大智度論 三假品Dazhidulun — Mahāprajñāpāramitā-upadeśa · The Three Designations

The previous chapter returned from the auspicious sign of the tongue to the teaching of prajñā; this chapter formally opens the teaching, as the Buddha commands Subhūti to teach prajñāpāramitā to the bodhisattvas. The assembly at once wonders: is this Subhūti's own power of wisdom, or the Buddha's power? Subhūti answers that whatever the Buddha's disciples teach and expound is all the Buddha's power; what the Buddha teaches does not contradict the mark of dharmas, and it is only because the Buddha lights the way with the lamp of wisdom that it can be spoken at all; no śrāvaka or pratyekabuddha truly has the power to teach prajñā to bodhisattvas. Subhūti then puts to the Buddha the question on which the whole chapter turns: the World-Honored One constantly speaks of ‘the bodhisattva’ and of the name ‘bodhisattva’; which dharma, after all, is called bodhisattva? I search everywhere and see no dharma called bodhisattva; how then am I to teach him prajñā? The Buddha's reply is the very proposition of this chapter: prajñāpāramitā too is only a name; the bodhisattva and the name bodhisattva are only names; and this name is not inside, not outside, and not in between. To show this the Buddha gives seven similes in a row: it is like the name ‘I’, which exists only through the coming together of many conditions, neither arising nor ceasing, the world merely using a name to speak of it; the body and the five aggregates, the eye and the eighteen elements, the head, neck, shoulders, and arms of one's own body, the branches and leaves of grass and trees outside, the names of the Buddhas of the past, and even dream, echo, reflection, illusion, mirage, and what the Buddha conjures, not one of them but exists through combination, is spoken of only by a name, and is not inside, outside, or in between. Prajñā, the bodhisattva, and the word bodhisattva are all like this. So the Buddha gathers this passage into one sentence: a bodhisattva practising prajñā should train in the provisional designation of names, the provisional designation of what is received, and the provisional designation of dharmas; these are the ‘three designations’. The sūtra text only sets up these three headings, but Nāgārjuna's commentary inserts a whole passage here, unfolding the three designations as the three kinds of prajñapti (prajñapti means designation), and setting the principle firm with a simile of fire. Fire has two dharmas: one is the name ‘fire’, the other is what the name refers to (what illumines is derived form, what burns is the fire element); only when illumining and burning come together is the thing provisionally named fire; if apart from these two dharmas there were a separate fire, there would have to be a third function, but there is none, so fire is only the provisional name of two dharmas combined. This name fire is not inside the two dharmas (spoken together, the word fire does not burn the mouth, so it is not inside), not outside them (if it were outside, hearing the name fire one would not give rise to the thought of fire upon the two dharmas), and not in between (no conditioned dharma has a place to rest upon); pushed through all three places, fire is in none of them, and is only a provisional name. So too the bodhisattva: name and form, two dharmas combined, are provisionally named bodhisattva, and likewise it is not inside, outside, or in between. Following this, the treatise-author sets up the three designations one by one: dharmas such as the five aggregates are called ‘the prajñapti of dharmas’; the five aggregates combining through causes and conditions being named a being, the bones combining being named a skull, root, stem, branch, and leaf combining being named a tree, this layer is called ‘the prajñapti of what is received’; and then, upon these names, grasping the mark of those two dharmas and setting up a further general name (as beside beams, rafters, and tiles one sets up the name ‘house’, and beside branches and leaves the name ‘tree’), this is called ‘the prajñapti of names’. With the three designations set up, there is a path of practice and realisation: first break the designation of names and reach the designation of what is received; then break the designation of what is received and reach the designation of dharmas; break the designation of dharmas, and one arrives within the real mark of all dharmas; and what is called the real mark of all dharmas is that prajñāpāramitā in which dharmas together with their names are all empty. This is the most important point of the teaching of the three designations: it is not an annihilating emptiness that wipes out provisional names at a stroke, but a layer-by-layer breaking of attachment to provisional names, returning to the real mark in which provisional designation stands plainly and yet is ultimately empty, and ultimate emptiness does not destroy provisional designation. In the second half the Buddha goes on to say that a bodhisattva practising prajñā, regarding the names from form up to old age and death, does not see them as permanent, does not see them as impermanent, does not see pleasure, suffering, self, emptiness, up to defilement, purity, arising, and ceasing, makes no distinction at all, and knows only that the real mark of all dharmas is without stain and without purity; and in two rounds of question and answer he probes it back and forth: asking ‘is form the bodhisattva?’ up to ‘is form the meaning of bodhisattva?’, Subhūti answers ‘No’ to each, and pressed to the end, the answer is that beings are ultimately unfindable, how much less can they be called bodhisattva! The Buddha then praises him: since beings cannot be found, prajñāpāramitā too cannot be found, and one should train in just this way. If nothing can be found and nothing is seen among dharmas, why is the bodhisattva not alarmed, not afraid, not terrified, not sunk, not regretful? The Buddha's answer goes very deep: because all this bodhisattva's mind and mental dharmas cannot be found and cannot be seen, and even mind and the mind element cannot be found or seen; an ordinary person trying to enter emptiness still sees the mind as findable and only outer dharmas as unfindable, and so is afraid, whereas the bodhisattva finds neither mind nor outer dharmas, and seeing nothing at all, has nothing to fear. Read through, this chapter does one thing only: it returns ‘bodhisattva’ and ‘prajñā’ to provisional designations that are names only, and then, by the three designations, pushes all the way to the real mark in which dharmas and names are alike empty; the name is not destroyed and yet is ultimately empty, ultimately empty and yet the name stands plainly. This is the gate of prajñā that the Chapter on the Three Designations opens.

The Buddha Instructs Subhūti to Expound Prajñāpāramitā for the Bodhisattvas

At that time the Buddha told the venerable Subhūti: ‘You should teach the bodhisattva-mahāsattvas prajñāpāramitā, just as the bodhisattva-mahāsattvas ought to accomplish prajñāpāramitā!’

The Assembly Doubts: Is This Subhūti's Own Power of Wisdom, or the Buddha's Majestic Spiritual Power?

At that very moment the bodhisattva-mahāsattvas, together with the great śrāvaka disciples, the gods, and the rest, all had this thought: ‘Is the venerable Subhūti going to expound prajñāpāramitā for the bodhisattva-mahāsattvas by his own power of wisdom? Or by the Buddha's majestic spiritual power?’

Subhūti Explains to Śāriputra: All That the Buddha's Disciples Say Is the Buddha's Power, and the Dharma the Buddha Teaches Is Like a Bright Lamp

The venerable Subhūti, knowing what the bodhisattva-mahāsattvas, the great disciples, and the gods were thinking in their minds, told the venerable Śāriputra: ‘Whatever Dharma the Buddha's disciples expound and whatever Dharma they teach is all the Buddha's majestic spiritual power. In the Dharma the Buddha teaches, the marks of dharmas do not contradict one another; these good men train in this Dharma and are able to realise this Dharma, and the Dharma the Buddha teaches is like a bright lamp. Śāriputra! All śrāvakas and pratyekabuddhas truly have no power to expound prajñāpāramitā for the bodhisattva-mahāsattvas.’

Subhūti Asks the Buddha: If He Sees No Dharma Called Bodhisattva, How Is He to Teach Him Prajñā?

At that time the venerable Subhūti said to the Buddha: ‘As for the bodhisattva and the name bodhisattva of which the World-Honored One speaks, which dharma, after all, is called bodhisattva? World-Honored One! We do not see any such dharma called bodhisattva; how then are we to teach the bodhisattva prajñāpāramitā?’

The Buddha Answers: Prajñā, the Bodhisattva, and the Word Bodhisattva Are All Only Names, Neither Within, Nor Without, Nor in Between (the Thesis of the Whole Chapter)

The Buddha told Subhūti: ‘Prajñāpāramitā too only has a name, called prajñāpāramitā; the bodhisattva and the name bodhisattva too only have a name; this name is not within, not without, and not in between.’

Simile One: The Name ‘Self’, When Spoken of, Exists Only Through the Coming Together of Many Conditions; It Is Only a Worldly Provisional Name

The Buddha went on: ‘Subhūti! For example, when the name “self” is spoken of, it exists only through the coming together of many conditions; this name “self” neither arises nor ceases; it is only spoken of by means of a worldly name. So too being, lifespan, life, one who is born, nourisher, one of the multitude, person, doer, one who causes to do, one who rouses, one who causes to rouse, receiver, one who causes to receive, knower, seer, and the like—these too all exist only as dharmas that come together; these names neither arise nor cease; they are only spoken of by means of worldly names. Prajñāpāramitā, the bodhisattva, and the word bodhisattva are also like this: all exist only through coming together, all likewise neither arise nor cease, and are only spoken of by means of worldly names.’

Simile Two: The Body and the Five Aggregates Are Also Provisional Names That Exist Only Through Coming Together

‘Subhūti! For example, the body exists only through coming together; it likewise neither arises nor ceases, and is only spoken of by means of a worldly name. Subhūti! For example, form, feeling, perception, constructions, and consciousness—these five aggregates—also exist only through coming together; they likewise neither arise nor cease, and are only spoken of by means of worldly names. Subhūti! Prajñāpāramitā, the bodhisattva, and the word bodhisattva are also like this: all exist only through coming together, likewise neither arise nor cease, and are only spoken of by means of worldly names.’

Simile Three: The Six Faculties of Eye, Ear, and the Rest, the Six Objects of Form, Sound, and the Rest, up to the Eighteen Elements, All Exist Through Coming Together and Are Neither Within, Nor Without, Nor in Between

‘Subhūti! For example, the eye exists only through coming together; it likewise neither arises nor ceases, and is only spoken of by means of a worldly name; this eye is not within, not without, and not in between. Ear, nose, tongue, body, and mind also exist only through coming together; they likewise neither arise nor cease, and are only spoken of by means of worldly names. The six objects, from form up to dharmas, are also like this. The eye element exists only through coming together; it likewise neither arises nor ceases, and is only spoken of by means of a worldly name; up to the mind-consciousness element—the eighteen elements—it is also like this. Subhūti! Prajñāpāramitā, the bodhisattva, and the word bodhisattva are also like this: all exist only through coming together, likewise neither arise nor cease, and are only spoken of by means of names; this name too is not within, not without, and not in between.’

Simile Four: The Parts of the Body—Head, Nape, Shoulders, Arms, and the Rest—Are Also Only Names of Things Come Together

‘Subhūti! For example, within the body there is what is called the head; and there are also the nape, shoulders, arms, spine, ribs, thighs, shins, and feet—all exist only through coming together; these dharmas and their names likewise neither arise nor cease, and are only spoken of by means of names; this name too is not within, not without, and not in between. Subhūti! Prajñāpāramitā, the bodhisattva, and the word bodhisattva are also like this: all exist only through coming together and are spoken of only by means of names; they likewise neither arise nor cease, and are not within, not without, and not in between.’

Simile Five: Outer Things—Grass, Trees, Branches, and Leaves—Are Also Spoken of Only by Names

‘Subhūti! For example, outer things—grass, trees, branches, leaves, stems, and joints—all of these are spoken of only by means of names; these dharmas and their names likewise neither arise nor cease; they are not within, not without, and do not abide in between. Subhūti! Prajñāpāramitā, the bodhisattva, and the word bodhisattva are also like this: all exist only through coming together; these dharmas and their names likewise neither arise nor cease; they are not within, not without, and do not abide in between.’

Simile Six: The Names of the Buddhas of the Past Also Exist Only Through Coming Together

‘Subhūti! For example, the names of the Buddhas of the past also exist only through coming together; they likewise neither arise nor cease, and are spoken of only by means of names; they too are not within, not without, and do not abide in between. Prajñāpāramitā, the bodhisattva, and the word bodhisattva are also like this.’

Simile Seven: Dream, Echo, Shadow, Illusion, Mirage, and What the Buddha Conjures Are Also Only Provisional Names of Things Come Together

‘Subhūti! For example, dreams, echoes, shadows, illusions, mirages, and the persons and things conjured by the Buddha all exist only through coming together, and are spoken of only by means of names; these dharmas and their names neither arise nor cease; they are not within, not without, and do not abide in between. Prajñāpāramitā, the bodhisattva, and the word bodhisattva are also like this.’

The Close of the Sūtra Passage: A Bodhisattva Practising Prajñā Should Train in the Designation of Names, the Designation of Receiving, and the Designation of Dharmas

‘Just so, Subhūti! A bodhisattva-mahāsattva who practises prajñāpāramitā should train in this way with regard to the designation of names, the designation of receiving, and the designation of dharmas.’

What follows is the treatise's explanation.

Why the Buddha Does Not Speak Himself but Instructs Subhūti to Speak (Question and Answer 1: Four Causes and Conditions)

Question: Since the Buddha does not speak himself, and the bodhisattva-mahāsattvas surpass the śrāvakas in merit, wisdom, and keenness of faculties, why does he still instruct Subhūti to speak?

Answer: Earlier, in the chapter on the mark of the tongue, there were already two causes and conditions for having Subhūti speak. Furthermore, the Buddha's majestic virtue is noble and grave; the assembly holds him in awe and dares not put questions to the Buddha, fearing that their questions will not be complete. Furthermore, the Buddha knows what the assembly doubts in their minds, while the assembly, in awe of the Buddha and finding it hard to open their mouths, dare not ask. Why? Beings see the Buddha's body higher than Mount Sumeru, his tongue covering the three-thousand great-thousand world, and all kinds of immeasurable light streaming from his body. At that time the assembly were all alarmed and frightened in their minds and dared not ask, each thinking: ‘How shall I be able to hear the Dharma from the Buddha?’ Precisely because of this, the Buddha instructed Subhūti to expound the Dharma for the assembly, saying ‘what you expound is all the Buddha's majestic spiritual power’, just as the sūtra says. Furthermore, prajñāpāramitā is of two kinds: one is spoken together for śrāvakas and bodhisattvas, the other is spoken only for the Dharma-body bodhisattvas. Because it was to be spoken together, he instructed Subhūti to take the lead, extending also to Maitreya, Śāriputra, and Śakra Devānām Indra.

Subhūti Tells Śāriputra: What the Śrāvakas Say All Rests on the Buddha's Majestic Spiritual Power, Like a Messenger Relaying Words, Like One Walking by Night with a Lamp Held for Him

At that time the assembly, hearing that the Buddha had instructed Subhūti to speak, were all startled and doubtful in their minds. Subhūti, knowing the minds of the assembly, told Śāriputra and the others: ‘All that the śrāvakas say and all that they know is the Buddha's majestic spiritual power. We speak for the assembly by virtue of the Buddha's majestic spirit, like a person who relays a message. Why? In the Dharma the Buddha teaches, the marks of dharmas do not contradict one another. These disciples have trained in this Dharma and realised it, and whatever they say is all the Buddha's power; what we say is what the Buddha says. Why? Now we are speaking in the Buddha's presence; though we have the eye of wisdom, if we did not meet the Buddha's Dharma we would see nothing at all. It is like walking a dangerous road at night: if no one holds a lamp for you, you certainly cannot get through; the Buddha is also like this—if he did not illuminate us with the lamp of wisdom, we would see nothing at all.’

Śrāvakas and Pratyekabuddhas Truly Have No Power to Expound Prajñā for Bodhisattvas (Like One Who Eats a Bushel of Rice Begging from One Who Has Only a Peck to Relieve His Hunger)

Subhūti further told Śāriputra: ‘All śrāvakas and pratyekabuddhas truly have no power to expound prajñāpāramitā for the bodhisattvas, how much less I alone!’ Why? The bodhisattva's wisdom is very deep, and his questions and answers are profound and far-reaching; even the other, shallower dharmas are hard to speak in the presence of a bodhisattva, how much more the deep Dharma! It is like a person able to eat a bushel of rice who begs from someone who has only a peck of rice, wishing to relieve his hunger with that peck—it cannot be relieved. Precisely because of this it is said ‘śrāvakas and pratyekabuddhas have no power to expound prajñā for bodhisattvas’.

Subhūti Speaks Within the Dharma of the Real Mark: The Three Things—Bodhisattva, Word, and Prajñā—Are All Unfindable

Subhūti greatly manifested the nobility of the bodhisattva, and the Buddha also approved him. He wished to have Subhūti speak within the Dharma of the real mark, and so Subhūti said: ‘When one seeks the bodhisattva among all dharmas, he is utterly unfindable; because the bodhisattva is unfindable, the word bodhisattva is also unfindable; because the bodhisattva and the word bodhisattva are unfindable, prajñāpāramitā is also unfindable. These three things are all unfindable; how am I to teach the bodhisattva prajñāpāramitā?’

Subhūti's Saying ‘There Is No Bodhisattva’ Runs Counter to the Buddha's Instruction; Why Does the Buddha Approve It? (Question and Answer 2)

Question: The Buddha instructed Subhūti to expound prajñā for the bodhisattvas, yet Subhūti says there is no bodhisattva; this runs counter to the Buddha, so why does the Buddha still agree with him?

Answer: There are two ways of expounding the Dharma: one is to speak with a clinging mind, the other is to speak with a mind that does not cling. Now Subhūti speaks of emptiness with a mind that does not cling, so the Buddha does not rebuke him. Furthermore, Subhūti constantly cultivates the emptiness samādhi and knows that all dharmas are empty. The Buddha told Subhūti: ‘Expound prajñāpāramitā for the bodhisattvas.’ But the bodhisattva is ultimately empty, so Subhūti said in surprise: ‘Then how is it called bodhisattva?’ The Buddha then at once approved and completed his words, saying: ‘The bodhisattva is just so: from the arousing of the mind up to the accomplishment of the Buddha-path, he is ultimately empty and therefore unfindable; if one teaches in this way, that is precisely teaching the bodhisattva prajñāpāramitā.’

The Simile of Fire: Only When the Two Dharmas, Name and the Meaning of the Name, Come Together Is There the Provisional Name Fire

The treatise-author further says: In general there are two dharmas: the first is the name, the second is the meaning of the name. Take fire: being able to illuminate and being able to burn are its meaning; illuminating is derived form, and burning is the great element of fire; only when these two dharmas come together is it called fire. If apart from these two dharmas there were a separate fire, there ought to be a separate third function; but apart from burning and apart from illuminating there is no third activity, so we know that the two dharmas come together and are provisionally named fire.

The Name Fire Is Not in the Three Places—Within, Without, or in Between—It Is Only a Provisional Name

This name fire is not within the two dharmas. Why? The dharmas are two and fire is one; one cannot be taken as two, and two cannot be taken as one. If the two dharmas, once joined, were called fire, then speaking the word fire ought to burn the mouth; if the two dharmas were separated, then asking for fire one ought instead to get water. From these reasons we know that the name fire is not within the two dharmas. If fire were outside the two dharmas, then on hearing the name fire, the notion of fire ought not to arise with respect to the two dharmas. If it were between the two, there would be no place of support; all conditioned dharmas originally have no place of support, and if it is said to be in between, there would be no way to know it. Precisely because of this, fire is not in the three places—within, without, or in between—it is only a provisional name.

Carrying the Simile of Fire Over to the Bodhisattva: The Two Dharmas, Name and Form, Come Together and Are Provisionally Named Bodhisattva

The bodhisattva is also like this: the two dharmas, name and form, come together and are provisionally named bodhisattva. Form is one thing and name is another; if there truly were a bodhisattva, there ought to be a separate third thing; but there is no third thing, so we know that the bodhisattva is only a provisional name. The name bodhisattva is also like this: it is not within, not without, and not between the two.

The Buddha Himself States the Simile: The Five Aggregates Come Together and Are Provisionally Named Self; a Real Self Is Utterly Unfindable

Here the Buddha stated a simile: ‘Just as the five aggregates come together and only then is there what is called a self, while a real self is utterly unfindable; being, up to knower and seer, are all dharmas of provisional names arising from the coming together of the causes and conditions of the five aggregates; these dharmas in fact neither arise nor cease, and the world only speaks of them by means of names. The bodhisattva, the word bodhisattva, and prajñāpāramitā are also like this: all are dharmas of provisional names from the coming together of causes and conditions.’ Here the Buddha stated a further simile. Someone says: ‘Beings exist only through the coming together of the five aggregates, and beings are empty; there are only the dharmas of the five aggregates.’ The Buddha says: ‘Beings are empty, and the five aggregates too, because of coming together, are provisionally named as existing.’ The twelve sense-fields and the eighteen elements are also like this.

There Are Two Kinds of Bodhisattva: Those Who Sit in Meditation Take the Bones of the Body as Simile, Those Who Recite Sūtras Take Grass and Trees as Simile

Furthermore, there are two kinds of bodhisattva: one sits in meditation, the other recites sūtras. One who sits in meditation constantly observes that the body, the bones, and the various other parts come together and only then is it called a body, and so he takes what he observes as a simile, saying that the parts of the skull come together and only then is it called a head, the bones of the feet come together and only then are they called feet, and head, feet, bones, and the rest come together and only then is it called a body; examining each one in turn, none has a root. Why? Because this is what he constantly practises and constantly observes, he takes it as a simile. One who does not sit in meditation takes grass, trees, branches, leaves, flowers, and fruit as a simile.

The Buddhas of the Past and the Ten Similes Are Also Only Names (the Meaning of the Ten Similes Is as Said Before)

Just as the Buddhas of the past too only have names, and are spoken of by means of these names. The ten similes too only have names, and the meaning of bodhisattva is also like this; the meaning of the ten similes is as was said before in the first chapter.

The Bodhisattva Should Train in the Three Kinds of Prajñapti (the Expository Treatise's Definition of the Three Designations, First Layer)

The bodhisattva should train in the three kinds of prajñapti in this way: dharmas such as the five aggregates of form, feeling, perception, constructions, and consciousness—this is called 「法波羅聶提」 tr. "the prajñapti of dharmas". The five aggregates come together through causes and conditions and only then are called a being; the many bones come together and only then are called the skull; as root, stem, branches, and leaves come together and only then are called a tree—this is called 「受波羅聶提」 tr. "the prajñapti of receiving". Using this name to grasp the marks of the two dharmas and to speak of these two—this is called 「名字波羅聶提」 tr. "the prajñapti of names".

The Three Kinds of Prajñapti, Second Layer: From the Subtle to the Coarse, a Name Added upon Names

Furthermore, when the dharmas of many minute particles come together, coarse dharmas arise, as when minute particles come together there is coarse form—this is called 「法波羅聶提」 tr. "the prajñapti of dharmas", because dharma is further born from dharma. When these coarse dharmas come together, a name arises, as the name fire arises from being able to illuminate and being able to burn; with name and form there comes to be a person—name and form are dharmas, the person is a provisional name—this is called 「受波羅聶提」 tr. "the prajñapti of receiving"; because it receives form and receives name, it is called 「受」 tr. "receiving". Beside many names there is yet another name, as beside the names of beams, rafters, tiles, and so on there arises the name house, as beside the names of the branches and leaves of a tree there arises the name tree—this is called 「名字波羅聶提」 tr. "the prajñapti of names".

The Sequence of Practice: First Break the Designation of Names and Arrive at the Designation of Receiving, Then at the Designation of Dharmas, Then at the Real Mark of All Dharmas

The practitioner first breaks down the prajñapti of names and arrives at the prajñapti of receiving; next he breaks the prajñapti of receiving and arrives at the prajñapti of dharmas; breaking the prajñapti of dharmas, he arrives within the real mark of all dharmas. And the real mark of all dharmas is precisely the prajñāpāramitā in which dharmas and names are all empty.

What follows is the sūtra text.

When a Bodhisattva Practises Prajñā He Does Not See the Names of Form, Feeling, Perception, Constructions, and Consciousness as Permanent, Impermanent, Pleasant, Painful, or Any Other Mark

The Buddha went on: ‘Furthermore, Subhūti! When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not see the name of form as permanent, does not see the names of feeling, perception, constructions, and consciousness as permanent; does not see the name of form as impermanent, does not see the names of feeling, perception, constructions, and consciousness as impermanent; does not see the name of form as pleasant, does not see the name of form as painful; does not see the name of form as self, does not see the name of form as non-self; does not see the name of form as empty, does not see the name of form as signless, does not see the name of form as non-action; does not see the name of form as quiescent; does not see the name of form as defiled, does not see the name of form as pure; does not see the name of form as arising, does not see the name of form as ceasing; does not see the name of form as within, does not see the name of form as without, does not see the name of form as abiding in between. Feeling, perception, constructions, and consciousness are also like this.’

The Eighteen Elements, Contact, and Feeling Are Likewise Not Seen; Neither in the Conditioned Nature nor in the Unconditioned Nature Are They Seen, and He Does Not Discriminate

‘The eye, forms, eye-consciousness, eye-contact, and the various feelings arising from the causes and conditions of eye-contact, up to the mind, dharmas, mind-consciousness, mind-contact, and the various feelings arising from the causes and conditions of mind-contact—these too are likewise not seen. Why? When a bodhisattva-mahāsattva practises prajñāpāramitā, the word prajñāpāramitā, the bodhisattva, and the word bodhisattva are not seen in the conditioned nature, and are not seen in the unconditioned nature either. When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not discriminate any of these dharmas.’

Dwelling in the Indestructible Dharma and Cultivating the Four Foundations of Mindfulness up to the eighteen unshared dharmas, He Sees Neither Prajñā nor the Bodhisattva; He Knows Only the Real Mark of All Dharmas

‘This bodhisattva, practising prajñāpāramitā and dwelling in the indestructible dharma, when cultivating the four foundations of mindfulness, does not see prajñāpāramitā, does not see the word prajñāpāramitā, does not see the bodhisattva, does not see the word bodhisattva; up to when cultivating the eighteen unshared dharmas, he likewise does not see prajñāpāramitā, does not see the word prajñāpāramitā, does not see the bodhisattva, does not see the word bodhisattva. When a bodhisattva-mahāsattva practises prajñāpāramitā in this way, he knows only the real mark of all dharmas; and the real mark of all dharmas is neither stained nor pure.’

Knowing That Names Are Only Provisional Designations, He Does Not Cling to the Five Aggregates, the Six Sense-Fields, or Any Dharma at All (Because There Is No One Who Clings, No Dharma Clung To, No Place of Clinging)

‘Just so, Subhūti! When a bodhisattva-mahāsattva practises prajñāpāramitā, he should know in this way that names are only provisional designations. Having known that names are provisional, he does not cling to form, does not cling to feeling, perception, constructions, or consciousness; does not cling to the eye up to the mind, does not cling to forms up to dharmas; does not cling to eye-consciousness, up to not clinging to mind-consciousness; does not cling to eye-contact, up to not clinging to mind-contact; does not cling to the feeling arising from the causes and conditions of eye-contact, whether painful, pleasant, or neither painful nor pleasant, up to not clinging to the feeling arising from the causes and conditions of mind-contact, whether painful, pleasant, or neither painful nor pleasant; does not cling to the conditioned nature, does not cling to the unconditioned nature; does not cling to the six perfections—the perfection of giving (dāna), the perfection of morality (śīla), the perfection of patience (kṣānti), the perfection of vigour (vīrya), the perfection of meditation (dhyāna), and prajñāpāramitā; does not cling to the thirty-two marks, does not cling to the bodhisattva body; does not cling to the bodhisattva's fleshly eye, up to not clinging to the Buddha eye; does not cling to the perfection of knowledge, does not cling to the perfection of supernormal powers; does not cling to inner emptiness, up to not clinging to the emptiness of non-existent and existent dharmas; does not cling to bringing beings to maturity, does not cling to purifying Buddha-worlds, does not cling to the dharma of skilful means. Why? Because for these dharmas there is no one who clings, no dharma clung to, and no place of clinging.’

Not Clinging to Any Dharma, He Is Able to Increase the Six Perfections, Enter the Bodhisattva Position, Attain Non-Retrogression, and Travel Through Buddha-Lands Bringing Beings to Maturity

‘Just so, Subhūti! When a bodhisattva-mahāsattva practises prajñāpāramitā and does not cling to any dharma, he is able to increase the perfection of giving, the perfection of morality, the perfection of patience, the perfection of vigour, the perfection of meditation, and prajñāpāramitā; he enters the bodhisattva position, attains the non-retrogressing avaivartika ground, and is complete in the bodhisattva's supernormal powers; he travels from one Buddha-land to another Buddha-land, brings beings to maturity, and reveres, honours, and praises the Buddhas; in order to purify Buddha-worlds and in order to behold the Buddhas he makes offerings, and the implements of offering are all obtained at will because his wholesome roots are accomplished; he also hears the Dharma that the Buddhas teach, and having heard it, up to the accomplishment of anuttarā samyaksaṃbodhi, he never forgets it, and he attains all kinds of dhāraṇī gates and all kinds of samādhi gates.’

Closing: When a Bodhisattva Practises Prajñā, He Should Know That All Dharmas Are Only Provisional Designations of Names

‘Just so, Subhūti! When a bodhisattva-mahāsattva practises prajñāpāramitā, he should know that all dharmas are only provisional designations of names!’

First Round of Questioning: Is Form, up to the Twelve Links of Dependent Arising, the Bodhisattva? Each Time the Answer Is No

The Buddha asked Subhūti: ‘Subhūti! What do you think? Is form the bodhisattva? Are feeling, perception, constructions, and consciousness the bodhisattva?’ Subhūti answered: ‘No, World-Honored One!’ The Buddha asked further: ‘Are the eye, ear, nose, tongue, body, and mind—these six faculties—the bodhisattva?’ ‘No, World-Honored One!’ ‘Are form, sound, smell, taste, touch, and dharmas—these six objects—the bodhisattva?’ ‘No, World-Honored One!’ ‘Are eye-consciousness up to mind-consciousness—these six consciousnesses—the bodhisattva?’ ‘No, World-Honored One!’ ‘Subhūti! What do you think? Is the earth constituent the bodhisattva?’ ‘No, World-Honored One!’ ‘Are the water, fire, wind, space, and consciousness constituents the bodhisattva?’ ‘No, World-Honored One!’ ‘Is ignorance the bodhisattva?’ ‘No, World-Honored One!’ ‘Up to: is old age and death the bodhisattva?’ ‘No, World-Honored One!’ ‘Is what is apart from form the bodhisattva?’ ‘No, World-Honored One!’ ‘Up to: is what is apart from old age and death the bodhisattva?’ ‘No, World-Honored One!’ ‘Is the suchness of form the bodhisattva?’ ‘No, World-Honored One!’ ‘Up to: is the suchness of old age and death the bodhisattva?’ ‘No, World-Honored One!’ ‘Is what is apart from the suchness of form, up to what is apart from the suchness of old age and death, the bodhisattva?’ ‘No, World-Honored One!’

The Buddha Presses: On What Principle Do You Say That None of These Is the Bodhisattva?

The Buddha told Subhūti: ‘What principle do you observe, that you say form is not the bodhisattva, up to old age and death is not the bodhisattva; what is apart from form is not the bodhisattva, up to what is apart from old age and death is not the bodhisattva; the suchness of form is not the bodhisattva, up to the suchness of old age and death is not the bodhisattva; what is apart from the suchness of form is not the bodhisattva, up to what is apart from the suchness of old age and death is not the bodhisattva?’

Subhūti Answers: Even a Being Is Ultimately Unfindable, How Much Less Can It Be Said to Be the Bodhisattva!

Subhūti said: ‘World-Honored One! A being is ultimately unfindable, how much less can it be said to be the bodhisattva! Form is unfindable, how much less can form, what is apart from form, the suchness of form, or what is apart from the suchness of form be said to be the bodhisattva! Up to: old age and death are unfindable, how much less can old age and death, what is apart from old age and death, the suchness of old age and death, or what is apart from the suchness of old age and death be said to be the bodhisattva!’

The Buddha Commends Him: Because Beings Are Unfindable, Prajñā Too Is Unfindable; One Should Train Thus

The Buddha told Subhūti: ‘Excellent! Excellent! Just so, Subhūti! Because the bodhisattva-mahāsattva and beings are all unfindable, prajñāpāramitā too is unfindable; one should train in this way!’

Second Round of Questioning: Are Form up to Old Age and Death, and Their Permanence, Impermanence, Pleasure, Pain, and the Rest, ‘the Meaning of Bodhisattva’? Each Time the Answer Is No

Then the Buddha asked, one by one, whether these dharmas are the meaning of bodhisattva. First he asked: Is form the meaning of bodhisattva? Are feeling, perception, constructions, and consciousness the meaning of bodhisattva? Subhūti answered each time: No, World-Honored One! Then, taking each dharma, he asked whether its various marks are the meaning of bodhisattva—form as permanent, feeling, perception, constructions, and consciousness as permanent: are these the meaning of bodhisattva? Form as impermanent, feeling, perception, constructions, and consciousness as impermanent: are these the meaning of bodhisattva? Form as pleasant, form as painful, feeling, perception, constructions, and consciousness as pleasant, as painful: are these the meaning of bodhisattva? Form as self, form as not-self, feeling, perception, constructions, and consciousness as self, as not-self: are these the meaning of bodhisattva? Form as empty, form as not empty, feeling, perception, constructions, and consciousness as empty, as not empty: are these the meaning of bodhisattva? Form as having marks, form as signless, feeling, perception, constructions, and consciousness as having marks, as signless: are these the meaning of bodhisattva? Form as action, form as non-action, feeling, perception, constructions, and consciousness as action, as non-action: are these the meaning of bodhisattva? To each of these questions Subhūti answered: No, World-Honored One! Up to old age and death among the twelve links of dependent arising, all were likewise asked one by one and answered one by one in the negative.

The Buddha Presses a Second Time: On What Principle Do You Say That None of These Is the Meaning of Bodhisattva?

The Buddha told Subhūti: ‘What principle do you observe, that you say form is not the meaning of bodhisattva, feeling, perception, constructions, and consciousness are not the meaning of bodhisattva; up to the non-action of form, feeling, perception, constructions, and consciousness is not the meaning of bodhisattva; and so on up to old age and death?’

Subhūti Answers: Even Form Is Ultimately Unfindable, How Much Less Can Its Impermanence, Pain, Not-Self, and the Rest Be Said to Be the Meaning of Bodhisattva!

Subhūti said to the Buddha: ‘World-Honored One! Form is ultimately unfindable, how much less can the formless be said to be the meaning of bodhisattva! Feeling, perception, constructions, and consciousness are also like this. World-Honored One! The permanence of form is ultimately unfindable, how much less can the impermanence of form be said to be the meaning of bodhisattva! Up to consciousness it is also like this. World-Honored One! The pleasure of form is ultimately unfindable, how much less can the pain of form be said to be the meaning of bodhisattva! Up to consciousness it is also like this. World-Honored One! The self of form is ultimately unfindable, how much less can the not-self of form be said to be the meaning of bodhisattva! Up to consciousness it is also like this. World-Honored One! The existence of form is ultimately unfindable, how much less can the emptiness of form be said to be the meaning of bodhisattva! Up to consciousness it is also like this. World-Honored One! The mark of form is ultimately unfindable, how much less can the signlessness of form be said to be the meaning of bodhisattva! Up to consciousness it is also like this. World-Honored One! The action of form is ultimately unfindable, how much less can the non-action of form be said to be the meaning of bodhisattva! Up to consciousness it is also like this.’

The Buddha Commends Him: The Meaning of Form and the Rest Is All Unfindable; One Should Train in Prajñā Thus

The Buddha told Subhūti: ‘Excellent! Excellent! Just so, Subhūti! When a bodhisattva-mahāsattva practises prajñāpāramitā, the meaning of form is unfindable, the meaning of feeling, perception, constructions, and consciousness is unfindable; up to the meaning of non-action, which is likewise unfindable—one should train in prajñāpāramitā in this way!’

Dharmas Do Not See One Another, and Dharmas and the Dharma-Nature Do Not See One Another; Apart from the Conditioned the Unconditioned Cannot Be Spoken of, and Apart from the Unconditioned the Conditioned Cannot Be Spoken of

‘Subhūti! You say, “I do not see any such dharma called bodhisattva.” Subhūti! Dharmas do not see dharmas. Dharmas do not see the dharma-nature, and the dharma-nature does not see dharmas. The dharma-nature does not see the earth constituent, and the earth constituent does not see the dharma-nature; up to the consciousness constituent does not see the dharma-nature, and the dharma-nature does not see the consciousness constituent. The dharma-nature does not see the nature of the eye, forms, and eye-consciousness, and the nature of the eye, forms, and eye-consciousness does not see the dharma-nature; up to the dharma-nature does not see the nature of the mind, dharmas, and mind-consciousness, and the nature of the mind, dharmas, and mind-consciousness does not see the dharma-nature. Subhūti! The conditioned nature does not see the unconditioned nature, and the unconditioned nature does not see the conditioned nature. Why? Because apart from the conditioned the unconditioned cannot be spoken of, and apart from the unconditioned the conditioned cannot be spoken of.’

The Bodhisattva Sees Nothing in All Dharmas, and Therefore Is Not Alarmed, Not Afraid, Not Terrified, Does Not Sink, and Has No Sorrow or Regret

‘Just so, Subhūti! When a bodhisattva-mahāsattva practises prajñāpāramitā and sees nothing in any dharma, at that time he is not alarmed, not afraid, not terrified, and his mind neither sinks nor is sorrowful and regretful. Why? Because this bodhisattva-mahāsattva does not see form, feeling, perception, constructions, or consciousness; does not see the eye up to the mind; does not see forms up to dharmas; does not see lust, anger, or delusion; does not see ignorance up to old age and death; does not see self up to knower and seer; does not see the desire realm, the form realm, or the formless realm; does not see the śrāvaka mind or the pratyekabuddha mind; does not see the bodhisattva, does not see the bodhisattva's dharmas; does not see the Buddha, does not see the Buddha's dharmas, does not see the Buddha-path. Because this bodhisattva sees none of all dharmas, he is not alarmed, not afraid, not terrified, does not sink, and has no regret!’

Subhūti Asks: Through What Cause and Condition Is the Bodhisattva's Mind Not Terrified, Not Sinking, Without Regret? The Buddha Answers: The Mind and Mental Factors Are Unfindable and Unseeable

Subhūti said to the Buddha: ‘World-Honored One! Through what cause and condition is this bodhisattva's mind not terrified, not sinking, and without regret?’ The Buddha told Subhūti: ‘Because all the mind and mental factors of the bodhisattva-mahāsattva are unfindable and unseeable; precisely because of this, the bodhisattva-mahāsattva's mind is not terrified, not sinking, and without regret.’

Subhūti Asks Again About Not Being Alarmed, Afraid, or Terrified; the Buddha Answers That Mind and the Mind Element Are Unfindable, and Sums Up: That the Three Things Are Unfindable in Every Place of Practice Is Itself Teaching the Bodhisattva

Subhūti asked further: ‘World-Honored One! How is it that the bodhisattva's mind is not alarmed, not afraid, not terrified?’ The Buddha told Subhūti: ‘This bodhisattva's mind and mind element are unfindable and unseeable; precisely because of this, he is not alarmed, not afraid, not terrified. Just so, Subhūti! Because all dharmas are unfindable, the bodhisattva-mahāsattva should practise prajñāpāramitā in this way. Subhūti! The bodhisattva-mahāsattva, in every place where he practises, does not obtain prajñāpāramitā, does not obtain the name bodhisattva, and does not obtain the bodhisattva's mind either—this is precisely teaching the bodhisattva-mahāsattva.’

What follows is the treatise's explanation.

The Treatise-Author Explains: The Bodhisattva Contemplates the Names of Form-Dharmas as Neither Permanent nor Impermanent, and Does Not See That There Is a Bodhisattva or a Word Bodhisattva

The treatise-author explains: When the bodhisattva practises prajñāpāramitā, he contemplates the names of form-dharmas as neither permanent nor impermanent, up to, in the conditioned and unconditioned natures, not seeing that there is a bodhisattva or a word bodhisattva; as was said before, among all dharmas he does not give rise to recollection, imagining, and discrimination.

Dwelling in the Indestructible Dharma, He Practises the Six Perfections up to the eighteen unshared dharmas; Seeking with the Wisdom of the Real Mark, He Does Not See a Single Determinate Dharma

The bodhisattva dwells in the indestructible dharma and practises the six perfections, up to the eighteen unshared dharmas. With the wisdom of the real mark of all dharmas he seeks among all dharmas, and does not see that there is a determinate dharma called prajñāpāramitā, nor does he see the name prajñāpāramitā, nor again does he see the bodhisattva or the name bodhisattva.

With the Wisdom of ‘Not Seeing, and Not Seeing That Not-Seeing’ He Breaks Afflictions and Breaks Clinging; What Is Seen, Heard, and Thought Is All Like Illusion and Conjuration, Empty and Deceptive, and So He Enters the Bodhisattva Position

With this wisdom the bodhisattva breaks ignorance and all the other afflictions; with this wisdom that does not see, and does not see that not-seeing either, he breaks clinging to prajñāpāramitā, the name prajñāpāramitā, the bodhisattva, and the name bodhisattva. The real mark of all dharmas is pure, penetrating and unobstructed. When the bodhisattva attains such wisdom, whatever he sees, hears, or thinks is all like an illusion, like a conjuration; whatever he hears, sees, or thinks is empty, deceptive, and unreal. Precisely because of this, he does not cling to form and the rest. Dwelling in this unobstructed wisdom, the bodhisattva increases the six perfections, enters the bodhisattva position, and attains all such kinds of benefit.

Structural Division: The Above Is One Section, in Which the Buddha Himself Teaches the Bodhisattva to Make Such a Contemplation

The above is one section, in which the Buddha himself teaches the bodhisattva to make such a contemplation.

Structural Division: In the Next Section the Buddha Questions Subhūti in Return, Fearing People Would Mistakenly Think the Buddha Speaks One-Sidedly of the Emptiness of Dharmas

The next section comes about because some people thought the Buddha spoke much of the emptiness of dharmas, and so the Buddha in return asked Subhūti: ‘If dharmas were not empty, would there be a dharma that is determinately the bodhisattva? That is, is form the bodhisattva? Up to: are such various dharmas the bodhisattva?’ Subhūti thought: ‘Only when dharmas come together is there a bodhisattva; how could I say that some one dharma is determinately the bodhisattva?’ Precisely because of this he answered ‘No, World-Honored One!’ Because Subhūti skilfully penetrates the emptiness of beings, the Buddha said ‘Excellent! Excellent!’ Because the bodhisattva knows that the emptiness of beings is unfindable, he should practise prajñāpāramitā in this way.

Answering to the Second Round of Questioning: Form as the Meaning of Bodhisattva up to Non-Action—Their Ultimate Emptiness Is Likewise So

Form as the meaning of bodhisattva, up to non-action as the meaning of bodhisattva—their ultimate emptiness is likewise so. Because Subhūti has entered deeply into the deep emptiness of all dharmas and gives rise to no doubt, he is able to benefit the bodhisattvas, and therefore the Buddha praised him, saying: ‘Excellent! Excellent! The bodhisattva's dharma should train in this way in the prajñāpāramitā of the emptiness in which all dharmas are unfindable.’

Explaining ‘Dharmas Do Not See the Dharma-Nature’: The Dharma-Nature Is Immeasurable and Unseeable; Dharmas Arise from the Coming Together of Causes and Conditions, Have No Own-Nature, and Are Ultimately Empty

Just as Subhūti said ‘I do not see any such dharma called bodhisattva’, the Buddha said ‘It is not only the bodhisattva alone that cannot be seen; there is fundamentally no dharma that can see a dharma’. Because the dharma-nature is immeasurable and unseeable, it is said that dharmas do not see the dharma-nature. Because dharmas arise from the coming together of causes and conditions, have no own-nature, and are ultimately empty, the dharma-nature does not see dharmas. The nature of form does not see the dharma-nature, and the dharma-nature does not see the nature of form; up to the nature of consciousness, it is also like this. The nature of the five aggregates and the dharma-nature share the same name, so all are called nature. The twelve sense-fields, the eighteen elements, conditioned dharmas, and unconditioned dharmas are also like this.

Briefly Stating the Cause and Condition: The Conditioned and the Unconditioned Are Spoken of in Mutual Dependence, and These Two Dharmas Include All Dharmas

To state this cause and condition briefly: apart from the conditioned nature, the unconditioned nature cannot be spoken of; apart from the unconditioned nature, the conditioned nature cannot be spoken of. For within these two dharmas all dharmas are included.

Explaining Non-Fear: Where Something Is Seen and Something Is Not Seen, There Is Fear; Where Nothing at All Is Seen, There Is Nothing to Fear

Although this bodhisattva does not see any dharma, he is also not afraid. Why? Where something is seen and something is not seen, there will be fear; if nothing at all is seen, there is nothing to fear—that is, the five aggregates up to the eighteen unshared dharmas are all like this.

Since the Buddha Has Already Stated the Cause and Condition of Non-Fear, Why Does Subhūti Ask Again? (Question and Answer 3)

Question: Since the Buddha has already stated the cause and condition of non-fear, why does Subhūti ask again?

Answer: Subhūti feared that people would think that dharmas are all empty and that nothing at all exists, and so fall into wrong view. Why? A disciple of the Buddha is called a person who practises the path only when he has attained right view; how could it be said that nothing at all can be seen? The Buddha knew Subhūti's intention, and so he said that all the mind and mental factors are unfindable and unseeable, and that therefore there is no fear.

Ordinary People Entering Emptiness Become Terrified; the Bodhisattva Knows That the Mind and Mental Factors Are False and Unreal and So Is Not Terrified (This Is the Purpose of the Repeated Question)

When ordinary people wish to enter emptiness, they see the mind and mental factors as obtainable while outer dharmas are unfindable, and so they are terrified. The bodhisattva is not terrified because he knows that the mind and mental factors are false and unreal, are the fruit of inversion, and cannot show people anything real. Because there is this difference of meaning, the question is asked again.

Why Is There Still a Third Question? Mind and Mind-Consciousness Are the Root of the Mind and Mental Factors (Question and Answer 4)

Question: If so, why is there still a third question?

Answer: The mind and mental factors can be seen within mind-consciousness; and mind and mind-consciousness are precisely the root of the mind and mental factors. Why? Because within mind-consciousness there is much discrimination, terror arises; when the five consciousnesses arise they are brief and without discrimination. It is in order to break the root of fear that the question is asked again, and this is without fault.

Summary of the Whole Chapter: Not Seeing the Four Things and Being Without Fear by Three Causes and Conditions Is Precisely Teaching the Bodhisattva Prajñā

If a bodhisattva is able to practise prajñāpāramitā in this way—though he does not see the four things, namely the bodhisattva, the word bodhisattva, prajñāpāramitā, and the word prajñāpāramitā—and is able to be without fear by three causes and conditions, this is precisely teaching the bodhisattva prajñāpāramitā. If one is able to penetrate the marks of the bodhisattva and of prajñāpāramitā, this is practising prajñāpāramitā; it is not obtained by seeking in the ten directions, nor does anyone give it, nor is it something that, like gold, silver, and precious things, can be obtained by seeking with strength.