大智度論 白話全本 · 冊10Dazhidulun — Mahāprajñāpāramitā-upadeśa · Complete Vernacular · Vol. 10

This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the sixty-ninth chapter, "The Great Skilful Means", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in fascicle eighty-two. What the First Part unit explains is the earlier portion of the sūtra text of this chapter.

Sūtra ①: The Arousing of the Mind, the Offerings to Buddhas, and the Roots of Goodness of One Who Has Accomplished the Power of Skilful Means; the Similes of Prajñā Illuminating the Five Perfections; How the Six Perfections Are Practised within Emptiness of Self-Nature; Why Prajñā Is Foremost, Highest, and Wondrous; Not Taking and Not Giving Up, Not Thinking, Not Clinging, Not Abiding; the Faults of Grasping at Marks; the Path and What Is Not the Path; Keeping Sarvajñā in Mind and Practising the Six Perfections; Training In and Practising the Six Perfections as Neither Joined nor Dispersed; Training in Prajñā and Obtaining Mastery; What the Buddhas of the Ten Directions Keep in Mind; Much That Is Trained In, and in Reality Nothing Trained In; the Four Gates of the Brief and Extensive Marks; This Is Called the Brief Gathering of Prajñā

At that time Subhūti addressed the Buddha: ‘World-Honored One! This bodhisattva-mahāsattva who has thus accomplished the power of skilful means—how long is it since he aroused the intent for the path?’

The Buddha told Subhūti: ‘This bodhisattva-mahāsattva who is able to accomplish the power of skilful means has, since arousing the mind, already passed immeasurable koṭi of asaṃkhyeya kalpas.’

Subhūti said: ‘World-Honored One! This bodhisattva-mahāsattva who has thus accomplished the power of skilful means—how many buddhas has he made offerings to?’

The Buddha said: ‘This bodhisattva who has accomplished the power of skilful means has made offerings to buddhas as many as the sands of the Ganges.’

Subhūti addressed the Buddha: ‘World-Honored One! The bodhisattva who has obtained such a power of skilful means—what kind of roots of goodness has he planted?’

The Buddha said: ‘The bodhisattva who accomplishes such a power of skilful means has, from the first arousing of the intent for the path onward, in dānapāramitā (giving, reaching the further shore) nothing that is not fulfilled; and in śīlapāramitā (upholding the precepts), kṣāntipāramitā (patience), vīryapāramitā (vigour), dhyānapāramitā (meditative concentration), and prajñāpāramitā (wisdom) likewise nothing that is not fulfilled.’

Subhūti addressed the Buddha: ‘World-Honored One! The bodhisattva-mahāsattva who accomplishes such a power of skilful means is truly rare!’

The Buddha said: ‘Just so! Just so! Subhūti! The bodhisattva-mahāsattva who accomplishes such a power of skilful means is truly rare!

‘Subhūti! It is as the sun and moon go round without rest, illuminating the four continents everywhere and greatly benefiting them; prajñāpāramitā is likewise: it illuminates the other five perfections and greatly benefits them.

‘Subhūti! It is as with a wheel-turning sage king: if he has no wheel-jewel, he does not obtain the name of wheel-turning sage king; only because the wheel-jewel is accomplished does he obtain the name of wheel-turning sage king. Subhūti! The five perfections are likewise: if they are apart from prajñāpāramitā, they do not obtain the name of pāramitā; only because they are not apart from prajñāpāramitā do they obtain the name of pāramitā.

‘Subhūti! It is as a woman without a husband is easily encroached upon and abused by people; the five perfections are likewise: when they are far from prajñāpāramitā, it is easy for Māra, or the gods of Māra, to ruin them. It is as a woman who has a husband is hard for people to encroach upon and abuse; the five perfections are likewise: when they have obtained prajñāpāramitā, Māra, or the gods of Māra, cannot thwart and ruin them.

‘Subhūti! It is as a general in an army, fully equipped with armour and weapons, cannot be ruined by the powerful enemies of neighbouring countries; the five perfections are likewise: when they are not far from prajñāpāramitā, Māra, or the gods of Māra, or people of overweening pride, and so on up to the caṇḍāla (the degenerates) among the bodhisattvas, cannot ruin them.

‘Subhūti! It is as the lesser kings, at the proper times, come to pay court to and serve the wheel-turning sage king; the five perfections are likewise: they follow in accord with prajñāpāramitā.

‘It is as the many rivers and myriad streams all flow into the Ganges, and following the Ganges flow into the great sea; the five perfections are likewise: because they are guarded by prajñāpāramitā, they follow prajñā and reach sarvajñā (omniscience).

‘It is as a person's right hand, with which doing things is convenient—prajñāpāramitā is likewise; as a person's left hand, with which doing and making things is inconvenient—the five perfections are likewise.

‘It is as the many streams, whether great or small, all flow together into the great sea and become a single taste; the five perfections are likewise: upheld by prajñāpāramitā, following prajñāpāramitā they enter sarvajñā, and obtain the name of pāramitā.

‘It is as with the four kinds of troops of a wheel-turning sage king: the wheel-jewel leads the way in front; when the king's mind wishes to stop, the wheel-jewel stops for him, letting the four kinds of troops fulfil what they wish, and the wheel-jewel also does not leave its place; prajñāpāramitā is likewise: it guides the five perfections to reach sarvajñā, and constantly abides securely therein, not passing beyond its place. It is as with the four kinds of troops of a wheel-turning sage king: the wheel-jewel leads the way in front; prajñāpāramitā is likewise: it guides the five perfections to abide securely within sarvajñā. Prajñāpāramitā also does not make such a discrimination: ‘Dānapāramitā follows me; śīlapāramitā, kṣāntipāramitā, vīryapāramitā, and dhyānapāramitā do not follow me.’ Dānapāramitā also does not make such a discrimination: ‘I follow prajñāpāramitā; śīlapāramitā, kṣāntipāramitā, vīryapāramitā, and dhyānapāramitā do not follow.’ Śīlapāramitā, kṣāntipāramitā, vīryapāramitā, and dhyānapāramitā are likewise. Why? The nature of the perfections has nothing at all it is able to do; their self-nature is empty, is false and deceptive, like a mirage (the shimmering haze under the sun, which from afar looks like water).’

At that time Subhūti addressed the Buddha: ‘World-Honored One! If all dharmas are empty of self-nature, how is it that the bodhisattva-mahāsattva still practises the six perfections and is to obtain anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening)?’

‘Subhūti! When the bodhisattva-mahāsattva practises the six perfections, he has this thought: ‘The minds of this world are all inverted; if I do not practise the power of skilful means, I cannot deliver beings from birth and death. For the sake of beings I shall practise dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā.’

‘For the sake of beings this bodhisattva gives up his inner body and outer things; as he gives them up he has this thought: ‘I in fact give up nothing. Why? Because these things must certainly decay and be ruined.’ When the bodhisattva reflects thus, he is able to fulfil dānapāramitā.

‘For the sake of beings he never breaks the precepts. Why? The bodhisattva has this thought: ‘For the sake of beings I have aroused the mind of anuttarā samyaksaṃbodhi; were I to kill living beings, this would be what should not be; and so on up to: for the sake of beings I have aroused the mind of anuttarā samyaksaṃbodhi; were I to give rise to wrong views, or to crave and cling to the ground of the śrāvaka and pratyekabuddha, this would be what should not be!’ When the bodhisattva-mahāsattva reflects thus, he is able to fulfil śīlapāramitā.

‘For the sake of beings the bodhisattva does not give rise to a mind of hatred, and so on up to not giving rise to a single thought of it. The bodhisattva reflects thus: ‘I ought to benefit beings; how could I instead give rise to a mind of hatred?’ When the bodhisattva reflects thus, he is able to fulfil kṣāntipāramitā.

‘For the sake of beings the bodhisattva, and so on up to reaching anuttarā samyaksaṃbodhi, never gives rise to a lazy mind. When the bodhisattva practises thus, he is able to fulfil vīryapāramitā.

‘For the sake of beings the bodhisattva, and so on up to obtaining anuttarā samyaksaṃbodhi, does not give rise to a distracted mind. When the bodhisattva practises thus, he is able to fulfil dhyānapāramitā.

‘For the sake of beings the bodhisattva, and so on up to obtaining anuttarā samyaksaṃbodhi, never departs from wisdom. Why? Because apart from wisdom, one cannot deliver beings by any other dharma. When the bodhisattva practises thus, he is able to fulfil prajñāpāramitā.’

Subhūti addressed the Buddha: ‘World-Honored One! If the perfections have no mark of difference, why is prajñāpāramitā foremost, highest, and wondrous among the five perfections?’

The Buddha told Subhūti: ‘Just so! Just so! Though the perfections are without difference, if there were no prajñāpāramitā, the five perfections would not obtain the name of pāramitā; only because of prajñāpāramitā do the five perfections obtain the name of pāramitā. Subhūti! It is as bodies of various colours, on reaching the side of Mount Sumeru, the king of mountains, all alike become one colour; the five perfections are likewise: because of prajñāpāramitā they reach sarvajñā, are alike of one kind and without any difference, and there is no discriminating that this is dānapāramitā, this is śīlapāramitā, this is kṣāntipāramitā, this is vīryapāramitā, this is dhyānapāramitā, this is prajñāpāramitā. Why? Because these perfections are without self-nature. By such causes and conditions the perfections are without difference.’

Subhūti addressed the Buddha: ‘World-Honored One! If, following the real meaning, there is no discrimination at all, why is prajñāpāramitā highest and wondrous among the five perfections?’

The Buddha said: ‘Just so! Just so! Subhūti! Though within the real meaning there is no discrimination, yet by reason of worldly dharmas one speaks of dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā. It is for the sake of wishing to deliver beings from birth and death—and yet these beings in reality are neither born nor die, neither rise nor fall back. Subhūti! Because beings are without anything existent, one should know that all dharmas are without anything existent. By such causes and conditions prajñāpāramitā is highest and most wondrous among the five perfections. Subhūti! It is as, among the many women of Jambudvīpa, the jewel of the precious maiden is foremost, highest, and most wondrous; prajñāpāramitā is likewise: among the five perfections it is foremost, highest, and most wondrous.’

Subhūti addressed the Buddha: ‘World-Honored One! With what intent does the Buddha say that prajñāpāramitā is highest and most wondrous?’

The Buddha told Subhūti: ‘This prajñāpāramitā takes all wholesome dharmas into sarvajñā, and this is because it takes abiding as not abiding.’

Subhūti addressed the Buddha: ‘World-Honored One! Does prajñāpāramitā have any dharma that can be taken or can be given up?’

The Buddha said: ‘No, Subhūti! Prajñāpāramitā has no dharma that can be taken and no dharma that can be given up. Why? Because all dharmas cannot be taken and cannot be given up.’

‘World-Honored One! With regard to what dharmas does prajñāpāramitā neither take nor give up?’

The Buddha said: ‘Prajñāpāramitā neither takes nor gives up form; it neither takes nor gives up feeling, perception, constructions, and consciousness, and so on up to anuttarā samyaksaṃbodhi.’

‘World-Honored One! What is called not taking form, and so on up to not taking anuttarā samyaksaṃbodhi?’

The Buddha said: ‘If the bodhisattva does not think of form, and so on up to does not think of anuttarā samyaksaṃbodhi, this is called not taking form, and so on up to not taking anuttarā samyaksaṃbodhi.’

Subhūti said: ‘World-Honored One! If one does not think of form, and so on up to does not think of anuttarā samyaksaṃbodhi, how can one obtain the increase of roots of goodness? If roots of goodness do not increase, how can one fulfil the perfections? If one does not fulfil the perfections, how can one obtain anuttarā samyaksaṃbodhi?’

The Buddha told Subhūti: ‘If the bodhisattva does not think of form, and so on up to does not think of anuttarā samyaksaṃbodhi, at this time roots of goodness increase; because roots of goodness increase, he fulfils the perfections; because the perfections are fulfilled, he obtains anuttarā samyaksaṃbodhi. Why? Because at the time of not thinking of form, and so on up to not thinking of anuttarā samyaksaṃbodhi, he then obtains anuttarā samyaksaṃbodhi.’

‘World-Honored One! By what cause and condition, at the time when form is not thought of, and so on up to at the time when anuttarā samyaksaṃbodhi is not thought of, does one then obtain anuttarā samyaksaṃbodhi?’

The Buddha said: ‘Because of thinking one clings to the desire realm, the form realm, and the formless realm; because of not thinking there is nothing one clings to. Thus, Subhūti! when the bodhisattva-mahāsattva practises prajñāpāramitā, he should not cling to anything.’

‘World-Honored One! When the bodhisattva-mahāsattva practises prajñāpāramitā thus, where should he abide?’

The Buddha said: ‘When the bodhisattva-mahāsattva practises thus, he does not abide in form, and so on up to does not abide in the omniscience of all kinds.’

‘World-Honored One! By what cause and condition does he not abide in form, and so on up to not abide in the omniscience of all kinds?’

The Buddha said: ‘Because of not clinging he does not abide. Why? Because this bodhisattva does not see that there is any dharma that can be clung to or that can be abided in. Thus, Subhūti! the bodhisattva-mahāsattva practises prajñāpāramitā by the dharma of not clinging and not abiding. Subhūti! If the bodhisattva-mahāsattva has this thought: ‘If one can practise thus and cultivate thus, this is practising prajñāpāramitā; I now practise prajñāpāramitā and cultivate prajñāpāramitā’—if he grasps at marks in this way, he is far from prajñāpāramitā; if he is far from prajñāpāramitā, he is far from dānapāramitā, and so on up to far from the omniscience of all kinds. Why? Because in prajñāpāramitā there is no place that can be clung to and also no person who is able to cling, since its self-nature is non-existent. If the bodhisattva-mahāsattva further grasps at marks in this way, he falls back and loses with regard to prajñāpāramitā; if he falls back from and loses prajñāpāramitā, this is falling back from and losing anuttarā samyaksaṃbodhi, and he does not receive the prediction. The bodhisattva-mahāsattva further has this thought: ‘Abiding in this prajñāpāramitā, one can give rise to dānapāramitā, and so on up to can give rise to great compassion.’ If he has this thought, he loses prajñāpāramitā; one who loses prajñāpāramitā cannot give rise to dānapāramitā, and so on up to cannot give rise to great compassion. If the bodhisattva further has this thought: ‘The buddhas, because they knew that dharmas have no mark that can be received, obtained anuttarā samyaksaṃbodhi’—if the bodhisattva thus expounds, discloses, and instructs, he loses prajñāpāramitā. Why? The Buddha, with regard to dharmas, has nothing he knows and nothing he attains, and also has no dharma that can be spoken; how much less should there be something to be attained! There is no such case!’

Subhūti addressed the Buddha: ‘World-Honored One! When the bodhisattva practises prajñāpāramitā, how is he to be without such faults?’

The Buddha said: ‘If the bodhisattva-mahāsattva, practising prajñāpāramitā, has this thought: ‘Dharmas are without anything existent and cannot be taken; if a dharma is without anything existent and cannot be taken, then there is nothing to be attained. If one practises thus, this is practising prajñāpāramitā.’ If the bodhisattva-mahāsattva clings to the dharma of being without anything existent, he is far from prajñāpāramitā. Why? Because within prajñāpāramitā there is no dharma that can be clung to.’

Subhūti addressed the Buddha: ‘World-Honored One! Is prajñāpāramitā far from prajñāpāramitā? Is dānapāramitā far from dānapāramitā? And so on up to: is the omniscience of all kinds far from the omniscience of all kinds? World-Honored One! If prajñāpāramitā is far from prajñāpāramitā, and so on up to the omniscience of all kinds is far from the omniscience of all kinds, how can the bodhisattva obtain prajñāpāramitā, and so on up to obtain the omniscience of all kinds?’

The Buddha said: ‘When the bodhisattva-mahāsattva practises prajñāpāramitā, he does not give rise to form—this is form, this is whose form; and so on up to he does not give rise to the omniscience of all kinds—this is the omniscience of all kinds, this is whose omniscience of all kinds. Such a bodhisattva is then able to give rise to prajñāpāramitā, and so on up to able to give rise to the omniscience of all kinds.

‘Again, Subhūti! When the bodhisattva-mahāsattva practises prajñāpāramitā, he does not contemplate form as permanent or impermanent, as suffering or pleasure, as self or non-self, as empty or not empty, as separated or not separated. Why? Because self-nature cannot give rise to self-nature. And so on up to the omniscience of all kinds is likewise. If the bodhisattva-mahāsattva practising prajñāpāramitā contemplates form, and so on up to contemplates the omniscience of all kinds, in this way, he is then able to give rise to prajñāpāramitā, and so on up to able to give rise to the omniscience of all kinds. It is as, wherever a wheel-turning sage king goes, the four kinds of troops all follow along; prajñāpāramitā is likewise: wherever it goes, the five perfections all follow along and arrive to abide securely within sarvajñā. It is as a person skilled at driving, driving a chariot of four horses, does not lose the level road and goes wherever his mind intends; prajñāpāramitā is likewise: it drives the five perfections without losing the right path, and reaches sarvajñā.’

Subhūti said: ‘World-Honored One! What is the bodhisattva-mahāsattva's path? What is not the path?’

The Buddha said: ‘The śrāvaka path is not the bodhisattva path; the pratyekabuddha path is not the bodhisattva path; only the path of the omniscience of all kinds is the bodhisattva-mahāsattva's path. Subhūti! This is called the bodhisattva-mahāsattva's path and what is not the path.’

Subhūti said: ‘World-Honored One! The prajñāpāramitā of the bodhisattva-mahāsattvas arises for the sake of a great matter—namely, to show that this is the path and this is not the path.’

The Buddha said: ‘Just so! Just so! Subhūti! Prajñāpāramitā arises for the sake of a great matter—namely, to show that this is the path and this is not the path. Subhūti! This prajñāpāramitā arises for the sake of delivering immeasurable beings, arises for the sake of benefiting asaṃkhyeya beings. Though prajñāpāramitā brings about such benefit, it also does not receive form, nor receive feeling, perception, constructions, and consciousness; nor does it receive the ground of the śrāvaka and pratyekabuddha. Subhūti! Prajñāpāramitā is the guide of the bodhisattva-mahāsattvas; it shows them anuttarā samyaksaṃbodhi, and is able to make them leave the ground of the śrāvaka and pratyekabuddha and abide in sarvajñā. Prajñāpāramitā has nothing arising and nothing ceasing, because dharmas constantly abide.’

Subhūti said: ‘World-Honored One! If prajñāpāramitā has nothing arising and nothing ceasing, when the bodhisattva-mahāsattva practises prajñāpāramitā, how should he give? How should he uphold the precepts? How should he cultivate patience? How should he diligently exert vigour? How should he enter meditative concentration? How should he cultivate wisdom?’

The Buddha told Subhūti: ‘Keeping sarvajñā in mind, the bodhisattva-mahāsattva should give; keeping sarvajñā in mind, he should uphold the precepts, and practise patience, vigour, meditative concentration, and wisdom. This bodhisattva-mahāsattva shares this merit in common with beings, and should dedicate it to anuttarā samyaksaṃbodhi. If he dedicates in this way, he fulfils the cultivation of the six perfections, and so on up to the mind of kindness and compassion and the other merits. Subhūti! If the bodhisattva-mahāsattva is not far from the six perfections, he is not far from sarvajñā. For this reason, Subhūti! the bodhisattva-mahāsattva who wishes to obtain anuttarā samyaksaṃbodhi should train in and should practise the six perfections; the bodhisattva-mahāsattva who practises the six perfections fulfils all roots of goodness and is to obtain anuttarā samyaksaṃbodhi. For this reason, Subhūti! the bodhisattva-mahāsattva should train in and practise the six perfections!’

Subhūti said: ‘World-Honored One! How should the bodhisattva-mahāsattva train in and practise the six perfections?’

The Buddha said: ‘The bodhisattva-mahāsattva should contemplate thus: form is neither joined nor dispersed; feeling, perception, constructions, and consciousness are neither joined nor dispersed; and so on up to the omniscience of all kinds is neither joined nor dispersed. This is called the bodhisattva-mahāsattva's training in and practising the six perfections. Again, Subhūti! the bodhisattva-mahāsattva should have this thought: ‘I shall not abide in form, shall not abide in feeling, perception, constructions, and consciousness, and so on up to shall not abide in the omniscience of all kinds. Thus one should train in and practise the six perfections. Why? Because this form has nowhere to abide, and so on up to sarvajñā has nowhere to abide.’ Thus, Subhūti! the bodhisattva-mahāsattva, training in and practising the six perfections by the dharma of nowhere to abide, should obtain anuttarā samyaksaṃbodhi. Subhūti! It is as when a man wishes to eat the āmra fruit or the boluonapo fruit: he should first plant its seed, water it and guard it at the proper times, and it grows little by little; when the times and seasons come together, there is fruit to be had and eaten. Subhūti! The bodhisattva-mahāsattva is likewise: wishing to obtain anuttarā samyaksaṃbodhi, he should train in the six perfections, gathering in beings by giving, gathering in beings by upholding the precepts, patience, vigour, meditative concentration, and wisdom, and delivering beings from birth and death. Practising thus, he is to obtain anuttarā samyaksaṃbodhi. For this reason, Subhūti! the bodhisattva-mahāsattva who wishes not to be turned by the words of others should train in prajñāpāramitā. Wishing to purify buddha-lands and bring beings to accomplishment, wishing to sit at the seat of awakening, wishing to turn the wheel of the Dharma, he should train in prajñāpāramitā.’

Subhūti addressed the Buddha: ‘World-Honored One! Should one train in prajñāpāramitā thus?’

The Buddha said: ‘The bodhisattva should train in prajñāpāramitā thus. Wishing to obtain mastery over dharmas, he should train in prajñāpāramitā. Why? Because by training in this prajñāpāramitā one can obtain mastery within all dharmas. Again, prajñāpāramitā is the greatest among all dharmas. It is as the great sea is the greatest among the myriad rivers; prajñāpāramitā is likewise: among all dharmas it is the greatest. For this reason, all who wish to seek the paths of the śrāvaka and pratyekabuddha and the paths of the bodhisattvas should train in prajñāpāramitā, dānapāramitā, and so on up to the omniscience of all kinds. Subhūti! It is as an archer, holding a bow and arrows that are as he wishes, does not fear hostile enemies; the bodhisattva-mahāsattva is likewise: when he practises prajñāpāramitā, and so on up to the omniscience of all kinds, Māra, or the gods of Māra, cannot ruin him. For this reason, Subhūti! the bodhisattva-mahāsattva who wishes to obtain anuttarā samyaksaṃbodhi should train in prajñāpāramitā. The bodhisattva who practises prajñāpāramitā thus is kept in mind by the buddhas of the ten directions.’

Subhūti addressed the Buddha: ‘World-Honored One! How do the buddhas of the ten directions keep this bodhisattva-mahāsattva in mind?’

The Buddha told Subhūti: ‘When the bodhisattva-mahāsattva practises dānapāramitā, the buddhas of the ten directions all keep him in mind; when he practises śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā, the buddhas of the ten directions all keep him in mind. How do they keep him in mind? Giving is unfindable; upholding the precepts, patience, vigour, meditative concentration, and wisdom are unfindable; and so on up to the omniscience of all kinds is unfindable. Because the bodhisattva is able in this way not to find dharmas, the buddhas keep this bodhisattva-mahāsattva in mind. Again, Subhūti! the buddhas do not keep him in mind by reason of form, do not keep him in mind by reason of feeling, perception, constructions, and consciousness, and so on up to do not keep him in mind by reason of the omniscience of all kinds.’

Subhūti said: ‘World-Honored One! The bodhisattva-mahāsattva has much that he trains in, and in reality nothing that he trains in.’

The Buddha said: ‘Just so! Just so! Subhūti! The bodhisattva has much that he trains in, and in reality nothing that he trains in. Why? Because the dharmas this bodhisattva trains in are all unfindable.’

Subhūti addressed the Buddha: ‘World-Honored One! The dharma the Buddha speaks is sometimes brief, sometimes extensive; within this dharma, the bodhisattva-mahāsattvas who wish to seek anuttarā samyaksaṃbodhi should, whether the six perfections be brief or extensive, in every case receive and uphold them, draw near to them, read them, and recite them; having read and recited them, they should reflect on them and rightly contemplate them, because mind and mental-factor dharmas do not move.’

The Buddha told Subhūti: ‘Just so! Just so! When the bodhisattva-mahāsattva trains in the six perfections briefly and extensively, he will know the brief and extensive marks of all dharmas.’

Subhūti said: ‘World-Honored One! How does the bodhisattva-mahāsattva know the brief and extensive marks of all dharmas?’

The Buddha said: ‘He knows the mark of suchness of form; he knows the mark of suchness of feeling, perception, constructions, and consciousness, and so on up to knows the mark of suchness of the omniscience of all kinds; thus he is able to know the brief and extensive marks of all dharmas.’

Subhūti said: ‘World-Honored One! What is the mark of suchness of form? What is the mark of suchness of feeling, perception, constructions, and consciousness, and so on up to the omniscience of all kinds?’

The Buddha told Subhūti: ‘The mark of suchness of form is without arising, without ceasing, without abiding-and-changing; this is called the mark of suchness of form; and so on up to the mark of suchness of the omniscience of all kinds is without arising, without ceasing, without abiding-and-changing; this is called the mark of suchness of the omniscience of all kinds. The bodhisattva-mahāsattva should train within this. Again, Subhūti! When the bodhisattva-mahāsattva knows the limit of reality in all dharmas, he knows the brief and extensive marks of all dharmas.’

‘World-Honored One! What is the limit of reality in all dharmas?’

The Buddha said: ‘Being without limit is called the limit of reality. When the bodhisattva trains in this limit of reality, he knows the brief and extensive marks of all dharmas. Subhūti! If the bodhisattva-mahāsattva knows the nature of dharmas in all dharmas, this bodhisattva is able to know the brief and extensive marks of all dharmas.’

‘World-Honored One! What is the nature of dharmas in all dharmas?’

The Buddha said: ‘The nature of form is called the nature of dharmas; this nature is without parts and without non-parts. Subhūti! Because the bodhisattva-mahāsattva knows the nature of dharmas, he knows the brief and extensive marks of all dharmas.’

Subhūti addressed the Buddha: ‘World-Honored One! Further, how is one to know the brief and extensive marks of all dharmas?’

The Buddha said: ‘If the bodhisattva-mahāsattva knows that all dharmas are neither joined nor dispersed.’

Subhūti said: ‘World-Honored One! What dharmas are neither joined nor dispersed?’

The Buddha said: ‘Form is neither joined nor dispersed; feeling, perception, constructions, and consciousness are neither joined nor dispersed; and so on up to the omniscience of all kinds is neither joined nor dispersed. The conditioned nature and the unconditioned nature are neither joined nor dispersed. Why? Because these dharmas are without self-nature—where would there be joining, where dispersing? If a dharma is without self-nature, this is not a dharma; what is not a dharma is neither joined nor dispersed. Thus one should know the brief and extensive marks of all dharmas.’

Subhūti said: ‘World-Honored One! This is called the bodhisattva-mahāsattva's brief gathering of prajñāpāramitā. World-Honored One! Within this brief gathering of prajñāpāramitā, the bodhisattva-mahāsattva who has first aroused the intent for the path should train, and so on up to the bodhisattva-mahāsattva of the ten grounds should also train. This bodhisattva-mahāsattva, training in this brief gathering of prajñāpāramitā, knows the brief and extensive marks of all dharmas.’

Treatise ①: Explaining the Three Questions—How Long since Arousing the Mind, How Many Buddhas He Has Made Offerings to, What Roots of Goodness He Has Planted

The treatise-author explains:

Subhūti heard of the mark of the great keen faculties of the bodhisattva-mahāsattva—namely, that from the side of one perfection he can give rise to the five perfections, and that by practising one perfection he can fulfil the five perfections, as was said in the previous chapter; this matter is rare, and so he asked the Buddha: ‘Since this bodhisattva aroused the mind, how long must he pass before he can obtain such skilful means?’

The Buddha answered: ‘Since this bodhisattva aroused the mind—leaving aside the great bodhisattvas and not counting them, and compared with the rest of beings—it is immeasurable koṭi of asaṃkhyeya kalpas.’

Perhaps there is a bodhisattva who, since arousing the mind, has already passed immeasurable koṭi of asaṃkhyeya kalpas, yet because the causes and conditions of great sin have covered his mind, he does not see the Buddha, and does not draw near and make offerings. For this reason he asks: ‘How many buddhas has this bodhisattva made offerings to?’

The Buddha answered: ‘This bodhisattva has already made offerings to buddhas as many as the sands of the Ganges.’

Above it says 「無量億阿僧祇」 tr. "immeasurable koṭi of asaṃkhyeya", and now it says 「恒河沙」 tr. "the sands of the Ganges", because the principle of a great number is the same.

There are bodhisattvas who aroused the mind long ago, and though they have made many offerings to the buddhas with flowers and incense, they have not yet been able to plant roots of goodness, and they have this thought: ‘I shall certainly obtain the retribution, because I practise the six perfections with a deep mind.’ If one practises the six perfections with a deep mind and makes merit for the sake of anuttarā samyaksaṃbodhi, only this is called 「種善根」 tr. "planting roots of goodness". For this reason there is the third question: ‘What roots of goodness has he planted?’

The Buddha answered: ‘This bodhisattva, since first arousing the mind, has fulfilled the practice of the six perfections; there is no merit he has not made, and no wholesome dharma he has not cultivated and gathered.’

Treatise ① (continued): Praising the Rarity—Using the Mind That Came Afterwards, Not Following the Evil Mind Accumulated Before

Having heard it, Subhūti rejoiced and addressed the Buddha: ‘Rare, World-Honored One! This bodhisattva is able to practise skilful means thus.’ That is: he has not yet cut off the afflictions and has not yet left birth and death, yet he is able to surpass the dharma of those who have already cut off the afflictions and already left birth and death. From beginningless birth and death onward evil dharmas have been accumulated; the bodhisattva's mind arose only afterwards, and yet he is able to use this mind that came afterwards and not follow the evil mind accumulated before—this is rare! All beings have done the bodhisattva no kindness, and yet the bodhisattva constantly wishes to benefit them. These beings may wish to take the bodhisattva's life or to cut and sever his body, yet the bodhisattva wishes to give to beings the life of wisdom, which is the foremost bliss of the Buddha. Things of various kinds like these—this is rare!

Treatise ① (continued): The Simile of the Sun and Moon—Prajñā Illuminates the Five Perfections and Greatly Benefits Them

The Buddha approved what Subhūti had said, and, wishing to make this matter clear, he made a simile: it is as the sun and moon illuminate the four continents; if there were no sun and moon, then the hundred grains, the medicinal herbs, and beings would have no way to grow. The moon is the yin breath and the sun is the yang breath; because the two breaths come together, the myriad things grow, and so the sun and moon greatly benefit the four continents. The bodhisattva is likewise: among the four kinds of birth, because he pities beings with the mind of great compassion, he is able to practise all wholesome dharmas according to the vows he has made; because of the power of great wisdom, he breaks beings' mind of clinging to wholesome dharmas. Thus the six perfections and the other good things grow and are accomplished, all the way to anuttarā samyaksaṃbodhi.

Further, though beings have eyes, if there were no sun and moon they would see nothing; though beings have worldly roots of goodness and keen knowledge, if they do not obtain the illumination of prajñāpāramitā, they cannot obtain even the two vehicles, how much less anuttarā samyaksaṃbodhi!

Treatise ① (continued): Without Obtaining Prajñā They Are Not Called Pāramitā—the Woman without a Husband, the Wheel-Turning King's Wheel-Jewel, the Stalwart General's Weapons

Further, though the bodhisattva practises the five perfections, if he does not obtain prajñāpāramitā they do not obtain the name of pāramitā, because the clinging mind is not broken.

If a bodhisattva is able even to the point of giving his own body and life, yet has no prajñā, his mind is easily ruined, as a woman without a husband is easily encroached upon; if he has prajñā, it cannot be ruined.

Though the bodhisattva practises various other deep dharmas, if he does not obtain prajñā he is not called one who practises the perfections; he is only called one who practises wholesome dharmas, because they are measured and have an end. Here a simile is spoken: though a wheel-turning sage king has a thousand sons, eighty-four thousand minor kings, and the six jewels, if he does not obtain the wheel-jewel he does not obtain the name of wheel-turning sage king and cannot fly to the four continents; if the heavens send the golden wheel-jewel to come to him, only then does he obtain the name of wheel-turning sage king. The bodhisattva is likewise: though he has giving and the other wholesome dharmas, because he does not obtain prajñāpāramitā he is not called 「菩薩為行六波羅蜜人」 tr. "a bodhisattva who is a person practising the six perfections", because he cannot remove the obstructions and practise the bodhisattva path.

It is as a stalwart general who knows well the methods of battle and has his weapons complete does not fear enemies. The stalwart general is the bodhisattva; the weapons are prajñā. People of overweening pride have not yet obtained the noble path, yet in their minds they think they have already obtained it. The bodhisattva speaks the dharma of ultimate emptiness; these people practise wholesome dharmas, and because their minds are not the same, they disparage the bodhisattva. Those of the outside paths, the brahmin ascetics, and the like, together with Māra's people, and so on up to the bodhisattva caṇḍāla. What is called a bodhisattva caṇḍāla is as said in the "Māra" chapter: 「聞魔來稱其名字而與受記，而生輕慢。」 tr. "Hearing that Māra has come, calling his name and giving him the prediction, he gives rise to contempt."

Treatise ① (continued): The Five Perfections Are Spoken of for the Sake of Prajñā—All Five Perfections Tend toward Prajñā

Further, the five perfections are spoken of for the sake of prajñāpāramitā; if a person is able to practise the real mark of all dharmas directly, giving and the rest are not spoken to him as the first gate of entering prajñā. Because people's faculties are dull and their obstructions of sin heavy, it is spoken by various causes and conditions: giving breaks stinginess; upholding the precepts subdues and thins the afflictions; patience opens the gate of merit and makes one able to do what is hard to do; vigour is like wind blowing on fire, blazing without rest; meditative concentration gathers the mind in one place and settles it, for the sake of contemplating the real mark of all dharmas. These five perfections all tend toward prajñāpāramitā, as the minor kings attend upon and honour the wheel-turning sage king. As all streams flow into the great sea, giving and the other wholesome dharmas are likewise: because they are guarded by prajñāpāramitā, they are able to arrive at sarvajñā.

Treatise ① (continued): Question and Answer—Why It Is Said That the Five Perfections Are Guarded by Prajñā and Enter Sarvajñā

The treatise-author asks:

The five perfections are like rivers and streams, and prajñāpāramitā ought to be like the great sea; why is it now said 「五波羅蜜為般若波羅蜜所守護故，得入薩婆若」 tr. "because the five perfections are guarded by prajñāpāramitā, they are able to enter sarvajñā"?

The treatise-author answers:

Have you not heard it said before that prajñā has various names? Sarvajñā is another name for prajñā. The merit of the five perfections, entering into prajñāpāramitā, obtains pure prajñā; because prajñā is pure, one obtains the Buddha path, and its name is changed to sarvajñā. Therefore saying 「入薩婆若」 tr. "entering sarvajñā" is saying 「入般若」 tr. "entering prajñā".

Treatise ① (continued): The Similes of the Right Hand and the Left Hand, of the Guide in Front, and of the Wheel-Jewel Leading the Way

Someone doubts: the perfections each have their own power and function, so why is it said only that 「般若波羅蜜功用為大」 tr. "the function of prajñāpāramitā is great"? Therefore it is said: it is as a person's right hand is naturally steady and convenient; the five perfections are like the left hand—if they do not obtain prajñāpāramitā, what they do is not convenient.

As a person who does things with his eyes open accomplishes all that he does; as when a guide is in front, the other companions follow behind, and in advancing and halting, in taking and discarding, all follow the guide and are not their own masters. Prajñāpāramitā is likewise: it guides the five perfections, and whatever is cultivated, gathered, and brought to completion all relies on prajñā. Here the Buddha himself speaks a simile: it is as the wheel-jewel of a wheel-turning sage king leads the way in front of the four troops; when the wheel stops, the other jewels also stop. The wheel is prajñāpāramitā, which constantly leads the way in front of the five perfections, and the five perfections follow behind. As is said in the first chapter of the Prajñā: 「菩薩欲具足檀波羅蜜，不見施者、受者及財物。」 tr. "When the bodhisattva wishes to fulfil dānapāramitā, he does not see a giver, a receiver, or wealth." First he reckons and distinguishes and cuts off all clinging, and afterwards he gives—this is prajñā leading the way in front. As the wheel-jewel, after subduing the four continents, remains constantly at the royal palace, abiding in space: the sage king is the bodhisattva; the wheel is prajñā, which, after breaking Māra's people and the afflictions, enters the palace of sarvajñā and abides there. This wheel has no such discrimination as 「我常在前，餘寶在後；無憎愛心：是可來、是不可來。」 tr. "I am always in front and the other jewels behind; there is no mind of hatred or love: this one may come, that one may not come." The non-discrimination of prajñā is likewise: 「檀波羅蜜隨我來，尸羅波羅蜜勿來。」 tr. "Dānapāramitā, follow me; śīlapāramitā, do not come." As is said at length in the sūtra. Here the Buddha himself sets out the causes and conditions: 「一切法性無所能作。」 tr. "The nature of all dharmas has nothing it is able to do."

Treatise ① (continued): All Dharmas Are Empty in Nature—How Does One Practise the Six Perfections and Obtain Awakening; What Skilful Means Refers to

Having heard these things, Subhūti addressed the Buddha: ‘If all dharmas are empty in nature and without anything existent, then how does the bodhisattva practise the six perfections and become able to obtain anuttarā samyaksaṃbodhi?’

The Buddha answered that when the bodhisattva practises prajñā he has this thought: ‘Though dharmas are ultimately empty, because beings are mad and inverted they cling deeply and do not understand; if I do not use the power of skilful means, they cannot be delivered.’ What is called skilful means is the golden-coloured body, the thirty-two marks, the eighty minor marks, immeasurable light, supernormal powers and transformations, being able with one finger to shake the three-thousand great-thousand lands of the ten directions, expounding the Dharma with the Brahmā voice without satiety, the form body, the ten powers, the four fearlessnesses, the eighteen unshared dharmas, unobstructed liberation, the omniscience of all kinds, great kindness and great compassion, and so on. Having fulfilled the immeasurable dharmas of the buddhas, he is then able to teach and transform beings, and beings will certainly believe and accept. Having obtained such power, even if he were to speak falsely people would still believe him, how much more when he speaks the truth! As it says in the sūtra, 「我雖知諸法實相，能入涅槃，但為眾生故行檀波羅蜜」 tr. "though I know the real mark of all dharmas and am able to enter nirvāṇa, yet for the sake of beings I practise dānapāramitā", and so on, as is said at length in the sūtra, and so on up to 「不可以異事度眾生」 tr. "beings cannot be delivered by any other matter".

Treatise ① (continued): In Ultimate Emptiness There Is No Difference, So How Is Prajñā Most Honoured—the Simile of Mount Sumeru

Subhūti addressed the Buddha: ‘World-Honored One! If the perfections are without difference because of ultimate emptiness, then why is prajñāpāramitā the most honoured among the perfections?’

The Buddha approved Subhūti: within ultimate emptiness the perfections are indeed without difference. If there were no prajñāpāramitā, who could know that the perfections are ultimately empty and without difference? If there were no prajñā, how would the five dharmas obtain the name of pāramitā? When the five perfections have not yet entered prajñā, they have difference; once they have entered prajñā, they are without difference. As things of various different colours, on reaching the side of Mount Sumeru, all become one colour alike, and yet one cannot say: 「餘物色皆同，何以獨稱須彌為大？」 tr. "The colours of the other things are all the same; why is Sumeru alone called great?" Dānapāramitā and the others are likewise: though they are without difference, it is all because of the power of prajñā, and one cannot say: 「何以獨稱般若為大？」 tr. "Why is prajñā alone called great?"

Treatise ① (continued): In the Foremost Real Meaning, Too, There Is No Difference—Distinguishing for the Sake of Worldly Convention; the Simile of the Jewel of the Precious Maiden

Though Subhūti had received the Buddha's explanation, he had not yet been able to understand it well, and again, by another road, he asked the World-Honored One: ‘If within the real meaning there is no difference, then why is prajñā the highest among the five perfections?’ What was spoken before was the emptiness of one who has not yet obtained the noble path; what is spoken now is the emptiness of one who has obtained the noble path, and therefore it is called the foremost real meaning. The noble path of the foremost real meaning is the most worthy of belief, and within it too there is no difference.

The Buddha approved, saying: ‘Just so! Just so! I speak of the distinctions of the six perfections all for the sake of worldly convention. Why? To the people of the world one cannot speak only of the real mark of all dharmas; hearing it they are bewildered and give rise to doubt and regret. Therefore, taking the highest meaning as the mind, one uses worldly language to speak; therefore it is said, by distinguishing, that there are the perfections, in order to teach and transform beings. Beings in reality are without any dharma; all are empty, neither arising nor dying, neither retrogressing nor rising; form and the other dharmas are likewise. Therefore, though prajñāpāramitā is empty, because it is able to disclose and show such a matter it is the highest and most wondrous; it is as the jewel of the precious maiden is, among all women, the foremost, the highest, and the most wondrous.’

Treatise ① (continued): Taking Up Two Phrases of the Sūtra—With What Intention Prajñā Is Always Called Highest; Prajñā Guards All Wholesome Dharmas

The sūtra's phrase 「須菩提白佛：佛以何意故常說般若最上」 tr. "Subhūti addressed the Buddha: With what intention does the Buddha constantly say that prajñā is the highest?" means this: Subhūti has already, by various causes and conditions, spoken of prajñā and the five perfections as without difference, and the Buddha too approved what he said, yet he further says that prajñā is the highest.

The sūtra's phrase 「佛言：般若波羅蜜守護一切善法，至薩婆若中住」 tr. "The Buddha said: Prajñāpāramitā guards all wholesome dharmas, so that they arrive in sarvajñā and abide there" means this: though everything is empty, if there were no prajñā, none of the wholesome dharmas could arrive at sarvajñā. What are called wholesome dharmas are the five perfections, the thirty-seven limbs of the path, great kindness and compassion, and the other dharmas of the bodhisattvas.

Treatise ① (continued): Question and Answer—Practising the Wholesome Dharmas Can Also Arrive at Sarvajñā; Why Speak Only of Prajñā

The treatise-author asks:

If practising the wholesome dharmas can also arrive at sarvajñā, why is it said only 「般若故得至」 tr. "it is by prajñā that one is able to arrive"?

The treatise-author answers:

Though the wholesome dharmas, coming together, can break the afflictions and obtain anuttarā samyaksaṃbodhi, yet among them the power and function of prajñāpāramitā are the greatest. It is as when a great army crushes the enemy, and the general obtains the fame of the achievement.

Someone further says: the wholesome dharmas, if they do not obtain prajñā, cannot arrive at sarvajñā; prajñā, though it does not obtain the wholesome dharmas, is able on its own to arrive at sarvajñā. As is said in the sūtra: 「師子雷音佛國，寶樹莊嚴，其樹常出無量法音，所謂一切法畢竟空、無生無滅等。其土人民生便聞此法音故，不起惡心，得無生法忍。」 tr. "The buddha-land of the Buddha Lion's Thunder-Voice is adorned with jewelled trees, and its trees constantly give forth immeasurable sounds of the Dharma, namely that all dharmas are ultimately empty, without arising and without ceasing, and so on. Because the people of that land hear these sounds of the Dharma as soon as they are born, they do not give rise to an evil mind, and they obtain the acceptance of the non-arising of dharmas." Where would such people have giving, upholding the precepts, and the other merits? There were also madmen and drunkards who heard the four truths from the Buddha and at that very time obtained the path. In such cases and the like, if there is no wisdom, then to practise only the other dharmas and obtain the path—there is no such case!

Treatise ① (continued): Prajñā Is without Taking and without Giving Up—In All Dharmas One Does Not Grasp at Marks

Subhūti asked the Buddha: ‘Prajñā is ultimately empty; it does not take up the noble dharmas and does not give up the dharmas of ordinary persons; then why does the Buddha say 「是般若波羅蜜能至薩婆若住」 tr. "this prajñāpāramitā is able to arrive at sarvajñā and abide there"?’

The Buddha approved his words: ‘Just so! Just so! This prajñāpāramitā is without taking and without giving up.’ Though it is said to take sarvajñā, it takes by way of the dharma of not taking. The meaning of abiding is likewise. Here the Buddha himself sets out the causes and conditions, namely that in all dharmas one does not grasp at marks. What is called all dharmas is from form all the way to awakening. These dharmas are false and deceptive, born from causes and conditions; because they have no self-nature one does not take them, and because one does not take them one does not give them up, because one does not keep them in mind and grasp at marks.

Treatise ① (continued): Not Keeping in Mind, Then Roots of Goodness Do Not Increase—the Simile of Planting Grain among Foul Weeds

Subhūti said: ‘If one does not keep in mind form and the other dharmas, then how do roots of goodness increase? If roots of goodness do not increase, how does one obtain anuttarā samyaksaṃbodhi?’

The Buddha answered: if a bodhisattva is able to extinguish keeping in mind with regard to all dharmas, this is the three gates of liberation—emptiness, the signless, and non-action—and liberation is the real mark of all dharmas. Though there are roots of goodness, because of the inversion of the mind that grasps at marks and clings, they do not increase; it is as when grain is planted: though its sprouts are good, because foul weeds are many they cannot increase.

Here the causes and conditions are set out: 「以眾生憶念故，生三界善、不善處；若無憶念則不著，不著則不生。」 tr. "Because beings keep things in mind, they are born in the wholesome and unwholesome places of the three realms; if there is no keeping in mind, then one does not cling, and not clinging, one is not born."

Treatise ① (continued): Where Does He Abide, What Does He Attain—He Does Not Abide, and So On up to: in Not Abiding He Also Does Not Abide

Having heard these things from the Buddha, Subhūti considered and reckoned: ‘This dharma is ultimately empty and without anything existent; if one practises this dharma, there should also be nothing to be attained and no place of abiding. Why? Because cause and fruit resemble one another.’ Therefore he asked the Buddha: ‘The bodhisattva who has this thought and practises prajñā—where does he abide, and what does he attain?’

The Buddha answered: ‘In all dharmas, form and the rest, he does not abide, and so on up to: in not abiding he also does not abide.’ Because he does not grasp at marks he does not cling, and because he does not cling he does not abide. Here the Buddha himself sets out the causes and conditions: ‘This bodhisattva does not see that there is any dharma that can be clung to or that can be abided in, nor one who clings nor one who abides.’ Here, because dharmas are hard to break, only dharmas are spoken of, and the one who clings is not spoken of.

Treatise ① (continued): The First Losing and the Next Losing—Losing by Clinging to Emptiness, Losing by Clinging to Prajñā's Being without Nature

Subhūti! If a bodhisattva abides in this emptiness of beings and emptiness of dharmas and has this thought, 「我能如是行」 tr. "I am able to practise thus", then that is losing, that is separation. Why? Because prajñāpāramitā is of the mark of not clinging. This bodhisattva, with the mind of a self, clings outwardly to emptiness and inwardly to a self, and does not practise in accord with prajñā, so it is said that he is far from prajñā. Why? Because prajñāpāramitā is of the mark of not clinging, because its nature is non-existent.

Above, one lost by clinging to emptiness; now, having broken emptiness and obtained prajñā, one yet loses by clinging to prajñā's being without nature, and because of losing one does not receive the prediction. If one has this thought, 「住般若中能生檀波羅蜜等」 tr. "abiding in prajñā, one can give rise to dānapāramitā and the others", that too is likewise losing.

Treatise ① (continued): Question and Answer—The Third Losing: Losing because the Mind Has Hopes

The treatise-author asks:

The causes and conditions of the two kinds of losing above can be explained thus; what is it that is taken as losing now?

The treatise-author answers:

The two kinds of losing above are because, by clinging to emptiness and clinging to the dharma of being without nature, one then cannot cultivate dānapāramitā and the other merits, and instead gives rise to wrong views, having this thought: ‘If dharmas are all empty, what is there that can be practised?’ This person, because of not clinging to emptiness and not clinging to being without nature, practises dānapāramitā and the others, having this thought: ‘To be able not to cling to emptiness and not to cling to being without nature, and yet to be able to practise these merits—only this is the true path.’ This too is losing, because in his mind there are hopes.

If one loses prajñā, one cannot practise dānapāramitā, and so on up to great compassion. Why? Because anuttarā samyaksaṃbodhi is a true and real dharma, and prajñāpāramitā resembles it; giving and the other wholesome dharmas do not resemble it, because they grasp at marks and cling.

Treatise ① (continued): The Fourth Losing—Recollecting, Imagining, and Discriminating for Oneself and Disclosing It to Others Is Also Losing

If a bodhisattva himself recollects, imagines, and discriminates: ‘All dharmas are not grasped at as marks; the buddhas knew this matter and obtained anuttarā samyaksaṃbodhi.’ What is called not grasping at marks is named ultimate emptiness, which cannot be taken, because all marks have ceased. And he further discloses it and expounds it for others—then he loses prajñā. This person, because by seeking emptiness he loses and by seeking being without nature he also loses, thinks in his mind: I am an ordinary person in birth and death, my afflictions are not yet exhausted, how could I obtain it? He simply follows the Buddha's words, does not himself discriminate, and with a concentrated mind says to others: ‘Not grasping at any mark is the Buddha-dharma.’ By various causes and conditions he discloses and instructs with this matter—this too is losing. Why? Because the buddhas have nothing attained with regard to dharmas, and the meaning of taking is likewise; this dharma of not grasping at marks cannot be spoken of even as a provisional name, how much less could there be something attained! The Dharma of the buddhas is of the mark of quiescence, without any idle discourse, because the path of all language is cut off.

Treatise ① (continued): How Is One Who Practises without Fault—Knowing That Ultimate Emptiness Cannot Be Found or Known: Then There Is No Losing

Subhūti had this thought: ‘If within emptiness there is losing, and within the emptiness of emptiness there is also losing, and within the dharma of not taking there is also losing—yet there cannot be no path.’ Now he should ask the Buddha: ‘How does one practise so as to be without these faults?’

The Buddha answered: ‘If a bodhisattva knows that dharmas are ultimately empty, without anything existent, and cannot be taken, and that this dharma cannot be found or known, one who practises thus is without losing.’ The bodhisattva clings to ultimate emptiness, clings to being without nature, clings to the path the bodhisattva practises; the Buddha says that all three kinds are losing.

Having heard these things, the bodhisattva gave up the clinging mind, yet now he still clings to what the Buddha practises and has not stopped: ‘What the Buddha practises must certainly be the true path; I should only follow the Buddha in practice.’ All dharmas are without anything existent and are not grasped at as marks; therefore this too is losing. Now he is able to be like the dharma the Buddha obtained in his mind: of such a mark of dharmas, the Buddha too has nothing to be attained; because of nothing to be attained, he does not covet and prize the Buddha and does not slight and despise other people; towards all beings his mind is equal.

Treatise ① (continued): If One Is Apart from Its Own Mark, How Can One Practise—Not Giving Rise to Any Dharma Is Called Being Able to Practise Prajñā

Here it is asked further: ‘Thus, this is pure prajñā, without fault, apart from its own mark and not clinging. Not to be apart from its own mark is a dharma that has marks and clings; if it is apart from its own mark, then how can one practise it?’

The Buddha answered: ‘If a bodhisattva does not give rise to any dharma, this is called being able to practise prajñā. This bodhisattva does not say that this form is permanent or impermanent and so on, nor is form, nor whose form.’ What is called is form is the breaking of form; what is called whose form is the breaking of the person. Form, and so on up to the omniscience of all kinds, is likewise. If a dharma is ultimately empty in this way, and when searched for is unfindable, this is what cannot be given rise to. Why is that? Because nature cannot give rise to nature, and what is without nature cannot give rise to what is without nature.

Treatise ① (continued): The Similes of the Four Kinds of Troops Following and of the Good Charioteer Driving a Team of Four—Concluding Praise That Prajñā Is Most Honoured and Most Wondrous

Discourses such as these, which break inversion and obtain the true and real, are all the power of prajñāpāramitā, and the other perfections all follow it; it is as wherever a wheel-turning sage king goes, the four kinds of troops constantly follow him. Because of the merit of the sage king, the four kinds of troops are all able to fly; because of the power of prajñā, the other dharmas all become of real nature and together arrive at the Buddha path.

Further, it is as a person skilled at driving drives a carriage of four horses and does not lose the level road. Though the horses have the strength to pull the carriage, without the driver they cannot arrive anywhere; giving and the others are likewise: though they have the power of the retribution of merit, without prajñā to tame and drive them they cannot arrive at the Buddha path.

By various similes such as these: though the five perfections, having entered into prajñā, are without difference, because of this matter prajñāpāramitā is the most honoured and the most wondrous.

Treatise ① (continued): What Is the Bodhisattva Path, and What Is Not the Bodhisattva Path

Subhūti heard the Buddha speak by various causes and conditions of prajñā as the greatest, and further heard that not to practise such practice is not to practise prajñāpāramitā, and so he asked the Buddha: ‘World-Honored One! What is the bodhisattva path? What is not the bodhisattva path?’

The Buddha answered: ‘The two vehicles are not the bodhisattva path.’

Though ordinary persons and the afflictions are also not the bodhisattva path, they are not spoken of because they are coarse and obvious; it is because the two vehicles likewise practise emptiness and likewise seek nirvāṇa that they are spoken of as not the bodhisattva path. For people do not give rise to doubt about coarse and obvious matters; it is about subtle matters that people give rise to doubt. Sarvajñā is the bodhisattva path—this is because it is speaking of the result in the cause.

Treatise ① (continued): Prajñā Arises for a Great Matter—without Arising and without Ceasing, yet It Does Not Hinder Practising the Six Perfections

Subhūti rejoiced and praised prajñā, speaking these words: ‘World-Honored One! Prajñāpāramitā arises for the sake of a great matter.’ As is said at length in the sūtra, and so on up to 「諸法常住故」 tr. "because dharmas abide constantly".

Subhūti raised a difficulty: ‘If prajñā has nothing arising and nothing ceasing, then how does one practise giving, upholding the precepts, and the rest?’

The Buddha answered: because prajñā has nothing arising and nothing ceasing, it is ultimate emptiness; because it is ultimate emptiness, it does not hinder practising the six perfections.

The bodhisattva hears omniscience praised by various causes and conditions; for the sake of omniscience he practises giving and the other dharmas; these dharmas, for the sake of delivering all beings, are dedicated to anuttarā samyaksaṃbodhi; the merit of these six perfections is established within the real mark of all dharmas and dedicated to anuttarā samyaksaṃbodhi. Such a bodhisattva fulfils the six perfections, kindness, and the other merits, and is not inverted, because he rightly practises roots of goodness.

Treatise ① (continued): How Should One Train in the Six Perfections—Neither Joined nor Dispersed; Abiding without Abiding

Subhūti asked: ‘How should the bodhisattva cultivate and train in the six perfections?’

The Buddha answered: ‘If a bodhisattva contemplates form and the other dharmas as neither joined nor dispersed.’ Form and the other dharmas are joined because the inverted afflictions come together, and are dispersed because they are contemplated with right wisdom. When the bodhisattva contemplates deeply with keen wisdom, there is no dharma that can be joined; the inverted afflictions are all false and deceptive, and so it is not joining. As was said before in the matter of breaking defilement and the one defiled. Therefore the bodhisattva, knowing that dharmas are from the first not joined, also has no dispersing, and then does not give rise to a mind of haughty pride.

Further, the bodhisattva should not have this thought: ‘With true wisdom I make form and the other dharmas pure and abide in them. Why? Because form and the other dharmas have no place of abiding.’ As earth abides on water, water abides on wind, wind abides on space, and space abides on nothing; because from the first there is no place of abiding, all things abide on nothing. The bodhisattva should abide thus in the dharma of non-abiding and obtain anuttarā samyaksaṃbodhi.

Treatise ① (continued): The Simile of Planting a Tree, and the Exhortation to Train in Prajñā

Here a simile is spoken: the tree is prajñāpāramitā, and the fruit is anuttarā samyaksaṃbodhi. If a person wishes to obtain anuttarā samyaksaṃbodhi, he should plant the seed of prajñāpāramitā. The person is the practitioner, and the water is the five perfections. As when a person waters a tree, though he has not yet seen the fruit, when the time comes he obtains it—the season coming together: this is the fulfilment of the dharmas.

As is said in the sūtra in praise of prajñā: 「若菩薩欲不隨他行，得諸法實相；若有邪見人來破壞，覺而不隨；若欲淨佛國土、坐道場、轉法輪，當學般若。」 tr. "If a bodhisattva wishes not to practise by following others, and to obtain the real mark of all dharmas; if, when people of wrong views come to destroy it, he is to be aware and not follow them; if he wishes to purify buddha-lands, to sit at the seat of awakening, and to turn the wheel of the Dharma, he should train in prajñā."

Treatise ① (continued): The Buddha Teaches People to Train in Prajñā—Obtaining Mastery in All Dharmas; the Metaphor of the Archer

Subhūti asked the Buddha: ‘As the Buddha teaches, should the bodhisattva train in prajñā?’

The Buddha said: ‘I teach people to train in prajñā.’

Subhūti had this thought: ‘All dharmas are of the mark of equality; why does he teach people to train only in prajñā?’

The Buddha answered: ‘Because by training in this prajñāpāramitā one is able to obtain mastery in all dharmas, therefore I teach people to train in prajñāpāramitā.’

Prajñāpāramitā is the greatest among all dharmas, as the Buddha is the most honoured among all beings; and again, as among the myriad rivers the great sea is the greatest.

As in the metaphor of the archer spoken of in the sūtra. If a bodhisattva is able thus to practise the prajñā of mastery in all dharmas, neither Māra nor Māra's men can overcome him, how much less people of overweening pride and people of wrong views!

Treatise ① (continued): Kept in Mind by the Buddhas of the Ten Directions—the Simile of the Brave Warrior Entering Battle

This bodhisattva is protected and kept in mind by the buddhas of the ten directions. The meaning of the buddhas' protecting and keeping in mind is as was said before. Here the Buddha says: ‘If a bodhisattva practises the six perfections and is also able to contemplate the six perfections as ultimately empty, such a person, because he has great effort, is kept in mind by the buddhas.’ It is as a brave warrior who enters battle, breaks the bandits, and receives no wound is kept in mind by his lord; the bodhisattva is likewise: breaking the bandits of the afflictions, fulfilling the six perfections, and not clinging to the six perfections, he is kept in mind by the buddhas.

The buddhas do not keep him in mind by taking this bodhisattva's form, nor by taking feeling, perception, constructions, and consciousness. Why? Because form and the other dharmas are false and deceptive and not real, the buddhas keep him in mind by contemplating the mark as it really is of this bodhisattva's body.

Treatise ① (continued): The Bodhisattva Has Much to Train in, yet in Reality Has Nothing to Train in

Subhūti rejoiced and said: ‘The bodhisattva has much to train in.’ He trains in worldly dharmas and also trains in the dharmas of the world-transcending path; he trains in the perfections and also trains in ultimate emptiness; he trains in rising and also trains in ceasing. Ordinary persons train in rising and cannot train in ceasing; śrāvakas train in ceasing and cannot train in rising; the bodhisattva trains both in rising and in ceasing, and therefore it is said that he has much to train in. This rising and ceasing are like an illusion, like a dream; because of ultimate emptiness, in reality there is nothing to train in.

The Buddha approved his words and himself set out the causes and conditions: ‘What the bodhisattva trains in is all with nothing to be attained.’

Treatise ① (continued): Whether Brief or Extensive—the Eighty-four Thousand Heaps of Dharma, down to a Single Passage

Subhūti addressed the Buddha: ‘World-Honored One! The dharmas the Buddha speaks, whether brief or extensive, are all what the bodhisattva should train in; why is it said that what he trains in is all with nothing to be attained?’

Subhūti's meaning is this: as the eighty-four thousand heaps of Dharma and the twelve divisions of the scriptures that the Buddha has spoken, whether extensive or brief, are all what people of the three vehicles train in; here it is said that the bodhisattva who wishes to obtain anuttarā samyaksaṃbodhi should train in the six perfections, whether brief or extensive; the one who trains should receive and uphold this Dharma and draw near to it, read it, recite it, consider it, and rightly contemplate it; and so on up to entering the signless samādhi, where mind and mental-factor dharmas do not move. When the bodhisattva is able to train thus, he is able to know the brief marks and the extensive marks of dharmas.

What is called extensive is the immeasurable Buddha-dharma from the eighty-four thousand heaps of Dharma onward; what is called brief goes down even to the Smaller Sūtra, one chapter in the Smaller Sūtra, one passage in one chapter.

Further, what is called brief is to know that dharmas are all empty, signless, non-action, without arising and without ceasing, and so on; what is called extensive is the distinguishing of the various specific marks of dharmas, as is said later under 「善知識」 tr. "the good friend".

Treatise ① (continued): The Mark of Suchness as It Is—Knowing the General Mark and the Specific Marks Is the Brief and Extensive Marks

Subhūti asked: ‘How does the bodhisattva know the brief marks and the extensive marks of all dharmas?’

The Buddha answered: ‘If he knows dharmas to be like the mark of suchness, namely: not arising, not ceasing, not abiding-and-changing.’

The treatise-author asks:

If suchness is a single mark, the mark of non-arising, then how is it that the bodhisattva, because he knows this suchness, knows the general mark and the specific marks of dharmas? The general mark and the specific marks are the brief marks and the extensive marks.

The treatise-author answers:

Suchness is the name of the real mark of all dharmas; it abides constantly and is indestructible, and does not turn with the various contemplations. When the bodhisattva obtains this suchness, he breaks ignorance, wrong views, and the other inversions; because this person has obtained the real dharma, he knows clearly and distinctly the general mark and the specific marks of all worldly dharmas. Formerly, when he was an ordinary person, his wisdom-eye was diseased; because it was covered by ignorance and inversion, he could not know as it really is.

Treatise ① (continued): Asked Again—In the Mark of the Real Dharma All Knowledges Cease; How Can One Know the General Mark and the Specific Marks Clearly and Distinctly

The treatise-author asks:

What is called the mark of the real dharma is emptiness, the signless, and non-action, where all knowledges cease; then why is it said 「得如實相故，了了知諸法總相、別相」 tr. "because one obtains the mark as it really is, one clearly and distinctly knows the general mark and the specific marks of dharmas"?

The treatise-author answers:

I have already answered this before, yet because you grasp at marks within suchness, you raise this difficulty again; if you knew suchness, you would not raise this difficulty. Because this suchness is ultimately signless, it does not hinder knowing the general mark and the specific marks of dharmas, because wisdom is bright, pure, clear, and distinct. Further, it is as when a person, having grown up, only then knows that what he did as a small child was all foolish and laughable. The bodhisattva is likewise: having entered the real mark of all dharmas and risen from it, while still within the six faculties that are the retribution of inversion, he keeps in mind the bliss of the liberation of quiescence, and only then knows that what the six worldly faculties cling to are all false and deceptive dharmas that can be given up—this is called 「總相」 tr. "the general mark". Within this, distinguishing that impurity has the superior, the middling, and the inferior; impermanence, suffering, emptiness, non-self, and so on are likewise; and so on up to the eighty-four thousand kinds of error.

Treatise ① (continued): The Three Gates of Suchness, the Nature of Dharmas, and the Limit of Reality—Non-Limit Is the Limit of Reality; without Parts and without Non-Parts

Further, because one knows suchness, the nature of dharmas, and the limit of reality, one also knows the brief marks and the extensive marks of dharmas. The meaning of the differences among suchness, the nature of dharmas, and the limit of reality is as was said in the first chapter.

Here the Buddha says: 「非際是實際。」 tr. "Non-limit is the limit of reality." What is called non-limit is that there is no mark that can be taken and no fixed dharma that can be clung to.

Because one obtains the nature of dharmas, one knows that the eighteen natures, form and the rest, are all the nature of dharmas. As for the mark of the nature of dharmas, the Buddha says: 「無分、無非分。」 tr. "Without parts, without non-parts." What is called without parts is that one cannot point out this or point out that; it is without discrimination, signless, and immeasurable; what is called without non-parts is that one does not cling to this mark of breaking measure—the signless, the immeasurable, and so on. The nature of dharmas is not seen because two things obstruct it: first, having marks and having measure; second, being signless and immeasurable. Having marks and having measure is coarse; being signless and immeasurable is subtle; therefore it is said 「法性相無分、無非分」 tr. "the mark of the nature of dharmas is without parts and without non-parts". The bodhisattva enters the three gates of liberation and abides in the three kinds of real dharmas, suchness and the rest, and then is able to reckon and know the general mark and the specific marks of all dharmas.

Treatise ① (continued): The Gate of Neither Joined nor Dispersed—Question and Answer on the Two Fingers

Having heard the Buddha's answer, Subhūti wished to ask further about other approaches of the immeasurable Buddha-dharma.

The Buddha answered: ‘Because one knows that all dharmas are without joining and without dispersing, one knows the general mark and the specific marks of dharmas.’

The treatise-author asks:

The eye sees two fingers joining and dispersing; why is it said 「無合散」 tr. "without joining or dispersing"?

The treatise-author answers:

I said before: 「肉眼所見，與牛羊無異，不可信。」 tr. "What the fleshly eye sees is no different from what cattle and sheep see; it cannot be trusted."

Further, only when three joints, skin, and flesh are complete is there a finger; a finger has no fixed dharma.

Further, even supposing there is the dharma of a finger, it is not wholly joined: one part is joined and the greater part is not joined; because the greater part is not joined, one cannot say that the finger is joined.

The treatise-author asks:

Is it acceptable to call it joined because a small part is joined?

The treatise-author answers:

A small part of the finger is not called a finger, so how can one say that the finger is joined? If the greater part's not being joined is not called not joined, why should the joining of a small part be called joined? Therefore one cannot say that the two fingers are joined.

Further, because the finger and its parts are neither different nor one, there is no finger; because there is no finger there is no joining; entering into the gate of breaking one and different, there is no joining at all. As the Buddha says here: 「一切法自性無，性無故即是無法，無法云何有合散？」 tr. "All dharmas are without self-nature; because nature is non-existent, they are non-existent dharmas; how could non-existent dharmas have joining and dispersing?"

Treatise ① (continued): This Is Called the Brief Gathering of Prajñāpāramitā

Subhūti heard the Buddha speak of the four gates—suchness, the nature of dharmas, the limit of reality, and neither joined nor dispersed—and knew the brief marks and the extensive marks; therefore Subhūti said: ‘World-Honored One! This is called the brief gathering of prajñāpāramitā. Because the brief gathering, when heard, is the path of peace and security, it is what all bodhisattvas should train in.’

This fascicle is titled the Mahāprajñāpāramitā-upadeśa's commentary on the remainder of the sixty-ninth chapter, "The Great Skilful Means"—continuing from the previous fascicle—composed by the noble Bodhisattva Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin.

Sūtra ②: This Gate Is What Those of Keen Faculties Enter; the Buddha Answers That This Gate Is without Obstruction, and That Those of Dull Faculties, of Middling Faculties, of Scattered Mind, and Those Who Train with a Single Mind All Enter; the Four Who Cannot Enter and the Four Who Can Enter; Training as Prajñā and So On up to Dānapāramitā Teach, One Will Obtain Omniscience; When He Practises Prajñā, the Deeds of Māra Cease as Soon as They Would Arise, and the Buddhas Now Present in the Ten Directions Keep This Bodhisattva in Mind; the Merit of Even the Space of a Single Finger-Snap Surpasses Teaching the Beings of the Three-Thousand Great-Thousand World to Practise Giving, Morality, Concentration, and Wisdom, and to Obtain Liberation, the Knowledge and Vision of Liberation, and So On up to the Pratyekabuddha Path

‘World-Honored One! This gate is what the bodhisattva-mahāsattva of keen faculties enters.’

The Buddha said: ‘The bodhisattva of dull faculties can also enter this gate; the bodhisattva of middling faculties and the bodhisattva of scattered mind can also enter this gate; this gate is without any obstruction; if a bodhisattva-mahāsattva trains with a single mind, all can enter this gate. The lazy, those of little vigour, those of false recollection, and those of disordered mind are those who cannot enter; the vigorous, the not lazy, those of right recollection, and those of collected mind can enter. Those who wish to abide in the ground of the avaivartika, and those who wish to attain the omniscience of all kinds, can enter. This bodhisattva-mahāsattva should train as prajñāpāramitā teaches, and so on up to: he should train as dānapāramitā teaches; this bodhisattva-mahāsattva will then obtain omniscience. When this bodhisattva-mahāsattva practises prajñāpāramitā, whatever deeds of Māra there are cease the moment they would arise. For this reason, the bodhisattva-mahāsattva who wishes to obtain the power of skilful means should practise prajñāpāramitā. If the bodhisattva-mahāsattva thus practises, thus trains in, thus cultivates prajñāpāramitā, at that time the buddhas now present in immeasurable asaṃkhyeya lands all keep in mind this bodhisattva who practises prajñāpāramitā. Why? Because the buddhas of the past, the future, and the present are all born from this prajñāpāramitā. For this reason the bodhisattva-mahāsattva should reflect thus: 「過去、未來、現在諸佛所得法，我亦當得。」 tr. "The dharma that the buddhas of the past, the future, and the present have obtained, I too shall obtain." Thus, Subhūti! the bodhisattva-mahāsattva should train in prajñāpāramitā! If he trains in prajñāpāramitā thus, he can swiftly obtain anuttarā samyaksaṃbodhi. For this reason the bodhisattva-mahāsattva should constantly not be far from the thought of sarvajñā. If the bodhisattva-mahāsattva practises prajñāpāramitā thus, even for only the space of a single finger-snap, this bodhisattva's merit is very much. If someone were to teach the beings within the three-thousand great-thousand world to give as they please, teach them to uphold the precepts, meditative concentration, and wisdom, teach them to obtain liberation and the knowledge and vision of liberation, teach them to obtain the fruit of the srota-āpanna and so on up to the fruit of the arhat and the pratyekabuddha path, it would still not equal this bodhisattva cultivating prajñāpāramitā even for the space of a single finger-snap. Why? Because from within this prajñāpāramitā are born giving, upholding the precepts, meditative concentration, and wisdom, as well as the fruit of the srota-āpanna and so on up to the pratyekabuddha path; the buddhas now present in the ten directions are also born from prajñāpāramitā, and the buddhas of the past and the future are also born from prajñāpāramitā.

Sūtra ② (continued): He Should Practise Prajñā with the Thought of Sarvajñā, from a Moment, Half a Day, or One Day, and So On up to Immeasurable, Boundless Asaṃkhyeya Kalpas; His Merit Surpasses Teaching the Beings of Worlds as Many as the Sands of the Ganges in the Ten Directions to Practise Giving, Morality, Concentration, and Wisdom, and to Obtain Liberation, the Knowledge and Vision of Liberation, and So On up to the Pratyekabuddha Path

‘Again, Subhūti! The bodhisattva-mahāsattva should practise prajñāpāramitā with the thought of sarvajñā, whether for a moment, or for half a day, or for one day, or for one month, or for a hundred days, or for one year, or for a hundred years, or for one kalpa, or for a hundred kalpas, and so on up to immeasurable, boundless asaṃkhyeya kalpas; this bodhisattva, cultivating this prajñāpāramitā, has very much merit; it surpasses teaching the beings within worlds as many as the sands of the Ganges in the ten directions giving, upholding the precepts, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation, and teaching them to obtain the fruit of the srota-āpanna and so on up to the pratyekabuddha path. Why? Because the buddhas are born from prajñāpāramitā, and they speak this giving, upholding the precepts, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation, as well as the fruit of the srota-āpanna and so on up to the pratyekabuddha path.

Sūtra ② (continued): One Who Abides as Prajñā Teaches Should Be Known to Be Avaivartika, Kept in Mind by the Buddhas, Accomplished in the Power of Skilful Means; He Has Drawn Near to and Made Offerings to Immeasurable Buddhas, Long Practised the Six Perfections, Long Cultivated All Dharmas; He Abides in the Ground of the Dharma-Prince, Fulfils His Vows, Is Never Apart from the Buddhas; His Eloquence Is Inexhaustible, He Is Complete in Dhāraṇī; Because His Bodily Form Is Complete and His Receiving of the Prediction Is Complete, He Takes On a Body for the Sake of Beings

‘If there is a bodhisattva-mahāsattva who abides as prajñāpāramitā teaches, one should know that this bodhisattva-mahāsattva is avaivartika, is kept in mind by the buddhas, and has thus accomplished the power of skilful means; one should know that this bodhisattva has drawn near to and made offerings to immeasurable thousands of myriads of koṭi of buddhas, has planted roots of goodness, keeps company with the good friend, has long practised the six perfections, has long cultivated the eighteen emptinesses, the four foundations of mindfulness and so on up to the eightfold noble path, the ten powers of the Buddha and so on up to the omniscience of all kinds; one should know that this bodhisattva abides in the ground of the Dharma-prince, fulfils his vows, is never apart from the buddhas, is not apart from roots of goodness, and goes from one buddha-land to another buddha-land; one should know that this bodhisattva's eloquence is inexhaustible, that he has fully obtained dhāraṇī, and that, because his bodily form is complete and his receiving of the prediction is complete, he takes on a body for the sake of beings.

Sūtra ② (continued): One Should Know That This Bodhisattva Knows Well the Gates of Letters and What Are Not Gates of Letters, Speech and Non-Speech, One, Two, and Many Words, the Speech of Women and the Speech of Men; Knows Well Form and So On up to Consciousness, the Nature of the World and the Nature of Nirvāṇa, the Marks of Dharmas, the Conditions, the Truths, the Grounds, the Fruits, the Faculties, the Wisdoms, the Three Times, Skilful Means and Waiting for Beings, the Mind and the Deep Mind, Meaning and Words, and So On up to Knowing Well How to Distinguish the Three Vehicles

‘One should know that this bodhisattva knows well the gates of letters, knows well what are not gates of letters; is skilled in speech, is skilled in non-speech; is skilled in one word, is skilled in two words, is skilled in many words; knows well the speech of women, knows well the speech of men; knows well form and so on up to knows well consciousness; knows well the nature of the world, knows well the nature of nirvāṇa; knows well the marks of dharmas; knows well the mark of the conditioned, knows well the mark of the unconditioned; knows well an existent dharma, knows well a non-existent dharma; knows well self-nature, knows well other-nature; knows well joined dharmas, knows well dispersed dharmas; knows well associated dharmas, knows well non-associated dharmas, knows well dharmas both associated and non-associated; knows well suchness, knows well non-suchness; knows well the nature of dharmas, knows well the position of dharmas; knows well conditions, knows well the absence of conditions; knows well the aggregates, knows well the elements, knows well the sense-fields; knows well the truths, knows well the twelve links of causes and conditions; knows well meditation, knows well the immeasurable minds, knows well the formless absorptions; knows well the six perfections, knows well the four foundations of mindfulness and so on up to knows well the omniscience of all kinds; knows well the conditioned nature, knows well the unconditioned nature; knows well having a nature, knows well being without nature; knows well the contemplation of form, knows well the contemplation of feeling, perception, constructions, and consciousness, and so on up to knows well the contemplation of the omniscience of all kinds; knows well the emptiness of form and of the mark of form, knows well the emptiness of feeling, perception, constructions, and consciousness and of the mark of consciousness, and so on up to knows well the emptiness of awakening and of the mark of awakening; knows well giving up the path, knows well not giving up the path; knows well arising, knows well ceasing, knows well abiding-and-changing; knows well desire, knows well hatred, knows well delusion; knows well non-desire, knows well non-hatred, knows well non-delusion; knows well view, knows well non-view; knows well wrong view, knows well right view, knows well all views; knows well name, knows well form, knows well name-and-form; knows well the causal condition, knows well the sequential condition, knows well the object condition, knows well the dominant condition; knows well practising marks; knows well suffering, knows well arising, knows well cessation, knows well the path; knows well the hells, knows well the hungry ghosts, knows well the animals, knows well humans, knows well the gods; knows well the destiny of the hells, knows well the destiny of the hungry ghosts, knows well the destiny of the animals, knows well the destiny of humans, knows well the destiny of the gods; knows well the srota-āpanna, knows well the fruit of the srota-āpanna, knows well the path of the srota-āpanna; knows well the sakṛdāgāmin, knows well the fruit of the sakṛdāgāmin, knows well the path of the sakṛdāgāmin; knows well the anāgāmin, knows well the fruit of the anāgāmin, knows well the path of the anāgāmin; knows well the arhat, knows well the fruit of the arhat, knows well the path of the arhat; knows well the pratyekabuddha, knows well the fruit of the pratyekabuddha, knows well the path of the pratyekabuddha; knows well the Buddha, knows well omniscience, knows well the path of omniscience; knows well the faculties, knows well the completeness of the faculties; knows well wisdom, knows well swift wisdom, knows well powerful wisdom, knows well keen wisdom, knows well emerging wisdom, knows well penetrating wisdom, knows well broad wisdom, knows well deep wisdom, knows well great wisdom, knows well unequalled wisdom, knows well jewel wisdom; knows well the past age, knows well the future age, knows well the present age; knows well skilful means, knows well waiting for beings; knows well the mind, knows well the deep mind; knows well meaning, knows well words; knows well how to distinguish the three vehicles.

‘Subhūti! The bodhisattva-mahāsattva who practises prajñāpāramitā, gives rise to prajñāpāramitā, and cultivates prajñāpāramitā can obtain such various benefits as these.’

Treatise ②: Who Can Enter the Four Gates, and the Simile of the Clear and Cool Pool; the Eightfold Noble Path Can Obtain Prajñā; the Short Knowledge of the Small Vehicle and the Breath of Great Compassion; the Question and Answer on Arriving Not by Training in Prajñā Alone but through Its Joining with the Five Perfections; Praising the Power and Might of One Who Practises Prajñā; Glosses on the Headings of Knowing Well—Letters and No Letters, Speech and Non-Speech, Giving Up the Path and Not Giving Up the Path, the Views and the Sixteen Aspects, the Distinction of Person, Path, and Fruit, the Twenty-Two Faculties, the Wisdoms, the Three Times, Skilful Means and Waiting for Beings, the Deep Mind, Meaning, and Words; Abiding in the Two Kinds of Knowing Well, He Can Deliver Beings by the Three Vehicles; What Is Hard to Understand Is Therefore Explained, What Is Easy to Understand Is Not Spoken; the Question and Answer on the Extensive and the Brief, the Earlier and the Later

The treatise-author explains:

Subhūti's meaning is: though these four kinds of gates are peaceful and secure, because they are very deep, only people of keen faculties can enter them. The Buddha answered: there is none who cannot enter.

What Subhūti makes clear is that people of keen faculties in wisdom can enter; the Buddha's meaning is: anyone who with a single mind is vigorous and wishes to train can enter. It is like a clear and cool pool in the time of heat: all who have eyes and have feet can enter; though it is near, right before one's eyes, one who does not wish to enter does not enter. The four gates and this pool of prajñāpāramitā are likewise: of the beings of the four quarters, there is none whom it bars. The not lazy is right vigour, the one without false thought is right mindfulness, the one without a disordered mind is right concentration, the four gates of suchness and the rest are right view, and right view and the rest abiding securely is the practice of the precepts—this eightfold noble path can obtain prajñāpāramitā. Because Subhūti's knowledge, being of the Small Vehicle, is short, he says only that people of keen faculties can enter; because the Buddha, being of the Great Vehicle, has great knowledge, he says that though they are of middling faculties or dull faculties, because the eight dharmas come together, they too can enter these four gates. Here the Buddha, because of the breath of great compassion, says that those of middling faculties and dull faculties can all obtain entry.

If the bodhisattva can train in the six perfections as prajñā teaches, before long he will obtain sarvajñā. As in the dharma of the śrāvakas one does not obtain the path by right view alone, but because the eight limbs are practised together; the dharma of the Great Vehicle is likewise: one does not obtain sarvajñā by training in prajñā alone, but obtains it because prajñā is joined with the five perfections. Therefore it is said: the bodhisattva should train as prajñāpāramitā teaches, and then he obtains omniscience.

The treatise-author asks:

Above it was said that only prajñā can reach the omniscience of all kinds; why is it now said that one reaches it because prajñā is joined with the five perfections?

The treatise-author answers:

It is constantly said that one reaches it because it is joined with the six perfections. Or at times there are pure buddha-lands where, merely by hearing the real mark, one reaches sarvajñā, without needing to practise the perfections in sequence.

Here it is said that the bodhisattva obtains sarvajñā; then the reward of the merit of prajñā is already complete. Now it only praises the power and might of the person who practises prajñā, as is said in the sūtra: when this bodhisattva practises prajñā, whatever deeds of Māra there are cease as soon as they arise.

From 「諸佛所念」 tr. "kept in mind by the buddhas" above up to here, all is praise of the merits of the bodhisattva's practising prajñā, and so on up to the phrase 「分別善知三乘」 tr. "knows well how to distinguish the three vehicles".

What is called knowing well the gates of letters is as is said in the dhāraṇī of letters. Not-letters means suchness, the nature of dharmas, and the limit of reality: within these there are no letters. To state its meaning briefly: because of the power of immeasurable merit, this bodhisattva knows well two kinds of dharma—the world and nirvāṇa. If he is weary of and turns from the suffering of the world, he keeps nirvāṇa in mind; if he wishes to sink into nirvāṇa, he turns back and keeps the world in mind. Because he gathers the path of all merits, he knows well letters; because he breaks the inversions within merit, he knows well no letters.

Speech and non-speech are likewise. What is called one word is that by this one word one can distinguish how many pure words and impure words there are. One word, two words, many words, the speech of men, the speech of women, and so on—the sounds of each are different. Because the bodhisattva knows these matters well, he can subdue those of the wrong paths and the powerful and eminent.

He knows well the two kinds of mark of form and so on up to consciousness—whether permanent or impermanent—as was said before. What is called knowing well giving up the path is that the bodhisattva goes from one ground to another ground, giving up the lower ground without sorrow and obtaining the higher ground without greed. What is called not giving up the path is abiding within this ground.

Wrong view; next is worldly right view; what is called all views is the views of those in training and those beyond training, and so on. What is called practising is the sixteen aspects. What is called knowing well the srota-āpanna speaks of the person; what is called the path of the srota-āpanna is the path of seeing the truths; what is called the fruit of the srota-āpanna is the sixteenth mind, mental-factor dharmas, and the precepts without outflows, and such dharmas. And so on up to the Buddha: it is likewise. What is called knowing well the faculties is being skilled in distinguishing the twenty-two faculties.

Someone says this: observing beings who can be delivered, their faculties are keen or dull; those whose faculties are complete can be delivered, those whose faculties are not complete cannot yet be delivered. Again, the bodhisattva also knows for himself whether his roots of goodness are complete or not complete, as a fledgling knows for itself when its feathers are complete, and only then can fly. What is called wisdom is the general mark of all wisdom. What is called swift wisdom is swiftly knowing dharmas. There are people who, though swift, are not strong in the power of knowledge, as a horse, though swift, is weak in strength; there are people who, though they have strong power of knowledge, are not sharp, as a blunt axe, though it has great strength, cannot split things. What is called emerging wisdom is being able, amid various difficulties, to pull oneself out, and also, amid the afflictions, to pull oneself out of the three realms and enter nirvāṇa. What is called penetrating wisdom is thoroughly penetrating to the end: within the dharmas of the Buddha, and so on up to the exhaustion of the outflows and the obtaining of nirvāṇa, breaking up dharmas and reaching into the nature of dharmas. What is called broad wisdom is that of the various scriptures, books, treatises, and debates of the religious and the lay, and of what exists and what does not exist within the dharmas of the Buddha, there is nothing he does not know entirely. What is called deep wisdom is contemplating all dharmas as immeasurable, signless, and inconceivable. The deep wisdom of the world is being able to know matters of long ago and far away, that within gain there is decline and within decline there is gain. What is called great wisdom is being fully endowed with all the wisdoms above; this is named great. Again, among all beings the Buddha is great, and among all dharmas prajñā is great; knowing the Buddha, believing in the Dharma, and coming together with the great Dharma—therefore it is named great. What is called unequalled wisdom is not clinging to prajñā within prajñā; being able to enter so deeply, there is no other dharma that can serve as a simile for it. Again, the bodhisattva little by little practises the path and reaches into the nature of the inconceivable; there is none equal to him, and so it is named unequalled. What is called jewel wisdom is like the wish-fulfilling jewel, which has no fixed colour of its own but changes according to the thing before it; prajñā is likewise: it has no fixed mark of its own, and moves according to dharmas. Again, it is like the wish-fulfilling pearl, by which whatever one wishes is obtained; prajñā is likewise: one who practises it can obtain the vow of buddhahood—how much more the rest!

What is past has already ceased, what is future has not yet arisen; one cannot say that they exist and cannot say that they do not exist; being able to practise the real mark within this is named knowing well. Present dharmas cannot be known, because they arise and cease thought by thought, and yet one can penetrate them: this is named knowing well the present age.

What is called skilful means is wishing to accomplish a matter, being able to bring about the full complement of causes and conditions, in the right measure of more and less, and within it not letting there be any loss. It is as the bodhisattva, though he practises emptiness, does not realise the limit of reality; though he practises merit, he also does not cling. What is called waiting for beings is as a merchant or a great general, though riding a swift horse he could swiftly arrive at the place where they stop, still waits for the others; the bodhisattva is likewise: riding the swift horse of wisdom, though he could swiftly enter nirvāṇa, he too, for the sake of waiting for beings, does not enter.

He knows well the various good and evil minds of beings. What is called the deep mind is that though now he is evil, his root is good; as when father and mother beat a child, they are harsh outside and good within; as when the Buddha delivered Aṅgulimāla, knowing that though his shallow mind was evil, his deep mind was in fact good. When the bodhisattva observes that the five wholesome roots of beings, faith and the rest, come from the deep mind, then they can be delivered. What is called meaning is of two kinds: it is dharma, and it is name. What is called words is speech: by names one names things. Because he obtains the unobstructed knowledge of meaning and the unobstructed knowledge of dharmas, it is named knowing well meaning. Because he obtains the unobstructed knowledge of expression and the unobstructed knowledge of delight in speaking, it is named knowing well words.

The bodhisattva, abiding within these two kinds of knowing well, can deliver beings by the three vehicles; this is named knowing well how to distinguish the three vehicles.

Because such things are hard to understand, they are explained; what is easy to understand is not spoken.

The treatise-author asks:

Why is knowing well form and so on up to consciousness spoken of first, and knowing the aggregates, the elements, and the sense-fields spoken of afterwards? Why is knowing well conditions spoken of first, and cause, sequence, object, and dominant spoken of afterwards?

The treatise-author answers:

It is first spoken of extensively, and afterwards spoken of briefly.

Again someone says this: the five aggregates earlier are of three kinds—wholesome, unwholesome, and indeterminate. The aggregate of morality and the other four are also named the five aggregates.

As for conditions, they are first spoken of briefly, and afterwards spoken of extensively. (End of the fascicle.)

This fascicle is titled the Mahāprajñāpāramitā-upadeśa's commentary on the seventieth chapter, "The Three Wisdoms"; it is in fascicle eighty-three.

Sūtra ①: The Three Questions on Practising, Giving Rise to, and Cultivating the Three Wisdoms, and the Buddha's Three Answers; For How Long One Should Practise; the Mind in Sequence, and Mind and Mental-Factor Dharmas Not Moving; None of the Four Alternatives Obtains Sarvajñā; Like the Mark of Suchness, Like the Limit of Reality, Like the Nature of Dharmas, Like the Nature of Self, the Nature of Beings, the Nature of a Life; All Dharmas Are Unspeakable; Training in Neither Increasing nor Decreasing, Training in Neither Arising nor Ceasing, Not Raising Up and Not Making the Deeds of Conduct, Contemplating the Emptiness of Specific Marks of Dharmas; Not Practising Is Named Practising Prajñā; from the First Arousing of Intent One Should Train in the Dharma of Emptiness with Nothing to Be Attained; Duality Is with Something to Be Attained, Non-Duality Is with Nothing to Be Attained; the Equality of Something to Be Attained and Nothing to Be Attained; Not Abiding in Something to Be Attained, from One Ground to Another Ground; Not Practising for the Sake of Form; Practising Prajñā Because There Is Nothing It Is Done For

Subhūti addressed the Buddha: ‘World-Honored One! How does the bodhisattva-mahāsattva practise prajñāpāramitā? How does he give rise to prajñāpāramitā? How does he cultivate prajñāpāramitā?’

The Buddha said: ‘Because form is quiescent, because form is empty, because form is false and deceptive, because form is not firm and real, one should practise prajñāpāramitā. Feeling, perception, constructions, and consciousness are likewise. As for what you ask, ‘How does he give rise to prajñāpāramitā?’—because it arises like space, one should give rise to prajñāpāramitā. As for what you ask, ‘How does he cultivate prajñāpāramitā?’—because one cultivates the breaking up of dharmas, one should cultivate prajñāpāramitā.’

Subhūti said: ‘World-Honored One! Practising prajñāpāramitā, giving rise to prajñāpāramitā, cultivating prajñāpāramitā—for how long should one go on?’

The Buddha said: ‘From the first arousing of intent up to sitting at the seat of awakening, one should practise, should give rise to, should cultivate prajñāpāramitā.’

Subhūti addressed the Buddha: ‘World-Honored One! Is it with the mind in sequence, continuing one after another, that one practises prajñāpāramitā?’

The Buddha said: ‘Never abandoning the mind of sarvajñā, not letting any other thought get in—this is practising prajñāpāramitā, this is giving rise to prajñāpāramitā, this is cultivating prajñāpāramitā. If it is because mind and mental-factor dharmas do not move, this is practising prajñāpāramitā, this is giving rise to prajñāpāramitā, this is cultivating prajñāpāramitā.’

Subhūti addressed the Buddha: ‘World-Honored One! The bodhisattva-mahāsattva who cultivates prajñāpāramitā—will he obtain sarvajñā?’

The Buddha said: ‘No.’

‘World-Honored One! Not cultivating prajñāpāramitā, does one obtain sarvajñā?’

The Buddha said: ‘No.’

‘World-Honored One! Both cultivating and not cultivating, does one obtain sarvajñā?’

The Buddha said: ‘No.’

‘World-Honored One! Neither cultivating nor not cultivating, does one obtain sarvajñā?’

The Buddha said: ‘No.’

‘World-Honored One! If it is not so, then how will one obtain sarvajñā?’

The Buddha said: ‘The bodhisattva-mahāsattva's obtaining sarvajñā is like the mark of ‘suchness’.’

‘World-Honored One! How is it like the mark of ‘suchness’?’

‘Like the limit of reality.’

‘How is it like the limit of reality?’

‘Like the nature of dharmas.’

‘How is it like the nature of dharmas?’

‘Like the nature of self, the nature of beings, the nature of a life.’

‘World-Honored One! What is the nature of self, the nature of beings, the nature of a life?’

The Buddha told Subhūti: ‘What do you think? Can the dharmas of a self, a being, and a life be found?’

Subhūti said: ‘They are unfindable.’

The Buddha said: ‘If a self, a being, and a life are unfindable, how should one say that there are the nature of self, the nature of beings, the nature of a life? If within prajñāpāramitā one does not say that there are any dharmas at all, one will obtain the omniscience of all kinds.’

Subhūti said: ‘World-Honored One! Is it only prajñāpāramitā that is unspeakable? Are dhyānapāramitā and so on up to dānapāramitā also unspeakable?’

The Buddha told Subhūti: ‘Prajñāpāramitā is unspeakable; dānapāramitā and so on up to all dharmas—whether conditioned or unconditioned, whether dharmas of the śrāvakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, or dharmas of the Buddha—are all likewise unspeakable.’

‘World-Honored One! If all dharmas are unspeakable, how does one say: this is the hells, this is the animals, this is the hungry ghosts, this is humans, this is the gods; this is the srota-āpanna, this is the sakṛdāgāmin, the anāgāmin, the arhat, the pratyekabuddha; this is the buddhas?’

The Buddha told Subhūti: ‘What do you think? Is the name of this being really findable?’

‘World-Honored One! It is unfindable.’

The Buddha said: ‘If beings are unfindable, how should one say that there are the hells, the hungry ghosts, the animals, humans, gods, the srota-āpanna, and so on up to the Buddha? Thus, Subhūti! when the bodhisattva-mahāsattva practises prajñāpāramitā, he should train in the unspeakability of all dharmas.’

Subhūti said: ‘World-Honored One! When the bodhisattva-mahāsattva trains in prajñāpāramitā, should he train in form, feeling, perception, constructions, and consciousness, and so on up to—should he train in the omniscience of all kinds?’

The Buddha told Subhūti: ‘When this bodhisattva-mahāsattva trains in prajñāpāramitā, he should train in form as neither increasing nor decreasing, and so on up to—he should train in the omniscience of all kinds as neither increasing nor decreasing.’

Subhūti said: ‘World-Honored One! How does one train in form as neither increasing nor decreasing? And so on up to—how does one train in the omniscience of all kinds as neither increasing nor decreasing?’

The Buddha said: ‘One trains because of neither arising nor ceasing.’

‘World-Honored One! What is named training by neither arising nor ceasing?’

The Buddha said: ‘It is because one does not raise up and does not make the deeds of conduct, whether existent or non-existent.’

‘World-Honored One! How does one not raise up and not make the deeds of conduct, whether existent or non-existent?’

The Buddha said: ‘It is because one contemplates the emptiness of specific marks of dharmas.’

‘World-Honored One! How should one contemplate the emptiness of specific marks of dharmas?’

The Buddha said: ‘One should contemplate form: the mark of form is empty. One should contemplate feeling, perception, constructions, and consciousness: the mark of consciousness is empty. One should contemplate the eye: the mark of the eye is empty; and so on up to the mind; form and so on up to dharmas; the element of eye-consciousness and so on up to the element of mind-consciousness: the mark of the element of mind-consciousness is empty. One should contemplate inner emptiness: the mark of inner emptiness is empty; and so on up to—one should contemplate the emptiness of specific marks: the mark of the emptiness of specific marks is empty. One should contemplate the four dhyānas: the mark of the four dhyānas is empty; and so on up to the absorption of the cessation of feeling and perception: the mark of the absorption of the cessation of feeling and perception is empty. One should contemplate the four foundations of mindfulness: the mark of the four foundations of mindfulness is empty; and so on up to anuttarā samyaksaṃbodhi: the mark of anuttarā samyaksaṃbodhi is empty. Thus, Subhūti! when the bodhisattva practises prajñāpāramitā, he should practise the emptiness of specific marks of dharmas.’

‘World-Honored One! If for form the mark of form is empty, and so on up to—for anuttarā samyaksaṃbodhi the mark of anuttarā samyaksaṃbodhi is empty, then how should the bodhisattva-mahāsattva practise prajñāpāramitā?’

The Buddha said: ‘Not practising—this is named practising prajñāpāramitā.’

‘World-Honored One! How is not practising practising prajñāpāramitā?’

The Buddha said: ‘Because prajñāpāramitā is unfindable, the bodhisattva is unfindable, practice too is unfindable, and the one who practises, the dharma practised, and the place of practice are also all unfindable—this is named the bodhisattva-mahāsattva practising the prajñāpāramitā of not practising, because all idle discourse is unfindable.’

‘World-Honored One! If not practising is the bodhisattva-mahāsattva's practising prajñāpāramitā, then how does the bodhisattva from the first arousing of intent practise prajñāpāramitā?’

‘Subhūti! The bodhisattva, from the first arousing of intent onward, should train in the dharma of emptiness with nothing to be attained. This bodhisattva, by the dharma with nothing to be attained, gives, upholds the precepts, is patient, is vigorous, and practises meditative concentration; by the dharma with nothing to be attained he cultivates wisdom; and so on up to the omniscience of all kinds, likewise.’

Subhūti addressed the Buddha: ‘World-Honored One! What is named with something to be attained? What is named with nothing to be attained?’

The Buddha told Subhūti: ‘Whatever has duality is with something to be attained; what is without duality is with nothing to be attained.’

‘World-Honored One! What is the duality that is with something to be attained? What is the non-duality that is with nothing to be attained?’

The Buddha said: ‘The eye and form are a duality, and so on up to the mind and dharmas are a duality, and so on up to anuttarā samyaksaṃbodhi and the Buddha are a duality—this is named duality.’

‘World-Honored One! Is it from within something to be attained that one obtains nothing to be attained? Is it from within nothing to be attained that one obtains nothing to be attained?’

The Buddha said: ‘One does not obtain nothing to be attained from within something to be attained, nor does one obtain nothing to be attained from within nothing to be attained. Subhūti! The equality of something to be attained and nothing to be attained—this is named nothing to be attained. Thus, Subhūti! the bodhisattva-mahāsattva should cultivate and train within the dharma of the equality of something to be attained and nothing to be attained! Subhūti! The bodhisattva-mahāsattva who trains thus in prajñāpāramitā—this is named a person with nothing to be attained, who is without fault.’

Subhūti addressed the Buddha: ‘World-Honored One! If the bodhisattva practising prajñāpāramitā does not practise something to be attained and does not practise nothing to be attained, then how does he go from one ground to another ground and obtain the omniscience of all kinds?’

The Buddha told Subhūti: ‘When the bodhisattva-mahāsattva practises prajñāpāramitā, he does not abide within something to be attained, and he goes from one ground to another ground. Why? If he abides within something to be attained, he cannot go from one ground to another ground. Why? Subhūti! Nothing to be attained is the mark of prajñāpāramitā; nothing to be attained is the mark of anuttarā samyaksaṃbodhi; nothing to be attained is also the mark of the one who practises prajñāpāramitā. Subhūti! The bodhisattva-mahāsattva should practise prajñāpāramitā thus!’

Subhūti addressed the Buddha: ‘World-Honored One! If prajñāpāramitā is unfindable, anuttarā samyaksaṃbodhi too is unfindable, and the person who practises prajñāpāramitā too is unfindable, then how does the bodhisattva-mahāsattva distinguish the marks of dharmas, saying: this is form, this is feeling, perception, constructions, and consciousness, and so on up to—this is anuttarā samyaksaṃbodhi?’

The Buddha told Subhūti: ‘When the bodhisattva-mahāsattva practises prajñāpāramitā, he does not obtain form, does not obtain feeling, perception, constructions, and consciousness, and so on up to—he does not obtain anuttarā samyaksaṃbodhi.’

‘World-Honored One! If, when the bodhisattva-mahāsattva practises prajñāpāramitā, form is unfindable, and so on up to anuttarā samyaksaṃbodhi is unfindable, then how does he fulfil dānapāramitā and so on up to fulfil prajñāpāramitā, and enter the bodhisattva's Dharma-position; having entered, purify buddha-lands and bring beings to accomplishment, and obtain the omniscience of all kinds; having obtained the omniscience of all kinds, turn the wheel of the Dharma, do the work of a Buddha, and deliver beings from birth and death?’

The Buddha told Subhūti: ‘The bodhisattva-mahāsattva does not practise prajñāpāramitā for the sake of form, and so on up to—he does not practise prajñāpāramitā for the sake of anuttarā samyaksaṃbodhi.’

Subhūti addressed the Buddha: ‘World-Honored One! For the sake of what matter does the bodhisattva practise prajñāpāramitā?’

The Buddha said: ‘He practises prajñāpāramitā because there is nothing it is done for. Why? All dharmas have nothing they are done for and nothing they make; prajñāpāramitā too has nothing it is done for and nothing it makes; anuttarā samyaksaṃbodhi too has nothing it is done for and nothing it makes; the bodhisattva too has nothing he does it for and nothing he makes. Thus, Subhūti! the bodhisattva-mahāsattva should practise prajñāpāramitā with nothing done for and nothing made.’

What follows is the treatise's explanation.

Treatise ①: Explaining the Three Wisdoms of Practising, Giving Rise to, and Cultivating (Breaking the Five Aggregates and Penetrating Them So That They Are Empty Is the Quiescence of Nirvāṇa; Arising like Space; Contemplating Meditative Concentration and Its Objects as Breaking Up); Explaining the Two Rounds of Question and Answer on For How Long; Explaining Constantly Keeping Sarvajñā in Mind with a Single Mind; Explaining Mind and Mental-Factor Dharmas Not Moving, and the Four Rounds of Question and Answer on the Abhidharma; Explaining That Nirvāṇa Is Signless and That the Three Marks Are Provisional Names without Reality; Explaining That All Four Alternatives Are Answered No; Explaining the Three Rounds of Question and Answer on the Order of Suchness, the Limit of Reality, and the Nature of Dharmas; Explaining That Because the Self Is Unfindable All Dharmas Are Unspeakable; Explaining Neither Increasing nor Decreasing and Neither Arising nor Ceasing; Explaining Contemplating the Emptiness of Specific Marks and the Two Gates of Liberation of Non-Action and of the Signless; Explaining the Causes and Conditions of Not Practising as Practising; Explaining That the First Arousing of the Mind Trains in the Dharma with Nothing to Be Attained; Explaining the Question and Answer on the Mutual Dependence of the Two Marks; Explaining the Equality of Something to Be Attained and Nothing to Be Attained; Explaining Practising Prajñā Because There Is Nothing to Be Attained

The treatise-author explains:

The listeners to the Dharma, hearing the merits of prajñā praised in every way, and that it is able to know all matters well, therefore prize and delight in this prajñāpāramitā and wish to seek it by skilful means. Subhūti knows the minds of the assembly, and so he asks the Buddha: ‘World-Honored One! How does one practise prajñā? How does one give rise to it? How does one cultivate it?’

Someone says: practising is on the ground of dry wisdom; giving rise to it is obtaining the dharma of the acceptance of non-arising; cultivating it is, after obtaining the dharma of the acceptance of non-arising, perfuming and cultivating prajñā by dhyānapāramitā.

The Buddha answers: the five aggregates are the place where all worldly minds move and are bound; nirvāṇa is the mark of quiescence. Because of the power of the keen wisdom of prajñāpāramitā, the bodhisattva is able to break the five aggregates, penetrate them, and make them empty—this is the mark of the quiescence of nirvāṇa. Coming out from quiescence and abiding among the six faculties, he turns back and keeps the mark of quiescence in mind, and knows that the dharmas of the world are all empty, false and deceptive, and not firm and real—this is named prajñā.

Practising prajñā: because it has no fixed mark, one cannot say that it is existent or that it is non-existent, because the path of speech is cut off. It is empty as space is empty, and so it is said, ‘arises like space’. Again, it is like space: within space no dharma arises, and space too cannot give rise to anything. Why? Because it is a non-existent dharma, without shape, without touch, without the mark of making; prajñāpāramitā is likewise.

Again, someone says: there is this space; it is only because it is a permanent dharma and is uncontrived that it cannot give rise to anything, and this is its fixed mark.

In the Mahāyāna, space names a non-existent dharma: one cannot say it is permanent, cannot say it is impermanent, cannot say it is existent, cannot say it is non-existent; neither existent nor non-existent is findable either; all idle discourse is extinguished, undefiled and without clinging, and also without letters. Prajñāpāramitā is likewise: it is able to contemplate the world as though like space. This is named ‘giving rise to prajñāpāramitā’.

The bodhisattva, having obtained prajñā, enters very deep meditative concentration, and by the power of prajñā contemplates meditative concentration and the objects of meditative concentration as all breaking up. Why? Because prajñāpāramitā gives up all dharmas and does not cling to marks. This is named ‘cultivating prajñāpāramitā’.

The listeners to the Dharma have this thought: ‘All dharmas have their times.’ So Subhūti asks: ‘For how long should prajñāpāramitā be practised?’

The Buddha answers: ‘From the first arousing of the mind up to sitting at the seat of awakening, one should practise it.’

The treatise-author asks:

From the first arousing of the mind, the bodhisattva should practise the ten grounds, the six perfections, the thirty-seven limbs of the path—all wholesome dharmas. Why does it speak only of practising prajñā?

The treatise-author answers:

Because Subhūti asked only about prajñā, the Buddha answers with practising prajñā. Further, because all these dharmas come together with prajñāpāramitā, and because prajñā is great, the other dharmas are not spoken of.

The treatise-author asks:

Prajñāpāramitā is immeasurable and without limit; why take the seat of awakening as its limit?

The treatise-author answers:

This has already been answered above: when this prajñā reaches the Buddha's mind, its name changes and it is called sarvajñā. Though the principle is one, because the name changes, it is said that one should practise it up to the seat of awakening.

When the bodhisattva reaches the seat of awakening, he gives up all the dharmas he has obtained since arousing intent; because he obtains unobstructed liberation, he penetrates all the three times.

The treatise-author asks:

In the space of a single snap of the fingers there are sixty thoughts, arising and ceasing thought by thought; how can one ‘with a single mind constantly keep sarvajñā in mind, not letting other thoughts get in’?

The treatise-author answers:

Mind is of two kinds: the first is the mind that arises and ceases thought by thought; the second is what arises continuing in sequence, and this is named in general a single mind. Because it arises continuing in sequence, though there are many, it is still named a single mind. At this time one does not let minds of greed, hatred, and the like get in and continue. Why? If minds of greed, hatred, and the like abide long, they can obstruct prajñāpāramitā; if the thoughts are few, they cannot do harm. This is spoken for the bodhisattva who has newly aroused the mind. Again, there are great bodhisattvas who, though they practise the other wholesome dharmas, all come together with prajñā, and are able to keep other minds from getting in thought by thought.

The bodhisattva often, within prajñā, gives rise to all kinds of idle discourse and to wrong minds; therefore the Buddha teaches people to constantly keep sarvajñā in mind and not let other thoughts get in. Constantly keeping in mind means that the mind has no other direction it tends toward; even if the urgent matter of death arrives, one does not forget sarvajñā. The practising mark of prajñāpāramitā is what is called mind and mental-factor dharmas not moving.

The treatise-author asks:

When ordinary persons enter the absorption without perception or are born in the heaven without perception, when noble ones abiding in nirvāṇa with remainder enter the absorption of cessation, and when all noble ones enter nirvāṇa without remainder, mind and mental-factor dharmas do not move at all—only this is mind and mental-factor dharmas not moving. When the bodhisattva practises prajñā, how can it be said that mind and mental-factor dharmas do not move?

The treatise-author answers:

This matter is what is said in the Abhidharma; it is not the meaning within the Great Vehicle. The various differences of the Small Vehicle and the Great Vehicle are as said above. Therefore one should not use the Abhidharma to raise difficulties against the Mahāyāna.

Further, within the signless samādhi, because the marks of form and so on cease, it is named ‘signless’; because it is ‘signless’, mind and mental-factor dharmas should not arise; and this too is neither the absorption without perception nor the absorption of cessation.

The treatise-author asks:

Of the meaning of signless the Buddha speaks in various ways: sometimes it names the path of seeing the truths—persons who practise in faith and persons who practise by the Dharma are signless persons, because they are swift; or he speaks of the formless absorption, which, because its perception is subtle and hard to discern, is also named signless; or, because within the three gates of liberation one takes nirvāṇa as object, it is named signless. Therefore one cannot, merely because something is signless, name it mind and mental-factor dharmas not moving. Even when taking as object nirvāṇa, this signless dharma, mind and mental-factor dharmas do not cease at all—how much less when taking as object a dharma with marks!

The treatise-author answers:

To speak of signless within the path of seeing the truths and within the formless absorption is still acceptable. But if you say ‘taking as object the signless dharma of nirvāṇa’, this is not right! The Buddha constantly praises nirvāṇa in every way as a signless, immeasurable, inconceivable dharma, that is, ‘the signless dharma without an object’; how can you say one takes it as object?

The treatise-author asks:

It is the marks of male, female, form, and so on that are extinguished, and so it is named signless; it was not said that ‘nirvāṇa has no mark’! The practitioner grasps this mark of nirvāṇa and gives rise to mind and mental-factor dharmas—this is named taking it as object!

The treatise-author answers:

The Buddha says that all conditioned dharmas that arise are Māra's net, false and deceptive, and not real. If the mind and mental-factor dharmas that take nirvāṇa as object were real, the false and deceptive mark of conditioned dharmas would be lost; if they are not real, they cannot see nirvāṇa. Therefore what you say—‘nirvāṇa has a mark that can be taken as object’—is not right!

The treatise-author asks:

The Buddha himself says that the dharma of nirvāṇa has three marks; how can you say it is signless?

The treatise-author answers:

These three marks are provisional names, without a real substance. Why? It is to break the three marks of the conditioned that no arising, no ceasing, and no abiding and no changing are spoken of; the unconditioned has no further separate mark.

Further, as for the mark of arising, arising has already been broken above by all kinds of causes and conditions; because it is ultimately unfindable, how could there be non-arising? Apart from the mark of the conditioned, the mark of the unconditioned is unfindable. Therefore the unconditioned has only a name and has no specific mark of its own.

Further, the Buddha's Dharma is truly quiescent and without idle discourse; if nirvāṇa had a mark, there would be a fixed mark that could be grasped, and this is idle discourse; because of idle discourse, disputes arise; if there are disputes and hatred, one cannot even be born among gods and humans, how much less reach nirvāṇa! Therefore, as the Buddha says: ‘Nirvāṇa is signless, immeasurable, inconceivable, and extinguishes all idle discourse.’

This mark of nirvāṇa is precisely prajñāpāramitā, and therefore there should be no mind and mental-factor dharmas. As is said in an earlier chapter: ‘When the bodhisattva practises prajñā, he is apart from the mark of mind and of non-mind.’ If there were a mark of non-mind, one should raise the difficulty: ‘Without the mark of mind, how does one practise prajñā?’ Now these two extremes are left behind, and so one should not raise the difficulty.

Further, because of the causes and conditions of the ignorance, inversion, and wrong views of former lives, one has obtained this body. Though the mind and mental-factor dharmas in this body are sometimes wholesome, because they arise from causes and conditions they have no self-nature, and are false and deceptive, and not real; the retribution of this wholesome mind—receiving the blessings and pleasures of humans and gods—because it is all impermanent, can give rise to great suffering, and it too is false and deceptive and not real; how much more so minds that are unwholesome or indeterminate! Because the cause is false and deceptive, the fruit too is false and deceptive. Because prajñāpāramitā is true and real, mind and mental-factor dharmas do not move.

Subhūti, hearing this ‘mind and mental-factor dharmas do not move’, therefore asks the Buddha: ‘World-Honored One! Cultivating prajñāpāramitā, does one obtain sarvajñā?’

The Buddha says: ‘No.’ Why? Cultivating is named constantly practising, upholding, and accumulating, all of which must be by the power of mind and mental-factor dharmas; therefore it is called cultivating. If even cultivating does not obtain it, how much less not cultivating! As for both cultivating and not cultivating: because prajñā is an unconditioned dharma it is called not cultivating, and because it is able to contemplate the real mark it is called cultivating; both have faults, and so he says no.

The treatise-author asks:

If there is a fault in the third alternative, what fault is there in the fourth, that he again says ‘No’?

The treatise-author answers:

Because Subhūti asks with a mind that grasps at marks and clings, the Buddha says ‘No’. Because ‘neither cultivating nor not cultivating’ comes only as following upon ‘cultivating and not cultivating’, the Buddha says ‘No’. If one speaks of ‘neither cultivating nor not cultivating’ with a mind that does not grasp at marks, there is no fault.

To all four of Subhūti's questions the Buddha did not assent; because his mind is perplexed, he asks the World-Honored One again: ‘Now how will one obtain sarvajñā?’

The Buddha answers: ‘Like the mark of ‘suchness’.’

He still does not understand ‘suchness’, and so the Buddha says: ‘Like the limit of reality.’

The treatise-author asks:

In the "Suchness" chapter, Subhūti himself spoke well of ‘suchness’; how is it that he now has doubt?

The treatise-author answers:

This ‘suchness’ has no single fixed mark, and so he cannot but ask; if ‘suchness’ had a single fixed mark, he should have understood it long ago. Because this ‘suchness’ is very deep and immeasurable, there are places where Subhūti understands and places where he does not understand; it is like great waters: some people enter deep and some enter shallow, and all are named entering the water; one cannot say that the person who enters shallow has not entered the water.

The treatise-author asks:

Why not take ‘suchness’ as a simile for the limit of reality, but instead take the limit of reality as a simile for ‘suchness’? What is there in the limit of reality that is easy to understand, that it is taken as a simile?

The treatise-author answers:

Though ‘suchness’ and the limit of reality are one thing, when contemplated they differ: ‘suchness’ is the essential nature of dharmas; the limit of reality is the realisation that the practitioner takes up in his mind. Because Subhūti has obtained this limit of reality as his realisation, the Buddha takes it as a simile.

The treatise-author asks:

It is constantly said that ‘the nature of dharmas’ comes after ‘suchness’ and ‘the limit of reality’ comes after ‘the nature of dharmas’; why now is ‘the nature of dharmas’ placed after?

The treatise-author answers:

Now it is because he wishes to speak of ultimate emptiness by means of the nature of self and the nature of beings, and so it is moved to come after.

Further, from within the path of seeing the truths and the path of training one is able to contemplate the ‘suchness’ of dharmas. Within the path beyond training, because the afflictions are exhausted, one realises it with a concentrated mind; because one realises it with a concentrated mind, one penetrates within all general marks and specific marks, and this is named the nature of dharmas. The place from which dharmas originally arise is named nature, and so the nature of dharmas is used as a simile for the limit of reality.

The nature of dharmas has a śrāvaka share and has a Great Vehicle share; Subhūti has no doubt within the śrāvaka share, and because he has doubt within the Great Vehicle share, he asks.

The Buddha wishes to use a matter that ordinary people can understand as proof, and so he says: ‘Like the nature of self, the nature of beings, the nature of a life.’

Subhūti has nothing further to ask; because the Buddha wishes to conclude this phrase, he asks Subhūti in return: ‘What do you think? Does the mark of the dharma of self really exist?’

Subhūti has already obtained the path, and so he says it does not. Even the srota-āpanna does not see that there is a self, how much less the arhat!

The Buddha says: ‘With the dull knowledge of the Small Vehicle you still do not find a self, how much less the Buddha!’

The Buddha seeks a self with wisdom and it is unfindable; how can it be spoken of? As the self cannot be spoken of as existent, all dharmas are likewise. Because the bodhisattva is able to practise this unspeakable dharma, he will obtain sarvajñā. Unspeakable means that one cannot distinguish it as existent or as non-existent.

Subhūti asks: ‘World-Honored One! If dharmas cannot be distinguished, how does one distinguish and say that there are the five destinies such as the hells, and the noble paths such as the srota-āpanna?’

The Buddha answers: ‘Beings have no fixed dharma, only provisional names; how should one distinguish and say that there are the hells and so on?’ Beings and the noble ones have the names of the paths from distinguishing beings and so on; beings are really unfindable.

‘Thus, Subhūti! the bodhisattva should train thus in the unspeakable prajñāpāramitā.’

Subhūti asks: ‘World-Honored One! The bodhisattva should train in form and other dharmas; why now is it said that he trains in the unspeakability of all dharmas?’

The Buddha answers: ‘Though the bodhisattva should train in form and other dharmas, he should train in them as neither increasing nor decreasing.’ The meaning of neither increasing nor decreasing is as said above.

Here the Buddha himself states the causes and conditions of obtaining neither increasing nor decreasing: ‘If the bodhisattva trains in the dharma of neither arising nor ceasing, this is training in neither increasing nor decreasing.’

Subhūti asks: ‘How does one train in neither arising nor ceasing?’

The Buddha answers: ‘Because one does not raise up and does not make the deeds of conduct, whether existent or non-existent.’ Existence is named the three existences: the existence of desire, the existence of form, and the existence of the formless. Non-existence is named the extreme of annihilation: apart from the eightfold noble path, forcibly wishing to seek cessation. Because of these two matters, ordinary persons raise up the deeds of conduct, whether wholesome or unwholesome. This bodhisattva knows the real mark of all dharmas, which is neither arising nor ceasing, and therefore he does not make the three kinds of deeds and does not raise up the dharmas associated with deeds; this is named ‘the gate of liberation of non-action’. Neither arising nor ceasing is ‘the gate of liberation of the signless’.

Again he asks the World-Honored One: ‘By what skilful means is one able not to make and not to raise up the deeds of conduct?’

The Buddha answers: ‘If the bodhisattva is able to contemplate the emptiness of specific marks of dharmas—that is, for form the mark of form is empty, and so on up to for anuttarā samyaksaṃbodhi the mark of anuttarā samyaksaṃbodhi is empty—the bodhisattva at that time is able to do two things: first, he is able not to make and not to raise up the deeds of conduct; second, he is able to practise the emptiness of specific marks within all dharmas.’

Again he asks the World-Honored One: ‘If form and other dharmas are the emptiness of specific marks, how should the bodhisattva practise within prajñāpāramitā?’

The Buddha answers: ‘Not practising—this is named the bodhisattva practising within prajñā.’

Here he himself states the causes and conditions: ‘The substance of prajñāpāramitā is unfindable; the one who practises, the dharma practised, and the place of practice are unfindable.’ Because dharmas are empty, prajñāpāramitā is unfindable and the place of practice too is unfindable; because beings are empty, the one who practises is unfindable. Because all idle discourse is unfindable, the bodhisattva's not practising is named the practice of prajñāpāramitā.

Subhūti asks: ‘If not practising is the practice of prajñā, how should the bodhisattva of the first arousing of the mind practise prajñā?’

Subhūti's intent is this: if one says ‘not practising is practising’, the mind of the bodhisattva of the first arousing of the mind becomes bewildered; if one says ‘practising is practising’, this again is inversion; and so he asks.

The Buddha answers: ‘The bodhisattva of the first arousing of the mind should train in the dharma with nothing to be attained.’ The dharma with nothing to be attained is precisely non-practising. Training is named practising little by little by the power of skilful means—that is, when giving, one should give by the dharma with nothing to be attained. The real mark of all dharmas is ultimate emptiness, and within ultimate emptiness there is nothing that can be attained, whether existent or non-existent; the bodhisattva, abiding in such a mind of wisdom, should give, whether much or little; because he contemplates the thing given, the one who gives, and the one who receives as equal—that is, all are unfindable. And so on up to sarvajñā, likewise.

Subhūti has this thought: ‘Because of something to be attained there is worldly inversion; because of nothing to be attained there is nirvāṇa.’ So he asks the Buddha: ‘What is with something to be attained? What is with nothing to be attained?’

The Buddha answers briefly: ‘The mark of duality is with something to be attained; being without the mark of duality is with nothing to be attained.’ The mark of duality: the eye is one, form is one, and the two ones coming together are named two. Because of the eye one knows that this is form; because of form one knows that this is the eye; the eye and form are mutually dependent dharmas.

The treatise-author asks:

If there is also an eye when form is not seen, how can it be said that the eye is not apart from form?

The treatise-author answers:

Because it has seen form before, it is named the eye; now, though it does not contemplate form, it is named by its original function. Therefore all conditioned dharmas belong to causes and conditions: the cause belongs to the effect, the effect belongs to the conditions, and nothing is fixed and free. And so on up to the mind and dharmas, the bodhisattva and the Buddha—all are likewise. Ordinary persons have no wisdom; they each distinguish, and make wholesome and unwholesome deeds; the wise know that these two dharmas are both false and deceptive and both belong to causes and conditions, and do not take these two as two.

Subhūti asks: ‘These two dharmas are with something to be attained; the non-dual dharma is with nothing to be attained. World-Honored One! Is it from within the dharma with something to be attained that one obtains nothing to be attained? Is it from within the dharma with nothing to be attained that one obtains nothing to be attained?’—is it because one takes dharmas as object, grasps at marks, and practises the path that one obtains this ultimate emptiness with nothing to be attained? Or is it because one does not take an object, does not grasp at marks, and does not practise the path that one obtains this ultimate emptiness with nothing to be attained?

If it is said that one obtains nothing to be attained within something to be attained—something to be attained is inversion; practising inversion, how can one obtain the real?

If it is said that one obtains nothing to be attained within nothing to be attained—nothing to be attained is nothing whatsoever; how can nothing whatsoever give rise to nothing whatsoever? Because both have faults, the Buddha assents to neither.

Something to be attained and nothing to be attained—both matters can be contemplated as equal. Equality is ultimate emptiness, nothing to be attained. By nothing to be attained one breaks something to be attained; the matter once done, one gives up nothing to be attained as well. Thus the bodhisattva should cultivate and train within the prajñā of the equality of something to be attained and nothing to be attained.

If the bodhisattva is able to train thus, this is named one who truly has nothing to be attained, who is without fault.

Going from one ground to another ground: the meaning is likewise.

Subhūti asks: ‘World-Honored One! If prajñā is unfindable, awakening is unfindable, and the bodhisattva is unfindable, how does the bodhisattva train in prajñā and distinguish the marks of dharmas—that is, the mark of vexation is form, the mark of suffering and pleasure is feeling, and so on? If, when the bodhisattva practises prajñāpāramitā, form and other dharmas are unfindable, how can he fulfil dānapāramitā and the other wholesome dharmas? How can he enter the bodhisattva's position?’—as the sūtra says at length.

The Buddha told Subhūti: ‘The bodhisattva does not practise prajñā because of obtaining the marks of form and other dharmas.’

Again he asks: ‘For the sake of what matter does he practise prajñā?’

The Buddha answers: ‘He practises prajñā because there is nothing to be attained. Why? All dharmas are emptiness, signless, non-action, and non-rising; prajñāpāramitā, the bodhisattva, and awakening are also signless, non-action, and non-rising. The bodhisattva practises prajñā for the sake of the real mark of all dharmas, not because of inversion. Subhūti! The bodhisattva should practise thus within the prajñā of non-action, because of non-action and non-rising.’

Fascicle eighty-three of the Mahāprajñāpāramitā-upadeśa ends here.

This fascicle is titled the Mahāprajñāpāramitā-upadeśa's commentary on "The Three Wisdoms", the Seventieth, continued—carrying on from the previous fascicle—composed by the noble Bodhisattva Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin.

Sūtra ②: Because Dharmas Have Nothing They Are Done For and Nothing They Make, the Three Vehicles Should Not Be Distinguished; the Ordinary Person Clings to the Five Aggregates of Clinging and Thinks of Having and Thinks of Obtaining, While the Buddha, Contemplating with the Five Eyes, Does Not Even Obtain Form and So On up to Awakening

Subhūti addressed the Buddha: ‘World-Honored One! If dharmas have nothing they are done for and nothing they make, then one should not distinguish that there are three vehicles—the śrāvaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle—should one?’

The Buddha told Subhūti: ‘Dharmas have nothing they are done for and nothing they make, and within them there is no distinguishing; only within what has something it is done for and something it makes is there distinguishing. Why? The ordinary, foolish person who has never heard the noble Dharma clings to the five aggregates of clinging—that is, form, feeling, perception, constructions, and consciousness—clings to dānapāramitā, and so on up to clings to anuttarā samyaksaṃbodhi. This person thinks in his mind that there is this form and that he obtains this form, and so on up to thinks that there is this anuttarā samyaksaṃbodhi and that he obtains this anuttarā samyaksaṃbodhi. This bodhisattva has this thought: “I shall obtain anuttarā samyaksaṃbodhi; I shall deliver beings from birth and death.” Subhūti! I contemplate with the five eyes, and I do not even obtain form, and so on up to I do not obtain anuttarā samyaksaṃbodhi. This is a mad and foolish person, without eyes, who yet wishes to obtain anuttarā samyaksaṃbodhi and to deliver beings from birth and death!’

Sūtra ② (continued): The Distinction of the Three Groups Is a Worldly Dharma, and So It Is Said That There Is Obtaining, and It Is Not the Highest Meaning; He Does Not Abide in the Highest Meaning and Does Not Abide in Inversion, and Yet the Buddha Really Obtains Awakening, Abiding Nowhere, Whether in the Mark of the Conditioned or in the Mark of the Unconditioned

Subhūti addressed the Buddha: ‘World-Honored One! If the Buddha, contemplating with the five eyes, does not see among beings in birth and death any who can be delivered, why now does the World-Honored One obtain anuttarā samyaksaṃbodhi, and further distinguish that beings are in three groups—the rightly assured, the wrongly assured, and the unassured?’

‘Subhūti! When I obtained anuttarā samyaksaṃbodhi, from the very beginning I did not obtain the three groups of beings, whether the rightly assured, the wrongly assured, or the unassured. Subhūti! Because beings give rise to the perception of an existent dharma with regard to a non-existent dharma, in order to remove their false clinging I say, by way of worldly dharmas, that there is something to be attained; it is not the highest meaning.’

‘World-Honored One! Is it, then, by abiding securely within the highest meaning that one obtains anuttarā samyaksaṃbodhi?’

The Buddha said: ‘No!’

‘World-Honored One! Then is it by abiding securely within inversion that one obtains anuttarā samyaksaṃbodhi?’

The Buddha said: ‘No!’

‘World-Honored One! If one does not obtain it by abiding securely within the highest meaning, and does not obtain it by abiding securely within inversion either, is it, then, that the World-Honored One has not obtained anuttarā samyaksaṃbodhi?’

Sūtra ② (continued): The Buddha Really Obtains Awakening and Yet Abides Nowhere; the Simile of the Person Conjured by the Buddha—the Conjured Person Does Not Abide in the Conditioned or the Unconditioned and Yet Comes and Goes, Sits and Stands, Practises the Six Perfections and So On up to Turning the Wheel of the Dharma, and Conjures Immeasurable Beings in the Three Groups, and Yet There Is Really Nothing Whatsoever

The Buddha said: ‘No! I really did obtain anuttarā samyaksaṃbodhi, and yet I abide securely nowhere—whether in the mark of the conditioned or in the mark of the unconditioned. Subhūti! It is as a person conjured by the Buddha does not abide in the mark of the conditioned and does not abide in the mark of the unconditioned, and yet this conjured person too comes and goes, also sits and also stands. Subhūti! Suppose this conjured person practises dānapāramitā, practises śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā; practises the four dhyānas, the four immeasurable minds, the four formless absorptions, and the five supernormal powers; practises the four foundations of mindfulness and so on up to practises the eightfold noble path; enters the emptiness samādhi, the signless samādhi, and the non-action samādhi; practises inner emptiness and so on up to the emptiness of non-existent and existent dharmas; practises the eight liberations and the nine successive absorptions, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great kindness and great compassion; obtains anuttarā samyaksaṃbodhi and turns the wheel of the Dharma. This conjured person conjures immeasurable beings, and they are in three groups. Subhūti! What do you think? Does this conjured person have any practising of dānapāramitā, and so on up to any beings in three groups?’

Subhūti said: ‘No!’

‘Subhūti! The Buddha too is like this: he knows that dharmas are like a conjuration, and it is like a conjured person delivering beings—there are no real beings to be delivered. Thus, Subhūti! the bodhisattva-mahāsattva practises prajñāpāramitā just as a person conjured by the Buddha practises.’

Sūtra ② (continued): The Buddha and the Conjured Person Are without Difference, Because Each Can Do Something; the Buddha Suśānta, Having Conjured a Buddha, Himself Passed into Extinction, and the Conjured Buddha Abode for Half a Kalpa Doing the Work of a Buddha, and Having Given the Prediction Passed into Extinction

Subhūti addressed the Buddha: ‘World-Honored One! If all dharmas are like a conjuration, what difference is there between the Buddha and a conjured person?’

The Buddha told Subhūti: ‘The Buddha and a conjured person are without difference. Why? The Buddha can do something, and a conjured person too can do something.’

‘World-Honored One! If there is no Buddha, can a conjured person by himself do something?’

The Buddha said: ‘He can do something.’

Subhūti said: ‘World-Honored One! How can it be that, there being no Buddha, a conjured person can do something?’

‘Subhūti! It is as in the past there was a Buddha named Suśānta, who, wishing to deliver bodhisattvas, conjured a Buddha and then himself passed into extinction; this conjured Buddha abode in the world for half a kalpa doing the work of a Buddha, and having finished giving the prediction to those who were to practise the bodhisattva practice, then passed into extinction; and all the beings of the world thought that the Buddha had really passed into extinction. Subhūti! The conjured person really has no arising and no ceasing. Thus, Subhūti! the bodhisattva who practises prajñāpāramitā should believe and know that dharmas are like a conjuration.’

Sūtra ② (continued): Making Offerings to the Buddha and Making Offerings to a Conjured Buddha—the Merit Is Alike, for Each Is a Field of Merit by Reason of the Real Mark of All Dharmas; Keeping the Buddha in Mind with a Reverent Mind, Scattering a Single Flower into Space While Keeping the Buddha in Mind, Calling Out Namo Buddha Once—up to the Ending of Suffering the Merit Is Not Exhausted

‘World-Honored One! If the Buddha and a person conjured by the Buddha are without difference, then how is giving made pure? As when someone makes offerings to the Buddha, this being's merit is not exhausted up to his reaching nirvāṇa without remainder; if he makes offerings to a conjured Buddha, should this person's merit likewise not be exhausted up to his reaching nirvāṇa without remainder?’

The Buddha told Subhūti: ‘The Buddha, by reason of the real mark of all dharmas, is a field of merit for all beings, gods and humans; the conjured Buddha too, by reason of the real mark of all dharmas, is a field of merit for all beings, gods and humans.’

The Buddha told Subhūti: ‘Leave aside this conjured Buddha and the merit planted at the conjured Buddha's place—if there are good men and good women who only keep the Buddha in mind with a reverent mind, by the causes and conditions of these roots of goodness, up to the ending of suffering their merit is not exhausted. Subhūti! Leave aside this keeping of the Buddha in mind with a reverent mind—if there are good men and good women who only scatter a single flower into space while keeping the Buddha in mind, up to the ending of suffering their merit is not exhausted. Subhūti! Leave aside this keeping of the Buddha in mind with a reverent mind and keeping of the Buddha in mind while scattering a flower—if there is a person who only calls out namo Buddha once, up to the ending of suffering his merit is not exhausted. Thus, Subhūti! the merit planted in the field of merit of the Buddha is immeasurable. For this reason, Subhūti! know that the Buddha and a conjured Buddha are without difference, because the dharma-marks of dharmas have no difference. Subhūti! The bodhisattva-mahāsattva should practise prajñāpāramitā thus and enter within the real mark of all dharmas. This real mark of all dharmas should not be ruined; it is precisely the mark of prajñāpāramitā, and so on up to the mark of anuttarā samyaksaṃbodhi.’

Sūtra ② (continued): The Real Mark Should Not Be Ruined—Why Then Does the Buddha Distinguish and Speak of Form, Feeling, Perception, Constructions, and Consciousness, and So On up to the Conditioned and the Unconditioned? By the Marks of Names He Shows Dharmas, Wishing to Make Beings Understand, and Does Not Ruin the Dharma-Marks of Dharmas

Subhūti addressed the Buddha: ‘World-Honored One! If the real mark of all dharmas should not be ruined, why does the Buddha ruin the marks of dharmas and say: this is form; this is feeling, perception, constructions, and consciousness; these are inner dharmas, these are outer dharmas; these are wholesome dharmas, these are unwholesome dharmas; these are with outflows, these are without outflows; these are worldly, these are world-transcending; these are dharmas with contention, these are dharmas without contention; these are conditioned dharmas, these are unconditioned dharmas; and so forth? World-Honored One! Is it not that the marks of dharmas are ruined?’

The Buddha told Subhūti: ‘No! It is by the marks of names that dharmas are shown, wishing to make beings understand; the Buddha does not ruin the dharma-marks of dharmas.’

Subhūti addressed the Buddha: ‘World-Honored One! If it is by the marks of names that dharmas are proclaimed so that beings understand—World-Honored One! all dharmas are nameless and signless; how can one show beings by names and marks and wish to make them understand?’

The Buddha told Subhūti: ‘Following worldly dharmas there are names and marks, and yet there is really no place of clinging. Subhūti! It is as when the ordinary person speaks of suffering, he clings to the name and pursues the mark; Subhūti! the buddhas and their disciples do not cling to the name and do not pursue the mark. Subhūti! If name clung to name and mark clung to mark, then emptiness too should cling to emptiness, the signless too should cling to the signless, non-action too should cling to non-action, the limit of reality should cling to the limit of reality, the nature of dharmas should cling to the nature of dharmas, the unconditioned nature should cling to the unconditioned nature. Subhūti! All these dharmas have only names and marks, and these dharmas do not abide within names and marks. Thus, Subhūti! the bodhisattva-mahāsattva, abiding only within names and marks, should practise prajñāpāramitā, and within these names and marks too he should not cling!’

Sūtra ② (continued): If Conditioned Dharmas Are Only Names and Marks, for Whose Sake Does the Bodhisattva Arouse the Mind and Undergo All Kinds of Toil and Suffering? Names and Marks, and the Mark of Names and Marks, Are Empty; Therefore He Practises the Bodhisattva Path, Obtains the Omniscience of All Kinds, Turns the Wheel of the Dharma, and Delivers Beings

‘World-Honored One! If all conditioned dharmas are only names and marks, then for whose sake does the bodhisattva-mahāsattva arouse the mind of anuttarā samyaksaṃbodhi and undergo all kinds of toil and suffering—when the bodhisattva practises the path, giving, upholding the precepts, practising patience, diligent vigour, entering meditative concentration, cultivating wisdom; practising the four dhyānas, the four immeasurable minds, the four formless absorptions, the four foundations of mindfulness and so on up to the eightfold noble path; practising the practice of emptiness, the signless practice, the practice of non-action, the ten powers of the Buddha, and so on up to fulfilling great kindness and compassion?’

The Buddha said: ‘It is just as Subhūti says: if all conditioned dharmas are only names and marks, then for whose sake does the bodhisattva-mahāsattva practise the bodhisattva path? Subhūti! If conditioned dharmas are only names and marks and the like, these names and marks, and the mark of names and marks, are all empty. For this reason the bodhisattva-mahāsattva practises the bodhisattva path and obtains the omniscience of all kinds; having obtained the omniscience of all kinds, he turns the wheel of the Dharma; having turned the wheel of the Dharma, he delivers beings by the Dharma of the three vehicles. These names and marks too are without arising, without ceasing, and without abiding-and-changing.’

Sūtra ② (continued): The Difference of the Three Knowledges—Sarvajñā Is the Knowledge of the Śrāvakas and Pratyekabuddhas, the Knowledge of the Kinds of Paths Is the Knowledge of the Bodhisattvas, the Omniscience of All Kinds Is the Knowledge of the Buddhas; and Why It Is So

At that time Subhūti addressed the Buddha: ‘World-Honored One! Does the World-Honored One speak of the omniscience of all kinds?’

The Buddha told Subhūti: ‘I speak of the omniscience of all kinds.’

Subhūti said: ‘The Buddha speaks of omniscience, speaks of the knowledge of the kinds of paths, speaks of the omniscience of all kinds; what difference is there among these three kinds of knowledge?’

The Buddha told Subhūti: ‘Sarvajñā is the knowledge of all śrāvakas and pratyekabuddhas; the knowledge of the kinds of paths is the knowledge of the bodhisattva-mahāsattvas; the omniscience of all kinds is the knowledge of the buddhas.’

Subhūti addressed the Buddha: ‘World-Honored One! By what causes and conditions is sarvajñā the knowledge of the śrāvakas and pratyekabuddhas?’

The Buddha told Subhūti: ‘All names—that is, inner dharmas and outer dharmas—are what the śrāvakas and pratyekabuddhas can know, and yet they cannot use all paths and the omniscience of all kinds.’

Subhūti said: ‘World-Honored One! By what causes and conditions is the knowledge of the kinds of paths the knowledge of the bodhisattva-mahāsattvas?’

The Buddha told Subhūti: ‘All paths the bodhisattva-mahāsattva should know—whether the śrāvaka path, the pratyekabuddha path, or the bodhisattva path, he should know them all fully; he should also use these paths to deliver beings, and yet he does not make the realisation of the limit of reality.’

Sūtra ② (continued): He Fulfils All the Paths and Yet Should Not by These Paths Realise the Limit of Reality; While He Has Not Yet Purified a Buddha-Land and Not Yet Brought Beings to Accomplishment He Should Not Realise It; the Path, What Is Not the Path, Both the Path and What Is Not the Path, Neither the Path nor What Is Not the Path—None of the Four Alternatives Can Be Abided In

Subhūti addressed the Buddha: ‘World-Honored One! Is it as the Buddha says, that the bodhisattva-mahāsattva should fulfil all the paths, and yet should not by these paths realise the limit of reality?’

The Buddha told Subhūti: ‘While this bodhisattva has not yet purified a buddha-land and has not yet brought beings to accomplishment, at this time he should not realise the limit of reality.’

Subhūti addressed the Buddha: ‘World-Honored One! Should the bodhisattva, abiding securely within the path, realise the limit of reality?’

The Buddha said: ‘No!’

‘World-Honored One! Abiding securely within what is not the path, does he realise the limit of reality?’

The Buddha said: ‘No!’

‘World-Honored One! Abiding securely within both the path and what is not the path, does he realise the limit of reality?’

The Buddha said: ‘No!’

‘World-Honored One! Abiding securely within neither the path nor what is not the path, does he realise the limit of reality?’

The Buddha said: ‘No!’

‘World-Honored One! Abiding securely where should the bodhisattva-mahāsattva realise the limit of reality?’

Sūtra ② (continued): The Buddha Asks the Four Alternatives in Return by Way of Subhūti's Own Exhaustion of the Outflows; Subhūti Answers That, Abiding Nowhere and Not Receiving Any Dharma, His Mind Obtained Liberation; the Bodhisattva Too Is Like This—Abiding Nowhere, He Should Realise the Limit of Reality

The Buddha told Subhūti: ‘What do you think? Did you, abiding securely within the path, by reason of receiving dharmas, with the outflows exhausted obtain liberation?’

Subhūti said: ‘No, World-Honored One!’

‘Did you, abiding securely in what is not the path, with the outflows exhausted obtain liberation?’

‘No, World-Honored One!’

‘Did you, abiding securely in both the path and what is not the path, with the outflows exhausted obtain liberation?’

‘No, World-Honored One!’

‘Did you, abiding securely in neither the path nor what is not the path, with the outflows exhausted obtain liberation?’

‘No, World-Honored One! I have nowhere I abide securely; not receiving any dharma, with the outflows exhausted, my mind obtained liberation.’

The Buddha told Subhūti: ‘The bodhisattva-mahāsattva too is like this: abiding securely nowhere, he should realise the limit of reality.’

Sūtra ② (continued): The Mark of the Omniscience of All Kinds—Because of One Mark It Is Named the Omniscience of All Kinds, Namely That All Dharmas Have the Mark of Quiescence; What Is Shown and Spoken by the Conduct and Kinds, the Appearances, and the Names of Dharmas, the Buddha Knows as It Really Is

Subhūti said: ‘World-Honored One! What is the mark of the omniscience of all kinds?’

The Buddha said: ‘Because of one mark it is named the omniscience of all kinds, namely that all dharmas have the mark of quiescence. Again, what is shown and spoken by the conduct and kinds, the appearances, and the names of dharmas, the Buddha knows it all as it really is. For this reason it is named the omniscience of all kinds.’

Sūtra ② (continued): Whether the Severance of the Fetters by the Three Knowledges Has Difference—in the Severance of the Afflictions There Is No Difference, but the Buddhas' Habitual Residues of the Afflictions Are Entirely Severed While Those of the Two Vehicles Are Not Entirely Severed; within the Unconditioned Dharma Difference Is Unfindable, but the Habitual Residue Is Not an Affliction

Subhūti addressed the Buddha: ‘World-Honored One! Omniscience, the knowledge of the kinds of paths, the omniscience of all kinds—in the severance of the fetters by these three knowledges, is there difference, is there exhaustion, is there remainder?’

The Buddha said: ‘In the severance of the afflictions there is no difference; the buddhas' habitual residues of the afflictions are all entirely severed, while the śrāvakas' and pratyekabuddhas' habitual residues of the afflictions are not all entirely severed.’

‘World-Honored One! Is it not by obtaining the unconditioned dharma that these persons sever the afflictions?’

The Buddha said: ‘No!’

‘World-Honored One! Can difference be obtained within the unconditioned dharma?’

The Buddha said: ‘No!’

‘World-Honored One! If within the unconditioned dharma difference is unfindable, why is it said that this person's habitual residues of the afflictions are severed and that person's habitual residues of the afflictions are not severed?’

The Buddha told Subhūti: ‘The habitual residue is not an affliction. These śrāvakas and pratyekabuddhas have, in their deeds of body and deeds of speech, what resembles the mark of lust, hatred, and delusion; an ordinary, foolish person who did these would incur sin. These habitual residues of the three poisons the buddhas do not have.’

Sūtra ② (continued): The Path Has No Dharma and Nirvāṇa Has No Dharma—Why Then Distinguish the Four Fruits and So On up to the Buddha? All Are Distinguished by the Unconditioned Dharma; Because of Worldly Speech There Is Difference, and It Is Not the Highest Meaning

Subhūti addressed the Buddha: ‘World-Honored One! If the path has no dharma and nirvāṇa too has no dharma, why distinguish and say: this is a srota-āpanna, this is a sakṛdāgāmin, this is an anāgāmin, this is an arhat, this is a pratyekabuddha, this is a bodhisattva, this is a Buddha?’

The Buddha told Subhūti: ‘These are all distinguished by the unconditioned dharma—this is a srota-āpanna, this is a sakṛdāgāmin, this is an anāgāmin, this is an arhat, this is a pratyekabuddha, this is a bodhisattva, this is a Buddha.’

‘World-Honored One! Is it really by reason of the unconditioned dharma that they are distinguished and there are the srota-āpanna and so on up to the Buddha?’

The Buddha told Subhūti: ‘Because of worldly speech there is difference; it is not the highest meaning, and within the highest meaning there is no speaking of distinctions. Why? Within the highest meaning there is no path of speech; it is by reason of severing the fetters that the later limit is spoken of.’

Sūtra ② (continued): Within the Emptiness of Specific Marks the Prior Limit Is Unfindable, How Much Less the Later Limit; for Those Who Do Not Know the Emptiness of Specific Marks the Prior Limit and the Later Limit Are Spoken Of; the Bodhisattva Should Practise Prajñā by the Dharma of the Emptiness of Specific Marks, and Then He Clings to Nothing

Subhūti said: ‘World-Honored One! Within the emptiness of specific marks of dharmas, even the prior limit is unfindable—how much less can one speak of there being a later limit!’

The Buddha told Subhūti: ‘Just so! Just so! Within the emptiness of specific marks of dharmas there is no prior limit—how much less is there a later limit! There is no such principle! Subhūti! Because beings do not know the emptiness of specific marks of dharmas, for their sake it is said: this is the prior limit, this is the later limit; and yet within the emptiness of specific marks of dharmas, the prior limit and the later limit are both unfindable. Thus, Subhūti! the bodhisattva-mahāsattva should practise prajñāpāramitā by the dharma of the emptiness of specific marks. Subhūti! If the bodhisattva practises the dharma of the emptiness of specific marks, then he clings to nothing—whether inner dharmas or outer dharmas, conditioned dharmas or unconditioned dharmas, śrāvaka dharmas, pratyekabuddha dharmas, or the dharmas of the Buddha.’

Sūtra ② (continued): By What Meaning Is Prajñāpāramitā Named Prajñāpāramitā—It Obtains the Foremost Crossing and Reaches the Further Shore; the Four Kinds of Noble Ones Use It to Cross Over; It Breaks Up All Dharmas Down to Atoms; Suchness, the Nature of Dharmas, and the Limit of Reality All Enter It; It Has No Joining and No Dispersing, and Its One Mark Is the Signless; It Can Give Rise to All Dharmas, and Enemies Cannot Sever or Ruin It

Subhūti addressed the Buddha: ‘World-Honored One! Prajñāpāramitā is constantly spoken of; by what meaning is prajñāpāramitā named prajñāpāramitā?’

The Buddha said: ‘It obtains the foremost crossing and makes all dharmas reach the further shore; by this meaning it is named prajñāpāramitā.

‘Again, Subhūti! The buddhas, bodhisattvas, pratyekabuddhas, and arhats use this prajñāpāramitā to cross over to the further shore; by this meaning it is named prajñāpāramitā.

‘Again, Subhūti! Distinguishing and reckoning, it breaks up all dharmas, down to atoms, and within them nothing firm and real is obtained; by this meaning it is named prajñāpāramitā.

‘Again, Subhūti! The suchness, the nature of dharmas, and the limit of reality in all dharmas all enter within prajñāpāramitā; by this meaning it is named prajñāpāramitā.

‘Again, Subhūti! In this prajñāpāramitā there is no dharma that can be joined or can be dispersed, that is with form or without form, that is visible or invisible, that is with resistance or without resistance, that is with outflows or without outflows, that is conditioned or unconditioned. Why? This prajñāpāramitā is without form, without shape, without resistance; it is of one mark—that is, the signless.

‘Again, Subhūti! This prajñāpāramitā can give rise to all dharmas, to all the eloquence of delighting in speech, and to all illumination. Subhūti! This prajñāpāramitā—Māra or the gods of Māra, those who seek the śrāvaka and the pratyekabuddha, and the other brahmin ascetics of the outsiders' paths, hostile enemies and evil people—none of them can sever or ruin the prajñāpāramitā the bodhisattva practises. Why? Because these persons are all unfindable within prajñāpāramitā. Subhūti! The bodhisattva-mahāsattva should thus practise the meaning of prajñāpāramitā.

Sūtra ② (continued): One Who Wishes to Practise the Meaning of Deep Prajñā Should Practise the Meaning of Impermanence, Suffering, Emptiness, and Non-Self, and Should Also Practise the Meaning of the Eleven Knowledges—of Suffering, Origin, Cessation, the Path, Dharma-Knowledge, Subsequent Knowledge, Worldly Knowledge, the Knowledge of Others' Minds, of Exhaustion, of Non-Arising, and of Things as They Really Are

‘Again, Subhūti! The bodhisattva-mahāsattva who wishes to practise the meaning of deep prajñāpāramitā should practise the meaning of impermanence, the meaning of suffering, the meaning of emptiness, the meaning of non-self; he should also practise the meaning of the knowledge of suffering, the meaning of the knowledge of origin, the meaning of the knowledge of cessation, the meaning of the knowledge of the path, the meaning of dharma-knowledge, the meaning of subsequent knowledge, the meaning of worldly knowledge, the meaning of the knowledge of others' minds, the meaning of the knowledge of exhaustion, the meaning of the knowledge of non-arising, and the meaning of the knowledge of things as they really are. Thus, Subhūti! the bodhisattva-mahāsattva, for the sake of the benefit of prajñāpāramitā, should practise prajñāpāramitā.’

Sūtra ② (continued): Within Deep Prajñā Benefit and Non-Benefit Are Both Unfindable—How Then Does One Practise for the Sake of Benefit? Greed, Hatred, Delusion, and Wrong Views Are Non-Benefit and Should Not Be Practised, and Yet the Mark of Suchness of the Three Poisons and the Mark of Suchness of Wrong Views Have Neither Benefit nor Non-Benefit; Form and So On up to Awakening Are Neither Benefit nor Non-Benefit

Subhūti addressed the Buddha: ‘World-Honored One! Within this deep prajñāpāramitā, benefit and non-benefit are both unfindable; how can the bodhisattva, for the sake of the benefit of deep prajñāpāramitā, be one who should practise prajñāpāramitā?’

The Buddha told Subhūti: ‘The bodhisattva-mahāsattva, for the sake of the benefit of deep prajñāpāramitā, should have this thought: “Greed is non-benefit; such a matter should not be practised. Hatred and delusion are non-benefit; such a matter should not be practised. All wrong views are without benefit; such a matter should not be practised.” Why? The mark of suchness of the three poisons has no benefit and no non-benefit; the mark of suchness of all wrong views has no benefit and no non-benefit.

‘Again, Subhūti! The bodhisattva-mahāsattva should have this thought: “Form is neither benefit nor non-benefit, and so on up to consciousness is neither benefit nor non-benefit; dānapāramitā and so on up to anuttarā samyaksaṃbodhi are neither benefit nor non-benefit.” Why? Subhūti! When the Buddha obtained anuttarā samyaksaṃbodhi, there was no dharma to be obtained—whether benefit or non-benefit. Subhūti! Whether there is a Buddha or there is no Buddha, the dharma-mark of dharmas constantly abides, and has no such benefit and no non-benefit. Thus, Subhūti! the bodhisattva-mahāsattva who practises prajñāpāramitā should be apart from benefit and non-benefit.’

Sūtra ② (continued): Why Prajñā Is Neither Benefit nor Non-Benefit—Because All Conditioned Dharmas Have the Mark of Making Nothing; the Worthies and Sages All Take the Unconditioned as Their Benefit, and Yet Take It Neither as Increase nor as Decrease, as the Suchness of Space Can Neither Benefit nor Harm Beings

Subhūti addressed the Buddha: ‘World-Honored One! Why is prajñāpāramitā neither benefit nor non-benefit?’

The Buddha told Subhūti: ‘All conditioned dharmas have the mark of making nothing; for this reason prajñāpāramitā is neither benefit nor non-benefit.’

‘World-Honored One! All the worthies and sages, whether the Buddha or the Buddha's disciples, all take the unconditioned as their benefit; why does the Buddha say that prajñāpāramitā has no benefit and no non-benefit?’

The Buddha said: ‘Although all the worthies and sages, whether the Buddha or the Buddha's disciples, all take the unconditioned as their benefit, they take it neither as increase nor as decrease. Subhūti! It is as the suchness of space can neither benefit beings nor diminish beings; thus, Subhūti! the bodhisattva-mahāsattva's prajñāpāramitā has no increase and no decrease.’

Sūtra ② (continued): One Who Trains in Unconditioned Prajñā Shall Obtain the Omniscience of All Kinds, Because It Is Not by Two Dharmas; a Non-Dual Dharma Cannot Obtain It, and Two Dharmas Cannot Obtain It Either; Nothing to Be Attained Is Precisely Attaining, and by This Attaining There Is Nothing to Be Attained

‘World-Honored One! Is it not that the bodhisattva-mahāsattva, training in unconditioned prajñāpāramitā, obtains the omniscience of all kinds?’

The Buddha said: ‘Just so! Just so! Subhūti! The bodhisattva-mahāsattva who trains in this unconditioned prajñāpāramitā shall obtain the omniscience of all kinds, because it is not by two dharmas.’

‘World-Honored One! Can a non-dual dharma obtain a non-dual dharma?’

The Buddha said: ‘No!’

Subhūti said: ‘Can two dharmas obtain a non-dual dharma?’

The Buddha said: ‘No!’

Subhūti said: ‘World-Honored One! If the bodhisattva-mahāsattva does not do it by two dharmas and does not do it by a non-dual dharma either, then how shall he obtain the omniscience of all kinds?’

‘Subhūti! Nothing to be attained is precisely attaining; by this attaining there is nothing to be attained.’

What follows is the treatise-author's explanation of the preceding sūtra passage. It carries on from the sūtra text of the Middle Part, and the latter half of this fascicle belongs wholly to the treatise-author's explanation of the meaning.

Treatise ②: The Doubt about Distinguishing the Three Vehicles—Even with the Five Eyes They Are Not Found, How Much Less without Eyes

Subhūti again asked the World-Honored One: ‘If all dharmas are of the mark of non-action and non-rising, why then are the three vehicles still distinguished?’

The Buddha approved the intent of his question and went on further to state the causes and conditions: ordinary persons, who have not yet obtained the path, because they cling to the five aggregates, and also because they cling to this dharma of emptiness, non-action, and non-rising, only then give rise to doubt: ‘Why are the three vehicles distinguished?’ You have already obtained the path; you do not cling to the five aggregates, nor do you cling to emptiness, non-action, and non-rising—why do you still give rise to doubt? Here the Buddha himself states the causes and conditions: I, with the five eyes, do not even find form and the other dharmas; how much less that mad and deranged person, who has no eyes at all and yet wishes to seek and find them!

Treatise ② (continued): The Three Groups of Beings—Assured of Rightness, Assured of Wrongness, Unassured

Subhūti asked: ‘If there are no dharmas and no beings, why is it said that there are three groups of beings?’

The Buddha answered: I contemplate beings and do not find even one group; where would there be three? It is only for the sake of wishing to break the inversions that three are distinguished—those who can break the inversions are named the group assured of rightness; those who definitely cannot break the inversions are the group assured of wrongness; those who, obtaining the causes and conditions, can break them, and not obtaining them cannot, are named the unassured group. All this is spoken according to worldly dharmas; it is not the very highest meaning.

Someone asks: the Buddha in fact obtained the path abiding within the highest meaning; why does he answer Subhūti ‘No’?

The answer: Subhūti asked for the sake of those who have newly aroused the mind and cling to something, and so the Buddha said ‘No’. Why? Even within the inverted existent dharmas one may not abide; how much less should one still abide within the highest meaning, which is without anything existent!

Treatise ② (continued): Obtaining without Abiding—the Simile of the Conjured Buddha Who Comes and Goes Expounding the Dharma

Therefore Subhūti raised a doubt: ‘If one abides in neither of these two places, can it be that the World-Honored One did not obtain right awakening?’

The Buddha answered: I really did obtain the path of anuttarā samyaksaṃbodhi; only, it is with nowhere to abide. The nature of the conditioned is false and deceptive, not real; the nature of the unconditioned is empty, without anything existent; therefore neither may be abided in.

Here the Buddha wishes to make this matter clear, and so he states the simile of the conjured Buddha: just as a conjured Buddha does not abide in the conditioned nature and does not abide in the unconditioned nature, and yet is able to come and go expounding the Dharma.

Someone asks: that a conjured person comes and goes expounding the Dharma may pass; how can he practise dānapāramitā and the rest of the six perfections?

The answer: it is not said that the conjured person can really practise; it is only that in the eyes of beings he is seen as though something were practised.

This matter of conjuring is as spoken of in the sūtra, and so on up to the passage on the Buddha Suśānta.

Treatise ② (continued): Making Offerings to a Conjured Buddha and to the True Buddha—the Merit Is Not Different

Subhūti in his mind already believed and submitted: under every kind of cause and condition, the conjured Buddha and the true Buddha are entirely without difference. Now there was still a little doubt, and so he asked the Buddha: ‘If there is nothing to be discriminated, then one who makes offerings to the true Buddha, even up to entering nirvāṇa without remainder, has merit that is still not exhausted; is it so too for one who makes offerings to a conjured Buddha?’

The Buddha answered: making offerings to a conjured Buddha and making offerings to the true Buddha, the merit obtained is without difference. Why? Because the Buddha has obtained the real mark of all dharmas, one who makes offerings to him has merit without end; because the conjured Buddha too is not apart from the real mark, if the mind of the one making offerings can be without difference, the merit obtained is also equal.

Someone asks: the conjured Buddha does not have the ten powers and all such merits; how can he be equal to the true Buddha?

The answer: the ten powers and all such merits all enter into the real mark of all dharmas; if the ten powers and the rest were apart from the real mark of all dharmas, they would not be the Buddha's Dharma, and would fall into inverted wrong views.

Someone asks: if it is so, then within the true Buddha and the conjured Buddha alike there is definitely the real mark of all dharmas; why is it said that drawing blood from the Buddha's body with an evil mind incurs a heinous sin, and yet the conjured Buddha is not included in the saying as well?

The answer: the sūtra says only drawing blood from the Buddha's body with an evil mind, and does not distinguish the true Buddha from the conjured Buddha. If making offerings to a conjured Buddha can obtain complete merit, then slandering him with an evil mind should also incur a heinous sin. The evil person firmly holds that the conjured Buddha is the true Buddha and with an evil mind draws his blood; the blood having been drawn, he incurs the heinous sin.

Treatise ② (continued): The Precepts Laid Down in the Vinaya Do Not Discuss the Real Mark—the Deed of Mind Is Greatest

Someone asks: if it is so, why is it said in the Vinaya that killing a conjured person does not violate the precept against killing?

The answer: in the Vinaya the precepts are all laid down for the sake of worldly matters and for holding the Saṅgha together; the real mark is not discussed. Why? In the Vinaya there are persons and there are beings; the precepts are laid down in accordance with provisional names, for the sake of protecting and upholding the Buddha's Dharma, and the greater or lesser sin of later lives is not considered. There are cases where the sin of later lives is heavy while under the precepts it is on the contrary light: as when one who has gone forth flogs or kills cattle and sheep and the like, the sin is heavy and the precept light; praising women is judged heavy under the precepts, while the sin of later lives is light. When conjured cattle and sheep are killed, the people do not loathe it, do not censure it, do not discuss it; the one who kills only incurs a sin of the mind. If, when killing real cattle and sheep and when killing conjured cattle and sheep, there is no difference in the mind, the sin incurred is also equal. Yet the original intent of establishing the precepts is that it is judged heavy because of the people's censure. Therefore the sūtra says: the deed of mind is greatest, not the deeds of body and speech. It is as when a person practises giving on a great scale, and it still does not equal practising the samādhi of kindness; practising the samādhi of kindness, beings obtain nothing from him, and yet he himself obtains immeasurable merit. The person of wrong views who cuts off his roots of goodness has not troubled or harmed any being, and yet he enters the Avīci hell. Therefore, in making offerings to a conjured Buddha or to the true Buddha, because the mind is equal, the merit obtained is without difference.

Treatise ② (continued): Images of Stone and Clay, Flowers Scattered in Space, Calling Once Namo Buddha

Again, here the Buddha says: set aside for the moment this conjured Buddha complete in light and marks; if someone sees an image of stone or an image of clay and the like, and keeps the Buddha in mind with a mind of kindness, this person's merit too is not exhausted, even up to the ending of suffering.

The Buddha says: set aside further the image of clay; if one has a respectful mind, then although one does not see an image of the Buddha, merely because one keeps the Buddha in mind, one scatters flowers in space, and the merit obtained can also reach to the ending of suffering. Set aside further the scattering of flowers; if one only calls out once namo Buddha, this person too can reach the ending of suffering, and his merit is not exhausted.

Someone asks: why is it that merely calling on the Buddha's name with an empty mouth can reach the ending of suffering with merit not exhausted?

The answer: this person has formerly heard of the Buddha's merits and knows that the Buddha can deliver people from old age, sickness, and death. Whether the offering and the calling of the name be much or little, he obtains immeasurable merit, and it is not exhausted right up to the ending of suffering. Therefore it is said that, because the field of merit is immeasurable, even one who gives with a soft mind has merit that is also without end.

Because of such causes and conditions and similes of every kind, the true Buddha and the conjured Buddha are without difference; one who makes offerings upon this field of merit that is the Buddha obtains merit that is immeasurable—because the real mark of all dharmas is without distinction and without difference.

Treatise ② (continued): The Buddha Distinguishes and Speaks of Dharmas and Does Not Ruin the Highest Meaning—the Simile of the Burning House as a Lure

At that time Subhūti asked the Buddha: ‘World-Honored One! If, because the real mark of all dharmas is not ruined, the two Buddhas are without difference, then now the Buddha distinguishes and speaks of dharmas in every way—this is form, this is feeling, perception, constructions, and consciousness, and so on up to this is the conditioned, this is the unconditioned dharma—can it be that this ruins the marks of dharmas?’

The Buddha answered: Subhūti! Although the Buddha distinguishes and speaks of dharmas in every way, he only uses speech wishing to make beings understand, and in his mind there is nothing clung to.

If two Buddhas were speaking to each other, there would be no need to speak the names of dharmas. Because among beings there is none who can reach to the Buddha, it is for the sake of drawing them on and making them understand that he says this is wholesome and this is evil. It is like the burning house spoken of in the Lotus Sūtra, where the three vehicles are used to lead the children out. He only uses names and marks to speak of dharmas, and does not ruin the highest meaning.

Subhūti asked: ‘Although he speaks for beings by means of names and marks, and within them there is no true and real matter, is that not false?’

The Buddha answered: the sages speak in accordance with worldly convention, and within it there is not a single place where names and marks are grasped and clung to.

Treatise ② (continued): Within Names and Marks There Is Nothing to Cling To—Ordinary Persons Cling to Names and Grasp at Marks, the Sages Do Not Cling

Here the Buddha himself states the causes and conditions: it is as when ordinary persons speak of suffering, they then cling to its name and grasp at its mark; the buddhas and their disciples speak of suffering with the mouth and the mind does not cling; if they clung to it, it would not be named the noble truth of suffering. The truth of suffering is names and marks and the like, and has no fixed reality; what ordinary persons cling to is also names and marks, and has no fixed reality—how could one, within empty names and marks, cling to empty names and marks? If within empty names and marks one could still cling to names and marks, then emptiness too should cling to emptiness, the signless too should cling to the signless, non-action too should cling to non-action, and so on up to the unconditioned nature too should cling to the unconditioned nature. These dharmas are all like the mark of the truth of suffering that ordinary persons see: they have only names and marks; and names and marks too do not abide within names and marks. The bodhisattva enters into these gates of dharmas—names and marks and the like—and abides within this prajñā of names and marks, and should contemplate that all dharmas are without reality.

Subhūti asked: ‘If all dharmas have only names and marks, for what does the bodhisattva arouse the mind?’ As is said in the sūtra.

The Buddha answered: if all dharmas have only names and marks, then the names and marks within names and marks are also empty; these dharmas are all ultimate emptiness, and enter into suchness, the nature of dharmas, and the limit of reality; therefore the bodhisattva is able to arouse the mind of anuttarā samyaksaṃbodhi, and so on up to being able to deliver beings by means of the three vehicles. If dharmas had a fixed reality and were not names and marks, that would be without arising and without ceasing; because there is no arising and ceasing, there would be no suffering, no accumulation, no exhaustion, no path—how could beings be delivered by means of the three vehicles? If dharmas were only empty names and marks, without reality, that too would be without arising and without ceasing; because there is no arising and ceasing, there would be no suffering, accumulation, exhaustion, or path—and again how could they be delivered? Now the bodhisattva knows that the names and marks and the like of all dharmas are all empty, and so leaves the inversions of the world; he also knows that names and marks are empty, and also leaves the emptiness of names and marks. Thus leaving existence and leaving non-existence, and dwelling in the middle way, he is able to deliver beings. The Buddha's meaning is: only by practising this prajñā of the middle way does the bodhisattva obtain the omniscience of all kinds.

Treatise ② (continued): The Difference of the Three Kinds of Knowledge—Sarvajñā, the Knowledge of the Kinds of Paths, the Omniscience of All Kinds

At that time Subhūti, because he wished to raise a difficulty, first fixed the Buddha's words, and so asked: ‘Does the World-Honored One speak of the omniscience of all kinds?’

The Buddha said: I speak of the omniscience of all kinds.

He asked further: ‘The Buddha constantly speaks of three kinds of knowledge; what difference is there among these three kinds of knowledge?’

The Buddha answered: sarvajñā is the wisdom of the śrāvakas and pratyekabuddhas. Why? ‘All’ is the inner and outer twelve sense-fields; with regard to these dharmas the śrāvakas and pratyekabuddhas know by the general mark, knowing that all are impermanent, suffering, empty, non-self, and so on.

The knowledge of the kinds of paths is the wisdom of the bodhisattva-mahāsattvas. The paths are of four kinds: the first is the path of receiving the happiness of merit among humans and gods, which is the planting of merit; adding the paths of the three vehicles, they make four kinds. The dharma of the bodhisattva is that he should lead beings and settle them within the great path; those who are not equal to entering the great path he settles within the two vehicles; those who are not equal to entering nirvāṇa he settles within the happiness of merit among humans and gods, as a cause and condition for nirvāṇa. The worldly path of the happiness of merit is the ten wholesome paths, giving, and all such kinds of merit; the thirty-seven limbs of the path are the path of the two vehicles; the thirty-seven limbs of the path together with the six perfections are the bodhisattva path. The bodhisattva should know all these paths clearly and plainly. The bodhisattva uses the Buddha path both for his own practice and for others, and uses the other three paths solely for beings—this is the bodhisattva's knowledge of the kinds of paths.

Subhūti asked: ‘Why is the knowledge of the kinds of paths the bodhisattva's matter?’

The Buddha answered: the bodhisattva should fulfil all paths and with these paths teach and transform beings. Although he goes in and out of these paths, before he has taught and transformed beings and purified buddha-lands he does not take realisation; after he has fulfilled these matters, he then sits at the seat of awakening and only then takes realisation. Therefore, Subhūti! the knowledge of the kinds of paths is the bodhisattva's matter.

Treatise ② (continued): Abiding Where Does One Realise the Limit of Reality—None of the Four Alternatives May Be Abided In

Subhūti again asked: ‘Abiding where does this bodhisattva realise the limit of reality?’

Subhūti's meaning is this: if it is said that he abides in the path and realises it, this is not so, because there are two faults—first, a person who has fetters should not have the right knowledge of ultimate purity; if he had it, he would be no different from the Buddha; if it is said that there is a difference, then because he still has the afflictions and their habitual residues, he should have error. Second, all conditioned dharmas are false and deceptive; they exist through coming together, are only provisional names, and have no fixed reality.

Therefore the Buddha says: No!

If even abiding in the path he does not obtain it, how much less abiding in what is not the path! Abiding in both, the path and what is not the path, has these same two faults as well. Neither the path nor what is not the path—because it is grasping at marks with a clinging mind, to this too he says: No!

At that time Subhūti perhaps had this thought in his mind: the path the Buddha has obtained is very deep, so deep it cannot be fathomed. Therefore he asked again: abiding where does the bodhisattva realise the limit of reality?

The Buddha asked Subhūti in return.

Someone asks: why does the Buddha not answer directly, but instead asks Subhūti back?

The answer: Subhūti himself, within the path he had obtained, was clear and plain and without bewilderment; only because he honoured and exalted what the Buddha had realised did he take the four alternatives and put them as a question of idle discourse, as though he asked with a clinging mind, not understanding; therefore the Buddha used the realisation Subhūti himself had obtained to ask him back: when you obtained the path, was it abiding within the four alternatives that you obtained realisation?

He answered: No! I obtained the exhaustion of the outflows with nowhere to abide.

As you, with nowhere to abide, have had your mind obtain liberation, you should know that the bodhisattva-mahāsattva too is thus: not abiding in the four alternatives, he realises the limit of reality. This is the intent of the Buddha's counter-question.

Again, someone says: among the four kinds of answer, this is named the answer by counter-question.

Treatise ② (continued): The Vajra Samādhi Is Not Abiding—One Who Abides Grasps at Marks

Someone asks: Subhūti abides in the vajra samādhi and his mind obtains liberation; how can it be said that he does not abide in the path?

The answer: abiding is a name for grasping at marks, holding that this dharma definitely exists; this person seeks further the surpassing dharma of the unconditioned, and so he is not named as abiding in conditioned dharmas—because he does not take it up and use it, he does not abide in it.

Again, someone says: it is abiding within this dharma of ordinary persons, names and marks, that there is discrimination: this is the vajra, this is liberation. Having obtained the signless dharma, there is nothing to discriminate.

For the sake of the signless dharma the Buddha asks Subhūti in return—you should not ask by means of names and marks; you should not raise a difficulty by means of names and marks.

Treatise ② (continued): The Two Marks of the Omniscience of All Kinds—Because the Great Sea Is Deep, No Waves Rise

The omniscience of all kinds is the wisdom of the Buddha. The omniscience of all kinds means penetrating without obstruction all dharmas of the three times, knowing the great and the small, the fine and the coarse, with not a single matter unknown.

Here the Buddha himself states the meaning of the omniscience of all kinds, which has two marks: first, because it penetrates the real mark of all dharmas, it is the mark of quiescence. As in the waters of the great sea the wind cannot stir it, because it is deep, and no waves rise; the omniscience of all kinds too is thus—the wind of idle discourse cannot stir it. Second, all dharmas that can be spoken of by names, marks, letters, and words it can penetrate clearly and plainly without obstruction. Because it gathers together these two matters, existence and non-existence, it is named the omniscience of all kinds.

Someone says: the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unshared dharmas are all marks of wisdom; together they are named the omniscience of all kinds.

Again, someone says: because by the vajra samādhi, in sequence, unobstructed liberation is obtained, then whether great or small, far or near, deep or shallow, difficult or easy, there is not a single matter unknown.

By such immeasurable causes and conditions of every kind, it is named the omniscience of all kinds.

Treatise ② (continued): Once Cut Off There Is No Difference—the Sharpness or Bluntness of the Knife, the Slowness or Swiftness of Cutting

Subhūti, having heard these things, asked the Buddha: ‘Because wisdom is distinguished as higher, middle, and lower, is there then also a difference in the cutting off of the afflictions?’

The Buddha said: there is no difference. At the time of cutting off there is a difference; after the cutting off is finished there is no difference. It is like a knife that may be sharp or blunt: at the time of cutting there is slowness or swiftness, but once cut there is no difference. The Tathāgata's afflictions and habitual residues are all entirely cut off; the śrāvakas and pratyekabuddhas have only the afflictions exhausted, while the habitual residues still remain.

Subhūti asked the Buddha: ‘World-Honored One! These three kinds of cutting off—are they conditioned or unconditioned?’

The Buddha answered: all are unconditioned.

He asked further: ‘World-Honored One! Within unconditioned dharmas can a difference be found?’

The Buddha answered: this dharma is signless and immeasurable; how could a difference be found?

He asked further: ‘World-Honored One! If there is no difference, why is it said that in this kind of cutting off there is a remainder and in that kind of cutting off there is no remainder?’

Subhūti! This habitual residue is not named a true affliction.

Treatise ② (continued): The Habitual Residues of the Two Vehicles Are Not Exhausted—the Monkey's Leaping, the Calling of ‘Little Slave-girl’

There are those who, although they have cut off all afflictions, still show marks of affliction in body and in speech; ordinary people, having seen and heard these marks, then give rise to an impure mind. It is as the arhat Madhuvāsiṣṭha, who for five hundred lives was born among monkeys; now, although he has obtained arhatship, he still leaps and bounds among the trees, and foolish people seeing it give rise to contempt: this bhikṣu is just like a monkey! This arhat has no mind of affliction; he only still has his original habits. Again, it is as the arhat Pilindavatsa, who for five hundred lives was born among brahmins; because a mind of disdain had become habitual, although he had obtained arhatship, he still spoke to the spirit of the river Ganges, saying: Little slave-girl! Stop the flow! The god of the Ganges was angered and went to the Buddha to lay a complaint; the Buddha taught him to repent, yet he still called her ‘little slave-girl’ as before. Such habitual residues of the afflictions in deeds of body and deeds of speech the two vehicles do not cut off completely.

Treatise ② (continued): The Buddha's Habitual Residues Are Exhausted—Toward the Two Matters of Good and Ill His Mind Has neither Sorrow nor Joy

The Buddha has no such matters. It is as when a brahmin, foul-mouthed, at one time reviled the Buddha with five hundred matters, and the Buddha had no look of displeasure; this brahmin's mind became glad, and straightaway at one time he praised the Buddha with five hundred good matters, and the Buddha also had no look of joy. One should know that because the Buddha's habitual residues of the afflictions are exhausted, he makes no distinction between good and ill. Again, it is as when the Buddha first obtained the path, from his true and real merits a good name went forth filling the ten directions, which the Buddha alone knew of himself; and Sundarī, a woman of the brahmin ascetics, slandered the Buddha by her being killed, and an evil name spread abroad. Toward these two matters the Buddha's mind had no difference, and he neither sorrowed nor rejoiced. Again, it is as when he entered a village of brahmins and came out with an empty bowl; yet gods and humans made offerings of every kind. Again, it is as when for three months he ate horse-barley; and Śakra Devānām Indra, reverently, made offerings of heavenly food and drink. In the Aluopojia forest, among thorns and a cold wind, the Buddha passed the night there; and again, in the Garden of Joy, he sat upon the heavenly white jewel-stone, soft and smooth and glossy, and heavenly bedding was spread as well. Toward these good matters and ill matters his mind had neither sorrow nor joy. Again, it is as when Devadatta with a hateful mind struck at the Buddha with a rock, and Rāhula with a reverent mind joined his palms and bowed to the Buddha; toward these two persons the Buddha's mind was equal, as one cherishes one's own two eyes. Through such disturbances and vexations of every kind, the Buddha had no different thought; it is like true gold: burn it, grind it, forge it, cut it, its colour does not change at all. The Buddha passed through these many matters and his mind neither increased nor decreased—from this one can know that the buddhas' habitual residues of the afflictions, love and hatred and all the others, are entirely cut off.

Treatise ② (continued): The Sages of the Three Vehicles All Have Their Difference by Means of the Unconditioned Dharma

Subhūti's meaning is this: if within the real mark of all dharmas, whether it be the path or be nirvāṇa, all is without anything existent; if it is without anything existent, why is it still distinguished and said that this one, from the srota-āpanna up to the pratyekabuddha, has habitual residues not yet exhausted, and the Buddha's habitual residues are already exhausted?

The Buddha said: the sages of the three vehicles all have their difference by means of the unconditioned dharma. Although it is by the unconditioned that there is difference, it can only be spoken of within conditioned dharmas.

Subhūti wished to fix the Buddha's words, and so asked: ‘World-Honored One! Is it really by reason of the unconditioned dharma that there is difference?’

The Buddha answered: by reason of the words, names, and marks of worldly dharmas, distinctions can be made; within the foremost dharma there is no discrimination. Why? Within the highest meaning all paths of words are cut off, because all that the mind moves in is cut off. It is only because the fetters of the sages have been cut off that it is said there is a later limit. What is called the later limit is nirvāṇa without remainder.

Treatise ② (continued): The Prior Limit Is Unfindable, How Much Less the Later Limit

Subhūti asked: ‘World-Honored One! Because of the emptiness of specific marks of dharmas, even the prior limit is unfindable, how much less the later limit!’ Why? Because only if there is a prior limit is there a later limit.

The Buddha approved his meaning: it is because beings do not know the emptiness of specific marks of dharmas that it is said this is the prior limit, this is the later limit; within dharmas empty of specific marks, the prior limit and the later limit are both unfindable. Why? If there is birth first, and only afterwards old age and death—if there were birth apart from old age and death, that would be being born without dying, and this birth would be without cause and without condition; if there were old age and death first and only afterwards birth, then, when there is not yet birth, how could there be old age and death? Since before and after are both unfindable, at the same time is also unfindable—therefore it is said: within dharmas empty of specific marks, there is no prior limit and no later limit.

The Buddha said: Just so! Subhūti! The bodhisattva should practise prajñā by means of the dharma of the emptiness of specific marks, because he does not cling to inner dharmas, outer dharmas, and so on up to the Buddha's dharmas.

Treatise ② (continued): Why It Is Named Prajñā—Six Meanings of the Foremost Crossing

Someone asks: above, the mark of prajñāpāramitā has been spoken of constantly all along; why is it asked again now?

The answer: here it is not only the mark that is asked about; people constantly speak of prajñāpāramitā, and the question is by what meaning prajñāpāramitā is, after all, named prajñā.

The Buddha says: by the foremost crossing, reaching the further shore in all dharmas, it is named prajñāpāramitā.

What is called the foremost crossing means that the śrāvaka crosses by lower knowledge; the pratyekabuddha crosses by middle knowledge; the bodhisattva crosses by higher knowledge; therefore it is named the foremost crossing.

Again, the afflictions are of nine kinds, upper, middle, and lower each having three grades. Wisdom too is of nine kinds: the lower-lower wisdom is counted from the srota-āpanna of dull faculties, and so on up to the upper-lower, which is the foremost of the śrāvakas, such as Śāriputra and others; the upper-middle is the great pratyekabuddha; the upper-upper is the bodhisattva. Because one crosses by the upper-upper wisdom, it is named the foremost crossing.

The śrāvakas and pratyekabuddhas cross only by way of the general mark, and of the specific marks they know very little; the bodhisattva knows clearly and plainly both the general mark and the specific marks of all dharmas; therefore it is named the foremost crossing.

Again, when the bodhisattva crosses, his wisdom pervades all knowable dharmas; persons of the two vehicles cannot pervade the knowable dharmas. Therefore it is named the foremost crossing.

Again, what is called the foremost crossing means that the merit, the wisdom, the six perfections, and the thirty-seven limbs of the path of the Great Vehicle are all fulfilled and complete, and so it is a crossing of peace and security. Moreover, the buddhas of the ten directions, the great bodhisattvas, and the gods all come to assist, and one crosses in peace and security. It is as when a person rides a ship of the seven jewels, with the gear for the journey made firm and ready; on the ship there are all kinds of good food, there is a good guide, and moreover he meets a good wind blowing as he would wish—this is a good crossing; if a person crosses riding a raft of grass, full of terror, it is not named a good crossing.

Again, the Buddha says: persons of the three vehicles, by this prajñāpāramitā, cross to the further shore, nirvāṇa, and extinguish all sorrow and suffering—by reason of this meaning it is named prajñāpāramitā.

Again, within this prajñāpāramitā, all dharmas, whether inner or outer, great or small, when reflected on, weighed, distinguished, and investigated, and so on down to the fineness of an atom, are not found to be firm and real. Once one has reached the atom, it cannot be distinguished further; mind and mental-factor dharmas, and so on down to within a single thought, also cannot be distinguished. Within this prajñāpāramitā, the two dharmas of mind and form are both broken up; investigated, they are not found to be firm and real. By reason of this meaning it is named prajñāpāramitā.

Again, prajñā names wisdom; pāramitā names reaching the further shore. The further shore means exhausting the limit of all wisdom. Wisdom names the mark that cannot be broken up; the mark that cannot be broken up is precisely suchness, the nature of dharmas, and the limit of reality, which, because they are true and real, cannot be broken up. These three matters are all gathered into prajñā, and therefore it is named prajñāpāramitā.

Again, within prajñāpāramitā there is not one dharma that with another dharma is joined or dispersed, because of ultimate emptiness. This prajñā is without form, without shape, without resistance, of one mark, which is to say the signless—this meaning is as spoken of earlier.

By such causes and conditions of every kind, therefore, it is named the meaning of prajñā.

Treatise ② (continued): The Power of Prajñā—It Can Illuminate What the Sun and Moon Do Not Illuminate

Now the power of prajñā should be spoken of: namely, prajñā can give rise to all wisdom, meditative concentration, and such dharmas; it can give rise to all the eloquence of delighting in speech; because of the power of prajñā, one expounds a single phrase with every kind of adornment, and though the kalpas be exhausted it cannot be exhaustively spoken; where the stars, the sun, and the moon do not reach to shine, prajñā can illuminate, because it can break the darkness of wrong views and ignorance.

Māra or Māra's people, those who seek the śrāvaka and pratyekabuddha, those of the outside paths, and evil persons all cannot break it up. Why? Because when the bodhisattva practises prajñā, these evil persons are all unfindable within prajñā.

Again, if the practitioner with a single mind believes and receives it and recites it, the evils find no opening, how much less when he rightly recollects it and practises as it says! Just so, Subhūti! the bodhisattva should practise the meaning of prajñā.

Treatise ② (continued): The Meaning of Prajñā—among the Ten Knowledges Only the Knowledge of Things as They Really Are Is like the Wish-fulfilling Jewel

What is called the meaning of prajñā is the meaning of impermanence; the meaning of suffering, emptiness, and non-self; the meaning of the knowledges of the four truths, the knowledge of exhaustion, the knowledge of non-arising, dharma-knowledge, subsequent knowledge, worldly knowledge, the knowledge of others' minds, and the knowledge of things as they really are—for the sake of these meanings one should practise prajñā. This prajñā is like the great sea, in which there are all kinds of jewels, some great and some small, and among them only one is the wish-fulfilling jewel; prajñāpāramitā too has all kinds of jewels of wisdom—the four noble practices beginning with impermanence, and the ten knowledges—and among them only the knowledge of things as they really are is like that wish-fulfilling jewel.

Someone asks: as is said in an earlier chapter: if one practises by way of permanence, or by way of impermanence and the like, it is not named practising prajñāpāramitā. Why is it now said that because one practises the meaning of impermanence and the like, one should practise prajñāpāramitā?

The answer: I have already answered this earlier—impermanence is of two kinds: if with a clinging mind one makes idle discourse of impermanence, this is not named practising prajñā; if with a mind without clinging one does not make idle discourse of impermanence, and, in order to break the inversion of permanence, also does not of oneself give rise to a clinging mind, only this is named practising prajñā.

Someone asks: in the three baskets there are only the ten knowledges; why is there here the knowledge of things as they really are?

The answer: it is precisely for this reason that it is named the Great Vehicle! The great Dharma can contain and receive the small dharma; the small dharma cannot contain and receive the great Dharma.

Someone asks: the ten knowledges each have their own substance and mark; what mark then does the knowledge of things as they really are have?

The answer: someone says that being able to know the real mark of all dharmas—namely suchness, the nature of dharmas, and the limit of reality—this is named the mark of the knowledge of things as they really are.

Here the Buddha says: the knowledge of things as they really are is obtained only by the buddhas. Why? Persons whose afflictions are not yet exhausted still have ignorance, and so cannot know things as they really are. The two vehicles and the great bodhisattvas, because their habitual residues are not yet exhausted, cannot know pervasively all dharmas and all kinds, and so theirs is not named the knowledge of things as they really are; only the buddhas, because in them all ignorance is removed with nothing left over, can know things as they really are.

Treatise ② (continued): The Two Kinds of the Knowledge of Things as They Really Are—the Brightness of the Later Lamp Increases Still More

Someone asks: if apart from the Buddha there is no other who knows things as they really are, then how do the two vehicles obtain nirvāṇa, and how do the great bodhisattvas obtain the acceptance of non-arising?

The answer: the knowledge of things as they really are is of two kinds—the first is pervading and complete, the second is not yet complete. The complete is the Buddha's; the incomplete is that of the two vehicles and the great bodhisattvas. It is as in a dark room, because there is something to be done, a lamp is lit, and what was to be done is already accomplished; afterwards another lamp is added, and the brightness increases still more. The darkness has two portions: one portion is what the first lamp has already removed; the second portion is what the later lamp removes. The second portion of darkness was together with the brightness of the first lamp; if it were not so, the second lamp would be of no use. Just so, although the wisdom of the two vehicles and the great bodhisattvas has already broken ignorance, the portion of ignorance that the Buddha's wisdom removes is what these persons cannot remove. Yet it cannot be said that the first lamp gave no illumination. Likewise, it also cannot be said that the wisdom of the two vehicles and the bodhisattvas is the pervading knowledge of things as they really are. The pervading knowledge of things as they really are is the Buddha's; the knowledge of things as they really are simply is shared by the two vehicles and the bodhisattvas.

Treatise ② (continued): Benefit and Non-benefit—within the Mark of the One Suchness There Is neither Benefit nor Non-benefit

At that time Subhūti asked the Buddha: ‘World-Honored One! If within deep prajñā benefit and non-benefit are both unfindable, why is it said that the bodhisattva practises prajñā for the sake of the benefit of deep prajñā?’

The Buddha answered: what is said—that greed and the other afflictions are non-benefit and should not be practised—means that dharmas have three divisions: greed and the other afflictions are non-benefit; the six perfections and the other wholesome dharmas are benefit; form and such dharmas, because they are indeterminate, are neither benefit nor non-benefit. A person gives rise to a mind of resentment and hatred toward the afflictions and toward those who practise the afflictions; gives rise to a mind of love toward the six perfections and the other wholesome dharmas and toward those who practise wholesome dharmas; and toward form and such indeterminate dharmas and toward those who practise indeterminate dharmas, gives rise to a deluded mind. As is said in the sūtra: when ordinary people receive pleasure, a greedy mind arises; when they receive suffering, a hating mind arises; when they receive what is neither suffering nor pleasure, a deluded mind arises. Therefore it is said: the bodhisattva should have this thought—greed and the like are non-benefit, and one should not keep them in mind as right or wrong. As is said at length in the sūtra. Here the Buddha himself states the causes and conditions: evil dharmas, wholesome dharmas, and indeterminate dharmas are alike of the mark of the one suchness, without benefit and non-benefit, because the mark of suchness is without duality and without discrimination.

Again, when the Buddha obtained the path, he did not see a single dharma that was benefit or was non-benefit.

The real mark of all dharmas, whether there is a Buddha or there is no Buddha, always abides; it does not make benefit and does not make non-benefit. If one can know it thus, that is benefit; it is only in order to break the discriminating mind that it is said that neither benefit nor non-benefit should be practised.

Just so, Subhūti! the bodhisattva should practise this prajñāpāramitā that is apart from benefit and non-benefit.

Treatise ② (continued): The Simile of Space—It Is a Non-existent Dharma, and yet the World by Means of It Has Something It Does

Subhūti asked further: ‘For what reason is prajñā neither benefit nor non-benefit?’

The Buddha answered: because all dharmas are of the mark of non-action and non-rising, there is nothing at all they can make; how could prajñāpāramitā make benefit or non-benefit?

Subhūti asked further: ‘World-Honored One! If all the buddhas and their disciples take the unconditioned dharma as benefit, why does the Buddha say that prajñāpāramitā cannot make benefit or non-benefit?’

The Buddha answered: although all the sages take the unconditioned dharma as benefit, they do not make benefit or non-benefit, because there is no increase and no decrease.

Here a simile is stated: as the suchness of space cannot benefit beings and also cannot harm beings—space, being a non-existent dharma, is without benefit and non-benefit; how much less the suchness of space! Although space is a non-existent dharma, all the world, by reason of space, is able to have something it does; prajñāpāramitā too is thus: although it is signless and unconditioned, yet by reason of prajñā one can practise the five perfections and all the dharmas of the Buddha path. It is because of the clinging mind that it is said that prajñā is without benefit and non-benefit; it is because of the mind without clinging that the foremost real meaning is spoken of. By reason of worldly truth it is said that there is benefit; within the highest meaning there is no benefit.

Treatise ② (continued): Duality and Non-duality Are Both Nothing to Be Attained—Nothing to Be Attained Is Precisely Attaining

Again, prajñā is of two kinds—the first is conditioned, the second is unconditioned. Training in the conditioned prajñā, one can fulfil the six perfections and abide within the ten grounds; training in the unconditioned prajñā, one extinguishes all the afflictions and their habitual residues and accomplishes the Buddha path.

Now Subhūti asked the Buddha: ‘World-Honored One! The bodhisattva trains in the unconditioned prajñā and obtains omniscience; why is it said to be without benefit?’

The Buddha answered: although he obtains sarvajñā, he does not obtain it by reason of two dharmas. What is called discriminating and grasping at marks is named two dharmas.

He asked further: ‘Can the non-dual dharma obtain the non-dual dharma?’

The Buddha answered: No! Why? The non-dual dharma is precisely the unconditioned; the unconditioned has no mark of obtaining or not obtaining, because this unconditioned dharma cannot be practised.

He asked further: ‘If one cannot obtain it by the non-dual dharma, can one obtain the non-dual dharma by two dharmas?’

The answer: No! Why? Because two dharmas are false and deceptive, not real—how could one practise the unreal and obtain the true and real dharma?

He asked further: ‘World-Honored One! If it is neither by duality nor by non-duality, then how is one to obtain the omniscience of all kinds?’

The Buddha answered: nothing to be attained is precisely attaining.

The duality and non-duality spoken of here are non-discrimination, and are all nothing to be attained. This nothing to be attained is not practised by way of something to be attained. Although one practises conditioned dharmas and obtains this nothing to be attained, because the mind does not grasp at marks, it is nothing to be attained. Why? Because one practises in accord with emptiness, the signless, and non-action.

Fascicle eighty-four of the Mahāprajñāpāramitā-upadeśa ends here.

This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the seventy-first chapter, "The Tree of the Path", composed by the noble Bodhisattva Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in the eighty-fifth fascicle.

Sūtra ①: Subhūti Praises the Great Difficulty of Planting a Tree in Space, and the Buddha Takes Tree-Planting as a Simile to Make Clear That the Buddha-Tree Is Accomplished and Benefits Beings with Its Leaves, Flowers, and Fruit; the Bodhisattva as a Buddha, and the Tathāgata Spoken of by Reason of Suchness; the Sequence of Training in Suchness-Prajñā; One Who Practises as Taught Should Receive the Homage of the World; the Sixfold Weighing of the Bodhisattva Who Has First Aroused Intent; He Should Keep in Mind the Omniscience of All Kinds, and Its Object, Dominant Condition, Practice, and Mark; the Omniscience of All Kinds, and Form and So On up to the Marks of the Conditioned and the Unconditioned, Are All Non-existent Dharmas; Because Self-Nature Is Non-existent, This Is Called a Non-existent Dharma; Practising the Six Perfections within Being without Nature Is the Power of Skilful Means; Dharmas Are Separated from the Nature of Dharmas, and yet by Worldly Truth One Shows Whether They Exist or Do Not Exist; Worldly Truth and the Truth of the Highest Meaning Are without Difference

Subhūti said to the Buddha: ‘World-Honored One! This prajñāpāramitā is very deep! World-Honored One! The bodhisattva-mahāsattvas do not find beings, and yet for the sake of beings seek anuttarā samyaksaṃbodhi; this is a very hard thing! World-Honored One! It is as a person wishing to plant a tree in space; this is a very hard thing! World-Honored One! The bodhisattva-mahāsattva is also like this: for the sake of beings he seeks anuttarā samyaksaṃbodhi, and beings too are unfindable.’

The Buddha told Subhūti: ‘Just so! Just so! What the bodhisattva-mahāsattvas do is very hard: for the sake of beings they seek anuttarā samyaksaṃbodhi, and deliver beings who cling to the inversion of I and self. Subhūti! It is as a person plants a tree, not recognising the tree's root, trunk, branches, leaves, flowers, and fruit, and yet only cherishes and guards it and waters it; little by little it grows large, flowers, leaves, and fruit are all accomplished, and the person who planted the tree obtains the use of them all. Like this, Subhūti, the bodhisattva-mahāsattvas, for the sake of beings, seek anuttarā samyaksaṃbodhi, little by little practise the six perfections, obtain the omniscience of all kinds, accomplish the Buddha-tree, and with the tree's leaves, flowers, and fruit benefit beings. Subhūti! What is the leaves benefiting beings? Because of the bodhisattva-mahāsattva, beings obtain freedom from the three evil destinies; this is the leaves benefiting beings. What is the flowers benefiting beings? Because of the bodhisattva, beings obtain birth in the great clans of the kṣatriyas, the great clans of the brahmins, the great families of the householders, the abode of the Heaven of the Four Heavenly Kings, and so on up to the abode of the heaven of neither perception nor non-perception; this is the flowers benefiting beings. What is the fruit benefiting beings? This bodhisattva obtains the omniscience of all kinds and causes beings to obtain the fruit of the srota-āpanna, the fruit of the sakṛdāgāmin, the fruit of the anāgāmin, the fruit of the arhat, the pratyekabuddha path, and the Buddha path; these beings, little by little, by the dharmas of the three vehicles, attain parinirvāṇa within nirvāṇa without remainder; this is the fruit benefiting beings. This bodhisattva-mahāsattva does not find the real dharma of beings, and yet delivers beings, causing them to be free from clinging to self and to inversion, and has this thought: 「一切諸法中無眾生，我所為眾生求一切種智，是眾生實不可得。」 tr. "Within all dharmas there are no beings; the beings for whose sake I seek the omniscience of all kinds are really unfindable."’

Subhūti said to the Buddha: ‘World-Honored One! It should be known that this bodhisattva is as a Buddha. Why? Because of this bodhisattva, all the seeds of the hells, all the seeds of the animals, and all the seeds of the hungry ghosts are cut off; all the difficulties are cut off; all the paths of the poor, the low, and the mean are cut off; all of the desire realm, the form realm, and the formless realm is cut off.’

The Buddha said: ‘Just so! Just so! Subhūti! It should be known that this bodhisattva-mahāsattva is as a Buddha. Subhūti! If the bodhisattva-mahāsattvas did not arouse the mind to seek anuttarā samyaksaṃbodhi, the world would have no buddhas of the past, the future, and the present, and the world would also have no pratyekabuddhas, arhats, anāgāmins, sakṛdāgāmins, or srota-āpannas; and the three evil destinies and the three realms would have no time of being cut off. Subhūti! As for what you said, 「是菩薩摩訶薩當知如佛」 tr. "this bodhisattva-mahāsattva should be known to be as a Buddha", just so! Just so! Subhūti! It should be known that this bodhisattva really is as a Buddha. Why? By reason of suchness the Tathāgata is spoken of; by reason of suchness the pratyekabuddha, the arhat, and all the worthies and sages are spoken of; by reason of suchness form and so on up to consciousness are spoken of; by reason of suchness all dharmas and so on up to the conditioned nature and the unconditioned nature are spoken of. These suchnesses are, in reality, without difference; for this reason it is named suchness. The bodhisattva-mahāsattvas train in this suchness, obtain the omniscience of all kinds, and obtain the name Tathāgata. By reason of these causes and conditions it is said that the bodhisattva-mahāsattva should be known to be as a Buddha: it is by reason of the mark of suchness. Like this, Subhūti, the bodhisattva-mahāsattva should train in suchness-prajñāpāramitā!

‘When the bodhisattva trains in suchness-prajñāpāramitā, he is then able to train in the suchness of all dharmas; training in the suchness of all dharmas, he obtains the fulfilment of the suchness of all dharmas; having fulfilled the suchness of all dharmas, abiding in the suchness of all dharmas, he obtains mastery; having obtained mastery abiding in the suchness of all dharmas, he knows well the faculties of all beings; having known well the faculties of all beings, he knows the completeness of the faculties of all beings; having known the completeness of the faculties of all beings, he also knows the causes and conditions of the deeds of all beings; having known the causes and conditions of the deeds of all beings, he obtains the fulfilment of the knowledge from vows; having obtained the fulfilment of the knowledge from vows, he purifies the wisdom of the three times; having purified the wisdom of the three times, he greatly benefits all beings; having greatly benefited all beings, he purifies buddha-lands; having purified buddha-lands, he obtains the omniscience of all kinds; having obtained the omniscience of all kinds, he turns the wheel of the Dharma; having turned the wheel of the Dharma, he establishes beings in the three vehicles and causes them to enter nirvāṇa without remainder. Like this, Subhūti, the bodhisattva-mahāsattva who wishes to obtain all merits, benefiting himself and benefiting others, should arouse the mind of anuttarā samyaksaṃbodhi.’

Subhūti said to the Buddha: ‘World-Honored One! These bodhisattva-mahāsattvas are able to practise the deep prajñāpāramitā as taught; the gods, humans, and asuras of all the world should pay homage to them.’

The Buddha told Subhūti: ‘Just so! Just so! This bodhisattva-mahāsattva is able to practise the deep prajñāpāramitā as taught; the gods, humans, and asuras of all the world should pay homage to him.’

‘World-Honored One! This bodhisattva-mahāsattva who has first aroused intent seeks anuttarā samyaksaṃbodhi for the sake of beings; how much merit does he obtain?’

The Buddha told Subhūti: ‘If the beings within a thousand lands all aroused the intent of the śrāvaka and the pratyekabuddha, what do you think? Is their merit much or not?’

Subhūti said: ‘Very much, and immeasurable!’

The Buddha told Subhūti: ‘Their merit does not come up to that of the bodhisattva-mahāsattva who has first aroused intent, by a hundredfold, a thousandfold, a vast koṭi of myriads-fold, and so on up to being beyond the reach of calculation and simile. Why? Because those who arouse the intent of the śrāvaka and the pratyekabuddha all come forth because of the bodhisattva; the bodhisattva never comes forth because of the śrāvaka and the pratyekabuddha. Within the middle two-thousand world and the three-thousand great-thousand world it is also like this. Leave aside those within this three-thousand great-thousand world who abide on the grounds of the śrāvaka and the pratyekabuddha. If the beings within the three-thousand great-thousand world all abode on the ground of dry wisdom, would their merit be much or not?’

Subhūti said: ‘Very much, and immeasurable!’

The Buddha said: ‘It does not come up to that of the bodhisattva who has first aroused intent, by a hundredfold, a thousandfold, a vast koṭi of myriads-fold, and so on up to being beyond the reach of calculation and simile. Leave aside these beings who abide on the ground of dry wisdom. If the beings within the three-thousand great-thousand world all abode on the ground of the stage of nature, the ground of the person of the eight, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, and the pratyekabuddha ground, all this merit, if one wished to compare it with the bodhisattva who has first aroused intent, falls short by a hundredfold, a thousandfold, a vast koṭi of myriads-fold, and so on up to being beyond the reach of calculation and simile. Subhūti! If there were bodhisattvas who have first aroused intent within the three-thousand great-thousand world, they do not come up to the bodhisattva who has entered the position of dharmas, by a hundred-thousand-myriad-fold, a vast koṭi of myriads-fold, and so on up to being beyond the reach of calculation and simile. If there were bodhisattvas who have entered the position of dharmas within the three-thousand great-thousand world, they do not come up to the bodhisattva who is turned towards the Buddha path, by a hundred-thousand-myriad-fold, a vast koṭi of myriads-fold, and so on up to being beyond the reach of calculation and simile. If there were bodhisattvas who are turned towards the Buddha path within the three-thousand great-thousand world, they do not come up to the merit of the Buddha, by a hundred-thousand-myriad-fold, a vast koṭi of myriads-fold, and so on up to being beyond the reach of calculation and simile.’

Subhūti said to the Buddha: ‘World-Honored One! What dharma should the bodhisattva-mahāsattva of the first arousing of the mind keep in mind?’

The Buddha said: ‘He should keep in mind the omniscience of all kinds.’

Subhūti said: ‘What is the omniscience of all kinds? What does the omniscience of all kinds have as its object? What as its dominant condition? What as its practice? What as its mark?’

The Buddha told Subhūti: ‘The omniscience of all kinds is without anything existent, without perception, without thought, without arising, without showing. As to what Subhūti asked, 「一切種智何等緣？何等增上？何等行？何等相？」 tr. "The omniscience of all kinds—what is its object? What is its dominant condition? What is its practice? What is its mark?"—Subhūti! The omniscience of all kinds has the non-existent dharma as its object, thought as its dominant condition, quiescence as its practice, and the signless as its mark. Subhūti! This is called the object, the dominant condition, the practice, and the mark of the omniscience of all kinds.’

Subhūti said to the Buddha: ‘World-Honored One! Is it only the omniscience of all kinds that is a non-existent dharma, or are form, feeling, perception, constructions, and consciousness also non-existent dharmas? Are inner dharmas and outer dharmas also non-existent dharmas? Are the four dhyānas, the four immeasurable minds, and the four formless absorptions; the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path; the emptiness samādhi, the signless samādhi, and the non-action samādhi; the eight liberations and the nine successive absorptions; the Buddha's ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unshared dharmas; great kindness, great compassion, great joy, and great equanimity; the first supernormal power, the second, the third, the fourth, the fifth, and the sixth supernormal power; the mark of the conditioned and the mark of the unconditioned also non-existent dharmas?’

The Buddha told Subhūti: ‘Form too is a non-existent dharma, and so on up to: the mark of the conditioned and the mark of the unconditioned too are non-existent dharmas.’

Subhūti said: ‘World-Honored One! By reason of what causes and conditions is the omniscience of all kinds a non-existent dharma, and form a non-existent dharma, and so on up to the mark of the conditioned and the mark of the unconditioned also non-existent dharmas?’

The Buddha said: ‘Because the self-nature of the omniscience of all kinds is non-existent. If the self-nature of a dharma is non-existent, this is called a non-existent dharma. Form and so on up to the mark of the conditioned and the mark of the unconditioned are also like this.’

‘World-Honored One! By reason of what causes and conditions is the self-nature of dharmas non-existent?’

The Buddha said: ‘Because dharmas are born from the coming together of causes and conditions, within the dharma that is born there is no self-nature; if there is no self-nature, this is called a non-existent dharma. For this reason, Subhūti, the bodhisattva-mahāsattva should know that all dharmas are without nature. Why? Because all dharmas are empty of self-nature; for this reason it should be known that all dharmas are without nature.’

Subhūti said to the Buddha: ‘World-Honored One! If all dharmas are without nature, by what power of skilful means is the bodhisattva who has first aroused intent able to practise dānapāramitā, purify buddha-worlds, and bring beings to accomplishment? Able to practise śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā; to practise the first dhyāna and so on up to the fourth dhyāna; to practise the mind of kindness and so on up to the mind of equanimity; to practise the sphere of boundless space and so on up to the sphere of neither perception nor non-perception; to practise inner emptiness and so on up to the emptiness of non-existent and existent dharmas; to practise the four foundations of mindfulness and so on up to the eightfold noble path; to practise the emptiness samādhi, the signless samādhi, and the non-action samādhi; to practise the eight liberations and the nine successive absorptions; to practise the Buddha's ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, great kindness and great compassion; able to practise the omniscience of all kinds, purify buddha-worlds, and bring beings to accomplishment?’

The Buddha told Subhūti: ‘The bodhisattva-mahāsattva is able to train in dharmas' being without nature, and is also able to purify buddha-worlds and bring beings to accomplishment, and knows that worlds and beings are also without nature; this is precisely the power of skilful means. Subhūti! This bodhisattva-mahāsattva practises dānapāramitā and cultivates and trains in the Buddha path; practises śīlapāramitā and cultivates and trains in the Buddha path; practises kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā and cultivates and trains in the Buddha path; and so on up to practising the omniscience of all kinds and cultivating and training in the Buddha path; and he also knows that the Buddha path is without nature. This bodhisattva-mahāsattva practises the six perfections and cultivates and trains in the Buddha path, and so on up to: while he has not yet accomplished the Buddha's ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, great kindness and great compassion, and the omniscience of all kinds, this is cultivating and training in the Buddha path, and he is able to fulfil the causes and conditions of the Buddha path; having fulfilled the causes and conditions of the Buddha path, with the wisdom associated with a single thought he obtains the omniscience of all kinds; at that time all the afflictions and their habitual residues are forever exhausted, because they no longer arise. At this time, with the Buddha-eye he looks over the three-thousand great-thousand world: even a non-existent dharma is unfindable, how much less an existent dharma! Like this, Subhūti, the bodhisattva-mahāsattva should practise the prajñāpāramitā that is without nature. Subhūti! This is called the bodhisattva-mahāsattva's power of skilful means. Even a non-existent dharma is unfindable, how much less an existent dharma! Subhūti! When this bodhisattva-mahāsattva is giving, even a non-existent dharma of the giving is unfindable, how much less an existent dharma! Of the one who receives the gift and of the bodhisattva's mind, even a non-existent dharma is not known, how much less an existent dharma! And so on up to the omniscience of all kinds: of the one who obtains, the dharma obtained, and the place of obtaining, even a non-existent dharma is not known, how much less an existent dharma! Why? The original nature of all dharmas is just so. It is not made by the Buddha, not made by the śrāvakas and pratyekabuddhas, nor made by any other person, because all dharmas have no maker.’

Subhūti said to the Buddha: ‘World-Honored One! Are dharmas separated from the nature of dharmas?’

The Buddha said: ‘Just so! Just so! Dharmas are separated from the nature of dharmas.’

‘World-Honored One! If dharmas are separated from the nature of dharmas, how can a separated dharma know of a separated dharma whether it exists or does not exist? Why? A non-existent dharma cannot know a non-existent dharma, an existent dharma cannot know an existent dharma; a non-existent dharma cannot know an existent dharma, an existent dharma cannot know a non-existent dharma. World-Honored One! Like this, all dharmas are of the mark of being without anything existent; how does the bodhisattva-mahāsattva make this distinction, saying that this dharma exists or does not exist?’

The Buddha said: ‘It is by reason of worldly truth that the bodhisattva-mahāsattva shows beings that it exists or does not exist, not by the highest meaning.’

‘World-Honored One! Is there a difference between worldly truth and the truth of the highest meaning?’

‘Subhūti! Worldly truth and the truth of the highest meaning are without difference. Why? The suchness of worldly truth is precisely the suchness of the truth of the highest meaning. Because beings do not know and do not see this suchness, the bodhisattva-mahāsattva, by worldly truth, shows that it exists or does not exist. Furthermore, Subhūti! Because beings cling to marks within the five aggregates of clinging, they do not know what is without anything existent; for the sake of these beings he shows that it exists or does not exist, causing them to know the pure being without anything existent. Like this, Subhūti, the bodhisattva-mahāsattva should practise prajñāpāramitā thus.’

Treatise ①: Explaining the Leaves, Flowers, and Fruit of the Tree Simile; the Meaning of ‘As a Buddha’, and the Question and Answer on Why the Animals Have Suchness and yet Are Not Named as a Buddha; the Faculties Complete, and the Power and Function of the Five Faculties; Knowing the Causes and Conditions of Deeds, and the Supernormal Power of Former Lives, the Knowledge from Vows, and the Wisdom of the Three Times; the Fourfold Pleasure of Keeping the Omniscience of All Kinds in Mind; the Question and Answer on Why Thought Alone Is Called Dominant; Training within the Nature of Dharmas That Is without Anything Existent, and the Simile of Recovering the Pearls by Lightning; the One Who Obtains, the Dharma Obtained, and the Place of Obtaining Are All without Anything Existent; If Existence Is Not Real, How Should Non-existence Be Real; the Suchness of Worldly Convention Is Precisely the Suchness of the Highest Meaning, and the ‘Furthermore’ on Clinging within the Five Aggregates of Clinging

The treatise-author explains:

Subhūti, having heard from the Buddha that nothing to be attained is precisely attainment, exclaimed that such a thing had never been, and said to the Buddha: 「世尊！是般若甚深！」 tr. "World-Honored One! This prajñā is very deep!" As is said at length in the sūtra.

The tree is taken as the simile; leaves, flowers, and fruit go from thin to thick. As the shade of the tree's leaves: in the time of heat one obtains coolness and pleasure; beings, by the shade of the bodhisattva's tree of the path, obtain freedom from the hot suffering of the three evil destinies. Why? Because evil is kept off. As the flowers, fine in colour, pure in fragrance, and soft to the touch: beings, because the bodhisattva teaches and transforms them by giving and upholding the precepts, receive merit and pleasure among humans and gods. As the tree's fruit, with colour, with fragrance, with flavour, with strength: beings, because of the bodhisattva, obtain the fruits of the noble path, such as that of the srota-āpanna.

Subhūti, hearing these words, rejoiced and said: 「是菩薩如佛無異。」 tr. "This bodhisattva is as a Buddha, without difference." Here Subhūti himself states the causes and conditions: 「因菩薩故斷地獄等惡道。」 tr. "Because of the bodhisattva, the evil destinies such as the hells are cut off."

The Buddha approved his meaning and further stated the causes and conditions: 「須菩提！若菩薩不發心求阿耨多羅三藐三菩提，乃至三界無斷時。」 tr. "Subhūti! If the bodhisattva did not arouse the mind to seek anuttarā samyaksaṃbodhi, and so on up to: the three realms would have no time of being cut off."

Furthermore, because of obtaining the suchness of dharmas one is called Tathāgata, and so on up to being called srota-āpanna; because of suchness form and so on up to the unconditioned nature are spoken of; these suchnesses of dharmas are all one and without difference. The bodhisattva trains in this suchness and will certainly obtain sarvajñā; therefore it is said that he is as a Buddha, without difference. It is not because my mind covets and prizes the bodhisattva that I say he is as a Buddha; it is because he obtains suchness that he is said to be as a Buddha. This suchness is in the Buddha and is also in the bodhisattva; because it is the same one mark, this is called the bodhisattva being as a Buddha. Apart from suchness, there is no further dharma that does not enter suchness.

The treatise-author asks:

If it is because of being the same one suchness that the bodhisattva is said to be as a Buddha, then down to the animals too there is this suchness; why are they not called as a Buddha?

The treatise-author answers:

Though the animals also have suchness, it is because the causes and conditions have not yet come forth, and because they cannot benefit beings and cannot practise suchness up to sarvajñā.

Like this, Subhūti, the bodhisattva should train in this suchness-prajñāpāramitā; because the bodhisattva trains in this suchness-prajñāpāramitā, he is then able to fulfil the suchness of all dharmas. Fulfilling is called obtaining the real mark of all dharmas, being able by all kinds of Dharma-gates to bring beings to understanding. Because he obtains fulfilment, he obtains mastery in the suchness of all dharmas; having obtained this mastery in the suchness of dharmas, he is able to know well the faculties of beings; because he is able to know well the faculties of beings, he is able to know the completeness of the faculties of beings. What are called the faculties are the five wholesome roots, faith and the rest, which persons of the three vehicles each have. He is able to distinguish: this person has them, this person does not have them; this person has obtained their power, this person has not obtained their power. What is called complete is that the roots of goodness such as faith are complete; such a person is able to leave the world. When the faculty of faith obtains its power, he is then certainly able to receive and uphold without doubt; by the power of vigour, though he has not yet seen the Dharma, he seeks the path with a single mind, not sparing body or life, without resting and without ceasing; by the power of mindfulness he constantly recollects his teacher's teaching—when wholesome dharmas come he lets them in, when evil dharmas come he does not let them in, like a gatekeeper; by the power of concentration he collects the mind in one place and does not move, so as to help accomplish wisdom; by the power of wisdom he is able to contemplate the marks of dharmas as they really are.

There are two kinds of obtaining the faculties: first, in the body of a person of the great mind, they become bodhisattva faculties; second, in the body of a person of small mind, they become faculties of the Small Vehicle. Obtaining these complete faculties, he can then be delivered.

Or there is a bodhisattva who sees that a person, though he has obtained the five faculties such as faith, still cannot be delivered, because the sins of his evil deeds of former lives are heavy; therefore it says 「知一切眾生業因緣」 tr. "knows the causes and conditions of the deeds of all beings".

Wishing to know the causes and conditions of deeds through countless kalpas, one must obtain the supernormal power of former lives; having known, he then tells beings of the causes and conditions of their past sinful deeds. Because of these past sins, beings do not give rise to fear; therefore he seeks the knowledge from vows, wishing to know the matters of the three times; having known, he then tells beings of the causes and conditions of the sinful deeds of the future age: that they will fall into the hells. When beings have heard it, their minds become afraid; having become afraid, their minds are tamed and easy to deliver. If beings wish to know the causes and conditions of the rewards of merit in the future age, when he has told them, they give rise to joy and can be delivered. Therefore it says that having known the causes and conditions of deeds, the knowledge from vows is fulfilled.

Because the knowledge from vows is fulfilled, he obtains the purity of the wisdom of the three times, penetrating without obstruction: he knows the good and evil deeds of the past, and also knows the good and evil retributions of the future, knows the keenness and dullness of the faculties of beings in the present, and then expounds the Dharma to teach and transform them, benefiting much and not in vain. Because he greatly benefits beings, he is able to purify buddha-lands; having purified buddha-lands, he obtains the omniscience of all kinds; because he has obtained the omniscience of all kinds, he turns the wheel of the Dharma; having turned the wheel of the Dharma, he establishes beings by the three vehicles and causes them to enter nirvāṇa without remainder.

Such benefits as these all come from within training in suchness; therefore the Buddha says: 「菩薩欲得一切功德，自利利人，當發阿耨多羅三藐三菩提心。」 tr. "The bodhisattva who wishes to obtain all merits, benefiting himself and benefiting others, should arouse the mind of anuttarā samyaksaṃbodhi."

Subhūti, hearing that this bodhisattva's merits are very many, said to the Buddha: 「世尊！菩薩能如說行般若波羅蜜，一切世間應當作禮。」 tr. "World-Honored One! If the bodhisattva is able to practise prajñāpāramitā as taught, all the world should pay homage to him." As is said at length in the sūtra, distinguishing the merits of the bodhisattva who has first aroused intent.

At that time Subhūti knew that this very deep prajñā is without recollection and imagining and is not what a beginner obtains; therefore he asked the Buddha: 「初發心菩薩，應念何等法？」 tr. "What dharma should the bodhisattva of the first arousing of the mind keep in mind?"

The Buddha answered: 「應念一切種智。」 tr. "He should keep in mind the omniscience of all kinds." What is called the omniscience of all kinds—anuttarā samyaksaṃbodhi, sarvajñā, the Buddha-dharma, the Buddha path—these are all other names for the omniscience of all kinds.

The treatise-author asks:

Why does the Buddha answer, saying 「念一切種智」 tr. "keep in mind the omniscience of all kinds"?

The treatise-author answers:

The bodhisattva who has first aroused intent has not yet obtained deep wisdom; since he has already given up the pleasures of the five desires of the world, the Buddha teaches him to bind his mind and keep sarvajñā in mind; he should have this thought: 「雖捨小雜樂，當得清淨大樂；捨顛倒虛誑樂，得實樂；捨繫縛樂，得解脫樂；捨獨善樂，得共一切眾生善樂。」 tr. "Though you give up small and mixed pleasures, you will obtain pure and great pleasure; giving up inverted, false, and deceptive pleasure, you obtain real pleasure; giving up the pleasure of bondage, you obtain the pleasure of liberation; giving up the pleasure of being good alone, you obtain the pleasure of being good in common with all beings." Because of obtaining such benefits as these, the Buddha teaches the person who has first aroused intent constantly to keep sarvajñā in mind.

Subhūti asked: 「世尊！是一切種智，為是有法？為是無法？何等緣？何等增上？何等行？何等相？」 tr. "World-Honored One! This omniscience of all kinds—is it an existent dharma? Is it a non-existent dharma? What is its object? What is its dominant condition? What is its practice? What is its mark?"

The Buddha answered: 「須菩提！一切種智無所有。無所有名非法，無生無滅。諸法如實緣亦無所有，念為增上，寂滅為行，無相為相。」 tr. "Subhūti! The omniscience of all kinds is without anything existent. What is without anything existent is called not a dharma, without arising and without ceasing. Its object, the suchness and reality of dharmas, is also without anything existent; thought is its dominant condition, quiescence its practice, the signless its mark."

The treatise-author asks:

Since all is ultimate emptiness, why is thought alone said to be dominant?

The treatise-author answers:

Dharmas each have their own power and function; the Buddha's wisdom is ultimate emptiness; suchness, the nature of dharmas, and the limit of reality are signless, which is what is called the mark of quiescence. The Buddha, having obtained the omniscience of all kinds, no longer ponders, and no longer has any difference of hard and easy, far and near; whatever he keeps in mind he can obtain; therefore it is said that thought is dominant.

Subhūti asked: 「世尊！但一切種智無法，色等法亦無法？」 tr. "World-Honored One! Is it only the omniscience of all kinds that is a non-existent dharma, or are dharmas such as form also non-existent dharmas?"

The Buddha answered: 「色等一切法亦是無法。」 tr. "All dharmas such as form are also non-existent dharmas." And he himself states the causes and conditions: 「若法從因緣和合生，即無自性；若法無自性，即是空無法。以是因緣故，當知一切法無所有性。」 tr. "If a dharma is born from the coming together of causes and conditions, it is without self-nature; if a dharma is without self-nature, it is empty, a non-existent dharma. By reason of these causes and conditions, it should be known that all dharmas are of a nature without anything existent."

Subhūti asked: 「初發心菩薩以何方便行檀波羅蜜乃至一切種智，淨佛世界、教化眾生？」 tr. "By what skilful means does the bodhisattva of the first arousing of the mind practise dānapāramitā and so on up to the omniscience of all kinds, purify buddha-worlds, and teach and transform beings?"

The Buddha answered: training within the nature of dharmas that is without anything existent, entering contemplation, he is also able to gather all merits, teach and transform beings, and purify buddha-worlds; this is the power of skilful means. Namely, because the two dharmas of existence and non-existence can be practised at one time—namely, gathering all merit within ultimate emptiness. When this person practises the six perfections, at the same time he also cultivates and orders the Buddha path—like the Buddha's mind, practising the six perfections and so on up to the omniscience of all kinds by the dharma of ultimate emptiness and of being without anything existent. The bodhisattva who practises this path is able to fulfil the Buddha's ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, great kindness and great compassion. When practising the bodhisattva path, he fulfils these dharmas. Sitting at the seat of awakening, using the wisdom associated with a single thought, he obtains the omniscience of all kinds; it is as a person who at night loses a string of pearls: the lightning flashes for a moment, and at once he obtains it back. The afflictions and the habitual residues are forever exhausted and no longer arise.

After obtaining Buddhahood, with the Buddha-eye he looks within all the worlds of the ten directions: among all things he does not even see a non-existent dharma, how much less an existent dharma! That the dharma of ultimate emptiness can break inversion and cause the bodhisattva to become a Buddha—even this matter is unfindable, how much less the inverted existent dharmas of ordinary people!

Therefore, Subhūti, it should be known that all dharmas are of the mark of being without anything existent; this is called 「菩薩方便」 tr. "the bodhisattva's skilful means". Even emptiness is unfindable, how much less existence! Subhūti! The bodhisattva should practise the prajñāpāramitā that is without anything existent.

When this bodhisattva, practising this prajñāpāramitā that is without anything existent, is giving, he knows that the thing given is empty and without anything existent, and that the one who receives the gift and the bodhisattva's mind are also without anything existent; and so on up to the omniscience of all kinds: of the one who obtains, the dharma obtained, and the place of obtaining, even a non-existent dharma is not known, how much less an existent dharma! The one who obtains is the bodhisattva; the dharma obtained is anuttarā samyaksaṃbodhi; that by which the dharma is obtained is the bodhisattva path. All these he knows to be dharmas without anything existent. Why? The original nature of all dharmas is just so; it does not become different because of wisdom. It is not made by ordinary people, nor is it made by the sages; all dharmas are unmade, because there is no maker.

Subhūti thought: 「若諸法都是無所有相，誰知是無所有？」 tr. "If all dharmas are of the mark of being without anything existent, who knows that they are without anything existent?" Therefore he asked the Buddha: 「世尊！諸法、諸法性離，云何離法能知離法若有、若無？何以故？無法不能知無法，有法不能知有法；無法不能知有法，有法不能知無法！世尊！如是一切法無所有相，云何菩薩作是分別是法若有、若無？」 tr. "World-Honored One! Dharmas and the nature of dharmas are separated; how can a separated dharma know of a separated dharma whether it exists or does not exist? Why? A non-existent dharma cannot know a non-existent dharma, an existent dharma cannot know an existent dharma; a non-existent dharma cannot know an existent dharma, an existent dharma cannot know a non-existent dharma! World-Honored One! Like this, all dharmas are of the mark of being without anything existent; how does the bodhisattva make this distinction, that this dharma exists or does not exist?"

The Buddha answered: 「菩薩世俗故為眾生說若有、若無，非第一義。」 tr. "By reason of worldly convention the bodhisattva tells beings that it exists or does not exist, not by the highest meaning." If existence were really existent, then non-existence too should have its reality. If existence is not real, how should non-existence be real?

Subhūti asked: 「世俗、第一義有異耶？」 tr. "Are worldly convention and the highest meaning different?" If they were different, this would break the nature of dharmas; therefore the Buddha said: 「不異。世俗如即是第一義如。」 tr. "They are not different. The suchness of worldly convention is precisely the suchness of the highest meaning."

Because beings do not know this suchness, therefore he tells them by worldly convention that it exists or does not exist.

Furthermore, beings have something they cling to within the five aggregates of clinging; in order that these beings may leave what they have and obtain being without anything existent, the bodhisattva says 「無所有」 tr. "without anything existent"; by reason of worldly dharmas he distinguishes dharmas, wishing to cause beings to know that this is without anything existent.

Like this, Subhūti, the bodhisattva should train in the prajñāpāramitā that is without anything existent.

This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the seventy-second chapter, "The Bodhisattva's Practice", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in the eighty-fifth fascicle.

Sūtra ①: Subhūti Asks What the Bodhisattva's Practice Is, and the Buddha Answers That It Is Practice for the Sake of Anuttarā Samyaksaṃbodhi—Listing Throughout the Practice of Form Being Empty and So On up to the Practice of the Conditioned and the Unconditioned Nature, Making No Two, as with Awakening; the Four Explanations of Why One Is Named Buddha; the Nine Explanations of Why It Is Named Awakening; Practising the Six Perfections and So On up to the Omniscience of All Kinds, within Dharmas There Is No Gain and No Loss, No Increase and No Decrease, Non-arising and Non-ceasing, No Stain and No Purity; Practising Not by Reason of Two Dharmas; One Who Practises Two Dharmas Does Not Increase the Roots of Goodness, while the Many Evils Cannot Break One Who Practises the Dharma of Non-duality; Practising Prajñā Neither for the Sake of the Roots of Goodness nor for the Sake of What Is Not the Roots of Goodness; from the First Arousing of Intent, Making Offerings to the Buddhas, Hearing and Retaining the Twelve Divisions of the Scriptures, Obtaining Dhāraṇī, Giving Rise to Unobstructed Knowledge, Planting Roots of Goodness, Obtaining the Purity of the Deep Mind, Purifying Buddha-Lands, Bringing Beings to Accomplishment, and Never Being Apart from True Friends

Subhūti said to the Buddha: ‘World-Honored One! The World-Honored One speaks of the bodhisattva's practice; what is the bodhisattva's practice?’

The Buddha said: ‘The bodhisattva's practice is practice for the sake of anuttarā samyaksaṃbodhi; this is named the bodhisattva's practice.’

‘World-Honored One! How does the bodhisattva-mahāsattva practise for the sake of anuttarā samyaksaṃbodhi?’

The Buddha said: ‘If the bodhisattva-mahāsattva practises the emptiness of form, practises the emptiness of feeling, perception, constructions, and consciousness; practises the emptiness of the eye and so on up to the emptiness of the mind, practises the emptiness of forms and so on up to the emptiness of dharmas; practises the emptiness of the eye element and so on up to the emptiness of the mind-consciousness element; practises dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā; practises inner emptiness, practises outer emptiness, practises inner-and-outer emptiness, practises the emptiness of emptiness, practises great emptiness, practises the emptiness of the highest meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, the emptiness of dispersal, the emptiness of all dharmas, the emptiness of nature, the emptiness of specific marks, the emptiness of non-existent dharmas, the emptiness of existent dharmas, and the emptiness of non-existent and existent dharmas; practises the first dhyāna, the second dhyāna, the third dhyāna, and the fourth dhyāna, practises kindness, compassion, joy, and equanimity, practises the sphere of immeasurable space, the sphere of immeasurable consciousness, the sphere of nothing whatsoever, and the sphere of neither perception nor non-perception; practises the four foundations of mindfulness, practises the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path; practises the emptiness samādhi, practises the signless samādhi, and the non-action samādhi; practises the eight liberations and the nine successive absorptions; practises the ten powers of the Buddha, practises the four fearlessnesses, practises the four unobstructed knowledges, practises the eighteen unshared dharmas, practises great kindness and great compassion; practises purifying buddha-lands, practises bringing beings to accomplishment; practises all the eloquences, practises letters entering into what is without letters, practises all the dhāraṇī gates; practises the conditioned nature, practises the unconditioned nature, and, just as with anuttarā samyaksaṃbodhi, makes no two. Like this, Subhūti, the bodhisattva-mahāsattva who practises prajñāpāramitā is called practising for the sake of anuttarā samyaksaṃbodhi.’

Subhūti said to the Buddha: ‘World-Honored One! The World-Honored One speaks of the Buddha; by reason of what meaning is one named Buddha?’

The Buddha told Subhūti: ‘Because he knows the real meaning of all dharmas, he is named Buddha. Furthermore, because he obtains the real mark of all dharmas, he is named Buddha. Furthermore, because he penetrates the real meaning, he is named Buddha. Furthermore, because he knows all dharmas as they really are, he is named Buddha.’

Subhūti said: ‘By reason of what meaning is it named awakening?’

‘Subhūti! The meaning of emptiness is the meaning of awakening; the meaning of suchness, the meaning of the nature of dharmas, and the meaning of the limit of reality are the meaning of awakening. Furthermore, Subhūti! Names, marks, and verbal expression are the meaning of awakening. Subhūti! The real meaning of awakening is indestructible and indiscriminable; this is the meaning of awakening. Furthermore, Subhūti! The real mark of all dharmas is not deceptive and not different; this is the meaning of awakening; for this reason it is named awakening. Furthermore, Subhūti! This awakening is what the buddhas possess; therefore it is named awakening. Furthermore, Subhūti! It is the buddhas' right and complete knowing; therefore it is named awakening.’

Subhūti said to the Buddha: ‘World-Honored One! If the bodhisattva-mahāsattva, for the sake of this awakening, practises the six perfections and so on up to practises the omniscience of all kinds, within dharmas what is gained, what is lost, what is increased, what is decreased, what arises, what ceases, what is stained, what is purified?’

The Buddha told Subhūti: ‘If the bodhisattva-mahāsattva practises the six perfections and so on up to practises the omniscience of all kinds, within dharmas there is no gain and no loss, no increase and no decrease, non-arising and non-ceasing, no stain and no purity. Why? When the bodhisattva-mahāsattva practises prajñāpāramitā, it is not for the sake of gain and loss, increase and decrease, arising and ceasing, purity and stain that he comes forth.’

Subhūti said to the Buddha: ‘World-Honored One! If, when the bodhisattva-mahāsattva practises prajñāpāramitā, he comes forth not for the sake of gain and loss and so on up to not for the sake of purity and stain, how does the bodhisattva-mahāsattva practise prajñāpāramitā so as to be able to take up dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā? How does he practise inner emptiness and so on up to the emptiness of non-existent and existent dharmas? How does he practise the dhyānas, the immeasurable minds, and the formless absorptions? How does he practise the four foundations of mindfulness and so on up to the eightfold noble path? How does he practise the gates of liberation of emptiness, the signless, and non-action? How does he practise the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, and great kindness and great compassion? How does he practise the ten grounds of the bodhisattva? How does he pass beyond the śrāvaka and pratyekabuddha grounds and enter into the bodhisattva's position?’

The Buddha told Subhūti: ‘When the bodhisattva-mahāsattva practises prajñāpāramitā, it is not by reason of two dharmas that he practises dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā; it is not by reason of two dharmas that he practises, and so on up to, the omniscience of all kinds.’

Subhūti said: ‘World-Honored One! If it is not by reason of two dharmas that the bodhisattva-mahāsattva practises dānapāramitā and so on up to prajñāpāramitā, and not by reason of two dharmas that he practises, and so on up to, the omniscience of all kinds, then from the first arousing of intent and so on up to the last intent, how does the bodhisattva cause the roots of goodness to increase?’

The Buddha told Subhūti: ‘For one who practises two dharmas, the roots of goodness do not increase. Why? All ordinary people rely on two dharmas and do not increase the roots of goodness. The bodhisattva-mahāsattva practises the dharma of non-duality, and from the first arousing of intent and so on up to the last intent, in between, he increases the roots of goodness. For this reason, as for the bodhisattva-mahāsattva, none among all the world's gods and humans and asuras can subdue him, none can break his roots of goodness and cause him to fall to the śrāvaka and pratyekabuddha grounds; and all the many evil, unwholesome dharmas also cannot overpower the bodhisattva and cause him to be unable to practise dānapāramitā and increase the roots of goodness, and so on up to prajñāpāramitā, which is likewise so. Subhūti! The bodhisattva-mahāsattva should practise prajñāpāramitā like this.’

‘World-Honored One! Does the bodhisattva-mahāsattva practise prajñāpāramitā for the sake of the roots of goodness?’

The Buddha said: ‘No! Subhūti! The bodhisattva-mahāsattva neither practises prajñāpāramitā for the sake of the roots of goodness, nor practises prajñāpāramitā for the sake of what is not the roots of goodness. Why? Subhūti! It is the dharma of the bodhisattva-mahāsattva that, never having made offerings to the buddhas, never having fulfilled the roots of goodness, never having obtained true friends, he cannot obtain the omniscience of all kinds.’

Subhūti said: ‘World-Honored One! How does the bodhisattva-mahāsattva make offerings to the buddhas, fulfil the roots of goodness, and obtain true friends, so as to be able to obtain the omniscience of all kinds?’

The Buddha told Subhūti: ‘The bodhisattva-mahāsattva, from the first arousing of intent, makes offerings to the buddhas. The twelve divisions of the scriptures spoken by the buddhas—from sūtra and so on up to upadeśa—this bodhisattva hears, receives and retains, recites until fluent, contemplates in the mind, and penetrates clearly; because he penetrates them, he obtains dhāraṇī; because he obtains dhāraṇī, he is able to give rise to unobstructed knowledge; because he gives rise to unobstructed knowledge, wherever he is born, and so on up to sarvajñā (omniscience), he never forgets this Dharma. He also plants roots of goodness in the presence of the buddhas, and, protected by these roots of goodness, he never falls into the evil destinies and the difficulties. Because of the causes and conditions of these roots of goodness, he obtains the purity of the deep mind; because he obtains the purity of the deep mind, he is able to purify buddha-lands and bring beings to accomplishment. Because he is protected by the roots of goodness, he is never apart from true friends, namely the buddhas, the bodhisattva-mahāsattvas, and those among the śrāvakas who are able to praise the Buddha, the Dharma, and the Saṅgha. Like this, Subhūti, the bodhisattva-mahāsattva should make offerings to the buddhas, plant roots of goodness, and keep close to good friends.’

Treatise ①: The Explanation Says That the Question of the Previous Chapter on Prajñā Gives Rise to This Chapter's Question on the Bodhisattva's Practice; the Sameness and Difference of Prajñā and the Bodhisattva's Practice; Someone Says That the Deeds of Body, Speech, and Mind Are All Named the Bodhisattva's Practice, and the Buddha Sifts Out the Right Practice; the Non-discrimination of Pure Practice; the Simile of Lighting a Lamp; Two Sayings on the Sameness and Difference of the Four Names, and the Two Causes and Conditions of Penetration; Awakening Is Named Knowledge and the Buddha Is Named the Knower; the Judgement on the Three in Training, the Three beyond Training, the Two beyond Training, and the Buddha Alone; Seven Kinds of ‘Someone Says’ Explaining Awakening, and the Simile of the Treasury of a Wheel-Turning Sage King; Taking Up Again, Section by Section, the Questions and Answers of the Sūtra, and the Simile of Obtaining Wealth in a Dream; the Raft Simile Sūtra's ‘Even Wholesome Dharmas Should Be Given Up’; Hearing, Retaining, Reciting until Fluent, Contemplating in the Mind, and Penetrating the Twelve Divisions of the Scriptures, and the Two Kinds of Dhāraṇī; the Distinction between True Unobstructedness and Unobstructedness in Name; the Simile of the Blind Person Guided and Protected by One Who Has Eyes; the Marks of the Purity of the Deep Mind; the Vimalakīrti's "Buddha-Land" Chapter on the World Being Pure Because Beings Are Pure; the Marks of the Good Friend; the Simile of the Three Things: the Good Physician, the Medicinal Herbs, and the One Who Tends the Sick

The treatise-author explains:

In the previous chapter, Subhūti asked the Buddha: 「經常說般若波羅蜜，何以故名般若波羅蜜？」 tr. "The sūtras constantly speak of prajñāpāramitā; why is it named prajñāpāramitā?" The Buddha answered by all kinds of causes and conditions. Because of this matter, in this chapter he again asks the World-Honored One: 「經常說菩薩行，何等是菩薩行？」 tr. "The sūtras constantly speak of the bodhisattva's practice; what is the bodhisattva's practice?" Therefore Subhūti asks about the bodhisattva's practice.

The treatise-author asks:

If all dharmas are already gathered within prajñāpāramitā, and moreover prajñā is precisely the bodhisattva's practice, why ask further?

The treatise-author answers:

The whole of the bodhisattva path is named the bodhisattva's practice; the wisdom that knows throughout the real mark of all dharmas is named prajñāpāramitā; this is the difference between the two. If it is said that the Prajñā Sūtra and the bodhisattva's practice and so on contain one another, then there is no difference.

Furthermore, someone says: the bodhisattva's practice is all that is done by the bodhisattva's deeds of body, deeds of speech, and deeds of mind; all of it is named the bodhisattva's practice. Because of this matter, Subhūti wished only to distinguish 「菩薩正行」 tr. "the bodhisattva's right practice", and therefore he asked.

Therefore the Buddha answered: 「菩薩行者，為阿耨多羅三藐三菩提諸善行，是名菩薩正行。」 tr. "The bodhisattva's practice is the wholesome practices for the sake of anuttarā samyaksaṃbodhi; this is named the bodhisattva's right practice." The bodhisattva's unwholesome, his indeterminate, and his wholesome dharmas practised with a clinging mind are not the bodhisattva's practice; only by reason of the mind of compassion and by the wisdom of emptiness, practising for the sake of anuttarā samyaksaṃbodhi—this alone is named the bodhisattva's practice.

What is pure practice? It is the practice of form being empty, the practice of feeling, perception, constructions, and consciousness being empty, and so on up to the practice of the conditioned nature and the unconditioned nature being empty. Upon these dharmas he does not discriminate that this is empty or this is real, and so on up to that this is conditioned or this is unconditioned; like anuttarā samyaksaṃbodhi, the extinguishing of idle discourse, the mark of non-duality—this is named the bodhisattva's practice. No one can break it, and it is also without fault.

Subhūti, having heard of this bodhisattva's practice, rejoiced and asked: 「菩薩行果報得作佛；經常言佛，何等是佛義？」 tr. "The retribution of the bodhisattva's practice is to become a Buddha; the sūtras constantly speak of the Buddha; what is the meaning of Buddha?"

The Buddha answered: 「知諸法實義故名為佛。」 tr. "Because he knows the real meaning of all dharmas, he is named Buddha."

The treatise-author asks:

If it is like this, arhats, pratyekabuddhas, and the great bodhisattvas, these people also know the real meaning of all dharmas; why are they not named Buddha?

The treatise-author answers:

Above, 「然燈喻」 tr. "the simile of lighting a lamp" has already been spoken. For the ordinary person it counts as real; for the Buddha it does not count as real. Because they are covered by the afflictions and their habitual residues, it is not named real. Because they cannot obtain the omniscience of all kinds and cannot cut off doubt and regret within all dharmas, therefore it is not named the real meaning of right knowledge. As was distinguished above.

The treatise-author asks:

Knowing the real meaning of all dharmas, obtaining the real mark of all dharmas, penetrating the real meaning, and knowing all dharmas as they really are—what difference is there among these four?

The treatise-author answers:

Someone says: there is no difference in meaning; only the names differ.

Someone says: there is a difference. The meaning is the real mark of all dharmas, unarisen and unceasing, the mark of dharmas constantly abiding, like nirvāṇa. Because he knows this meaning, he is named Buddha. Within this meaning he is constantly awake, without error; concerning this meaning, by dharmas of all kinds of names and marks he causes beings to understand the foremost real meaning. Therefore, among the four unobstructed knowledges, the unobstructed knowledge of meaning and the unobstructed knowledge of dharmas are spoken of separately.

There are those who, though they have obtained the real meaning of all dharmas, cannot penetrate it; there are two kinds of causes and conditions: first, the afflictions are not yet exhausted; second, they have not yet obtained omniscience. Like the srota-āpanna, the sakṛdāgāmin, and the anāgāmin: because they have not yet cut off the afflictions, they cannot penetrate it; the arhat, the pratyekabuddha, and the great bodhisattva, though their afflictions are already exhausted, because they have not yet obtained the omniscience of all kinds, cannot penetrate it. Therefore it is said: 「通達實義故名為佛」 tr. "because he penetrates the real meaning, he is named Buddha".

Knowing all dharmas as they really are gathers together the three matters above in full; it is both meaning and dharma; all dharmas, whether existent or non-existent, he knows clearly in all their kinds, as is said within the meaning of the omniscience of all kinds: he knows both the mark of quiescence and the mark of the conditioned.

Furthermore, awakening is named knowledge; the Buddha is named the knower. Because he obtains this knowledge, he is named the knower.

Subhūti asked: 「世尊！何等是菩提？」 tr. "World-Honored One! What is awakening?"

The Buddha answered: 「空、如、法性、實際，名為菩提。」 tr. "Emptiness, suchness, the nature of dharmas, and the limit of reality are named awakening." The wisdom of the real mark associated with the emptiness samādhi takes suchness, the nature of dharmas, and the limit of reality as its object; awakening is named real wisdom. The people of the three in training on the path have not yet cut off the afflictions; though they have wisdom, it is not named awakening. The three persons beyond training, because ignorance is forever exhausted without remainder, have wisdom that is named awakening. The two persons beyond training, because they do not obtain omniscience and do not rightly and completely know all dharmas, cannot be named 「阿耨多羅三藐三菩提」 tr. "anuttarā samyaksaṃbodhi". Only the wisdom of the Buddha alone is named anuttarā samyaksaṃbodhi.

Furthermore, it is by reason of names, marks, speech, and letters that it is named awakening.

The real meaning of awakening cannot be discriminated or broken.

Furthermore, awakening is suchness, is not different, is constantly not false and deceptive. Why? The wisdom of all beings surpasses in turn, one above another, and at the Buddha there is none more surpassing; dharmas too surpass in turn, one above another, the earlier being false and the later true, and at awakening there is nothing more real. Therefore awakening is named real.

Furthermore, as he is named Buddha because he obtains awakening, so now it is named awakening because it is what the Buddha obtains.

Furthermore, someone says: the knowledge of exhaustion knows that birth is forever exhausted; this is named awakening.

Someone says: the knowledge of exhaustion and the knowledge of non-arising are named awakening.

Someone says: unobstructed liberation is named awakening. Why? Obtaining this liberation, one is able to penetrate all dharmas.

Someone says: the four unobstructed knowledges are awakening. Why? The Buddha knows the real mark of all dharmas; this is 「義無礙」 tr. "the unobstructed knowledge of meaning"; he knows the names, marks, and distinctions of all dharmas; this is named 「法無礙」 tr. "the unobstructed knowledge of dharmas"; he distinguishes all kinds of speech, causing beings to obtain understanding; this is named 「辭無礙」 tr. "the unobstructed knowledge of expression"; whatever Dharma he speaks to teach and transform is endless and inexhaustible; this is named 「樂說無礙」 tr. "the unobstructed knowledge of delight in speaking". Because he benefits beings with the four unobstructed knowledges complete, it is named awakening.

Someone says: the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, great kindness and great compassion, and the omniscience of all kinds—such immeasurable dharmas of the Buddha are all named awakening. Why? Because the wisdom is great, all dharmas are named awakening.

Someone says: true awakening is named the Buddha's ten knowledges without outflows; the feeling, perception, constructions, and consciousness associated with these ten knowledges, the deeds of body and deeds of speech, and the constructions not associated with mind are all named awakening. Because they share the object, arise together, and aid one another, they are all named awakening.

Again someone says: the meaning of awakening is immeasurable and boundless; only the Buddha can know it throughout, and the rest know only a small share of it; it is as with the jewels in the treasury of a wheel-turning sage king: there is no one who can distinguish and know their worth; when the sage king takes jewels and bestows them on a person, only then can that person rightly know the one share he has obtained.

Here, Subhūti, having finished asking the Buddha about the mark of awakening, further asks the World-Honored One: 「若菩提畢竟空不壞相，菩薩行六波羅蜜諸法，增益何等善根？」 tr. "If awakening is ultimately empty, of indestructible mark, then when the bodhisattva practises the six perfections and all dharmas, what roots of goodness does he increase?"

The Buddha answered: 「若菩薩行是菩提實相，於一切法無所增益，何況善根！何以故？般若波羅蜜不為得失乃至垢淨故出，畢竟清淨故。」 tr. "If the bodhisattva practises this real mark of awakening, he increases nothing within all dharmas, how much less the roots of goodness! Why? Prajñāpāramitā comes forth not for the sake of gain and loss and so on up to stain and purity, because it is ultimately pure."

The Buddha approved his meaning.

Again he further asks: 「若無增減，云何菩薩行般若取檀波羅蜜等諸菩薩行？」 tr. "If there is no increase and decrease, how does the bodhisattva practise prajñā and take up dānapāramitā and the other practices of the bodhisattva?"

The Buddha answered: 「菩薩雖行是法，不以二法故行。」 tr. "Though the bodhisattva practises these dharmas, he does not practise them by reason of two dharmas." Ultimate emptiness, in coming together, practises along with them; therefore this should not be taken as a difficulty.

Again he asks: 「世尊！若菩薩不行二法，云何從初發意乃至後心增長善根？」 tr. "World-Honored One! If the bodhisattva does not practise two dharmas, how, from the first arousing of intent and so on up to the last mind, does he grow the roots of goodness?"

The Buddha answered: 「若人行二法，即是顛倒，不能增長善根。」 tr. "If a person practises two dharmas, this is precisely inversion; he cannot grow the roots of goodness." It is as a person who in a dream, though he has much wealth that he obtains, in the end has obtained nothing; how much he obtains after waking—only this is truly named obtaining.

The Buddha told Subhūti: 「一切凡人皆著二法故，不能增益善根。菩薩行諸法實相，所謂不二法，從初發心來乃至後心，增益善根，無有錯謬。是故菩薩，一切天、人、阿修羅無能壞其善根、令墮二乘，及餘眾惡亦不能壞。」 tr. "Because all ordinary people cling to two dharmas, they cannot increase the roots of goodness. The bodhisattva practises the real mark of all dharmas, namely the dharma of non-duality; from the first arousing of the mind and so on up to the last mind he increases the roots of goodness, without error. Therefore, as for the bodhisattva, none among all gods, humans, and asuras can break his roots of goodness and cause him to fall into the two vehicles, and the remaining many evils also cannot break them." The remaining evils are the afflictions such as stinginess and greed, which break dānapāramitā and the other wholesome dharmas.

Again he asks: 「世尊！菩薩為善根故行般若耶？」 tr. "World-Honored One! Does the bodhisattva practise prajñā for the sake of the roots of goodness?"

The Buddha answered: 「不為善、不為不善故行般若。」 tr. "He practises prajñā neither for the sake of the good nor for the sake of the not-good."

The treatise-author asks:

「不為不善根故行般若」 tr. "He practises prajñā not for the sake of roots that are not good"—this may be said; why is it further said 「不為善根故行」 tr. "he practises not for the sake of the roots of goodness"?

The treatise-author answers:

Here the Buddha's intent is: because he prizes anuttarā samyaksaṃbodhi, though he practises the roots of goodness, he practises them in order to accomplish the task, and does not take them as prized. As is said in the Raft Simile Sūtra: 「善法尚應捨，何況不善法！」 tr. "Even wholesome dharmas should be given up, how much more unwholesome dharmas!" The roots of goodness are dharmas that aid the Buddha path. If a person crosses, it is not for the sake of the raft that he crosses; it is in order to reach the other shore that he crosses.

Here the Buddha states the causes and conditions: 「菩薩未供養諸佛、未得真知識，不能得一切種智。」 tr. "If the bodhisattva has not made offerings to the buddhas and has not obtained true friends, he cannot obtain the omniscience of all kinds." Therefore, though he plants roots of goodness, he does not take them as prized; it is only for the sake of anuttarā samyaksaṃbodhi.

Subhūti said: 「云何菩薩雖不為善根，而能供養諸佛乃至得一切種智？」 tr. "How is it that the bodhisattva, though not for the sake of the roots of goodness, is able to make offerings to the buddhas and so on up to obtain the omniscience of all kinds?"

The Buddha answered: 「菩薩從初發心已來，供養諸佛。」 tr. "The bodhisattva, ever since the first arousing of the mind, makes offerings to the buddhas." As is said in the sūtra. Because making offerings to the Buddha is the greatest, only the Buddha is spoken of; it should be known that he has already made offerings to pratyekabuddhas and so on up to people abiding in the ground of dry wisdom. The ordinary person, for the sake of hearing the Dharma, hears the twelve divisions of the scriptures from them; because he cannot always obtain a teacher, he should receive and retain them all; because they are easily forgotten, he recites them until they are fluent. Contemplating in the mind means constantly binding the mind to the sūtra scrolls and recollecting them in sequence. First he proclaims their meaning in words, and later he comes to penetrate them, and then he obtains dhāraṇī. Dhāraṇī is of two kinds: first, the dhāraṇī of hearing and retaining; second, the dhāraṇī of obtaining the real mark of all dharmas. Because of reading, reciting, cultivating, and constantly recollecting, he obtains the dhāraṇī of hearing and retaining; because of penetrating the meaning, he obtains the dhāraṇī of the real mark.

Abiding within these two dhāraṇī gates, he is able to give rise to unobstructed knowledge; because he speaks the Dharma for beings, he fulfils the four unobstructed knowledges.

The treatise-author asks:

If the bodhisattva has unobstructed knowledge, what difference is there from the Buddha?

The treatise-author answers:

Unobstructedness is of two kinds: first, true unobstructedness; second, unobstructedness in name. Here, setting aside the unobstructedness of the Buddha, the rest is the unobstructedness according to what the bodhisattva has obtained.

This bodhisattva, because of the causes and conditions of reading the sūtras and so on, wherever he is born, and so on up to obtaining the omniscience of all kinds, never forgets. Why? Because he deeply enters into reading and reciting all dharmas, the afflictions are broken down and thinned.

Because he is protected by the roots of goodness, he never falls into the evil destinies and the difficulties; just as a blind person, because he is guided and protected by a person who has eyes, never falls into ditches and gullies.

Because he gathers roots of goodness and merit, he obtains the purity of the deep mind. The person whose deep mind is pure is kind and loving toward all beings; even to a person among enemies and thieves he does no harm, namely he does not take their life, and so on.

Furthermore, because wisdom and merit are greatly gathered, the afflictions are slight and few, and cannot cover the bodhisattva's wholesome mind throughout.

Furthermore, the deep mind is this: toward beings he obtains the mind of kindness and compassion, the mind that does not abandon, and the mind of rescuing and delivering; toward dharmas he obtains the mind of impermanence, suffering, emptiness, non-self, and ultimate emptiness; and so on up to, even toward the Buddha, he does not give rise to the thought of a Buddha and does not give rise to the thought of nirvāṇa; this is named the deep mind being pure. Because the deep mind is pure, he is able to teach and transform beings. Why? Because the afflictions are thin, he does not give rise to a haughty mind, a mind of self, or a mind of hatred; therefore beings love and delight in him and believe and accept his words, and thereby he is able to teach and transform beings. Because he teaches and transforms beings, he obtains the purifying of buddha-worlds; as is said in the "Buddha-Land" chapter of the Vimalakīrti: 「眾生淨故，世界清淨。」 tr. "Because beings are pure, the world is pure."

Because he is protected by the roots of goodness, he is never apart from good friends. Good friends are the buddhas, the great bodhisattvas, and the arhats. To speak briefly of the mark of the good friend: it is a person who is able to praise the Three Jewels.

Like this, the bodhisattva should make offerings to the buddhas, plant roots of goodness, and keep close to good friends. Why? It is as a sick person should seek a good physician and medicinal herbs; the Buddha is the good physician, the roots of goodness are the medicinal herbs, and the one who tends the sick is the good friend. Because the sick person is complete with these three things, the illness is cured; the bodhisattva is also like this: complete with these two things, because he extinguishes all the afflictions, he is able to benefit beings.

This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the seventy-third chapter, "Planting Roots of Goodness", composed by the noble Nāgārjuna and translated by Kumārajīva of the Later Qin by imperial decree; it is in the eighty-fifth fascicle.

Sūtra ①: Subhūti Asks Whether One Who Does Not Make Offerings to the Buddhas, Does Not Fulfil the Roots of Goodness, and Does Not Obtain True Friends Will Obtain Sarvajñā, and the Buddha Answers That It Is Still Hard to Obtain, How Much More for One Who Does Not—Next He Asks Why, Having Made Offerings and Planted, It Is Still Hard to Obtain, and the Buddha Answers That He Is Far from the Power of Skilful Means, That the Roots of Goodness He Plants Are Not Complete, and That He Does Not Constantly Follow the Teaching of the Good Friend; Last He Asks What the Power of Skilful Means Is, and the Buddha Answers with the Six Perfections One by One, All Taking as the Power of Skilful Means the Thought That Accords with Sarvajñā, Contemplating All Dharmas as Empty of Specific Marks, Non-arising, without Fixed Mark, and without Anything Turning, and Entering the Real Mark of All Dharmas, the Mark of Being without Making and Non-rising; He Increases the Roots of Goodness, Purifies Buddha-Lands, and Brings Beings to Accomplishment, and yet Does Not Receive Worldly Retribution

Subhūti said to the Buddha: ‘World-Honored One! If a bodhisattva-mahāsattva does not make offerings to the buddhas, does not fulfil the roots of goodness, and does not obtain true friends, can he still obtain sarvajñā?’

The Buddha told Subhūti: ‘For a bodhisattva-mahāsattva who makes offerings to the buddhas, plants roots of goodness, and obtains true friends, the omniscience of all kinds is still hard to obtain, how much more for one who does not make offerings to the buddhas, does not plant roots of goodness, and does not obtain true friends!’

Subhūti said to the Buddha: ‘World-Honored One! A bodhisattva-mahāsattva makes offerings to the buddhas, plants roots of goodness, and obtains true friends; why is the omniscience of all kinds still hard for him to obtain?’

The Buddha told Subhūti: ‘This bodhisattva-mahāsattva is far from the power of skilful means, does not hear the power of skilful means from the buddhas, the roots of goodness he plants are not complete, and he does not constantly follow the teaching of the good friend.’

‘World-Honored One! What is the power of skilful means, such that a bodhisattva-mahāsattva practising this power of skilful means is able to obtain the omniscience of all kinds?’

The Buddha said: ‘From the first arousing of intent onward the bodhisattva-mahāsattva practises dānapāramitā: with a thought that accords with sarvajñā he gives to a Buddha, or to a pratyekabuddha, or to a śrāvaka, or to a human, or to a non-human, and at that time he does not give rise to the thought of giving or the thought of a recipient. Why? He contemplates all dharmas as empty of specific marks, non-arising, without fixed mark, without anything turning, and enters the real mark of all dharmas, namely the mark of all dharmas without making and non-rising. Because of this power of skilful means the bodhisattva increases the roots of goodness; because he increases the roots of goodness, he practises dānapāramitā, purifies buddha-lands, and brings beings to accomplishment. Giving, he does not receive worldly retribution; only for the sake of rescuing and delivering all beings does he practise dānapāramitā.

‘Furthermore, Subhūti! From the first arousing of intent onward the bodhisattva-mahāsattva practises śīlapāramitā: with a thought that accords with sarvajñā, when keeping morality he does not fall into lust, anger, and delusion, nor does he fall into the afflictions, the entanglements and bonds, and the unwholesome dharmas that break the path—whether stinginess and greed, breaking morality, hatred, laziness, a scattered mind, folly and delusion; pride, great pride, pride upon pride, the pride of self, overweening pride, the pride of inferiority, wrong pride; whether the mind of a śrāvaka or the mind of a pratyekabuddha. Why? This bodhisattva-mahāsattva contemplates all dharmas as empty of specific marks, non-arising, without fixed mark, without anything turning, and enters the real mark of all dharmas, namely the mark of all dharmas without making and non-rising. Because the bodhisattva accomplishes this power of skilful means, he increases the roots of goodness; because he increases the roots of goodness, he practises śīlapāramitā, purifies buddha-lands, and brings beings to accomplishment. Keeping morality, he does not receive worldly retribution; only for the sake of rescuing and delivering all beings does he practise śīlapāramitā.

‘Furthermore, Subhūti! From the first arousing of intent onward the bodhisattva-mahāsattva practises kṣāntipāramitā: with a thought that accords with sarvajñā, because the power of skilful means is accomplished, he practises the path of seeing the truths and the path of reflection, and yet does not take the fruit of the srota-āpanna, the sakṛdāgāmin, the anāgāmin, or the fruit of the arhat. Why? This bodhisattva-mahāsattva knows all dharmas to be empty of specific marks, non-arising, without fixed mark, without anything turning; though he practises these dharmas that aid the path, he passes beyond the grounds of the śrāvaka and the pratyekabuddha. Subhūti! This is called the bodhisattva's acceptance of the non-arising of dharmas.

‘Furthermore, Subhūti! From the first arousing of intent onward the bodhisattva-mahāsattva practises vīryapāramitā: he enters the first dhyāna and so on up to entering the fourth dhyāna, and enters the four immeasurable minds and the four formless absorptions; though he goes in and out of the dhyānas, he does not receive the retribution. Why? Because this bodhisattva accomplishes this power of skilful means, he knows the dhyānas and absorptions to be empty of specific marks, non-arising, without fixed mark, without anything turning, purifies buddha-lands, and brings beings to accomplishment. Practising vigour, he does not receive worldly retribution; only for the sake of rescuing and delivering all beings does he practise vīryapāramitā.

‘Furthermore, Subhūti! From the first arousing of intent onward the bodhisattva-mahāsattva practises dhyānapāramitā: with a thought that accords with sarvajñā he enters the eight liberations and the nine successive absorptions, and yet does not realise the fruit of the srota-āpanna, and so on up to not realising the fruit of the arhat. Why? This bodhisattva-mahāsattva knows all dharmas to be empty of specific marks, non-arising, without fixed mark, without anything turning.

‘Furthermore, Subhūti! From the first arousing of intent onward the bodhisattva-mahāsattva practises prajñāpāramitā: he trains in the Buddha's ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, and great kindness and great compassion, and so on up to: while he has not yet obtained the omniscience of all kinds, not yet purified buddha-lands, and not yet brought beings to accomplishment, in the interval he should practise thus. Why? This bodhisattva-mahāsattva knows all dharmas to be empty of specific marks, non-arising, without fixed mark, without anything turning. Subhūti! This bodhisattva-mahāsattva should practise prajñāpāramitā thus, not receiving retribution.’

Treatise ①: Explaining Why Subhūti Asks So Coarse a Question, and Bringing Out Two Views; Citing the Buddha's Answer, the Difficulty That within Ultimate Emptiness There Is Neither Merit nor Non-merit, and the Answer That Because within Worldly Truth There Is Merit It Is Obtained; Bringing Out the Simile of the Man of the Path Begging for Food Who Strikes a Hungry Dog with His Staff; Explaining the Three Marks of Being Apart from Skilful Means, and That Skilful Means Is Prajñāpāramitā; Explaining the Two Gates of Practising Dāna with Mind and without Mind, and the Reason the Three Thoughts Do Not Arise; Concluding That without Such Skilful Means One Still Does Not Obtain It, How Much Less One Who Does Not Make Offerings, and That the Remaining Five Perfections Are Also Like This

The treatise-author asks:

Why does Subhūti ask so coarse a question—「不供養諸佛，不具足善根，不得真知識，當得薩婆若不」 tr. "Not making offerings to the buddhas, not fulfilling the roots of goodness, not obtaining true friends—will he obtain sarvajñā or not?"

The treatise-author answers:

Someone says: ‘If all dharmas are without any existent nature and ultimately empty, then within ultimate emptiness, planting roots of goodness and not planting roots of goodness are equal and without difference. If it is so, can one not make offerings to the buddhas, not plant roots of goodness, not obtain true friends, and yet obtain sarvajñā?’

Again someone, doubting in this way, says: ‘There are all kinds of other gates to obtaining sarvajñā; one need not plant roots of goodness and the rest.’ For this reason he asks the Buddha.

The Buddha answers: ‘If one makes offerings to the buddhas, plants roots of goodness, and obtains true friends, it is still hard to obtain, how much more if one does not!’

Subhūti asks: ‘Since within ultimate emptiness there is neither merit nor non-merit, why is it obtained only by reason of merit?’

The Buddha answers: ‘Because within worldly truth there is merit, it is obtained.’

Subhūti asks for the sake of beings who cling to being without anything existent, and the Buddha answers by not clinging to an existent dharma, that is: ‘Even cultivating merit with vigour, it is unfindable, how much less without cultivating merit!’ It is like a man of the path who has taken up the dharma of begging for food: he comes to a village and goes from this house to that house, begging for food and obtaining none. He sees a hungry dog lying down starving, strikes it with his staff and says: ‘You beast, without wisdom! I, with all kinds of causes and conditions, seek food from house to house and still cannot obtain it, how much less you, lying there and hoping to obtain it!’

Subhūti asks: ‘World-Honored One! Having these causes and conditions of making offerings to the buddhas and so on, why does he not obtain their retribution?’

The Buddha answers: ‘Because he is apart from skilful means.’ Skilful means, namely, is prajñāpāramitā. Though he sees the form bodies of the buddhas, he does not see the Dharma body with the eye of wisdom; though he has planted roots of goodness in a small portion, they are not complete; though he obtains good friends, he does not keep close to them and consult and receive from them.

Further, the Buddha himself states the causes and conditions, namely: ‘From the first arousing of intent the bodhisattva practises dānapāramitā with mind and without mind.’ With mind means giving with a mind that accords with sarvajñā, keeping in mind the buddhas' all kinds of immeasurable merits, and giving out of pity for beings. Without mind means: whether giving to a Buddha and so on down to an ordinary person, he does not give rise to the three kinds of thought, namely giver, recipient, and the thing given. Why? The thing given, together with all dharmas, is likewise empty of specific marks, from the beginning ever unarisen; without fixed mark—whether one or different, whether permanent or impermanent, and so on—because this dharma is empty of specific marks; it cannot be turned, because it abides within suchness. Contemplating thus, he enters the real mark of all dharmas, namely the mark of being without making and non-rising. All dharmas can make nothing, so he does not give rise to a haughty mind and hopes for nothing.

Because of such power of skilful means, he is able to increase the roots of goodness and part from the roots that are not good, to teach and transform beings, and to purify buddha-worlds.

Whether giving much or giving little, he does not receive worldly retribution; it is only for the sake of rescuing and delivering all beings. When the bodhisattva gives to beings in measured and limited amounts, he has this thought: ‘In former lives I did not cultivate deep and abundant merit; now I cannot give widely to beings. I should now, deeply and really, much practise dānapāramitā; having obtained this retribution, I will be able to benefit fully and give widely to immeasurable beings—whether the benefit of this life, or the benefit of later lives, or the benefit of the path and its virtue.’

Without such skilful means, though the bodhisattva makes offerings to the buddhas, plants roots of goodness, and obtains true friends, he still does not obtain it, how much less one who does not make offerings!

The remaining five perfections are also like this.

This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the seventy-fourth chapter, "Training in All", composed by the noble Bodhisattva Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in the eighty-sixth fascicle. The single unit of the First Part is one passage of the sūtra.

Sūtra ①: Great Wisdom Accomplished and Yet Not Receiving Retribution, Immovable within the Nature of Dharmas; the Four Alternatives All Unfindable and Yet There Is Otherwise Obtaining the Path; the Seventeen Matters of Idle Discourse and the Prajñā without Idle Discourse; the Nature of Dharmas Being Non-existent, One Obtains Entry into the Bodhisattva's Position; Not by the Path of the Three Vehicles, but by Training in All the Paths, One Enters the Position—the Simile of the Person of the Eight Who First Trains in the Paths; Contemplating with Knowledge and Passing beyond the Eight Grounds, and the Knowledge or Severance of the Person of the Eight and So On up to the Pratyekabuddha All Being the Bodhisattva's Acceptance; the Knowledge of the Kinds of Paths That Is Pure—Understanding All Voices, the Causes and Fruits of the Three Evil Destinies and of the Path of Ghosts and Spirits to Be Known and to Be Obstructed, while from Humans and Gods Upward and So On up to the Eighteen Unshared Dharmas Only to Be Known; All Dharmas Neither Joined nor Dispersed, of One Mark, Signless, and Yet the Dharmas That Aid the Path Are Spoken by Worldly Dharmas; the Discernment of What Should Be Used and What Should Not Be Used; What Is Called the Holy Dharma; Training Neither in Marks nor in the Signless; Cultivating the Signless Is Cultivating Prajñā; the Full Account of Cultivating the Breaking of Dharmas; Not Thinking of Existent Dharmas Is Cultivating Prajñā; Two Is an Existent Dharma, Not Two Is a Non-existent Dharma

At that time Subhūti addressed the Buddha: ‘World-Honored One! This bodhisattva-mahāsattva, accomplished in great wisdom, practises so deep a dharma and yet does not receive the retribution.’

The Buddha told Subhūti: ‘Just so! Just so! The bodhisattva-mahāsattva, accomplished in great wisdom, practises this deep prajñāpāramitā and yet does not receive the retribution. Why? Because this bodhisattva-mahāsattva is immovable within the nature of dharmas.’

‘World-Honored One! What is being immovable within the nature of dharmas?’

The Buddha said: ‘He is immovable within the nature of being without anything existent. Again, the bodhisattva-mahāsattva is immovable within the nature of form, immovable within the nature of feeling, perception, constructions, and consciousness; immovable within the nature of dānapāramitā, immovable within the nature of śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā; immovable within the nature of the four dhyānas, immovable within the nature of the four immeasurables, immovable within the nature of the four formless absorptions; immovable within the nature of the four foundations of mindfulness, and so on up to immovable within the nature of the eightfold noble path; immovable within the nature of the emptiness samādhi, the signless samādhi, and the non-action samādhi, and so on up to great kindness and great compassion. Why? Subhūti! The nature of these dharmas is precisely without anything existent. Subhūti! By a dharma of nothing existent one cannot obtain a dharma of something existent.’

Subhūti said: ‘World-Honored One! Can a dharma of something existent obtain a dharma of something existent?’

The Buddha said: ‘No!’

‘World-Honored One! Can a dharma of something existent obtain a dharma of nothing existent?’

The Buddha said: ‘No!’

‘World-Honored One! Can a dharma of nothing existent obtain a dharma of nothing existent?’

The Buddha said: ‘No!’

‘World-Honored One! If nothing existent cannot obtain something existent, something existent cannot obtain something existent, something existent cannot obtain nothing existent, and nothing existent cannot obtain nothing existent, then does the World-Honored One perhaps not obtain the path?’

The Buddha said: ‘There is obtaining; only not by these four alternatives.’

‘World-Honored One! What is it to have obtaining?’

The Buddha said: ‘Neither something existent nor nothing existent, without any kind of idle discourse: this is named obtaining the path.’

Subhūti addressed the Buddha: ‘World-Honored One! What is the idle discourse of the bodhisattva-mahāsattva?’

The Buddha told Subhūti: ‘When the bodhisattva-mahāsattva contemplates form as either permanent or impermanent, this is idle discourse; when he contemplates feeling, perception, constructions, and consciousness as either permanent or impermanent, this is idle discourse; when he contemplates form as either suffering or pleasure, and contemplates feeling, perception, constructions, and consciousness as either suffering or pleasure, this is idle discourse; when he contemplates form as either self or non-self, and contemplates feeling, perception, constructions, and consciousness as either self or non-self; form as either quiescent or not quiescent, feeling, perception, constructions, and consciousness as either quiescent or not quiescent, this is idle discourse. That the noble truth of suffering should be seen, the noble truth of origination should be cut off, the noble truth of cessation should be realised, the noble truth of the path should be cultivated: this is idle discourse. That one should cultivate the four dhyānas, the four immeasurable minds, and the four formless absorptions: this is idle discourse. That one should cultivate the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path: this is idle discourse; that one should cultivate the gate of liberation of emptiness, the gate of liberation of the signless, and the gate of liberation of non-action: this is idle discourse; that one should cultivate the eight liberations and the nine successive absorptions: this is idle discourse. I shall pass beyond the fruit of the srota-āpanna, the fruit of the sakṛdāgāmin, the fruit of the anāgāmin, the fruit of the arhat, and the pratyekabuddha path: this is idle discourse. I shall fulfil the bodhisattva's ten grounds: this is idle discourse. I shall enter the bodhisattva's position: this is idle discourse. I shall purify buddha-lands: this is idle discourse; I shall bring beings to accomplishment: this is idle discourse. I shall give rise to the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unshared dharmas: this is idle discourse; I shall obtain the omniscience of all kinds: this is idle discourse; I shall cut off all the afflictions and their habitual residues: this is idle discourse. Subhūti! When this bodhisattva-mahāsattva practises prajñāpāramitā, as to form, whether permanent or impermanent, because idle discourse cannot be made about it, he should not make idle discourse about it; as to feeling, perception, constructions, and consciousness, whether permanent or impermanent, because idle discourse cannot be made about them, he should not make idle discourse about them; and so on up to the omniscience of all kinds: because idle discourse cannot be made about it, he should not make idle discourse about it. Why? Nature does not make idle discourse about nature; non-nature does not make idle discourse about non-nature; apart from nature and non-nature there is no further dharma to be found—that is, what is called the one who makes idle discourse, the dharma of idle discourse, the place of idle discourse. For this reason, Subhūti! form is without idle discourse; feeling, perception, constructions, and consciousness, and so on up to the omniscience of all kinds, are without idle discourse. Thus, Subhūti! the bodhisattva-mahāsattva should practise the prajñāpāramitā that is without idle discourse.’

Subhūti addressed the Buddha: ‘World-Honored One! How is it that idle discourse cannot be made about form, and so on up to that idle discourse cannot be made about the omniscience of all kinds?’

The Buddha told Subhūti: ‘The nature of form is non-existent, and so on up to the nature of the omniscience of all kinds is non-existent. Subhūti! If the nature of dharmas is non-existent, that is without idle discourse. For this reason idle discourse cannot be made about form, and so on up to idle discourse cannot be made about the omniscience of all kinds. Subhūti! If the bodhisattva-mahāsattva is able to practise in this way the prajñāpāramitā that is without idle discourse, then he obtains entry into the bodhisattva's position.’

Subhūti addressed the Buddha: ‘World-Honored One! If all dharmas are without nature, by practising which path does the bodhisattva enter the bodhisattva's position? Is it by the śrāvaka path? Is it by the pratyekabuddha path? Is it by the Buddha path?’

The Buddha told Subhūti: ‘Not by the śrāvaka path, not by the pratyekabuddha path, not by the Buddha path does he obtain entry into the bodhisattva's position; the bodhisattva-mahāsattva trains in all the paths, and only so obtains entry into the bodhisattva's position. Subhūti! It is as the person of the eight first trains in the paths and afterwards enters the right position; not yet having obtained the fruit, he first gives rise to the path of obtaining the fruit. The bodhisattva too is like this: he first trains in all the paths and afterwards enters the bodhisattva's position; likewise, not yet having obtained the omniscience of all kinds, he first gives rise to the vajra samādhi, and at that time, with the wisdom associated with a single thought, he obtains the omniscience of all kinds.’

Subhūti addressed the Buddha: ‘World-Honored One! If the bodhisattva-mahāsattva trains in all the paths and enters the bodhisattva's position, then the person of the eight, heading for srota-āpanna and attaining srota-āpanna, heading for sakṛdāgāmin and attaining sakṛdāgāmin, heading for anāgāmin and attaining anāgāmin, heading for arhat and attaining arhat, the pratyekabuddha path, the Buddha path—these paths each differ. World-Honored One! If the bodhisattva-mahāsattva trains in all the paths and afterwards enters the bodhisattva's position, then if this bodhisattva gives rise to the path of the person of the eight, he should become a person of the eight! If he gives rise to the path of seeing, he should become a srota-āpanna! If he gives rise to the path of reflection, he should become a sakṛdāgāmin, become an anāgāmin, become an arhat! If he gives rise to the pratyekabuddha path, he should become a pratyekabuddha! World-Honored One! That the bodhisattva-mahāsattva should become a person of the eight and only afterwards enter the bodhisattva's position—there is no such thing! That without entering the bodhisattva's position he should obtain the omniscience of all kinds—there is no such thing either! That he should become a srota-āpanna and so on up to becoming a pratyekabuddha, and only afterwards enter the bodhisattva's position—there is no such thing either! That without entering the bodhisattva's position he should obtain the omniscience of all kinds—there is no such thing either! World-Honored One! How am I to know that the bodhisattva-mahāsattva trains in all the paths and obtains entry into the bodhisattva's position?’

The Buddha told Subhūti: ‘Just so! Just so! That the bodhisattva-mahāsattva should become a person of the eight, obtain the fruit of the srota-āpanna and so on up to obtaining the fruit of the arhat, obtain the pratyekabuddha path, and only afterwards enter the bodhisattva's position—there is no such thing! That without entering the bodhisattva's position he should come to obtain the omniscience of all kinds—there is no such thing! Subhūti! When the bodhisattva-mahāsattva, from the first arousing of intent, practises the six perfections, he contemplates with knowledge and passes beyond the eight grounds. What are the eight grounds? The ground of dry wisdom, the ground of the stage of nature, the ground of the person of the eight, the ground of seeing, the ground of thinning, the ground of freedom from desire, the ground of what has been done, and the pratyekabuddha ground. With the knowledge of the kinds of paths he enters the bodhisattva's position; having entered the bodhisattva's position, with the omniscience of all kinds he cuts off all the afflictions and their habitual residues. Subhūti! Whether knowledge or severance, that of this person of the eight is the bodhisattva's acceptance of the non-arising of dharmas; whether knowledge or severance, that of the srota-āpanna; whether knowledge or severance, that of the sakṛdāgāmin; whether knowledge or severance, that of the anāgāmin; whether knowledge or severance, that of the arhat; whether knowledge or severance, that of the pratyekabuddha—all are the bodhisattva's acceptance. The bodhisattva trains thus in the paths of the śrāvaka and the pratyekabuddha; with the knowledge of the kinds of paths he enters the bodhisattva's position; having entered the bodhisattva's position, with the omniscience of all kinds he cuts off all the afflictions and their habitual residues and obtains the Buddha path. Thus, Subhūti! the bodhisattva-mahāsattva, training in all the paths and making them complete, should obtain anuttarā samyaksaṃbodhi; having obtained anuttarā samyaksaṃbodhi, with the fruit he benefits beings.’

Subhūti addressed the Buddha: ‘World-Honored One! The paths the World-Honored One speaks of are the śrāvaka path, the pratyekabuddha path, and the Buddha path; then what is the bodhisattva's knowledge of the kinds of paths?’

The Buddha told Subhūti: ‘The bodhisattva-mahāsattva should give rise to all the knowledge of the kinds of paths that is pure. Subhūti! What is the knowledge of the kinds of paths that is pure? Whatever dharmas can be shown by the marks and features of dharmas, the bodhisattva should know them all rightly; having known them rightly, he expounds and reveals them for others, causing beings to understand. This bodhisattva-mahāsattva should thoroughly understand all voices and languages, and with these voices he speaks the Dharma, filling the three-thousand great-thousand world, like the mark of an echo. For this reason, Subhūti! the bodhisattva-mahāsattva should first fully train in all the paths; once the knowledge of the paths is complete, he should discern and know the deep minds of beings—that is, the beings of hell: the path of hell, the cause of hell, the fruit of hell, should be known, should be obstructed; the path of animals and hungry ghosts, the cause of animals and hungry ghosts, the fruit of animals and hungry ghosts, should be known, should be obstructed; the path, cause, and fruit of the dragons, ghosts and spirits, gandharvas, kiṃnaras, mahoragas, and asuras should be known, should be obstructed. The cause and fruit of the human path should be known; the cause and fruit of the path of the gods should be known: the path, cause, and fruit of the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-three, the Yāma heaven, the Tuṣita heaven, the Heaven of Delight in Transformation, the heaven of the gods Sovereign over Others' Transformations, the Brahmā heaven, the Heaven of Light-Sound, the Heaven of Universal Purity, the Heaven of Abundant Fruit, the Heaven of No Perception, the Apoluohe heaven, the Heaven without Heat, the Heaven Easy to See, the Joyful-to-See heaven, and the Akaniṣṭha heaven should be known; the path, cause, and fruit of the sphere of boundless space, the sphere of boundless consciousness, the sphere of nothing whatsoever, and the sphere of neither perception nor non-perception should be known; the cause and fruit of the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path should be known; the cause and fruit of the gate of liberation of emptiness, the gate of liberation of the signless, the gate of liberation of non-action, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, and great kindness and great compassion should be known. By such paths the bodhisattva causes beings to enter the path of the srota-āpanna and so on up to the path of the arhat and of the pratyekabuddha, and so on up to the path of anuttarā samyaksaṃbodhi. Subhūti! This is named the bodhisattva-mahāsattva's pure knowledge of the kinds of paths. Having trained in this knowledge of the kinds of paths, the bodhisattva penetrates deeply into the mark of the deep minds of beings; having penetrated, he accords with the minds of beings and speaks the Dharma for them as is fitting, and what he says is not in vain. Why? Because this bodhisattva-mahāsattva is skilled in knowing the marks of the faculties of beings, and knows where the minds and mental-factor dharmas of all beings tend within birth and death. Subhūti! The bodhisattva-mahāsattva should practise the prajñāpāramitā of the path in this way. Why? Because all the wholesome dharmas that aid the path enter into prajñāpāramitā; they are what the bodhisattva-mahāsattvas, the śrāvakas, and the pratyekabuddhas should practise.’

Subhūti addressed the Buddha: ‘World-Honored One! If the four foundations of mindfulness and so on up to anuttarā samyaksaṃbodhi—all these dharmas—are neither joined nor dispersed, without form, without shape, without resistance, of one mark, which is what is called the signless, World-Honored One! how can it be said that these dharmas that aid the path can take hold of anuttarā samyaksaṃbodhi? World-Honored One! These dharmas that are neither joined nor dispersed, without form, without shape, without resistance, of one mark, called the signless, are without anything taken and without anything given up, just as space is without taking and without giving up.’

The Buddha said: ‘Just so! Just so! Subhūti! All dharmas are empty of specific marks, without anything taken and without anything given up. Subhūti! There are beings who do not know that all dharmas are empty of specific marks; it is for the sake of these beings that it is shown that the dharmas that aid the path can reach anuttarā samyaksaṃbodhi.

‘Again, Subhūti! All form, feeling, perception, constructions, and consciousness; all dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā; all inner emptiness, outer emptiness, and so on up to the emptiness of non-existent and existent dharmas; the first dhyāna and so on up to the sphere of neither perception nor non-perception; the four foundations of mindfulness and so on up to the eightfold noble path; the three gates of liberation; the eight liberations and the nine successive absorptions; the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unshared dharmas, great kindness and great compassion, the omniscience of all kinds, and such dharmas—within this holy Dharma all are neither joined nor dispersed, without form, without shape, without resistance, of one mark, which is what is called the signless. By reason of worldly dharmas they are explained for beings so that they understand; it is not by the highest meaning. Subhūti! Within all these dharmas the bodhisattva-mahāsattva should train with knowledge and with seeing, in accordance with the Dharma; having trained, he discerns which dharmas should be used and which should not be used.’

Subhūti said: ‘World-Honored One! What dharmas, once the bodhisattva has discerned them, should be used, and which should not be used?’

The Buddha said: ‘The dharmas of the śrāvakas and pratyekabuddhas he discerns and knows, and should not use; the omniscience of all kinds he discerns and knows, and should use. Thus, Subhūti! the bodhisattva-mahāsattva, within this holy Dharma, should train in prajñāpāramitā.’

Subhūti addressed the Buddha: ‘World-Honored One! Why is it named the holy Dharma? What is the holy Dharma?’

The Buddha told Subhūti: ‘The dharmas of the śrāvakas and pratyekabuddhas, the bodhisattva-mahāsattvas, and the buddhas are neither joined with nor dispersed from desire, hatred, and delusion; neither joined with nor dispersed from the view of the body, grasping at precepts, and doubt; neither joined with nor dispersed from desire-attachment and anger; neither joined with nor dispersed from attachment to form, attachment to the formless, restlessness, conceit, and ignorance; neither joined with nor dispersed from the first dhyāna and so on up to the fourth dhyāna; neither joined with nor dispersed from kindness, compassion, joy, equanimity, the sphere of space, and so on up to the sphere of neither perception nor non-perception; neither joined with nor dispersed from the four foundations of mindfulness and so on up to the eightfold noble path; neither joined with nor dispersed from inner emptiness and so on up to great compassion, the conditioned nature, and the unconditioned nature. Why? Because all these dharmas are without form, without shape, without resistance, of one mark, which is what is called the signless. A dharma without form and a dharma without form are neither joined nor dispersed; a dharma without shape and a dharma without shape are neither joined nor dispersed; a dharma without resistance and a dharma without resistance are neither joined nor dispersed; a dharma of one mark and a dharma of one mark are neither joined nor dispersed; a signless dharma and a signless dharma are neither joined nor dispersed. Subhūti! This prajñāpāramitā that is without form, without shape, without resistance, of one mark, called the signless, the bodhisattva-mahāsattvas should train in; having trained, they do not obtain the marks of dharmas.’

Subhūti addressed the Buddha: ‘World-Honored One! Does the bodhisattva-mahāsattva not train in the mark of form? Not train in the mark of feeling, perception, constructions, and consciousness? Not train in the mark of the eye and so on up to the mark of the mind, not train in the mark of form and so on up to the mark of dharmas, not train in the mark of the earth element and so on up to the mark of the consciousness element, not train in the mark of dānapāramitā, of śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā, not train in the mark of inner emptiness and so on up to the emptiness of non-existent and existent dharmas, not train in the mark of the first dhyāna and so on up to the mark of the fourth dhyāna, not train in the mark of kindness and so on up to the mark of equanimity, not train in the mark of boundless space and so on up to the mark of neither perception nor non-perception, not train in the mark of the four foundations of mindfulness and so on up to the mark of the eightfold noble path, not train in the mark of the emptiness samādhi, of the signless samādhi, and of the non-action samādhi, not train in the mark of the eight liberations and the nine successive absorptions, not train in the mark of the ten powers of the Buddha, the mark of the four fearlessnesses and the four unobstructed knowledges, the mark of the eighteen unshared dharmas, the mark of great kindness and great compassion, not train in the mark of the noble truth of suffering, of the truth of origination and the truth of cessation, and of the noble truth of the path, not train in the mark of the twelve links of causes and conditions in reverse and forward order, not train in the mark of the conditioned nature and the mark of the unconditioned nature? World-Honored One! If he does not train in the marks of dharmas, how does the bodhisattva-mahāsattva train in the marks of dharmas, whether conditioned or unconditioned, and having trained, pass beyond the grounds of the śrāvaka and the pratyekabuddha? If he does not pass beyond the grounds of the śrāvaka and the pratyekabuddha, how does he enter the bodhisattva's position? If he does not enter the bodhisattva's position, how is he to obtain the omniscience of all kinds? If he does not obtain the omniscience of all kinds, how is he to turn the Dharma wheel? If he does not turn the Dharma wheel, how is he to deliver beings by the three vehicles out of birth and death?’

The Buddha told Subhūti: ‘If dharmas really had marks, the bodhisattva should train in those marks. Subhūti! Because all dharmas really have no mark—they are without form, without shape, without resistance, of one mark, which is what is called the signless. For this reason, Subhūti! the bodhisattva-mahāsattva trains neither in marks nor in the signless. Why? Because whether there is a Buddha or there is no Buddha, all dharmas are of one mark, and their nature ever abides.’

Subhūti addressed the Buddha: ‘World-Honored One! If all dharmas are neither with marks nor without marks, how does the bodhisattva-mahāsattva cultivate prajñāpāramitā? If he does not cultivate prajñāpāramitā, he cannot pass beyond the grounds of the śrāvaka and the pratyekabuddha; if he does not pass beyond the grounds of the śrāvaka and the pratyekabuddha, he cannot enter the bodhisattva's position; if he does not enter the bodhisattva's position, he does not obtain the acceptance of the non-arising of dharmas; if he does not obtain the acceptance of the non-arising of dharmas, he cannot obtain the supernormal powers of the bodhisattvas; if he does not obtain the supernormal powers of the bodhisattva, he cannot purify buddha-lands or bring beings to accomplishment; if he does not purify buddha-lands and does not bring beings to accomplishment, he cannot obtain the omniscience of all kinds; if he does not obtain the omniscience of all kinds, he cannot turn the Dharma wheel; if he does not turn the Dharma wheel, he cannot cause beings to obtain the fruit of the srota-āpanna, of the sakṛdāgāmin, of the anāgāmin, the fruit of the arhat, or the pratyekabuddha path, he cannot cause them to obtain anuttarā samyaksaṃbodhi, nor can he cause beings to obtain the merit of giving, nor cause them to obtain the merit of keeping the precepts and of cultivating concentration.’

The Buddha told Subhūti: ‘Just so! Just so! All dharmas are signless, neither of one mark nor of different marks; to cultivate the signless is to cultivate prajñāpāramitā.’

Subhūti said: ‘World-Honored One! How is it that to cultivate the signless is to cultivate prajñāpāramitā?’

The Buddha said: ‘To cultivate the breaking of dharmas is to cultivate prajñāpāramitā.’

‘World-Honored One! How is it that to cultivate the breaking of dharmas is to cultivate prajñāpāramitā?’

The Buddha said: ‘To cultivate the breaking of form is to cultivate prajñāpāramitā; to cultivate the breaking of feeling, perception, constructions, and consciousness is to cultivate prajñāpāramitā. To cultivate the breaking of the eye, and the breaking of the ear, nose, tongue, body, and mind-dharma, is to cultivate prajñāpāramitā; to cultivate the breaking of form-dharma, and the breaking of sound, smell, taste, touch, and dharmas, is to cultivate prajñāpāramitā. To cultivate the breaking of the contemplation of impurity is to cultivate prajñāpāramitā; to cultivate the breaking of the first dhyāna, and the breaking of the second dhyāna, the third dhyāna, and the fourth dhyāna, is to cultivate prajñāpāramitā; to cultivate the breaking of kindness, compassion, joy, and equanimity is to cultivate prajñāpāramitā; to cultivate the breaking of the sphere of boundless space, the sphere of boundless consciousness, the sphere of nothing whatsoever, and the sphere of neither perception nor non-perception is to cultivate prajñāpāramitā. To cultivate the breaking of the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of morality, the recollection of giving up, the recollection of the gods, the recollection of cessation, and the recollection of ānāpāna is to cultivate prajñāpāramitā. To cultivate the breaking of the mark of impermanence, the mark of suffering, the mark of non-self, the mark of emptiness, the mark of origination, the mark of cause, the mark of arising, the mark of condition, the mark of closing, the mark of cessation, the mark of sublimity, the mark of departure, the mark of the path, the mark of rightness, the mark of the track, and the mark of separation is to cultivate prajñāpāramitā. To cultivate the breaking of the twelve links of causes and conditions, to cultivate the breaking of the mark of a self, the mark of a being, the mark of a life-span, and so on up to cultivating the breaking of the mark of a knower and the mark of a seer, is to cultivate prajñāpāramitā; to cultivate the breaking of the mark of permanence, the mark of pleasure, the mark of purity, and the mark of self is to cultivate prajñāpāramitā. To cultivate the breaking of the four foundations of mindfulness and so on up to the eightfold noble path is to cultivate prajñāpāramitā. To cultivate the breaking of the emptiness samādhi, the signless samādhi, and the non-action samādhi is to cultivate prajñāpāramitā. To cultivate the breaking of the eight liberations and the nine successive absorptions is to cultivate prajñāpāramitā. To cultivate the breaking of the samādhi with initial and sustained thought, the samādhi without initial thought but with sustained thought, and the samādhi without initial or sustained thought is to cultivate prajñāpāramitā. To cultivate the breaking of the noble truth of suffering, the noble truth of origination, the noble truth of cessation, and the noble truth of the path is to cultivate prajñāpāramitā; to cultivate the breaking of the knowledge of suffering, the knowledge of origination, the knowledge of cessation, and the knowledge of the path is to cultivate prajñāpāramitā; to cultivate the breaking of the knowledge of exhaustion and the knowledge of non-arising is to cultivate prajñāpāramitā; to cultivate the breaking of dharma-knowledge, subsequent knowledge, worldly knowledge, and the knowledge of others' minds is to cultivate prajñāpāramitā. To cultivate the breaking of dānapāramitā is to cultivate prajñāpāramitā; to cultivate the breaking of śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā is to cultivate prajñāpāramitā. To cultivate the breaking of inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of the highest meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, the emptiness of dispersal, the emptiness of nature, the emptiness of all dharmas, the emptiness of specific marks, the emptiness of the unfindable, the emptiness of non-existent dharmas, the emptiness of existent dharmas, and the emptiness of non-existent and existent dharmas is to cultivate prajñāpāramitā; to cultivate the breaking of the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unshared dharmas is to cultivate prajñāpāramitā. To cultivate the breaking of the fruit of the srota-āpanna, the fruit of the sakṛdāgāmin, the fruit of the anāgāmin, the fruit of the arhat, and the pratyekabuddha path is to cultivate prajñāpāramitā. To cultivate the breaking of omniscience is to cultivate prajñāpāramitā. To cultivate the breaking of the cutting off of all the afflictions and their habitual residues is to cultivate prajñāpāramitā.’

Subhūti addressed the Buddha: ‘World-Honored One! How is it called that to cultivate the breaking of form, and so on up to cultivating the breaking of the cutting off of all the afflictions and their habitual residues, is to cultivate prajñāpāramitā?’

The Buddha told Subhūti: ‘When the bodhisattva-mahāsattva practises prajñāpāramitā, not thinking that there are dharmas of form is cultivating prajñāpāramitā; not thinking that there are feeling, perception, constructions, and consciousness, and so on up to not thinking that there is a dharma of breaking all the afflictions and their habitual residues, is cultivating prajñāpāramitā. Why? Because one who has the thought of existent dharmas does not cultivate prajñāpāramitā. Subhūti! One who has the thought of existent dharmas does not cultivate dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, or prajñāpāramitā. Why? Subhūti! Because this person clings to dharmas, and so does not practise dānapāramitā and so on up to prajñāpāramitā. For one who clings thus there is no liberation, no path, no nirvāṇa. One who has the thought of existent dharmas does not cultivate the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, or the eightfold noble path, does not cultivate the emptiness samādhi, and so on up to does not cultivate the omniscience of all kinds. Why? Because this person clings to dharmas.’

Subhūti addressed the Buddha: ‘World-Honored One! What is an existent dharma? What is a non-existent dharma?’

The Buddha told Subhūti: ‘Two is an existent dharma; not two is a non-existent dharma.’

‘World-Honored One! What is two?’

The Buddha said: ‘The mark of form is two; the mark of feeling, perception, constructions, and consciousness is two; the mark of the eye and so on up to the mark of the mind is two; the mark of form and so on up to the mark of dharmas is two; dānapāramitā and so on up to the mark of the Buddha and the mark of anuttarā samyaksaṃbodhi; the mark of the conditioned and unconditioned nature is two. Subhūti! All marks are two; all that is two is an existent dharma; as soon as there is an existent dharma there is birth and death; as soon as there is birth and death one cannot be free of birth, old age, sickness, death, sorrow, grief, suffering, and vexation. Because of this cause and condition, Subhūti! it should be known that a person who abides within two marks has no dānapāramitā and so on up to no prajñāpāramitā, no path, no fruit, and so on up to no compliant acceptance—how much less seeing the mark of form and so on up to seeing the mark of the omniscience of all kinds! If there is no cultivating of the path, how could he obtain the fruit of the srota-āpanna and so on up to the fruit of the arhat, the pratyekabuddha path, anuttarā samyaksaṃbodhi, and the cutting off of all the afflictions and their habitual residues?’

Treatise ①: The Explanation—the Bodhisattva Makes the Cause and yet Does Not Receive the Fruit, Because He Is Immovable within the Nature of Dharmas

The treatise explains:

What the Buddha says is: ‘The bodhisattva practises the six perfections, and yet does not receive worldly retribution.’

Subhūti praised this as something that had never been before, and addressed the Buddha: ‘World-Honored One! This bodhisattva's great wisdom is already accomplished; practising so deep a dharma, he is able to make its cause, and yet he does not receive its fruit.’ This bodhisattva, for the sake of great benefit, therefore does not receive small retribution.

The Buddha, having approved his meaning, then himself stated the causes and conditions of it, namely: ‘The bodhisattva is immovable within the nature of dharmas.’ What is called the nature of dharmas is without anything existent, is ultimate emptiness; it is suchness, the nature of dharmas, the limit of reality. The bodhisattva rests his concentrated mind securely within this and does not waver.

Treatise ① (continued): Immovable within What Nature—Because It Is Born of Many Causes and Conditions It Is without Fixed Mark; Because It Is without Fixed Mark It Is without Anything Existent

Subhūti asked: ‘World-Honored One! Within what nature is he immovable?’

The Buddha answered: ‘He is immovable within the nature of form, and so on up to: he is immovable within the nature of great kindness and great compassion and the rest. Why? Because the nature of these dharmas is in every case born of many causes and conditions, it is therefore not self-existent and has no fixed mark; because it has no fixed mark, it is without anything existent.’ What is called all dharmas refers to form and the other dharmas.

Because there are form and the other dharmas, the unconditioned is spoken of; therefore the unconditioned dharma too is without anything existent. Why? Because one cannot, by a dharma of nothing existent, obtain a dharma of something existent.

Treatise ① (continued): By Each of the Four Alternatives It Is Not Obtained—Three Are Answered 「不」 tr. "No", and the Remaining One the Buddha Had Already Stated Himself; Something Existent and Nothing Existent Both Have Fault

Subhūti said: ‘If nothing existent cannot obtain something existent, then can a dharma of something existent obtain a dharma of something existent?’

The Buddha answered: ‘No.’

Why? A dharma of nothing existent, which is praised by all the sages and is the place where they abide, still cannot have anything obtained; how much less a dharma of something existent!

‘Can a dharma of something existent obtain nothing existent?’

The Buddha said: ‘No.’

Why? Something existent and nothing existent both have fault; therefore he says ‘No’.

‘Can one, by nothing existent, obtain nothing existent?’

The Buddha said: ‘No.’

Why? A dharma of something existent still has the mark of arising and the mark of abiding, and because it is false and deceptive it still has nothing obtained; how much less nothing existent—ultimately empty from the very beginning—and yet able to have something obtained!

Treatise ① (continued): If by None of the Four Alternatives It Is Obtained, Is There Not Then No Path and No Fruit—There Really Is a Dharma of Obtaining the Path, Only It Does Not Fall into the Four Alternatives

Here Subhūti asked further: ‘World-Honored One! If by these four alternatives nothing can be obtained, is there not then no path and no obtaining of the fruit?’

The Buddha answered: ‘There really is a dharma of obtaining the path; only it is not by these four alternatives.’

Why? Because these four alternatives have the faults spoken of above. If one parts from the idle discourse of these four alternatives, that is the path.

Treatise ① (continued): What Is the Bodhisattva's Mark of Idle Discourse—Form and the Rest, Whether as Permanent or as Impermanent, Are All Idle Discourse

Again he asked: ‘World-Honored One! What is the bodhisattva's mark of idle discourse?’

The Buddha answered: ‘To say of form and the other dharmas that they are permanent, or to say that they are impermanent—this is the bodhisattva's idle discourse.’

Why? If they were permanent, they would be unarisen and unceasing, and there would be no sin and no merit, nothing fair and nothing foul; to say they are impermanent is not right either. Why? Because impermanence is spoken of only in relation to permanence; since permanence is unfindable, how much less impermanence! Moreover, if impermanence were definitely the real mark of form and the rest, there should also be no causes and conditions and retribution of deeds. Why? Because form and the other dharmas cease thought by thought; if the causes and conditions and retribution of deeds also ceased, it could not be called the mark of impermanence. By all such causes and conditions one can know that impermanence is not the real mark of form and the rest, just as was said earlier in ‘the refutation of impermanence’.

And so on up to giving rise to such a thought—‘I shall cut off all the afflictions and their habitual residues’—this too is idle discourse.

Treatise ① (continued): Self-Nature Cannot Make Idle Discourse about Self-Nature—Apart from Nature and Non-nature There Is No Third Dharma about Which to Make Idle Discourse

Form and the other dharmas are from the first not subject to idle discourse, and yet ordinary people make all kinds of idle discourse about dharmas; the bodhisattva, in this place that is not subject to idle discourse, is in accord with the Dharma and makes no idle discourse. Why? Because self-nature cannot make idle discourse about self-nature. For what reason is this? Because nature is born of causes and conditions and has only a provisional name; how could it make idle discourse? If even nature cannot make idle discourse, how much less non-nature! Apart from nature and non-nature there is no third dharma about which idle discourse can be made; what is called the person who can make idle discourse, the dharma about which idle discourse is made, and the place where idle discourse is made—these dharmas are all unfindable.

Treatise ① (continued): Form and the Other Dharmas Are the Mark Not Subject to Idle Discourse—One Who Can Practise the Prajñā without Idle Discourse Then Obtains Entry into the Bodhisattva's Position

‘Subhūti! Form and the other dharmas are the mark not subject to idle discourse; in this way the bodhisattva should practise the prajñāpāramitā that is without idle discourse.’

Moreover, the Buddha himself stated the causes and conditions of what is not subject to idle discourse: ‘Form and the other dharmas have no nature; if a dharma has no nature, it is not subject to idle discourse.’

‘If the bodhisattva can practise this prajñā that is not subject to idle discourse, he then obtains entry into the bodhisattva's position.’

Treatise ① (continued): By What Path Does He Enter the Bodhisattva's Position—Not by the Path of the Two Vehicles, Not by the Buddha Path; He Should Train in All the Paths

Subhūti's meaning is: ‘Being without idle discourse is the path common to the three vehicles; then by which path is the bodhisattva to enter this bodhisattva's position that is without idle discourse?’

When the Buddha answered, to each one he said: ‘No.’ Why? Because the bodhisattva is a person of the Great Vehicle, he should not use the path of the two vehicles; and because the six perfections are not yet complete, he cannot use the Buddha path. Here the Buddha himself stated the causes and conditions of it: ‘The bodhisattva should train in all the paths, and then enter the bodhisattva's position.’

Treatise ① (continued): The Simile of the Person of the Eight—First Training in All the Paths and Entering the Right Position, yet Not Yet Having Obtained the Fruit of the Srota-āpanna

Here a simile is told: ‘It is like the person of the eight in the path of seeing the truths, who has already trained in all the paths and entered the right position, and yet has not yet obtained the fruit of the srota-āpanna. The bodhisattva too is like this: he first trains in all the paths and enters the bodhisattva's position, and yet has not yet obtained the fruit of the omniscience of all kinds; if the bodhisattva abides in the vajra samādhi, then with the wisdom associated with a single thought he obtains the fruit of the omniscience of all kinds.’

Treatise ① (continued): Subhūti's Objection—If He Gives Rise to the Eight Paths He Is a Person of the Eight; How Then Is It Known That He Trains in All and Enters the Position

Subhūti asked: ‘World-Honored One! If the bodhisattva trains in all the paths and only then enters the bodhisattva's position, yet these paths are each different. If the bodhisattva trains in all these paths, then as soon as he gives rise to the path of the person of the eight he becomes a person of the eight, and so on up to: as soon as he gives rise to the pratyekabuddha path he becomes a pratyekabuddha. World-Honored One! If the bodhisattva first becomes a person of the eight and so on up to becomes a pratyekabuddha, and only then enters the bodhisattva's position, there is no such principle! If without entering the bodhisattva's position he obtains the omniscience of all kinds, there is no such principle either! How then shall I know that the bodhisattva trains in all the paths and enters the bodhisattva's position?’

Treatise ① (continued): The Buddha's Answer—Contemplating with Knowledge and Seeing, He Enters the Eight Grounds and Passes Straight Through, as One Whose Kinsman Is Held in Prison Goes In to See Him yet Does Not Wear the Shackles with Him

The Buddha, having approved his meaning, then himself stated the causes and conditions of it: ‘When the bodhisattva first arouses the intent and practises the six perfections, he contemplates with knowledge and seeing, enters the eight grounds, and passes straight through them; it is as a person whose kinsman is held in prison goes in to see him, and yet does not wear the shackles together with him. It is in order to make complete the knowledge of the kinds of paths that the bodhisattva enters the bodhisattva's position—contemplating all the paths throughout, he enters the bodhisattva's position; having entered the bodhisattva's position, he obtains the omniscience of all kinds and cuts off the afflictions and their habitual residues.’

Treatise ① (continued): The Knowledge and Severance of the Two Vehicles Are All the Bodhisattva's Acceptance of the Non-arising of Dharmas

The Buddha showed Subhūti, saying: ‘The people of the two vehicles obtain, within the wisdom of the buddhas and bodhisattvas, only a small share; therefore whether the knowledge or the severance of the person of the eight, and so on up to whether the knowledge or the severance of the pratyekabuddha, all are the bodhisattva's acceptance of the non-arising of dharmas.’

Treatise ① (continued): The Numbers of Knowledge and Severance—Eight Knowledges, Nine or Ten; the Ten Fetters of the Upper and Lower Divisions

What is called knowledge refers to the eight knowledges of the person still in training; the knowledges of the one beyond training are either nine or ten. What is called severance refers to cutting off the ten kinds of fetters, that is, the ten fetters of the upper and lower divisions. The srota-āpanna and the sakṛdāgāmin, briefly stated, cut off the three fetters; broadly stated, they cut off the eighty-eight fetters. The anāgāmin, briefly stated, cuts off the five lower fetters; broadly stated, he cuts off ninety-two. The arhat, briefly stated, has exhausted the three outflows; broadly stated, he cuts off all the afflictions. This is called knowledge and called severance. This knowledge and severance are all the bodhisattva's acceptance.

Treatise ① (continued): The Śrāvaka Obtains the Path by the Four Truths; the Bodhisattva Enters the Path by One Truth

The śrāvaka obtains the path by the four truths; the bodhisattva enters the path by one truth. The Buddha says that these four truths are in fact all one truth, and that there are four only because of discrimination; these four truths, together with the knowledge and severance of the two vehicles, are all within the one truth.

Treatise ① (continued): From Compliant Acceptance to the Acceptance of Non-arising—Parting from All Views, Extinguishing All Idle Discourse

The bodhisattva first abides in compliant acceptance and trains in non-arising and non-ceasing, and also in what is neither non-arising nor non-ceasing; he parts from the view of existence, the view of non-existence, the view of both existence and non-existence, the view of neither existence nor non-existence, and the like, extinguishes all kinds of idle discourse, and thereby obtains the acceptance of non-arising. As for the acceptance of non-arising, the Buddha himself says in a later chapter: ‘Up to becoming a Buddha he never gives rise to an evil mind; therefore it is called the acceptance of non-arising.’

Treatise ① (continued): The Treatise-Author Says and It Is Further Said—Two Layers of Explanation of the Acceptance of Non-arising

The treatise-author says: obtaining this acceptance, he contemplates all dharmas as ultimately empty, cuts off the object, and mind and mental-factor dharmas no longer arise; this is called the acceptance of non-arising.

It is further said: being able to pass beyond the wisdom of the śrāvakas and pratyekabuddhas is called the acceptance of non-arising.

Treatise ① (continued): The Two Vehicles Contemplate Arising and Ceasing, Grow Weary, Part from It, and Obtain Liberation

The wisdom of the śrāvakas and pratyekabuddhas contemplates the arising and ceasing of form and the rest of the five aggregates; the mind grows weary of it and parts from desire, and thereby obtains liberation.

Treatise ① (continued): The Bodhisattva Contemplates Arising and Ceasing and His Mind Is Not Afraid; He Gives Up the Contemplation of Arising and Ceasing and Enters What Is Unarisen and Unceasing

When the bodhisattva contemplates arising and ceasing with great merit and great wisdom, his mind is not afraid as the people of the Small Vehicle are. The bodhisattva with the wisdom-eye seeks the real and fixed mark of arising and ceasing, and it is utterly unfindable, just as was said earlier in "Refuting Arising". It is only with the fleshly eye and a coarse mind that one sees the arising and ceasing of impermanence. Ordinary people cling to the view of permanence within dharmas, and yet the dharmas they cling to in the end return to impermanence, and so beings have sorrow, grief, suffering, and vexation; therefore the Buddha says: ‘If you wish to part from sorrow and suffering, do not contemplate the mark of permanence!’ This was said in order to break the inversion of permanence by impermanence, not in order to make people cling to impermanence; therefore the bodhisattva gives up the contemplation of arising and ceasing and enters into what is unarisen and unceasing.

Treatise ① (continued): Question—Entering What Is Unarisen and Unceasing, Does It Not Again Become Permanence

The treatise-author asks:

If one enters what is unarisen and unceasing, then does what is unarisen and unceasing not again become permanence? How can it count as parting from the inversion of permanence?

Treatise ① (continued): Answer—Impermanence Is of Two Kinds, and the Acceptance of Non-arising Is Also of Two Kinds

The treatise-author answers:

It is just as impermanence is of two kinds: the first breaks the inversion of permanence and does not cling to impermanence; the second clings to impermanence and thereby gives rise to idle discourse. The acceptance of non-arising is also like this: the first, although it breaks arising and ceasing, does not cling to non-arising and non-ceasing, and so does not fall into the inversion of permanence; the second clings to what is unarisen and unceasing, and thereby falls into the inversion of permanence. True non-arising is the cessation of all contemplations, the way of words cut off, contemplating all dharmas as having the mark of nirvāṇa; from the very beginning they have always been of themselves without arising; it is not that they are made to be without arising by contemplation with wisdom. Obtaining this non-arising and non-ceasing, this ultimate purity, he does not grasp even the contemplation of impermanence; how much less arising and ceasing!

Treatise ① (continued): Such Marks as These Are Called the Acceptance of the Non-arising of Dharmas—Entering the Position He Cuts Off the Habitual Residues, Like a Good Fruit Tree Giving Much Benefit

All such marks as these are called the acceptance of the non-arising of dharmas.

Because he has obtained this acceptance of non-arising, he enters the bodhisattva's position; having entered the bodhisattva's position, with the omniscience of all kinds he cuts off the afflictions together with their habitual residues; by all kinds of causes and conditions he delivers all beings, like a very good fruit tree, which can give people much benefit.

Treatise ① (continued): What Is the Bodhisattva's Knowledge of the Kinds of Paths—Arising from the Real Mark, Names, Marks, and Words; Understanding the Voices of All Beings

Subhūti addressed the Buddha: ‘World-Honored One! What is the bodhisattva's knowledge of the kinds of paths?’

The Buddha answered: ‘The bodhisattva abides in the dharma of the acceptance of non-arising and obtains the real mark of dharmas; arising from the real mark, he takes up the names, marks, and words of dharmas, and since he himself has already skilfully penetrated them, he proclaims them for beings so that they may awaken. Because of the causes and conditions of his merit, the bodhisattva understands the voices and languages of all beings, and with this voice fills the three-thousand great-thousand world, and yet he does not cling to this voice either, knowing it to be like the mark of an echo.’ This voice is the mark of the Brahmā voice. For this reason the bodhisattva should know all the paths, contemplate the minds of beings throughout, know their roots and branches, benefit them with wholesome dharmas, and block unwholesome dharmas, just as is set out at length in the sūtra.

Treatise ① (continued): Entering and Leaving the Paths of the Two Vehicles Freely—Giving Rise to the Wisdom of the Path, Blocking the Evil Destinies, Opening the Good Destinies

Because the bodhisattva first knows the real mark of all dharmas, he is able to enter and leave the paths of the two vehicles freely; having contemplated them, he passes straight through and enters the bodhisattva's position; for the sake of delivering beings he gives rise to the wisdom of the path. Wishing to speak the Dharma for beings, he understands the languages and voices of all beings and speaks the Dharma with the sound of the Brahmā voice, that is, he blocks the evil destinies and opens up the good destinies. What are called the evil destinies are the three evil destinies; what are called the good destinies are the three good destinies: humans, gods, and asuras.

Treatise ① (continued): Rebuking the Evil Destinies and Praising the Good Destinies—the Path of Hell, the Cause of Hell, the Fruit of Hell

By all kinds of causes and conditions he rebukes the evil destinies and praises the good destinies. What is called blocking the evil destinies is the path of hell, the cause of hell, and the fruit of hell. The state of the hells is as was said earlier. What is called the path of hell is the unwholesome path of the upper grade. What is called the cause of hell is the three poisons: when greed grows, the unwholesome path of greed and jealousy arises; when hatred grows, the unwholesome path of hatred and vexation arises; when delusion grows, the unwholesome path of wrong view arises. The three poisons are the cause of the three unwholesome paths; the three unwholesome paths are in turn the cause of the seven unwholesome paths. What is called the fruit of hell is that because of such a cause one receives a body in hell, and body and mind undergo all kinds of suffering and vexation; this is called the fruit.

Treatise ① (continued): The Ten Unwholesome Paths and the Ten Wholesome Paths Each Have Upper, Middle, and Lower Grades

The bodhisattva should first show beings the fruit of hell, and afterwards speak the Dharma for them, so that they cut off the path of hell together with its cause and its fruit. The ten unwholesome paths have three grades, upper, middle, and lower: those of the upper grade fall into hell, those of the middle grade fall among the animals, those of the lower grade fall among the hungry ghosts. The ten wholesome paths also have three grades, upper, middle, and lower: those of the upper grade are born among the gods, those of the middle grade are born among humans, those of the lower grade are born among the ghosts and spirits. Abiding in the ten wholesome paths, one can part from desire and be born in the form realm, and part from form and be born in the formless realm.

Treatise ① (continued): The Three Evil Destinies Should Be Known and Should Be Obstructed; the Paths of Gods and Humans Should Sometimes Be Blocked

Within the three evil destinies one constantly undergoes suffering; therefore it says ‘should be known, should be obstructed’. Among gods and humans there are causes and conditions for obtaining the path; for the sake of nirvāṇa they too should sometimes be blocked, but because this is not definite it is not said.

Treatise ① (continued): The Remaining Dharmas That Aid the Path Should Not Be Said to Be Blocked

The remaining dharmas that aid the path should not be said to be blocked, and so on up to anuttarā samyaksaṃbodhi, which is likewise.

Treatise ① (continued): Delivering according to the Occasion—Those Who Should Be Delivered by the Small Vehicle He Delivers by the Small Vehicle

Having been able to discriminate in this way, the bodhisattva knows that beings who should be delivered by the dharma of the Small Vehicle he delivers by the dharma of the Small Vehicle, and those who should be delivered by the dharma of the Great Vehicle he delivers by the dharma of the Great Vehicle.

Treatise ① (continued): Knowing the Deep Minds of Beings, Their Past Lives, Their Retribution, the Time, and the Place

This bodhisattva knows all the matters within the deep minds of beings, and the causes and conditions of their deeds in past lives; he further knows the causes and conditions of their retribution in future lives; he further knows the time when beings can be transformed, and knows the place; all the remaining causes and conditions by which they can be delivered he knows completely, and therefore the words he speaks are not in vain.

Treatise ① (continued): The Wisdom of the Kinds of Paths and the Dharmas That Aid the Path Are All Gathered within Prajñā

Such wisdom of the kinds of paths, together with all kinds of dharmas that aid the path, are all gathered within prajñā; therefore the bodhisattva should practise the prajñā of the wisdom of the path.

Treatise ① (continued): Subhūti's Objection—If the Dharmas That Aid the Path Are All Empty, How Can They Take Hold of Awakening

Subhūti addressed the Buddha: ‘If the dharmas that aid the path and awakening—these dharmas—are all neither joined nor dispersed, without form, without shape, without resistance, only of one mark, which is the signless, then these dharmas that aid the path are all empty; how can they take hold of anuttarā samyaksaṃbodhi? Empty dharmas, dharmas without anything existent, should be without taking and without giving up; it is as space, which, because there is no dharma there, is without taking and without giving up.’

Treatise ① (continued): The Buddha Approves His Words—Not Only Are the Thirty-seven Limbs of the Path Empty; All Dharmas within the Holy Dharma Are Also Empty of Specific Marks

What Subhūti said is true and real, because he said it with a mind without clinging; therefore the Buddha approved it, saying: ‘Just so! Just so!’ And he further stated the causes and conditions: ‘There are beings who, because they do not know that these dharmas are all empty of specific marks, therefore discriminate that these dharmas that aid the path can obtain anuttarā samyaksaṃbodhi. Subhūti! Not only are the thirty-seven limbs of the path empty and neither joined nor dispersed; all of form and the rest, and so on up to the omniscience of all kinds, are also, within the holy Dharma, empty of specific marks and neither joined nor dispersed.’ What is called neither joined nor dispersed is the meaning of ultimate emptiness; just as is said here: ‘One mark, which is the signless.’

Treatise ① (continued): Though Empty, They Are Spoken by Worldly Truth, Not by the Highest Meaning

Though these dharmas are empty, by reason of worldly truth they are proclaimed for beings, wishing to let them enter the holy Dharma; this is not the highest meaning.

Treatise ① (continued): Training in This Dharma by Knowing and by Seeing—the First Knowing Is Called Knowing; Afterwards Going Deep Is Called Seeing

Within this, the bodhisattva should in every case train in this dharma by knowing and by seeing.

The first understanding is called knowing; afterwards, having gone deep, it is called seeing; knowing is not yet thoroughly clear, seeing is already clear.

Treatise ① (continued): Question—What Difference Is There between Knowing and Seeing

The treatise-author asks:

What difference is there between knowing and seeing?

Treatise ① (continued): Answer—Someone Says: a Fourfold Distinction

The treatise-author answers:

Someone says: there is knowing that is not seeing, there is seeing that is not knowing, there is what is both knowing and seeing, and there is what is neither knowing nor seeing. What is called knowing that is not seeing is the knowledge of exhaustion and the knowledge of non-arising; apart from worldly right view and the five views, the remaining wisdom is all called knowing, and such wisdom is not seeing. What is called seeing that is not knowing is the five views, worldly right view, and the eight acceptances within the path of seeing the truths; these are seeing and not knowing. The remaining wisdom without outflows is called both knowing and seeing. Apart from these seeings and knowings, the remaining dharmas are neither seeing nor knowing.

Treatise ① (continued): Moreover, Someone Says—the Concentrated Mind Is Called Seeing; the Sūtra of Turning the Wheel of the Dharma Is Cited

Moreover, someone says: the concentrated mind is called seeing; the concentrated mind and the mind not yet concentrated are together called knowing. It is as is said in the Sūtra of Turning the Wheel of the Dharma: ‘The truth of suffering, having been known, should be seen; having been known, it is discriminated and understood: this dharma should be seen, namely the truth of suffering; this dharma should be cut off, namely the truth of arising; this dharma should be realised, namely the truth of cessation; this dharma should be cultivated, namely the truth of the path.’

Treatise ① (continued): Or, Knowing That the Afflictions Are Severed Is Called Seeing

Or, knowing that the afflictions have been severed is called seeing, as with the nine knowledges of severance.

Treatise ① (continued): What Is the Holy Dharma—the Worthies and Sages Are Neither Joined nor Dispersed with Desire and the Other Dharmas

Subhūti heard another name of prajñā, namely the holy Dharma, and so he asked: ‘What is the holy Dharma?’

The Buddha answered: ‘The worthies and sages within the holy Dharma—whether buddhas, or pratyekabuddhas, or śrāvakas and the like—are neither joined nor dispersed with greed and the other dharmas.’

Treatise ① (continued): The Explanation of Not Joining—Not Belittling Ordinary People, Not Exalting Oneself, Neither Hating nor Loving

What is called not joining means that all the afflictions are called inversions, and inversion is without anything existent; if it is without anything existent, how can it be joined? If it cannot be joined, how could there be dispersal? Because of not joining, one does not belittle ordinary people; because of not dispersing, one is not haughty and does not exalt oneself; toward all beings one neither hates nor loves.

Treatise ① (continued): The Prajñā of One Mark and the Signless Should Be Trained In—Self-Nature Does Not Join with Self-Nature

Again, here the Buddha himself stated the causes and conditions of neither joined nor dispersed, namely: ‘These dharmas are all without form, without shape, without resistance, only of one mark, which is the signless.’ What is without form is neither joined nor dispersed with the dharma without form, and so on up to: the signless dharma is neither joined nor dispersed with the signless dharma. Why? Because these dharmas are all of one and the same nature, self-nature does not join with self-nature. This is called the prajñāpāramitā of one mark and the signless, in which the bodhisattva should train; having trained in it, there is no mark of a dharma that can be obtained.

Treatise ① (continued): Subhūti's Objection—If He Does Not Train in the Marks of Dharmas, How Does He Pass Beyond the Grounds of the Two Vehicles and Enter the Bodhisattva's Position

Subhūti addressed the Buddha: ‘World-Honored One! Does the bodhisattva then not train in the mark of form? And so on up to: does he not train in the marks of the conditioned and the unconditioned? World-Honored One! If he does not train in these marks of dharmas, then why does the sūtra say 「菩薩先學諸法相，後過聲聞、辟支佛地」 tr. "the bodhisattva first trains in the marks of all dharmas, and afterwards passes beyond the grounds of the śrāvaka and the pratyekabuddha"? If he cannot pass beyond the grounds of the śrāvaka and the pratyekabuddha, how can he enter the bodhisattva's position?’ It is just as is set out at length here.

Treatise ① (continued): The Buddha's Answer—All Dharmas Are Really Signless, Therefore One Should Not Train in Marks; Nor Should One Train in the Signless

The Buddha told Subhūti: ‘If dharmas really had marks, then one should train in those marks. Subhūti! All dharmas are really signless; therefore the bodhisattva should not train in marks. Nor should he train in the signless, because that too is grasping at marks.’

Treatise ① (continued): The Matter of Breaking Marks Is as Said in "Asking about Marks"—Whether There Is a Buddha or There Is No Buddha, Dharmas Abide Always

The matter of breaking marks is as was said in the chapter "Asking about Marks". Whether there is a Buddha or there is no Buddha, all dharmas abide always, only of one mark, which is the signless.

Treatise ① (continued): Subhūti Asks in Return—Neither with Mark nor without Mark, How Then Is Prajñā Cultivated

Subhūti, having heard from the Buddha that all dharmas are signless, now turns around and asks the Buddha: ‘World-Honored One! If all dharmas are neither with mark nor without mark, how then is the bodhisattva to cultivate prajñā?’ The meaning is: if there were a signless, then one could cultivate prajñā by means of this signless; now both mark and the signless are gone, so by means of what matter can prajñā be cultivated? If one cannot cultivate prajñā, one cannot pass beyond the grounds of the śrāvaka and the pratyekabuddha, and so on up to: one cannot be established as the three kinds of fields of merit.

Treatise ① (continued): The Buddha Approves His Words—Cultivating Marks Is Not Cultivating Prajñā; Cultivating the Signless Is Cultivating Prajñā

The Buddha approved his words, saying: ‘Just so! Just so!’ And he further stated the causes and conditions of cultivating prajñā, namely: ‘It is not because the bodhisattva cultivates marks that he is cultivating prajñā; it is because he cultivates the signless that he is cultivating prajñā.’

Treatise ① (continued): He Asks Again about Cultivating the Signless—to Cultivate the Breaking of Dharmas Is to Cultivate Prajñā; the Simile of the Cart and the Wheel

Again he asked: ‘World-Honored One! How is it said that cultivating the signless is cultivating prajñā? If it is signless, how can it be cultivated?’

The Buddha answered: ‘To cultivate the breaking of dharmas is to cultivate prajñā.’ Because dharmas are broken, the mark of the signless is also broken. It is as when the parts of a cart are broken, the mark of the cart also ceases; again, as when the parts of a wheel are broken, the mark of the wheel also ceases; and so on all the way down to the fine particles.

Treatise ① (continued): What among Dharmas Can Be Broken—to Cultivate the Breaking of the Dharma of Form and so on up to the Breaking of the Severance of the Habitual Residues

‘World-Honored One! What is it among dharmas that can be broken?’

The Buddha answered: ‘To cultivate the breaking of the dharma of form is to cultivate prajñāpāramitā; and so on up to: to cultivate the breaking of the severance of all the afflictions and their habitual residues is to cultivate prajñāpāramitā.’

Treatise ① (continued): How Is Cultivating the Breaking of Form Cultivating Prajñā—Single-Mindedly Fixing His Thought on Sarvajñā, Not Thinking of Form as an Existent Dharma

Subhūti addressed the Buddha: ‘How is it said that to cultivate the breaking of form, and so on up to the breaking of the severance of all the afflictions and their habitual residues, is to cultivate prajñā?’

The Buddha answered: ‘The bodhisattva single-mindedly fixes his thought on sarvajñā, has pity for beings, wishes to obtain the prajñāpāramitā of right practice, and does not recollect form as an existent dharma; to cultivate in this way is to cultivate prajñā.’ This is because taking form as fixed and real is the fault of having marks. For what reason is this? Here the Buddha himself states the causes and conditions: ‘The one who grasps at marks is not cultivating prajñā; within prajñā there is not even a non-existent dharma, how much less an existent dharma! Such a person is not cultivating prajñāpāramitā, nor is he cultivating the other five perfections; such a person clings to existent dharmas and makes idle discourse, and is not cultivating giving and the rest.’

Treatise ① (continued): One Who Clings Thus—No Liberation, No Path, No Nirvāṇa

For a person who clings in this way there is no liberation, no path, and no nirvāṇa: because there are no three gates of liberation, it says there is no liberation; because there is no empty dharma of the sages, it says there is no path; because there is no path, it says there is no nirvāṇa.

Treatise ① (continued): Question and Answer—Why Is There No Path

The treatise-author asks:

Why is it said that there is no path?

The treatise-author answers:

Such a person makes idle discourse about dharmas and is not weary of old age, sickness, and death; because he clings to dharmas, he gives rise to wrong views; because of wrong views, he cannot contemplate as it really is that the body is impure, and so on; because he cannot contemplate the body, he does not cultivate the foundation of mindfulness of the body; because he does not cultivate the foundation of mindfulness of the body, he cannot cultivate the three foundations of mindfulness of feeling, mind, and dharmas; because he does not cultivate the four foundations of mindfulness, he cannot cultivate anything, and so on up to the omniscience of all kinds. Why? Precisely because he clings to existent dharmas.

Treatise ① (continued): What Is an Existent Dharma, What Is a Non-existent Dharma—Two Marks Are Existent, Not Two Marks Are Non-existent

Subhūti asked the Buddha: ‘World-Honored One! What is an existent dharma? What is a non-existent dharma?’ This is because ordinary people sometimes give rise to the thought of non-existence with regard to an existent dharma, and give rise to the thought of existence with regard to a non-existent dharma; Subhūti wished to distinguish this matter, and so he asked.

The Buddha answered: ‘Two marks are existent; not two marks are non-existent.’

Treatise ① (continued): What Are Two Marks—Grasping at the Mark of Form Is Two

Again he asked: ‘What are two marks?’

The Buddha answered: ‘Grasping at the mark of form is two.’ It is just as was said in an earlier chapter: ‘Apart from form there is no eye; apart from the eye there is no form.’ And so on up to: the nature of the conditioned and the unconditioned is likewise. Why? Because apart from the conditioned one cannot speak of the unconditioned, and apart from the unconditioned one cannot speak of the real mark of the conditioned. Therefore these two dharmas cannot be separated from each other; ordinary people take them to be two, and so they are inverted. The Buddha briefly speaks of two marks: ‘Grasping at marks within all dharmas is in every case two; all that is two is existent.’

Treatise ① (continued): As Soon as There Is Existence There Is Birth and Death—the Clinging Mind Gives Rise to Afflictions; by the Afflictions One Goes and Comes within Birth and Death

As soon as there is existence, there is birth and death. Why? Because within existence a clinging mind arises; from the clinging mind as cause and condition all kinds of afflictions arise; from the afflictions as cause and condition one goes and comes within birth and death; from birth and death as cause and condition there are sorrow, grief, suffering, and vexation. Therefore it says: ‘As soon as there is an existent dharma there is birth and death; with birth and death one cannot be free of old age, sickness, sorrow, and suffering.’

Treatise ① (continued): The Person of Two Marks Has No Dānapāramitā, and so on up to Has No Compliant Acceptance

‘Subhūti! By this you should know that a person of two marks has no dānapāramitā, and so on up to has no compliant acceptance; how much less does he see the real mark of form! And so on up to: how much less does he see the real mark of the omniscience of all kinds! If such a person does not see the real mark of form and the other dharmas, then he has no cultivation of the path; how could he have the fruit of the srota-āpanna, and so on up to the severance of all the afflictions and their habitual residues?’

Treatise ① (continued): The Six Perfections Are of Two Kinds, Worldly and World-Transcending

The six perfections are of two kinds: the worldly and the world-transcending. Because such a person has no world-transcending six perfections, it says: ‘This person who grasps at marks has no six perfections.’ If one says he has them, he has only the worldly perfections, and here it is not the worldly perfections that are being spoken of. He does not even have the fruit of the śrāvaka path; how much less the Buddha path!

Treatise ① (continued): Question and Answer—Which Compliant Acceptance Is This Compliant Acceptance

The treatise-author asks:

Which kind of compliant acceptance is this compliant acceptance?

The treatise-author answers:

It is the compliant acceptance of the Small Vehicle. If even the compliant acceptance of the Small Vehicle is lacking, how much more that of the Great Vehicle!

Treatise ① (continued): Question and Answer—the Dharma of the Summit Is Already Able Not to Retreat; Why Is It Said Only up to the Dharma of Acceptance

The treatise-author asks:

The dharma of the summit is already able not to retreat; why does it say only ‘and so on up to the dharma of acceptance’?

The treatise-author answers:

Within the śrāvaka Dharma it is also said that there is the summit-fall, and the Mahāyāna also says that there is the summit-fall; why do you say ‘the dharma of the summit does not fall’?

Treatise ① (continued): Someone Says—Though the Dharma of the Summit Does Not Fall, It Is Not Firm; Acceptance Abides Long and Has Already Entered among the Rightly Assured

Someone says: even if the dharma of the summit does not fall, because it is not firm and cannot be definite, it is not spoken of. Acceptance, however, abides long and has already entered among the rightly assured; although it has not yet obtained what is without outflows, it is the same as what is without outflows. Because it accords with the acceptance of the dharma of suffering, it is called acceptance; and again, because this dharma has never been seen before, and as soon as it is seen one is able to accept it, it is called acceptance. Such a person is small in relation to the buddhas and the sages, and great in relation to ordinary people. Seeing form is of two kinds: the first is clearly seeing the real mark of form; the second is called seeing because the afflictions that bind one to forms have been cut off. As with form, so too with everything up to the omniscience of all kinds and the matter of all the afflictions and their habitual residues: all are likewise.

Treatise ① (continued): The Closing Words of the Chapter—Lacking Even Seeing Form and Cultivating the Path, How Much Less Obtaining the Fruit and Severing the Habitual Residues

If a person sees form (grasping at marks), he lacks even the cultivation of the path, how much less can he obtain the cultivation of the fruit of the srota-āpanna, and so on up to cutting off the afflictions and their habitual residues!