摩訶般若鈔經

Chapter One: THE PRACTICE OF THE PATH

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gridhrakuta at Rajagriha, together with an assembly of one thousand two hundred and fifty bhiksus, all of whom were arhats. Their outflows had been exhausted, they had brought birth and death to an end, and their deeds accorded with their words. They had attained liberation of mind and liberation through wisdom. These noble ones had understood all things; they were all superior persons. They had done what was to be done, laid down their burdens, attained mastery, and were no longer subject to karma. Their minds and wisdom had been liberated, with the exception of the Venerable Ananda.

The Buddha said to Subhuti:

“Would you now be willing to expound the Perfection of Wisdom for the bodhisattvas, so that by training accordingly they may attain accomplishment?”

Sariputra thought: “Today, when Venerable Subhuti expounds the Perfection of Wisdom for the bodhisattvas, will he do so through his own power, or will he rely upon the Buddha’s spiritual might?”

Subhuti knew Sariputra’s thought and said:

“Whatever the Buddha’s disciples expound concerning the Dharma they have attained is entirely due to the Buddha’s spiritual might. Why is this? Because within the Dharma taught by the Buddha and within what they have learned therein, there is realization. By knowing this, one knows that accomplishment is possible. When they transmit to one another in due order the teachings just as the Buddha taught them, accomplishment is possible, for that Dharma does not differ from the Dharma expounded by the Tathagata. If anyone possesses the causes and conditions and wishes to learn this Dharma, that person will certainly not go astray within it.”

Subhuti addressed the Buddha:

“World-Honored One! The World-Honored One has instructed me to expound the Perfection of Wisdom for the bodhisattvas, so that through it they may become bodhisattvas. From what dharma, then, does the designation ‘bodhisattva’ arise? I do not perceive any bodhisattva-dharma or the name of such a dharma. Nor do I perceive a bodhisattva or attain a bodhisattva; nor do I perceive the Perfection of Wisdom or attain the Perfection of Wisdom. Since I neither perceive nor attain a bodhisattva, and neither perceive nor attain the Perfection of Wisdom, where is there a bodhisattva for whom I might expound the Perfection of Wisdom?”

When Subhuti spoke in this way, if a bodhisattva who hears this does not become indolent, intimidated, apprehensive, obstructed, or afraid, then that great bodhisattva accords with the Perfection of Wisdom. A great bodhisattva should train in the Perfection of Wisdom in this way and should contemplate abiding in the Perfection of Wisdom in this way. This itself is training in the Perfection of Wisdom.

Subhuti addressed the Buddha:

“A great bodhisattva practicing the Perfection of Wisdom should train in this way: ‘In training, one should not think within one’s mind, “I am a bodhisattva.”’ Why is this? Because when the mind is no-mind, that mind is pure.”

Sariputra asked Subhuti:

“What is a mind that is mind, and what is a mind that is no-mind?”

Subhuti replied:

“The mind neither exists nor does not exist; it can neither be attained nor known to abide anywhere.”

Sariputra asked Subhuti:

“What kind of mind is neither a mind nor not a mind, can neither be attained nor known to abide anywhere?”

Subhuti replied:

“Through relative opposition, a mind is said to exist, yet that mind is no-mind. Such a mind is neither known by anyone nor created by anyone. Therefore, it is neither an existent mind nor a nonexistent no-mind.”

Sariputra said:

“Excellent! Excellent! Subhuti is the one whom the Buddha has commended.

The one worthy of such commendation holds no false view concerning the absence of self and is foremost among those who expound the wisdom of selflessness. Through this, a great bodhisattva attains the designation ‘Non-retrogressing’ and certainly will never lose the Perfection of Wisdom. A great bodhisattva should abide therein.

Those who wish to train in the path of the sravakas should hear, study, uphold, and protect the Perfection of Wisdom. Those who wish to train in the path of the pratyekabuddhas should hear, study, uphold, and protect the Perfection of Wisdom. Those who wish to train in the bodhisattva path should hear, study, uphold, and protect the Perfection of Wisdom.

Why is this? Because the Dharma of the Perfection of Wisdom is exceedingly profound and vast, and it is what great bodhisattvas must study.”

Subhuti addressed the Buddha:

“Having carefully contemplated this, I see that the mind of a bodhisattva cannot be attained, cannot be known to abide anywhere, and cannot be perceived so as to be attained. Nor can one state where a great bodhisattva cultivates the Perfection of Wisdom, or even state the name ‘bodhisattva.’ It is a place that is no place, and that designation abides nowhere at all.”

When Subhuti had spoken in this way, if a bodhisattva who hears this does not become indolent, intimidated, or obstructed, then, because that bodhisattva accords with non-retrogression, fear no longer arises. By peacefully abiding in this, the bodhisattva fully comprehends everything and therefore never turns back again.

Subhuti addressed the Buddha:

“A great bodhisattva practicing the Perfection of Wisdom should not abide in form and should not abide in feeling, perception, formations, or consciousness; one should not abide in any of them. To abide in the perception of form is to practice the perceptions of feeling, formations, and consciousness. To abide in consciousness is to practice formations and consciousness.

One should not practice formations and consciousness. If one abides in them, one does not follow the teaching of the Perfection of Wisdom and does not accord with all-knowledge. Because form is grasped, form should not be grasped.

Not grasping form means not grasping feeling, perception, formations, or consciousness. One who does not grasp form is beyond form; not grasping feeling, perception, formations, or consciousness is beyond consciousness, and such a person does not grasp the Perfection of Wisdom. This is a great bodhisattva’s practice of the Perfection of Wisdom.

One who does not grasp the designation ‘samadhi’ enters the profound and vast, and does not grasp the sravaka or pratyekabuddha states, nor even all-knowledge. Why is this? Because one should not give rise to perception.

Whoever gives rise to perception is like ordinary followers of other paths who nevertheless have faith in all-knowledge. Although such a person differs from followers of other paths, that person has not yet attained liberation, for even though form is not grasped, feeling, perception, formations, and consciousness are still grasped. Because there is no grasping, there is also no comprehension; not yet accomplished, one also does not perceive wisdom.

One does not perceive wisdom within form or outside form; one does not perceive wisdom as other than form. One does not perceive wisdom within feeling, perception, formations, or consciousness. Nor does one perceive wisdom outside consciousness, or both within and outside consciousness.

Nor does one perceive wisdom as other than consciousness; one attains liberation solely through faith. To wish to know the activity of all-knowledge and thereby constrain oneself with regard to that Dharma is to attain liberation, for that person has attained the Dharma, yet even within the Dharma there is nothing attained, and liberation has not yet been attained. That person does not rely upon nirvana to become arrogant.

This is a great bodhisattva’s cultivation of the Perfection of Wisdom. Why is this? Because such a bodhisattva does not grasp form and does not grasp feeling, perception, formations, or consciousness; nor does that bodhisattva enter nirvana midway.

Having attained the ten powers, the four fearlessnesses, and the eighteen unique qualities, such a one is called a great bodhisattva who cultivates the Perfection of Wisdom.

“Furthermore, O God Among Gods! A great bodhisattva entering the practice of the Perfection of Wisdom should perceive in this way: Where is this Perfection of Wisdom? Where is this Dharma? If its location can in no way be known or attained, then that is the Perfection of Wisdom. One should contemplate in this way. If a great bodhisattva who hears this does not become indolent, intimidated, apprehensive, or obstructed, one should know that this bodhisattva abides inseparably from the Perfection of Wisdom.”

Sariputra asked Subhuti:

“For what reason is a great bodhisattva inseparable from the Perfection of Wisdom? Is form separate from the intrinsic nature of form; are feeling, perception, formations, and consciousness separate from the intrinsic nature of feeling, perception, formations, and consciousness; and is the Perfection of Wisdom separate from the intrinsic nature of the Perfection of Wisdom?”

Subhuti replied:

“Form is separate from the intrinsic nature of form; feeling, perception, formations, and consciousness are separate from the intrinsic nature of consciousness; and the Perfection of Wisdom is separate from the intrinsic nature of the Perfection of Wisdom. The intrinsic nature of the Perfection of Wisdom is free from characteristics; therefore, the intrinsic nature of characteristics is free from the characteristics of the intrinsic nature of characteristics. The intrinsic nature of characteristics is free from characteristics.”

Sariputra asked Subhuti:

“Is training in this way training in all-knowledge?”

Subhuti replied:

– To train in this way is to enter All-Knowing Wisdom. Why? Because dharmas have nothing into which one may enter. A great bodhisattva who practices in this way immediately attains All-Knowing Wisdom. Such is a great bodhisattva who cultivates the Perfection of Wisdom and plants the seed of All-Knowing Wisdom.

Furthermore, Sariputra! A great bodhisattva diligently declares: “I wish to train.” To practice form is to practice perception; to practice the perception of form is to practice perception; to practice the arising of form is to practice perception; to practice the decay of form is to practice perception; to practice the cessation of form is to practice perception; to practice the emptiness of form is to practice perception.

If something is attained through the practice of self, that is to practice perception. To practice the cessation of feeling, perception, formations, and consciousness is to practice perception; to practice the decay of consciousness is to practice perception; to practice the cessation of consciousness is to practice perception; to practice the emptiness of consciousness is to practice perception; and for something to be attained through the practice of self is to practice perception.

A great bodhisattva who practices contrary to the perception of practice is one who safeguards and practices the Perfection of Wisdom, because he does not practice the Perfection of Wisdom. Conversely, if he practices the perception of practice, that great bodhisattva does not practice the Perfection of Wisdom.

Sariputra asked Subhuti:

– How should a great bodhisattva practice the Perfection of Wisdom? Not practicing the practice of form; not practicing the perception of form; not practicing the arising of form; not practicing the decay of form; not practicing the cessation of form; not practicing the emptiness of form; not practicing feeling, perception, formations, or consciousness; not practicing the arising of consciousness; not practicing the decay of consciousness; not practicing the cessation of consciousness; and not practicing the emptiness of consciousness—this is to practice the Perfection of Wisdom. Neither does one see, nor does one practice. Neither does one see practice or non-practice. Neither does one see, nor does one not practice, nor is there any non-practice. Thus, one does not see. Why? Because all dharmas come from nowhere and do not abide anywhere to be retained. A great bodhisattva does not cling to the names of dharmas. That samadhi has neither shore nor boundary and therefore enables entry into all things; it is beyond the knowledge of arhats and pratyekabuddhas. By following this samadhi, a great bodhisattva swiftly attains unsurpassed, complete, perfect enlightenment and reaches Buddhahood.

When Subhuti, relying upon the Buddha’s spiritual power, declared this, all the great bodhisattvas received predictions of enlightenment. In the distant past, when the Tathagata himself attained unsurpassed, complete, perfect enlightenment and became a Buddha, he also followed this samadhi; yet he did not perceive the samadhi, did not say, “I know the samadhi,” did not think, “I have completed the samadhi,” did not conceive, “I have entered and abide in the samadhi,” and did not say, “I have completed the samadhi.” One who follows the Dharma in this way is entirely without fault.

Sariputra asked Subhuti:

– Where is the place in which a great bodhisattva practices according to this samadhi? When the Tathagata, in the presence of a Buddha of the past, received the prediction that he would become a Buddha, did he perceive the locus of this samadhi?

Subhuti replied:

– It cannot be perceived. Good man! Even regarding this very samadhi, I do not know, understand, or comprehend it. Why? Because if it is neither known nor comprehended, no answer can be given. There is no second samadhi, nor is there any name.

The Buddha said:

– Excellent! Excellent! Just as I have taught Subhuti, a great bodhisattva who acts in this way without relying upon wisdom is training in the Perfection of Wisdom. This great bodhisattva is one who trains in the Perfection of Wisdom.

Sariputra said to the Buddha:

– Venerable God Among Gods! Is a great bodhisattva who trains in this way training in the Perfection of Wisdom?

The Buddha said to Sariputra:

– Such a great bodhisattva is training in the Perfection of Wisdom.

Sariputra said to the Buddha:

– In what Dharma does one train by training in this way?

The Buddha said:

– A great bodhisattva who trains in this way trains in the Dharma of “no-training.” Why? Because there is nothing to be attained in that Dharma. Do not be deluded as in the training of children.

Sariputra said to the Buddha:

– Blessed One! Who, then, can attain that Dharma?

The Buddha said to Sariputra:

– No one attains it; that is attainment.

The Buddha said:

– No one attains the Dharma. Do not be deluded as in the training of children, where there are words but they cannot be understood. Wishing to penetrate the Dharma, one is instead obstructed by both extremes. One neither understands the Dharma nor sees the Dharma. If a dharma possessed a dharma, then through that possession form would immediately be attained. Therefore, the Dharma cannot be known; this is knowing. Neither knowing nor seeing, one is deluded like a child: although possessing a body, one neither understands nor believes. Because of this lack of understanding, one is called a child.

Sariputra said to the Buddha:

– Blessed One! Does a great bodhisattva who trains in this way not train in All-Knowing Wisdom?

The Buddha said:

– A great bodhisattva who trains in this way does not train in All-Knowing Wisdom. A great bodhisattva who does not train in this way trains in All-Knowing Wisdom in order to perfect All-Knowing Wisdom.

Subhuti said to the Buddha:

– Venerable God Among Gods! Suppose someone were to say, “How utterly false it is that by training in the Buddha’s teaching one will become a Buddha.” If someone asks such a question, how should one answer?

The Buddha said to Subhuti:

– I shall ask you, and you shall answer accordingly.

What do you think, Subhuti? Is illusion different from form? Is illusion different from feeling, perception, formations, and consciousness?

Subhuti said to the Buddha:

– They are not different, Venerable God Among Gods. Illusion is not different from form. Form is illusion, and illusion is form. Illusion is not different from feeling, perception, formations, and consciousness.

The Buddha said:

– What do you think, Subhuti? What I have asked accords with the Dharma. Is it not from the five skandhas that the designation “bodhisattva” is established?

Subhuti replied:

– It is so, Venerable God Among Gods. A great bodhisattva who wishes to train to become a Buddha must train in this illusion. Why? Because one who creates illusions retains the form skandha as an illusion. There is no form; the six sense objects and the five skandhas are all like illusions. Feeling, perception, formations, and consciousness are all nonexistent. There is no karma; there are only the names “six sense objects” and “five skandhas.”

Subhuti said to the Buddha:

– Blessed One! Will newly trained great bodhisattvas who hear these words not become afraid?

The Buddha told Subhuti:

– If newly trained great bodhisattvas rely upon bad teachers, they will become afraid; if they rely upon good teachers, they will not become afraid.

Subhuti said to the Buddha:

– What is a bad teacher of a great bodhisattva? How may such a person be recognized?

The Buddha told Subhuti:

– It is one who does not honor the Perfection of Wisdom; who teaches others to abandon and distance themselves from the bodhisattva resolve; who instead teaches them to give rise to the thought of studying miscellaneous sutras and, with a misguided mind, to delight in studying miscellaneous sutras; who teaches sutras that speak of the affairs of sravakas or pratyekabuddhas and instructs them to read and recite all such sutras; who speaks of the deeds of Mara, the lord of maras, thereby ruining the bodhisattva resolve; and who tells others of the hardships of birth and death, saying that the bodhisattva stage cannot be attained. Such a person is called a bad teacher of a great bodhisattva.

Subhuti said to the Buddha:

– What, then, is a good teacher of a great bodhisattva, and how may such a person be recognized?

The Buddha said to Subhuti:

– It is one who honors the Perfection of Wisdom and constantly instructs others to train in order to bring it to fulfillment; who teaches them about the words and deeds of Mara so that they may clearly recognize Mara and distance themselves from him. Therefore, one who directs a great bodhisattva, endowed with great vows, toward the Great Vehicle is a good teacher of a great bodhisattva.

Subhuti said to the Buddha:

– Venerable God Among Gods! For what reason is a bodhisattva called a bodhisattva?

The Buddha said:

– Regarding all the sutras that he has studied, this person clearly understands them all, yet does not become attached to any dharma. Therefore, he is called a bodhisattva.

Subhuti again said to the Buddha:

– Because one clearly understands all the sutras and Dharmas, one is called a bodhisattva. Why, then, is one called a great bodhisattva?

The Buddha said:

– “Great” means that all beings in the human and heavenly realms hold such a one in the highest reverence. Therefore, one is called a great bodhisattva.

Sariputra said to the Buddha:

– I too would be pleased to hear why one is called a great bodhisattva.

The Buddha said:

“If you wish to hear, I shall explain it to you. A great bodhisattva personally clearly sees all things and clearly knows all people in the world. He clearly knows all about their lifespans, clearly knows all about severing every bond and attachment, and is able to expound the Dharma to them according to their inclinations. Therefore, he is called a great bodhisattva.”

Subhuti addressed the Buddha:

“Revered Deva among Devas! A great bodhisattva bears the name ‘great bodhisattva.’ If the mind of a bodhisattva is such that no other mind equals it and no person can attain it, then it is a state with which even arhats and pratyekabuddhas cannot compare. The mind does not cling to mind. Why? Because it is the mind of omniscience, apart from which there is nothing else. Because the mind does not cling, one is called a great bodhisattva.”

Sariputra asked Subhuti:

“For what reason does the mind of a bodhisattva not cling?”

Subhuti replied:

“Because the mind does not conceptualize, it does not cling.”

Vân Nậu Văn Đà Ni Phất addressed the Buddha:

“Revered Blessed One! For what reason is a great bodhisattva called a great bodhisattva? How is a great bodhisattva so called because of the great vow? Is Mahayana the right concentration of the Great Vehicle, and is Tam Bạt Đế equal abiding?”

The Buddha said:

“This bodhisattva is precisely a great bodhisattva.”

Subhuti addressed the Buddha:

“The great vow—for what reason does a bodhisattva make the great vow?”

The Buddha said:

“Because the great bodhisattva thinks: ‘I shall liberate immeasurable and innumerable beings, cause them all to attain parinirvana, and cause them to attain parinirvana in such a way that there is no dharma of parinirvana.’ Why? Subhuti! Suppose an illusionist, in a spacious place, magically created many people who filled an entire city and then beheaded all those magically created people within that city. Subhuti! What do you think? Was anyone in that city killed?”

Subhuti replied:

“Revered Blessed One! No one there was killed.”

The Buddha said:

“Just so, Subhuti! One liberates immeasurable and innumerable beings and causes them to attain parinirvana, yet no one attains parinirvana. Whoever hears this and is not afraid should be known as a great bodhisattva, one who has made the great vow.”

Subhuti addressed the Buddha:

“As for myself, since following the Buddha I have heard and reflected upon such matters. Thus, this is not a great vow. Why? Because there is no one who attains omniscience, no one who makes offerings, and no one who becomes anything; then who would make the great vow?

“Revered Deva among Devas! Form neither clings, nor is bound, nor is released.

“Revered Deva among Devas! Feeling, perception, formations, and consciousness neither cling, nor are bound, nor are released.”

Phần Mạn Đà Ni Phất asked Subhuti:

“Form neither clings, nor is bound, nor is released. Feeling, perception, formations, and consciousness neither cling, nor are bound, nor are released; thus there is form that neither clings, nor is bound, nor is released. There are feeling, perception, formations, and consciousness that neither cling, nor are bound, nor are released.

“Subhuti! Where does form neither cling, nor become bound, nor become released? Where do feeling, perception, formations, and consciousness neither cling, nor become bound, nor become released?”

Subhuti replied:

“Form, being like an illusion, neither clings, nor is bound, nor is released. Feeling, perception, formations, and consciousness, being like illusions, neither cling, nor are bound, nor are released. That which has no boundary neither clings, nor is bound, nor is released. That which cannot be perceived exactly neither clings, nor is bound, nor is released. That which has no place of arising neither clings, nor is bound, nor is released. This is the great bodhisattva and the great vow.”

Subhuti addressed the Buddha:

“For what reason is a great bodhisattva one who proceeds toward the Great Vehicle? Where is the Great Vehicle? Where does one abide in the Great Vehicle, and where does the Great Vehicle abide? From what place is the Great Vehicle to be established?”

The Buddha told Subhuti:

“The Great Vehicle—the Great Vehicle is limitless. Since its boundary cannot be attained, from what place could one reach the Great Vehicle? The Great Vehicle emerges from the three realms and is established within omniscience. With respect to the Great Vehicle, there is neither establishment nor non-establishment. Why? Establishment and non-establishment are such that, when one does not know the Dharma within the Dharma itself, what dharma could be established?”

Subhuti addressed the Buddha:

“The Great Vehicle—the Great Vehicle transcends heaven above, the world below, and the mundane world. The Great Vehicle is the same as empty space and resembles empty space. Because it encompasses immeasurable and innumerable beings, it is called the Great Vehicle. Neither can the coming of a great bodhisattva be seen, nor can the going of a great bodhisattva be seen, nor can the dwelling place of a great bodhisattva be seen. Regarding the Great Vehicle, revered Deva among Devas, its origin cannot be attained; nor is it known where the Great Vehicle will go, nor is its intermediate course known. Only within the three realms is the name ‘Great Vehicle’ seen.”

The Buddha said:

“Excellent! Excellent, Subhuti! Therefore, the great bodhisattva is the Great Vehicle.”

Phần Mạn Đà Ni Phất addressed the Buddha:

“The Buddha instructed that the Perfection of Wisdom be expounded, yet the Venerable Subhuti has instead expounded the Great Vehicle.”

Subhuti addressed the Buddha:

“Revered Deva among Devas! There is no fault in my exposition of the Perfection of Wisdom.”

The Buddha said to Subhuti:

“The Perfection of Wisdom that you have expounded is entirely appropriate; there is not the slightest error in it.”

“Furthermore, revered Deva among Devas! The origin of the bodhisattva cannot be seen; nor is it known where the bodhisattva will go, nor can the bodhisattva’s intermediate course be seen. Form has no shore, and the bodhisattva likewise has no shore. Form and the bodhisattva cannot be attained, cannot be known, and cannot be realized.

“Revered Deva among Devas! Since such a great bodhisattva can neither be known nor attained, what Perfection of Wisdom could be expounded to a great bodhisattva? Since the bodhisattva cannot be attained or seen, by what dharma could the Perfection of Wisdom be expounded? On the basis of what nominal characteristic is a bodhisattva called a bodhisattva?

“How is it, revered Deva among Devas? As for the word ‘self,’ where is there anything called a self?

“Revered Deva among Devas! That self also ceases. This is the intrinsic nature of dharmas. Where is form? The essential point is that it does not cease. Wherever form is thus, feeling, perception, formations, and consciousness are also thus. Consciousness has no boundary, and the bodhisattva likewise has no boundary. The dwelling place of the bodhisattva is utterly unknowable, and the bodhisattva cannot be seen.

“Revered Deva among Devas! Since all great bodhisattvas have absolutely no dwelling place and cannot be attained, where is the place of a great bodhisattva to whom the Perfection of Wisdom could be expounded? Since the bodhisattva can in no way be seen and his dwelling place cannot be known, from what dharma could the Perfection of Wisdom be expounded? If a great bodhisattva holds that there is a name, that is the perception of a name.

“As for the self, revered Deva among Devas, that self also ceases; this is the intrinsic nature of dharmas. Where does consciousness essentially not cease? Where, with respect to the intrinsic nature of dharmas, does consciousness not cease? Non-cessation is not something created by dharmas, nor is it not non-cessation. Why is it non-cessation? As expounded in the Perfection of Wisdom, if no other cessation is produced, then from what dharma could it be brought forth? A bodhisattva who practices this practice and, upon hearing this matter, is neither terrified nor afraid is one who practices the Perfection of Wisdom.”

Prajnaparamita—O Heaven-Honored One! When one carefully contemplates in this way, one does not enter into form. By what, then, could form be attained?

That which has no place of arising is non-form. If non-form is without form and also does not arise, then within it there is nowhere that a designation can be obtained. This form is a conditioned, enumerated dharma.

At that time, a great bodhisattva, in order to practice prajnaparamita, will see the Dharma and enter deeply into contemplation. At that time, the bodhisattva also does not enter into feeling, perception, formations, or consciousness. Why?

Because consciousness having no place of arising is non-consciousness. If non-consciousness is without consciousness and also has no place of arising, then there is nowhere therein that a designation can be obtained. This consciousness is a conditioned, enumerated dharma.

Sariputra asked Subhuti:

“The Dharma you teach has no place of arising. If the bodhisattva also has no place of arising, upon what does the bodhisattva rely in diligently practicing the bodhisattva path? If this is done for the sake of all beings, who is it that undergoes this hardship?”

Subhuti replied:

“I also do not say that a bodhisattva undergoes this arduous practice. A bodhisattva’s patient endurance in practicing austerities is the bodhisattva path. One should not think, ‘I patiently endure this arduous practice.’ Why?

Because only when the bodhisattva’s mind does not think in this way can the bodhisattva become a foundation for immeasurable and innumerable beings and cause them all to attain peace and security. One should think of them as one thinks of one’s mother, as one thinks of one’s father, one’s child, and oneself. A great bodhisattva should always maintain such thoughts toward all beings, while neither perceiving a bodhisattva nor knowing where one may be found.

With regard to internal and external dharmas, one should think in this way and practice in this way. One who acts thus patiently endures and practices austerities.

“Sariputra! If one does not perceive the arising of a bodhisattva, it is because the bodhisattva is unborn.”

Sariputra asked Subhuti:

“If the bodhisattva is unborn, is all-knowledge also unborn?”

Subhuti said to Sariputra:

“All-knowledge is also unborn.”

Sariputra said to Subhuti:

“If all-knowledge is unborn, ordinary beings are also unborn.”

Subhuti replied:

“Ordinary beings are also unborn.”

Sariputra asked Subhuti:

“If the bodhisattva is unborn, the dharmas of a bodhisattva are also unborn. If all-knowledge is unborn, the dharmas of all-knowledge are also unborn. If ordinary beings are unborn, the dharmas of ordinary beings are also unborn. Thus, the bodhisattva does not arise from anywhere in order to reach all-knowledge.”

Subhuti replied:

“Dharma does not arise from anywhere in order to enter. Nor is there no dharma arising from somewhere in order to be attained.”

Sariputra asked again:

“Is it what is produced by arising that can attain the Dharma?”

Subhuti replied:

“Dharma does not arise from anywhere in order to be produced. That Dharma which has no place of arising is attainment.”

Sariputra asked again:

“What is produced through arising is produced from the unborn.”

Subhuti replied:

“Having no place of arising, one delights in hearing about having no place of arising.”

Sariputra asked Subhuti:

“Not delighting in hearing of arising—this itself is delighting in hearing.”

Subhuti replied:

“Unproduced hearing—this itself is hearing.”

Sariputra said:

“Because there is hearing, it depends upon words.”

Subhuti replied to Sariputra:

“Not being without words—this is words. Not speaking and not delighting in hearing—this is speaking, and this is delighting in hearing.”

Sariputra said:

“Excellent! Excellent! Subhuti has expounded what is most exalted within the teaching. Why? Because the Venerable Subhuti answers everything in accordance with the questions asked.”

Subhuti replied:

“The Buddha’s disciples all teach the Dharma in this way. They answer according to what people ask. Why? Because such is the Dharma, and thus no place of arising can be known.”

Sariputra said:

“Excellent! Excellent! Subhuti, through what prajnaparamita does a great bodhisattva cross over?”

Subhuti replied:

“Through the prajnaparamita taught in this Dharma. Whoever reads and recites it will know that the faith of the great bodhisattva is free from doubt. If people believe and follow it, this Dharma does not increase. If no one believes and follows it, this Dharma does not diminish.”

Sariputra asked Subhuti:

“If people follow it, this Dharma does not increase. If no one follows it, this Dharma does not diminish. All people are taught to follow this Dharma because, by following this Dharma, no being is lost and all are enabled to attain the state of a great bodhisattva. Why? Because all people study the Dharma. Such is the way of this Dharma.”

Subhuti replied:

“Excellent! Excellent! Sariputra has correctly understood the Dharma!”

Sariputra said:

“There is nothing extraordinary in this. Why? A person will naturally think that what is inaccurately known about a person is accurate knowledge; and what is difficult to know clearly about a person’s body will be thought to be clearly known.

“Sariputra! The Dharma of a great bodhisattva should be guarded in this way and cultivated in this way.”

Chapter Two: Questions Concerning the Great Prajnaparamita

At that time, Sakra, Lord of the Devas, came and assembled together with forty thousand devas. The Four Heavenly Kings came and assembled together with twenty thousand devas. The devas of Brahmakayika came and assembled together with ten thousand devas. The devas of the Suddhavasa heavens came and assembled together with five thousand devas. Those devas who had accumulated merit in previous lives received the Buddha’s awesome spiritual power, so their light shone brilliantly, causing the light of the other devas to disappear.

Sakra, Lord of the Devas, addressed the Venerable Subhuti:

“There are countless thousands and tens of thousands of devas in this great assembly who wish to hear you expound prajnaparamita. How does a great bodhisattva abide in prajnaparamita?”

Subhuti said to Sakra, Lord of the Devas:

“Kausika! Countless thousands and tens of thousands of devas delight in hearing prajnaparamita. Relying upon the Buddha’s awesome spiritual power, I shall extensively expound prajnaparamita for all the devas. Those devas who have not yet aroused the aspiration for bodhi should arouse it now. Those who have attained stream-entry cannot again attain the state of a bodhisattva. Why? Because they have closed off the path of birth and death. If people such as these seek the bodhisattva path, I shall nevertheless encourage and assist them, so that their merit will not come to an end and so that they may receive the most exalted share of that Dharma.”

The Buddha said:

“Excellent! Excellent! Subhuti, you encourage and assist the devas in their delight in learning to such an extent.”

Subhuti addressed the Buddha:

“O World-Honored One! I must repay this kindness; I cannot fail to repay it. Why? In the past, the Tathagata instructed all his disciples to expound prajnaparamita for the bodhisattvas. At that time, the Tathagata also trained in that teaching, and through that teaching the Tathagata himself attained the path to Buddhahood.

“O Heaven-Honored One! For this reason, I must repay this kindness, and so I now ask to expound prajnaparamita once again. The bodhisattvas will also recover the Dharma of the bodhisattvas. I shall also encourage and assist them to delight in the path of the great bodhisattva, so that they may quickly attain Buddhahood.”

Subhuti said to Kausika:

– I shall ask, and you should listen carefully to the question: How does a great bodhisattva cultivate the Perfection of Wisdom? A great bodhisattva abides in the Perfection of Wisdom by means of “non-abiding.” A great bodhisattva, with the great vow directed toward the Great Vehicle, does not abide in any form whatsoever. He does not abide in any feeling, perception, formation, or consciousness whatsoever. He does not abide in any stream-enterer whatsoever. He does not abide in any once-returner whatsoever. He does not abide in any non-returner whatsoever. He does not abide in any arhat whatsoever. He does not abide in any pratyekabuddha whatsoever. He does not abide in any Buddha whatsoever. Though there is form, he does not abide in any form whatsoever. Though there are feeling, perception, formation, and consciousness, he does not abide in any feeling, perception, formation, or consciousness whatsoever. Though there are stream-enterers, he does not abide in any stream-enterer whatsoever. Though there are once-returners, he does not abide in any once-returner whatsoever. Though there are non-returners, he does not abide in any non-returner whatsoever. Though there are arhats, pratyekabuddhas, and Buddhas, he does not abide in any arhat, pratyekabuddha, or Buddha whatsoever. He does not abide in form as permanent or impermanent. He does not abide in feeling, perception, formation, or consciousness as permanent or impermanent. He does not abide in form as pleasurable or painful. He does not abide in feeling, perception, formation, or consciousness as pleasurable or painful. He does not abide in form as empty or nonempty. He does not abide in feeling, perception, formation, or consciousness as empty or nonempty. He does not abide in form as belonging to a self or not belonging to a self. He does not abide in feeling, perception, formation, or consciousness as belonging to a self or not belonging to a self.

Having fully accomplished the path of the stream-enterer, he nevertheless does not abide therein. Having completed the path of the stream-enterer, he nevertheless does not abide therein. Why? A stream-enterer still undergoes seven births and seven deaths and then passes beyond them; therefore, he does not abide in any path of the stream-enterer whatsoever.

Having fully accomplished the path of the once-returner, he nevertheless does not abide therein. Having completed the path of the once-returner, he nevertheless does not abide therein. Why? Because a once-returner still undergoes one birth and one death and then passes beyond them; therefore, he does not abide in any path of the once-returner whatsoever.

Having fully accomplished the path of the non-returner, he nevertheless does not abide therein. Having completed the path of the non-returner, he attains parinirvana in the heavens. Therefore, he does not abide in any path of the non-returner whatsoever.

Having fully accomplished the path of the arhat, he nevertheless does not abide therein. Why? Having completed the path of the arhat, he immediately brings everything to an end. At that very point, there is no parinirvana remaining by which to attain parinirvana. Therefore, he does not abide in any path of the arhat whatsoever.

Having fully accomplished the path of the pratyekabuddha, he nevertheless does not abide therein. Having completed the path of the pratyekabuddha, he passes beyond the hearers but does not proceed to the path of Buddhahood, attaining nirvana midway. Therefore, he does not abide in any path of the pratyekabuddha whatsoever, but becomes a Buddha and serves as a teacher, causing immeasurable and innumerable people all to attain parinirvana. Having completed the work performed by a Buddha, he will attain parinirvana, yet does not abide therein.

Sariputra thought, “Then where does a bodhisattva abide?”

Subhuti knew Sariputra’s thought and said:

– What do you think, Venerable Sariputra? Where does the Buddha abide?

Sariputra replied:

– The Buddha does not abide anywhere whatsoever. The Tathagata’s mind does not abide anywhere; neither does it abide in a state of immovability, nor does it abide in a state of non-movement.

Subhuti said:

– A great bodhisattva should train in this way. He should train as the Tathagata does. He neither abides nor fails to abide, nor does he abide in non-abiding. He should train in abiding in this way.

When the devas heard this, they all thought, “Whatever the yakshas, whether great or small, may say, we can understand it clearly. But we are entirely unable to understand what Venerable Subhuti says.”

Subhuti knew the devas’ thoughts and immediately said:

– These words are difficult to understand. Being difficult to understand, they cannot be heard or known.

Each of the devas again thought, “These words must be understood, must be understood. The understanding of Venerable Subhuti has now penetrated deeply, penetrated deeply.”

Subhuti knew the devas’ thoughts and therefore said to them:

– One who wishes to attain the path of the stream-enterer must, after attaining the path of the stream-enterer, not abide therein, and only then pass beyond it. One who wishes to attain the path of the once-returner must, after attaining the path of the once-returner, not abide therein, and only then pass beyond it. One who wishes to attain the path of the non-returner must, after attaining the path of the non-returner, not abide therein, and only then pass beyond it. One who wishes to attain the path of the arhat must, after attaining the path of the arhat, not abide therein, and only then pass beyond it. One who wishes to attain the path of the pratyekabuddha must, after attaining the path of the pratyekabuddha, not abide therein, and only then pass beyond it. One who wishes to attain the path of Buddhahood must, after attaining the path of Buddhahood, not abide therein, and only then pass beyond it.

The devas thought, “When Venerable Subhuti teaches in this way, who will hear and accept this Dharma?”

Subhuti knew the devas’ thoughts and therefore said to them:

– An illusory person will hear my illusory Dharma and accept my illusory Dharma. Why? Those who follow me, after hearing the Dharma, will likewise attain nothing.

The devas again thought, “Why is it said that an illusory person hears the Dharma in the same way as everyone else, without any difference?”

Subhuti knew the devas’ thoughts and therefore said to them:

– Illusion is like a person, and a person is like illusion.

Subhuti said:

– I say that stream-enterers, once-returners, non-returners, arhats, and the path of the pratyekabuddha are also like illusions. Even the path of Buddhahood of which I speak is like an illusion.

The devas said:

– Do you say that even the path of Buddhahood is like an illusion?

Subhuti said to the devas:

– Even nirvana is like an illusion.

The devas asked Subhuti:

– How is even nirvana like an illusion?

Subhuti replied:

– Devas! Suppose there were a dharma that gave rise to nirvana; that dharma would also be like an illusion. Why? To cause an illusory person to attain nirvana is as though nothing had occurred.

Sariputra, Purna Maitrayaniputra, Mahakausthila, Mahakatyayana, and the others together said to Subhuti:

– The Perfection of Wisdom is truly exceedingly profound. Who will accept this Dharma?

The Venerable Ananda also asked the same question.

Subhuti said to the bhiksus:

– A non-retrogressing bodhisattva, or one who has attained arhatship, will accept this Dharma. Moreover, although this Dharma exists, there is no person who receives and upholds it. Why? The Perfection of Wisdom teaches its characteristics in this way: within it, nothing arises. Why? Because within that Dharma there is originally no dharma, no hearer, and no attainer. Upon examination, in this Dharma there is no person who hears the Dharma and no person who attains the Dharma, because within that Dharma there is no place of reception.

Sakra, Lord of the Devas, thought, “Venerable Subhuti has rained down a precious Dharma. Should I not conjure flowers and offer them to the Venerable One?” Sakra, Lord of the Devas, immediately conjured flowers and offered them to Venerable Subhuti. Subhuti said:

– These flowers were not produced in the Heaven of the Thirty-Three. I have seen that these flowers arose through illusory transformation. The flowers that Sakra, Lord of the Devas, conjured and offered to me arose from the tree of mind, not from a wooden tree. These flowers arose from the tree of mind.

Sakra, Lord of the Devas, said:

– It is as the Venerable One has taught: these flowers arose from the tree of mind.

Subhuti said:

– Just so, Kausika!

Sakra, Lord of the Devas, said:

– Yet they did not arise from the tree of mind either.

Subhuti said:

– Therefore, they are not flowers.

Sakra, Lord of the Devas, said:

“Venerable Subhuti! The wisdom you have attained is truly profound. In what you expound, you neither add nor subtract, but teach in exact accordance with the Dharma. As you have taught, the great bodhisattvas should train in this way.”

Subhuti said to Shakra, Lord of the Devas:

“Kauśika’s words are entirely correct. This is the training of a great bodhisattva. A great bodhisattva should train in this way.

By not training in the paths of the stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha, a bodhisattva trains in omniscience. One who trains in this way trains in immeasurable and innumerable dharmas. Such a one does not train in the arising of form, nor in the arising of feeling, perception, formations, or consciousness.

Such a one does not train in the experiencing of form, nor in the experiencing of feeling, perception, formations, or consciousness. Such a one does not train in perceptions of pleasurable experience in regard to dharmas, and when these are lost, remains unattached. To train in this way is to train in omniscience and to be in accord with omniscience.”

Shariputra asked Subhuti:

“One who trains in this way neither apprehends omniscience nor fails in the training, for training in omniscience is to be in accord with omniscience.”

Subhuti replied:

“One who trains in this way neither apprehends omniscience nor fails in the training. This is training in omniscience and being in accord with omniscience.”

Shakra, Lord of the Devas, asked Shariputra:

“How should a great bodhisattva seek prajnaparamita?”

Shariputra replied:

“You should ask the Venerable Subhuti.”

Shakra, Lord of the Devas, asked the Venerable Subhuti:

“Through the support of whose spiritual power and gracious virtue should one train?”

Subhuti replied:

“Whatever is learned is entirely due to the spiritual power and gracious virtue of the Buddha.”

Then Kauśika asked:

“How should a great bodhisattva seek prajnaparamita? It cannot be sought within form, nor can it be sought apart from form. It cannot be sought within feeling, perception, formations, or consciousness, nor can it be sought apart from feeling, perception, formations, or consciousness. Why is this? Prajnaparamita is neither form nor apart from form. Prajnaparamita is neither feeling, perception, formations, nor consciousness, nor is it apart from feeling, perception, formations, or consciousness.”

Shakra, Lord of the Devas, asked Subhuti:

“Does great prajnaparamita have no limit? Does great prajnaparamita have no shore?”

Subhuti said to Kauśika:

“Great prajnaparamita has no limit. Great prajnaparamita has no shore. Great prajnaparamita has no boundary; its shore can never be seen. Great prajnaparamita is utterly shoreless. Just as beings are without limit, so too is prajnaparamita without limit.

“Kauśika! That being so, how should prajnaparamita be sought? In a dharma that has no limit, no shore, and no midpoint, no limit can be attained. Prajnaparamita is likewise.

“Furthermore, Kauśika! Because dharmas have no limit, no shore, no boundary, and no midpoint, no one can attain them.”

Shakra, Lord of the Devas, asked:

“How is it, Venerable Subhuti, that beings are without limit and prajnaparamita is also without limit?”

Subhuti replied:

“It is utterly inconceivable. Even if beings were to become ever more numerous, they would still be without limit, and prajnaparamita would also be without limit.”

Shakra, Lord of the Devas, asked:

“For what reason are beings without limit and prajnaparamita also without limit?”

Subhuti replied:

“Kauśika! What do you think? In what dharma are beings and the origin of beings spoken of?”

Shakra, Lord of the Devas, replied:

“No dharma is spoken of, nor is any dharma passed over. Even if something is spoken of, it is merely the designation of a name.”

Subhuti said:

“Shakra, Lord of the Devas, what do you think? Can there be a being by which that being may be seen?”

Shakra, Lord of the Devas, replied:

“It cannot be seen.”

Subhuti said:

“If there is no agent, how can there be a being? Suppose the Tathagata, the Perfectly and Completely Awakened One, were for lifespans and kalpas as numerous as the sands of the Ganges to speak of beings arising and beings ceasing—what do you think?”

Shakra, Lord of the Devas, replied:

“There would still be no beings arising and no beings ceasing. Why is this? Because their original nature is pure.”

“Thus, Kauśika, because beings are without limit, prajnaparamita should be contemplated in this way.”