduality. The same applies up to and including knowledge of all modes.”

At that time, Venerable Subhuti addressed the Buddha: “World-Honored One! If a great bodhisattva practicing prajnaparamita contemplates all dharmas in this manner, he sees form as unborn because it is ultimately pure. He sees feeling, perception, formations, and consciousness as unborn because they are ultimately pure. He sees even the Buddha and the Buddha-Dharma as unborn because they are ultimately pure.”

Venerable Sariputra said, “According to the meaning of Subhuti’s words as I have heard them, form is unborn; feeling, perception, formations, and consciousness are unborn; and even the Buddha and the Buddha-Dharma are unborn.

If this is so, then one should not now attain stream-entry or the fruit of stream-entry, once-returning or the fruit of once-returning, non-returning or the fruit of non-returning, arhatship or the fruit of arhatship, or pratyekabuddhahood or the path of a pratyekabuddha. A great bodhisattva should not attain knowledge of all modes. Nor should there be distinctions among sentient beings in the six realms, and a great bodhisattva should not attain the five kinds of bodhi.

Subhuti! If all dharmas bear the characteristic of non-arising, why does a stream-enterer cultivate the truth of the path to sever the three fetters? Why does a once-returner cultivate the truth of the path to weaken greed, anger, and delusion? Why does a non-returner cultivate the truth of the path to sever the five lower fetters? Why does an arhat cultivate the truth of the path to sever the five higher fetters? Why does a pratyekabuddha cultivate the truth of the path for the sake of the dharmas of a pratyekabuddha? Why does a great bodhisattva undertake difficult deeds to bear suffering on behalf of sentient beings? Why does a Buddha turn the Dharma wheel?”

Venerable Subhuti said, “I do not maintain that anything is attained within the Dharma of non-arising. Nor do I maintain that within the Dharma of non-arising there is the attainment of stream-entry and the fruit of stream-entry, up to and including the attainment of pratyekabuddhahood and the path of a pratyekabuddha. Nor do I maintain that within the Dharma of non-arising there is a bodhisattva who performs difficult deeds to bear suffering on behalf of sentient beings. A bodhisattva also does not practice the path with a mind that regards it as difficult.

Why is this? If he gave rise to a mind that regarded it as difficult or painful, he could not benefit immeasurable and innumerable sentient beings.

Sariputra! A bodhisattva has compassion for sentient beings. He regards sentient beings as his parents, siblings, children, and grandchildren, and also regards them as his own self. Therefore, a bodhisattva can benefit immeasurable and innumerable sentient beings, because he employs the Dharma without apprehending anything.

A bodhisattva should give rise to this thought: Just as the self cannot be apprehended in any manner or in any place, so too all inner and outer dharmas cannot be apprehended. If a bodhisattva gives rise to such a thought, he will have no mind that regards his task as difficult or painful. Why is this? This bodhisattva accepts nothing among any things, in any places, or among any dharmas.

Sariputra! Nor do I maintain that within non-arising there is a Buddha who realizes unsurpassed bodhi, or that within non-arising there is a turning of the Dharma wheel. Nor do I maintain that the path is attained by means of the Dharma of non-arising.”

Venerable Sariputra said, “Does Subhuti now maintain that the path is attained by means of arisen dharmas, or that the path is attained by means of unarisen dharmas?”

Venerable Subhuti said, “I do not maintain that the path is attained by means of arisen dharmas.”

Venerable Sariputra said, “Then does Subhuti maintain that the path is attained by means of unarisen dharmas?”

Venerable Subhuti said, “Nor do I maintain that the path is attained by means of unarisen dharmas.”

Venerable Sariputra said, “According to Subhuti’s words, then, there is neither knowing nor attainment.”

Venerable Subhuti said, “Knowing and attainment are not two dharmas. In accordance with worldly designations, however, there are knowing and attainment. In accordance with worldly designations, there are stream-enterers, up to and including all Buddhas.

Within ultimate truth, there is neither knowing nor attainment, nor are there stream-enterers, up to and including Buddhas.”

Venerable Sariputra said, “If knowing and attainment exist in accordance with worldly designations, then the distinctions among the six realms also exist through worldly designations and do not belong to ultimate truth.”

Venerable Subhuti said, “It is exactly so. In accordance with worldly designations, there are knowing and attainment. The distinctions among the six realms also exist through worldly designations and do not belong to ultimate truth.

Why is this? Within ultimate truth, there is no karma, no karmic result, no arising, no cessation, no purity, and no defilement.”

Venerable Sariputra asked, “Does an unarisen dharma arise? Does an arisen dharma arise?”

Venerable Subhuti said, “I do not maintain that an unarisen dharma arises, nor do I maintain that an arisen dharma arises.”

Venerable Sariputra asked, “Which unarisen dharmas do you not maintain arise?”

Venerable Subhuti said, “Form is an unarisen dharma. Its intrinsic nature is empty, and I do not maintain that it arises. Up to and including unsurpassed bodhi, which is an unarisen dharma, its intrinsic nature is empty, and I do not maintain that it arises.”

Venerable Sariputra asked, “Does arising arise, or does non-arising arise?”

Venerable Subhuti said, “It is neither arising that arises nor non-arising that arises.

Why is this? Arising and non-arising are two dharmas that neither come together nor disperse; they have no color, no shape, and no counterpart. Their single characteristic is precisely the absence of characteristics. Therefore, it is neither arising that arises nor non-arising that arises.”

Venerable Sariputra said, “Subhuti delights in skillfully teaching the Dharma of non-arising and the characteristic of non-arising.”

Venerable Subhuti said, “I delight in teaching the Dharma of non-arising and the characteristic of non-arising.”

Why is this so? Because dharmas that are unborn, the mark of the unborn, and the words used to explain them neither unite nor disperse; they have no form, no shape, and no opposition. They have a single mark, which is no mark.”

Venerable Sariputra said, “Subhuti delights in explaining unborn dharmas and also delights in explaining the mark of the unborn; these words used in explanation are themselves also unborn.”

Venerable Subhuti said, “It is exactly so. Form is unborn, and so forth, up to the knowledge of all modes, which is also unborn. Therefore, I delight in explaining unborn dharmas and also delight in explaining the mark of the unborn; these words used in explanation are themselves also unborn.”

Venerable Sariputra said, “Among those who expound the Dharma, Subhuti deserves to be foremost. Whatever question is asked, Subhuti is able to answer it.”

Venerable Subhuti said, “This is because all dharmas have no basis of dependence.”

Venerable Sariputra asked, “What does it mean that all dharmas have no basis of dependence?”

Venerable Subhuti said, “The nature of form is eternally empty; it depends neither on the interior, nor on the exterior, nor on what lies between. So it is, up to the knowledge of all modes: its nature is eternally empty; it depends neither on the interior, nor on the exterior, nor on what lies between. Therefore, all dharmas have no basis of dependence, because their nature is eternally empty.

Sariputra! Therefore, when a great bodhisattva practices the six paramitas, the bodhisattva must purify form, feeling, perception, formations, and consciousness, and so forth, up to purifying the knowledge of all modes.”

Venerable Sariputra asked, “How does a great bodhisattva purify the bodhisattva path while practicing the six paramitas?”

Venerable Subhuti said, “There is worldly dana-paramita, and there is supramundane dana-paramita. Each of the other five paramitas likewise has a worldly and a supramundane aspect.”

Venerable Sariputra asked, “What is worldly dana-paramita? What is supramundane dana-paramita?”

Venerable Subhuti said, “If a great bodhisattva, acting as a donor, is able to give to sramanas, brahmins, the poor, and beggars—giving food to those who need food, drink to those who need drink, clothing to those who need clothing, lodging to those who need lodging, money, precious jewels, flowers, incense, and medicine to those who seek medicine, supplying them with everything they require—

Then, while giving, the bodhisattva thinks: ‘I am the giver and they are the recipients. I am neither miserly nor covetous. I am a donor. I am able to relinquish everything. In accordance with the Buddha’s teaching, I practice dana-paramita.’

After giving, when the bodhisattva dedicates the merit thus acquired together with all beings toward unsurpassed bodhi, the bodhisattva thinks: ‘May the causes and conditions of this giving enable beings to attain happiness and well-being in this life, and afterward enable them to attain the peace and bliss of entering nirvana.’

Sariputra! This bodhisattva’s giving is obstructed by three things: first, the mark of self; second, the mark of another; and third, the mark of giving. Because these three marks are present in the act of giving, it is called worldly dana-paramita.

Why is it called worldly? Because it remains unmoved within the world and does not transcend it.

Sariputra! What is called supramundane dana-paramita? It is precisely purity in three respects.

What are these three? When giving, a great bodhisattva does not perceive a self, does not perceive a recipient, and does not perceive a gift; nor does the bodhisattva expect any recompense. This is called the great bodhisattva’s dana-paramita that is pure in three respects.

Furthermore, when giving, the great bodhisattva gives to all beings without perceiving any beings, and dedicates this giving toward unsurpassed bodhi, without perceiving even the subtlest mark of a dharma.

This is called supramundane dana-paramita.

Why is it called supramundane? Because, while within the world, it is able to move beyond and transcend the world.

If the other five paramitas have a basis of dependence, they are called worldly; if they have no basis of dependence, they are called supramundane. In all other respects, they are as explained regarding dana-paramita.

In this way, while practicing the six paramitas, a great bodhisattva purifies the bodhisattva path.”

Venerable Sariputra asked, “What constitutes the path to unsurpassed bodhi for a great bodhisattva?”

Venerable Subhuti said, “The four foundations of mindfulness constitute the path to unsurpassed bodhi for a great bodhisattva, and so forth, up to the factors of the Noble Eightfold Path; the gates of liberation; the emptiness of the internal, up to the emptiness of nonexistence and existence; all gates of samadhi and gates of dharani; the ten powers; the four fearlessnesses; the four unobstructed knowledges; the eighteen distinctive qualities; great loving-kindness and great compassion—these constitute the path to unsurpassed bodhi for a great bodhisattva.”

Venerable Sariputra praised him, saying, “Excellent, excellent!

Subhuti! What is the power of the paramitas?”

Venerable Subhuti said, “It is the power of prajnaparamita. Prajnaparamita is able to produce all the wholesome dharmas of sravakas, pratyekabuddhas, bodhisattvas, and Buddhas.

Prajnaparamita is able to embrace and contain all wholesome dharmas, whether the dharmas of sravakas, the dharmas of pratyekabuddhas, the dharmas of bodhisattvas, or the Buddha-Dharma.

Sariputra! The Buddhas of the past practiced prajnaparamita and attained unsurpassed bodhi. The Buddhas of the future will also practice prajnaparamita and attain unsurpassed bodhi. At present, the Buddhas in the lands throughout the ten directions also practice prajnaparamita and attain unsurpassed bodhi.

When a great bodhisattva hears prajnaparamita taught and neither doubts it nor considers it difficult, you should know that this great bodhisattva practices the bodhisattva path.

One who practices the bodhisattva path does not abandon any being, because one seeks to save all beings and there is no mind that apprehends anything.

A bodhisattva should constantly remain inseparable from this mindfulness: namely, the mindfulness of great compassion.”

Venerable Sariputra again asked, “You wish a great bodhisattva constantly to remain inseparable from this mindfulness, namely, the mindfulness of great compassion. If a great bodhisattva constantly remains inseparable from the mindfulness of great compassion, then all beings here and now should be bodhisattvas, because all beings are also inseparable from their various thoughts.”

Venerable Subhuti said, “Excellent, excellent! Sariputra wished to challenge me, yet instead has established my meaning.

Why is this so? Because beings do not exist, mindfulness does not exist. Because the nature of beings does not exist, the nature of mindfulness also does not exist. Because the dharma of beings does not exist, the dharma of mindfulness also does not exist. Because beings are detached, mindfulness is also detached. Because beings are empty, mindfulness is also empty. Because beings are unknowable, mindfulness is also unknowable.

Sariputra! Because form does not exist, mindfulness also does not exist. Because the nature of form does not exist, the nature of mindfulness also does not exist. Because the dharma of form does not exist, the dharma of mindfulness also does not exist. Because form is detached, mindfulness is also detached. Because form is empty, mindfulness is also empty. Because form is unknowable, mindfulness is also unknowable. So it is, up to unsurpassed bodhi.

Sariputra! As a great bodhisattva practices the bodhisattva path, I wish the bodhisattva never to be separated from this mindfulness: namely, the mindfulness of great compassion.”

The Buddha then praised him, saying, “Excellent, excellent! This is precisely the prajnaparamita of a great bodhisattva. Whoever wishes to speak of it should speak in this way.

Whatever Subhuti says concerning prajnaparamita accords with and carries out the Buddha’s intent. A great bodhisattva who studies prajnaparamita should study it just as Subhuti has explained.”

As Venerable Subhuti expounded this chapter on prajnaparamita, the great trichiliocosm shook in six ways.

The Buddha then smiled.

Venerable Subhuti asked the reason for this.

The Buddha said, “Subhuti! Just as I teach prajnaparamita in this land, so too, throughout immeasurable and innumerable lands in the ten directions, the Buddhas teach prajnaparamita in the same way.”

When the Buddha taught this chapter on prajnaparamita, twelve nayutas of humans and devas attained the patient acceptance of the non-arising of dharmas.

When the Buddhas of the ten directions taught prajnaparamita, immeasurable and innumerable beings likewise generated the aspiration for unsurpassed bodhi.”

CHAPTER: THE HEAVENLY KINGS

TWENTY-SEVEN

At that time, throughout the great trichiliocosm, the Four Heavenly Kings, together with countless hundreds of thousands of millions of devas, all came to the Dharma assembly.

The kings of the Trayastrimsha Heaven, together with countless hundreds of thousands of millions of devas; the kings of the Yama Heaven; the kings of the Tushita Heaven, together with countless hundreds of thousands of millions of devas; the kings of the Heaven of Delight in Transformations, together with countless hundreds of thousands of millions of devas; the kings of the Heaven of Mastery over Others’ Transformations, together with countless hundreds of thousands of millions of devas; and the Brahma kings, together with countless hundreds of thousands of millions of devas, all came to the Dharma assembly.

The bodily radiance born of karmic recompense possessed by the Four Heavenly Kings up to the devas of the Great Sovereign Heaven did not equal even one part in ten thousand million of the Buddha’s ordinary radiance. Beside the Buddha, they were like a charred pillar compared with a mass of Jambu River gold.

Shakra Devendra, king of the Trayastrimsha Heaven, said to Subhuti: “All these heavenly kings have assembled in harmony and wish to hear the Venerable Subhuti expound prajnaparamita.

Venerable Subhuti! How should a great bodhisattva abide in prajnaparamita? What is the prajnaparamita of a great bodhisattva? How does a great bodhisattva practice prajnaparamita?”

Subhuti said: “Kaushika! In accord with the Buddha’s intent, I shall expound the prajnaparamita of great bodhisattvas and explain how great bodhisattvas should abide in prajnaparamita.

Any sons of devas here who have not yet aroused the aspiration for unsurpassed bodhi should now arouse it. Those who have entered the fixed state of a shravaka cannot arouse the aspiration for unsurpassed bodhi. Why? Because they are cut off from birth and death.

Nevertheless, if such a person arouses the bodhi-mind, I also rejoice in it. For one of superior faculties should seek a superior Dharma. I would never sever or extinguish that person’s merit.

Kaushika! What is prajnaparamita?

A great bodhisattva, with a mind directed toward all-knowledge, contemplates form as impermanent, as suffering, as empty, and as non-self. He contemplates form as an illness, as a festering sore that has burst open, as an arrow lodged in the body, causing pain, deterioration, anxiety, and unrest, because nothing can be apprehended.

He likewise contemplates feeling, perception, formations, and consciousness, up to earth, water, fire, wind, space, consciousness, and the six great elements, because none of them can be apprehended.

The bodhisattva further contemplates form up to the element of consciousness as quiescent, detached, unborn, unextinguished, undefiled, and unpurified, because nothing can be apprehended.

Furthermore, Kaushika! A great bodhisattva, with a mind directed toward all-knowledge, contemplates how ignorance conditions formations, and so forth, up to how the conditions of aging and death bring together the great mass of suffering, because nothing can be apprehended.

The great bodhisattva contemplates that because ignorance ceases, formations cease, and so forth, up to because birth ceases, aging and death cease. Because aging and death cease, the great mass of sorrow, lamentation, pain, grief, and distress also ceases, because nothing can be apprehended.

Furthermore, Kaushika! A great bodhisattva, with a mind directed toward the knowledge of all modes, cultivates the four foundations of mindfulness, because nothing can be apprehended, and so forth, up to the eighteen exclusive qualities, because nothing can be apprehended.

Furthermore, Kaushika! A great bodhisattva, with a mind directed toward all-knowledge, practices dana-paramita up to dhyana-paramita, because nothing can be apprehended.

Furthermore, Kaushika! While practicing prajnaparamita, a great bodhisattva contemplates thus: There are only dharmas, and dharmas serving as one another’s causes and conditions, thereby bringing benefit, growth, discrimination, comparison, and calculation. Within these, there is neither self nor anything belonging to a self.

The bodhisattva’s mind of dedication is not within the mind of unsurpassed bodhi, and the bodhi-mind is not within the mind of dedication.

Within the mind of unsurpassed bodhi, the mind of dedication cannot be apprehended.

Within the mind of dedication, the mind of unsurpassed bodhi cannot be apprehended.

Although the great bodhisattva contemplates all dharmas, there is nevertheless no dharma that can be apprehended.

This is called the prajnaparamita of a great bodhisattva.”

Shakra Devendra asked Subhuti: “What does it mean that the bodhisattva’s mind of dedication is not within the mind of unsurpassed bodhi, and so forth, up to that within the mind of dedication, the mind of unsurpassed bodhi cannot be apprehended?”

Subhuti said: “Kaushika! The mind of dedication and the mind of unsurpassed bodhi are not mind; they are the characteristic of non-mind.

Within the characteristic of non-mind, no dedication can be made. This characteristic of non-mind is constantly the characteristic of non-mind. The inconceivable characteristic is constantly the inconceivable characteristic. This is called the prajnaparamita of a great bodhisattva.”

The Buddha praised him: “Excellent, excellent! Subhuti expounds prajnaparamita for the great bodhisattvas and brings peace and security to their minds.”

Subhuti said to the Buddha: “World-Honored One! I must repay the kindness I have received.

In the past, the Buddhas and their disciples expounded the six paramitas for the great bodhisattvas, instructing them, benefiting them, and causing them to rejoice. At that time, the World-Honored One also studied there and attained unsurpassed bodhi.

Today I likewise must expound the six paramitas for the bodhisattvas, instructing them, benefiting them, and causing them to rejoice so that they may attain unsurpassed bodhi.”

Subhuti said to Shakra Devendra: “Kaushika! Now you should listen to where a great bodhisattva should abide and where he should not abide within prajnaparamita.

Kaushika! Form itself is empty; consciousness itself is empty; a bodhisattva himself is empty.

This emptiness of form and emptiness of a bodhisattva are neither two nor different; and so forth, up to the emptiness of consciousness and emptiness of a bodhisattva are neither two nor different.

Kaushika! A great bodhisattva should abide in prajnaparamita in this way.

Furthermore, the eye itself is empty, and so forth, up to the mind itself is empty; a bodhisattva himself is empty.

The emptiness of the eye, and so forth, up to the emptiness of a bodhisattva, are neither two nor different.

The six sense objects—from form through dharmas—and the six great elements—from the great element of earth through the great element of consciousness—are themselves empty; a bodhisattva himself is empty.

The emptiness of the great element of consciousness and the emptiness of a bodhisattva are neither two nor different.

Ignorance itself is empty, and so forth, up to aging and death themselves are empty. The cessation of ignorance itself is empty, and so forth, up to the cessation of aging and death itself is empty; a bodhisattva himself is empty.

The emptiness of ignorance, and so forth, up to the emptiness of the cessation of aging and death, and the emptiness of a bodhisattva are neither two nor different.

Kaushika! A great bodhisattva should abide in prajnaparamita in this way.

Furthermore, dana-paramita, and so forth, up to the knowledge of all modes itself, are empty; a bodhisattva himself is empty.

The emptiness of the knowledge of all modes and the emptiness of a bodhisattva are neither two nor different.

Kaushika! A great bodhisattva should abide in prajnaparamita in this way.

Where, then, should one not abide within prajnaparamita?

Kaushika! A great bodhisattva should not abide in form, feeling, perception, formations, or consciousness, because this would involve apprehension. He should not abide in the eye up to the mind. He should not abide in form up to dharmas. He should not abide in eye-consciousness up to mind-consciousness. He should not abide in eye-contact or in the feeling born from its causes and conditions, because this would involve apprehension.

He should not abide in dana-paramita up to all-knowledge, because this would involve apprehension.

Furthermore, Kaushika! A great bodhisattva should not abide in any view that form is permanent, that form is impermanent, that form is pleasant, that form is suffering, that form is pure, that form is impure, that form is self, that form is non-self, that form is empty, that form is not empty, that form is quiescent, that form is not quiescent, that form is detached, or that form is not detached, because this would involve apprehension. As with form, so it is with feeling, perception, formations, and consciousness.

Furthermore, Kaushika! A great bodhisattva should not abide in the characteristic of the unconditioned, nor in the fields of merit constituted by the fruit of stream-entry up to Buddhahood, because this would involve apprehension.”

Regarding the initial generation of the aspiration: “I must perfect the six paramitas; I shall enter the bodhisattva stage; I shall abide at the stage of non-retrogression; and I shall possess the five superknowledges.” A great bodhisattva should not abide in any of these, because there would be something attained.

“Having perfected the five superknowledges, I shall go to immeasurable and innumerable Buddha lands to venerate and make offerings to the Buddhas and to hear them teach the Dharma. Having heard it, I shall repeat it to others.” A great bodhisattva should not abide in any such thing, because there would be something attained.

“As the Buddhas’ lands are adorned and purified, so too shall I adorn and purify a land. I shall bring beings to accomplishment and cause them to enter the Buddha path. I shall go into the presence of immeasurable and innumerable Buddhas to praise, honor, and make offerings to them, and to generate the aspiration for unsurpassed bodhi.” A great bodhisattva should not abide in any such thing, because there would be something attained.

“I shall produce the five eyes; I shall produce all samadhis and all dharanis; I shall attain the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities; and I shall perfect great loving-kindness and great compassion, the thirty-two marks, and the eighty secondary characteristics.” A great bodhisattva should not abide in any such thing, because there would be something attained.

“This is one of the eight persons; this is a faith-follower; this is a Dharma-follower; this is a stream-enterer destined for at most seven more lives; this is a stream-enterer who, at the end of this life, will exhaust the afflictions; this is a stream-enterer who will enter nirvana in the intermediate state; this person is progressing toward and realizing the fruit of once-returning; this once-returner will return once and then enter nirvana; this person is progressing toward and realizing the fruit of non-returning; this non-returner will enter nirvana there; this person is progressing toward and realizing the fruit of arhatship; this arhat will enter nirvana without remainder in this very life; this person is a pratyekabuddha;

this person abides on the bodhisattva grounds, surpasses the shravakas and pratyekabuddhas, attains knowledge of the varieties of the path and knowledge of all modes, realizes unsurpassed bodhi, turns the Dharma wheel, performs the work of a Buddha, and leads immeasurable beings into nirvana.” A great bodhisattva should not abide in any such thing, because there would be something attained.

“Having attained the four bases of spiritual power and abiding in this samadhi, I shall remain alive for as many kalpas as there are grains of sand in the Ganges. I shall acquire the thirty-two marks, each adorned with a hundred merits. My world shall be like Ganges-sands of worlds throughout the ten directions. My great trichiliocosm shall consist entirely of vajra. My bodhi tree shall emit a fragrance that causes beings to be completely freed from bodily and mental illnesses. Beings who smell this fragrance shall be purified of greed, hatred, and delusion; nor shall they have the mind of a shravaka or pratyekabuddha, but all shall attain unsurpassed bodhi.” A great bodhisattva should not abide in any such thing, because there would be something attained.

“I shall cause there to be in my world no names for form, feeling, perception, formations, or consciousness; no names for dana paramita through prajnaparamita; no names for the four foundations of mindfulness through the distinctive qualities; and no names for stream-enterer through Buddha.” A great bodhisattva should not abide in any such thing, because there would be something attained.

Why is this? Because when the Buddhas attain unsurpassed bodhi, no dharma whatsoever is attained.

Kausika! Therefore, in prajnaparamita, a bodhisattva should not abide, because there would be something attained.

Shariputra thought, “How, then, should a bodhisattva abide in prajnaparamita?”

Knowing Shariputra’s thought, Subhuti said, “Shariputra! What do you think—where do the Buddhas abide?”

Shariputra replied, “The Buddhas have no place in which they abide.

“The Buddhas do not abide in form; they do not abide in feeling, perception, formations, or consciousness. They do not abide in conditioned nature or unconditioned nature. They do not abide in the four foundations of mindfulness through the distinctive qualities, nor do they abide in knowledge of all modes.

“In prajnaparamita, a great bodhisattva should abide as the Buddhas abide. With regard to all dharmas, this is neither abiding nor non-abiding.

“In prajnaparamita, a great bodhisattva should train in this way and should abide in the dharma of non-abiding.”

At that time, some devas in the Dharma assembly thought, “Even the words and expressions of the yakshas can still be understood, but when the Venerable Subhuti discourses upon and explains prajnaparamita, we understand absolutely nothing.”

Knowing the thoughts of those devas, Subhuti asked, “Do you not understand or know?”

The devas replied, “Venerable Sir! We neither understand nor know.”

Subhuti said, “Indeed, you should not know, for I have given no discourse. I have not spoken even a single word, nor is there anyone who hears.

“Why is this? Because words are not prajnaparamita. Within prajnaparamita, there is no one who explains.

“The unsurpassed bodhi of the Buddhas has neither words nor speech.

“Devas! It is like a Buddha conjuring an apparitional person. That apparitional person in turn conjures the four assemblies of bhikshus, bhikshus of the Tathagatagarbha Lesser Vehicle, upasakas, and upasikas. In the midst of these four assemblies, the apparitional person teaches the Dharma.

“What do you think? Is there therein anyone who teaches, anyone who explains, or anyone who knows?”

The devas replied, “Venerable Sir! There is not.”

Subhuti said, “Devas! All dharmas are like apparitions. Within them, there is no one who teaches, no one who explains, and no one who knows.

“Devas! Suppose someone in a dream sees the Buddha teaching the Dharma. What do you think? Is there therein anyone who teaches, anyone who hears, or anyone who knows?”

The devas replied, “Venerable Sir! There is not.”

Subhuti said, “Devas! All dharmas are like a dream. There is no speaker, no hearer, and no knower.

“Devas! Suppose two people stand on one bank of a deep ravine and raise their voices in praise of the Buddha, Dharma, and Sangha, producing two echoes.

“What do you think? Do those two echoes understand one another?”

The devas replied, “Venerable Sir! No.”

Subhuti said, “Devas! All dharmas are likewise like echoes. There is no one who teaches, no one who explains, and no one who knows.

“Devas! It is like a skilled illusionist who, at a crossroads, creates the illusion of a Buddha and the four assemblies and then teaches the Dharma. What do you think? Is there therein anyone who speaks, anyone who hears, or anyone who knows?”

The devas replied, “Venerable Sir! There is not.”

Subhuti said, “Devas! All dharmas are like illusions. Within them, there is no one who teaches, no one who explains, and no one who knows.”

At that time, the devas thought, “The Venerable Subhuti seeks to make his explanation easy to understand, yet it becomes ever more profound and ever more subtle.”

Knowing the thoughts of the devas, Subhuti said, “Devas! Form is neither profound nor subtle; feeling, perception, formations, and consciousness are neither profound nor subtle. The nature of form through the nature of consciousness is neither profound nor subtle. The nature of the eye through the nature of the mind; the nature of form through the nature of dharmas; the nature of the eye-dhatu through the nature of the mind-consciousness-dhatu; eye-contact through mind-contact; and feeling born of the causes and conditions of eye-contact through feeling born of the causes and conditions of mind-contact—all are neither profound nor subtle.

“Dana paramita through prajnaparamita; inner emptiness through the emptiness of nonexistence and existence; the four foundations of mindfulness through the distinctive qualities; all samadhis through all dharanis; knowledge of all modes; and the nature of knowledge of all modes—all are neither profound nor subtle.”

The devas thought, “In this teaching of the Dharma, form is not spoken of, up to and including knowledge of all modes, which is not spoken of; the fruit of stream-entry through the fruit of arhatship is not spoken of; the path of the pratyekabuddha is not spoken of; and the path to unsurpassed bodhi is not spoken of. In this Dharma, names, words, and speech are not spoken of.”

Venerable Subhuti knew the thoughts in the minds of the devas and therefore said: “O venerable ones! It is exactly so. Within that Dharma, the unsurpassed bodhi of the Buddhas has no characteristic that can be spoken of; therein, there is no speaker, no listener, and no knower.

O venerable ones! Therefore, any good man or good woman who wishes to abide in the fruit of stream-entry or wishes to personally realize the fruit of stream-entry must not depart from the wisdom and patient acceptance described above. Anyone who wishes to abide in or realize the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the path of a pratyekabuddha, or the path of a Buddha must not depart from the wisdom and patient acceptance described above.

O venerable ones! From the moment a great bodhisattva first gives rise to the aspiration for enlightenment, that bodhisattva should abide in prajnaparamita in this way, because there is neither speaking nor hearing.”