大般若波羅蜜多經

05

Subhuti! The mind of the Tathagata does not abide in the perfection of generosity; it does not abide in the perfections of ethical discipline, patience, vigor, meditation, or prajnaparamita. Why? Because the perfection of generosity and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the four dhyanas; it does not abide in the four immeasurables or the four formless absorptions. Why? Because the four dhyanas and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the eight liberations; it does not abide in the eight spheres of mastery, the nine successive absorptions, or the ten totalities. Why? Because the eight liberations and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the four foundations of mindfulness; it does not abide in the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path. Why? Because the four foundations of mindfulness and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the gateway to liberation through emptiness; it does not abide in the gateways to liberation through signlessness or wishlessness. Why? Because the gateway to liberation through emptiness and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the five kinds of eyes; it does not abide in the six superknowledges. Why? Because the five kinds of eyes and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the ten powers of a Buddha; it does not abide in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha. Why? Because the ten powers of a Buddha and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the quality of never losing mindfulness; it does not abide in the nature of constant equanimity. Why? Because the quality of never losing mindfulness and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in any dharani gateway; it does not abide in any samadhi gateway. Why? Because all dharani gateways and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the knowledge of all things; it does not abide in the knowledge of the aspects of the paths or the knowledge of all aspects. Why? Because the knowledge of all things and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the Shravaka Vehicle; it does not abide in the Pratyekabuddha Vehicle or the Supreme Vehicle. Why? Because the Shravaka Vehicle and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in stream-enterers, the path leading to stream-entry, or its fruit; it does not abide in once-returners, non-returners, or arhats, nor in the paths leading to or the fruits of once-returning, non-returning, or arhatship. Why? Because stream-enterers and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in pratyekabuddhas or the fruition of pratyekabuddhahood; it does not abide in bodhisattvas or Tathagatas, nor in the qualities of bodhisattvas or Tathagatas. Why? Because pratyekabuddhas and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the Ground of Great Joy or its qualities; it does not abide in the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground and their qualities. Why? Because the Ground of Great Joy and so forth cannot be apprehended.

Subhuti! The mind of the Tathagata does not abide in the level of ordinary beings or its qualities; it does not abide in the level of spiritual lineage, the eighth level, the level of accomplished view, the level of diminution, the level of freedom from desire, the level of one who has completed the task, the level of a pratyekabuddha, the level of a bodhisattva, or the level of a Tathagata and their qualities. Why? Because the level of ordinary beings and so forth cannot be apprehended.

Thus, Subhuti, with regard to all dharmas, the mind of the Tathagata has absolutely no abiding place, yet neither does it not abide.

At that time, the Venerable Subhuti said to Shariputra: Thus, although great bodhisattvas abide in prajnaparamita, they are like the Tathagata: with regard to all dharmas, they have absolutely no abiding place, yet neither do they not abide. Why? Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to form they neither abide nor do they not abide; with regard to feeling, perception, formations, and consciousness, they likewise neither abide nor do they not abide. Why? Because the form skandha and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to the eye ayatana they neither abide nor do they not abide; with regard to the ear, nose, tongue, body, and mind ayatanas, they likewise neither abide nor do they not abide. Why? Because the eye ayatana and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to the form ayatana they neither abide nor do they not abide; with regard to the sound, odor, taste, tangible-object, and dharma ayatanas, they likewise neither abide nor do they not abide. Why? Because the form ayatana and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to the eye dhatu they neither abide nor do they not abide; with regard to the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, they likewise neither abide nor do they not abide. Why? Because the eye dhatu and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to the ear dhatu they neither abide nor do they not abide; with regard to the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, they likewise neither abide nor do they not abide. Why? Because the ear dhatu and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to the nose dhatu they neither abide nor do they not abide; with regard to the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, they likewise neither abide nor do they not abide. Why? Because the nose dhatu and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to the tongue dhatu they neither abide nor do they not abide; with regard to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, they likewise neither abide nor do they not abide. Why? Because the tongue dhatu and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to the body dhatu they neither abide nor do they not abide; with regard to the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, they likewise neither abide nor do they not abide. Why? Because the body dhatu and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to the mind dhatu they neither abide nor do they not abide; with regard to the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, they likewise neither abide nor do they not abide. Why? Because the mind dhatu and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to the earth dhatu they neither abide nor do they not abide; with regard to the water, fire, wind, space, and consciousness dhatus, they likewise neither abide nor do they not abide. Why? Because the earth dhatu and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to the Noble Truth of suffering they neither abide nor do they not abide; with regard to the Noble Truths of origin, cessation, and the path, they likewise neither abide nor do they not abide. Why? Because the Noble Truth of suffering and so forth have no dual characteristics.

Shariputra! Although great bodhisattvas abide in prajnaparamita, with regard to ignorance they neither abide nor do they not abide; with regard to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair, they likewise neither abide nor do they not abide. Why? Because ignorance and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to inner emptiness, he neither abides nor does not abide; with regard to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, he likewise neither abides nor does not abide.

Why? Because inner emptiness and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to suchness, he neither abides nor does not abide; with regard to the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of separation from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, he likewise neither abides nor does not abide. Why? Because suchness and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the perfection of generosity, he neither abides nor does not abide; with regard to the perfections of pure discipline, patient acceptance, diligence, meditation, and prajnaparamita, he likewise neither abides nor does not abide. Why? Because the perfection of generosity and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the four meditative absorptions, he neither abides nor does not abide; with regard to the four immeasurables and the four formless concentrations, he likewise neither abides nor does not abide. Why? Because the four meditative absorptions and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the eight liberations, he neither abides nor does not abide; with regard to the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres, he likewise neither abides nor does not abide. Why? Because the eight liberations and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the four foundations of mindfulness, he neither abides nor does not abide; with regard to the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold Noble Path, he likewise neither abides nor does not abide. Why? Because the four foundations of mindfulness and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the liberation gateway of emptiness, he neither abides nor does not abide; with regard to the liberation gateways of signlessness and wishlessness, he likewise neither abides nor does not abide. Why? Because the liberation gateway of emptiness and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the five kinds of eyes, he neither abides nor does not abide; with regard to the six superknowledges, he likewise neither abides nor does not abide. Why? Because the five kinds of eyes and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the Buddha’s ten powers, he neither abides nor does not abide; with regard to the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, he likewise neither abides nor does not abide. Why? Because the Buddha’s ten powers and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the dharma of never forgetting, he neither abides nor does not abide; with regard to the nature of constant equanimity, he likewise neither abides nor does not abide. Why? Because the dharma of never forgetting and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to all dharani gateways, he neither abides nor does not abide; with regard to all samadhi gateways, he likewise neither abides nor does not abide. Why? Because all dharani gateways and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the knowledge of all things, he neither abides nor does not abide; with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, he likewise neither abides nor does not abide. Why? Because the knowledge of all things and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the Śrāvaka Vehicle, he neither abides nor does not abide; with regard to the Pratyekabuddha Vehicle and the Supreme Vehicle, he likewise neither abides nor does not abide. Why? Because the Śrāvaka Vehicle and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to stream-enterers, those approaching stream-entry, and the fruit of stream-entry, he neither abides nor does not abide; with regard to once-returners, non-returners, arhats, those approaching once-returning, non-returning, and arhatship, and their respective fruits, he likewise neither abides nor does not abide. Why? Because stream-enterers and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to Pratyekabuddhas and the fruit of Pratyekabuddhahood, he neither abides nor does not abide; with regard to bodhisattvas, Tathagatas, and the dharmas of bodhisattvas and Tathagatas, he likewise neither abides nor does not abide. Why? Because Pratyekabuddhas and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to the Ground of Extreme Joy and its dharmas, he neither abides nor does not abide; with regard to the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Extremely Difficult to Conquer, the Ground of Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, the Dharma-Cloud Ground, and their dharmas, he likewise neither abides nor does not abide. Why? Because the Ground of Extreme Joy and so forth have no dual characteristics.

Śāriputra! Although a great bodhisattva abides in prajnaparamita, with regard to ordinary beings and their dharmas, he neither abides nor does not abide; with regard to those of the lineage, those in the eighth stage, those endowed with right view, those who have become attenuated, those free from desire, those who have completed their task, Pratyekabuddhas, bodhisattvas, Tathagatas, and their dharmas, he likewise neither abides nor does not abide. Why? Because ordinary beings and so forth have no dual characteristics.

Śāriputra! With regard to prajnaparamita, a great bodhisattva should train in accordance with neither abiding nor not abiding, taking non-attainment as skillful means.

XXIII. CHAPTER ON THE DEVAPUTRAS

01

At that time, the devaputras in the assembly conceived this thought: Although the secret spell formulas of the yakshas and others are arcane, they can still be understood; yet although Venerable Subhūti employs many kinds of words to elucidate this prajnaparamita, we are utterly unable to understand it. Subhūti knew their thoughts and immediately said to them: “Devaputras! Are you unable to understand what I have said?”

The devas replied, “Indeed! Indeed!”

The Venerable Subhuti again told them, “Regarding this Dharma, I have never spoken a single word. Since you also have heard nothing, what is there for you to understand? Why? Because profound prajnaparamita is entirely free from words, letters, and verbal expression. Therefore, within it, the speaker, the hearer, and the one who understands are all utterly ungraspable. The unsurpassed fruit of awakening realized by all Tathagatas, Arhats, Perfectly Awakened Ones is, in its profound character, likewise so.

“You should know, devas: It is as though a Buddha’s transformation body were to conjure immeasurable bhiksus, bhiksunis, upasakas, and upasikas, all assembled together, and then conjure a person capable of teaching the Dharma, who proclaimed the wondrous Dharma within that assembly. What do you think? Would there truly be anyone therein who could speak, hear, or understand?”

The devas replied, “No, Venerable Sir!”

Subhuti said, “Devas, so it is. Because all dharmas are like magical transformations, within prajnaparamita the speaker, the hearer, and the one who understands are utterly ungraspable.

“You should know, devas: It is as though, in a dream, one dreamed of a Buddha instructing and imparting teachings to bodhisattvas and sravakas. What do you think? Would there truly be anyone therein who could speak, hear, or understand?”

The devas replied, “No, Venerable Sir!”

Subhuti said, “Devas, so it is. Because all dharmas are like dreams, within prajnaparamita the speaker, the hearer, and the one who can understand are utterly ungraspable.

“You should know, devas: It is as though two people were in a mountain cave, each standing on one side and praising the Buddha, Dharma, and Sangha, while echoes arose simultaneously. What do you think? Could these two echoes hear and understand one another?”

The devas replied, “No, Venerable Sir!”

Subhuti said, “Devas, so it is. Because all dharmas are like echoes, within prajnaparamita the speaker, the hearer, and the one who can understand are utterly ungraspable.

“You should know, devas: It is as though an illusionist or his disciple, at a crossroads, conjured the fourfold assembly and the body of a Buddha, who then taught the Dharma among them. What do you think? Would there truly be anyone therein who could speak, hear, or understand?”

The devas replied, “No, Venerable Sir!”

Subhuti said, “Devas, so it is. Because all dharmas are like illusions, within prajnaparamita the speaker, the hearer, and the one who can understand are utterly ungraspable.”

At that time, the devas again thought: “Although the Venerable Subhuti has employed various skillful means to elucidate this prajnaparamita and make it easy to understand, its purport, already exceedingly profound, becomes ever more profound; already subtle, it becomes ever more subtle and difficult to fathom.”

Subhuti knew their thoughts and immediately told them, “You should know, devas: Form is neither profound nor subtle; feeling, perception, formations, and consciousness are also neither profound nor subtle. Why? Because the profound and subtle nature of form is ungraspable, and the profound and subtle nature of feeling, perception, formations, and consciousness is also ungraspable.

“You should know, devas: The eye ayatana is neither profound nor subtle; the ear, nose, tongue, body, and mind ayatanas are also neither profound nor subtle. Why? Because the profound and subtle nature of the eye ayatana is ungraspable, and the profound and subtle nature of the ear, nose, tongue, body, and mind ayatanas is also ungraspable.

“You should know, devas: The form ayatana is neither profound nor subtle; the sound, odor, taste, tangible object, and mental-object ayatanas are also neither profound nor subtle. Why? Because the profound and subtle nature of the form ayatana is ungraspable, and the profound and subtle nature of the sound, odor, taste, tangible object, and mental-object ayatanas is also ungraspable.

“You should know, devas: The eye dhatu is neither profound nor subtle; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are also neither profound nor subtle. Why? Because the profound and subtle nature of the eye dhatu is ungraspable, and the profound and subtle nature of the form dhatu through to the feelings arising conditioned by eye-contact is also ungraspable.

“You should know, devas: The ear dhatu is neither profound nor subtle; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising conditioned by ear-contact are also neither profound nor subtle. Why? Because the profound and subtle nature of the ear dhatu is ungraspable, and the profound and subtle nature of the sound dhatu through to the feelings arising conditioned by ear-contact is also ungraspable.

“You should know, devas: The nose dhatu is neither profound nor subtle; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising conditioned by nose-contact are also neither profound nor subtle. Why? Because the profound and subtle nature of the nose dhatu is ungraspable, and the profound and subtle nature of the odor dhatu through to the feelings arising conditioned by nose-contact is also ungraspable.

“You should know, devas: The tongue dhatu is neither profound nor subtle; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising conditioned by tongue-contact are also neither profound nor subtle. Why? Because the profound and subtle nature of the tongue dhatu is ungraspable, and the profound and subtle nature of the taste dhatu through to the feelings arising conditioned by tongue-contact is also ungraspable.

“You should know, devas: The body dhatu is neither profound nor subtle; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising conditioned by body-contact are also neither profound nor subtle. Why? Because the profound and subtle nature of the body dhatu is ungraspable, and the profound and subtle nature of the tangible-object dhatu through to the feelings arising conditioned by body-contact is also ungraspable.

“You should know, devas: The mind dhatu is neither profound nor subtle; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising conditioned by mind-contact are also neither profound nor subtle. Why? Because the profound and subtle nature of the mind dhatu is ungraspable, and the profound and subtle nature of the mental-object dhatu through to the feelings arising conditioned by mind-contact is also ungraspable.

“You should know, devas: The earth dhatu is neither profound nor subtle; the water, fire, wind, space, and consciousness dhatus are also neither profound nor subtle. Why? Because the profound and subtle nature of the earth dhatu is ungraspable, and the profound and subtle nature of the water, fire, wind, space, and consciousness dhatus is also ungraspable.

“You should know, devas: The Noble Truth of suffering is neither profound nor subtle; the Noble Truths of origin, cessation, and the path are also neither profound nor subtle. Why? Because the profound and subtle nature of the Noble Truth of suffering is ungraspable, and the profound and subtle nature of the Noble Truths of origin, cessation, and the path is also ungraspable.”

Son of the Gods, you should know! Ignorance is neither extremely profound nor subtle; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of ignorance cannot be apprehended; and because the extremely profound and subtle nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress likewise cannot be apprehended.

Son of the Gods, you should know! Internal emptiness is neither extremely profound nor subtle; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without bounds, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are likewise neither extremely profound nor subtle.

Why? Because the extremely profound and subtle nature of internal emptiness cannot be apprehended; and because the extremely profound and subtle nature of external emptiness through the emptiness of the self-nature of nonexistence likewise cannot be apprehended.

Son of the Gods, you should know! Suchness is neither extremely profound nor subtle; the dharma realm, dharma nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of suchness cannot be apprehended; and because the extremely profound and subtle nature of the dharma realm through the inconceivable realm likewise cannot be apprehended.

Son of the Gods, you should know! The perfection of generosity is neither extremely profound nor subtle; the perfections of pure ethical discipline, patience, diligence, meditation, and prajnaparamita are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the perfection of generosity cannot be apprehended; and because the extremely profound and subtle nature of the perfection of pure ethical discipline through prajnaparamita likewise cannot be apprehended.

Son of the Gods, you should know! The four meditative absorptions are neither extremely profound nor subtle; the four immeasurables and the four formless concentrations are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the four meditative absorptions cannot be apprehended; and because the extremely profound and subtle nature of the four immeasurables and the four formless concentrations likewise cannot be apprehended.

Son of the Gods, you should know! The eight liberations are neither extremely profound nor subtle; the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the eight liberations cannot be apprehended; and because the extremely profound and subtle nature of the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres likewise cannot be apprehended.

Son of the Gods, you should know! The four establishments of mindfulness are neither extremely profound nor subtle; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the four establishments of mindfulness cannot be apprehended; and because the extremely profound and subtle nature of the four right efforts through the eightfold noble path likewise cannot be apprehended.

Son of the Gods, you should know! The five kinds of eyes are neither extremely profound nor subtle; the six superknowledges are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the five kinds of eyes cannot be apprehended; and because the extremely profound and subtle nature of the six superknowledges likewise cannot be apprehended.

Son of the Gods, you should know! The ten powers of a Buddha are neither extremely profound nor subtle; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the ten powers of a Buddha cannot be apprehended; and because the extremely profound and subtle nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha likewise cannot be apprehended.

Son of the Gods, you should know! The dharma of never losing mindfulness is neither extremely profound nor subtle; the nature of constant equanimity is likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the dharma of never losing mindfulness cannot be apprehended; and because the extremely profound and subtle nature of constant equanimity likewise cannot be apprehended.

Son of the Gods, you should know! All dharani gateways are neither extremely profound nor subtle; all samadhi gateways are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of all dharani gateways cannot be apprehended; and because the extremely profound and subtle nature of all samadhi gateways likewise cannot be apprehended.

Son of the Gods, you should know! The knowledge of all things is neither extremely profound nor subtle; the knowledge of the aspects of paths and the knowledge of all aspects are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the knowledge of all things cannot be apprehended; and because the extremely profound and subtle nature of the knowledge of the aspects of paths and the knowledge of all aspects likewise cannot be apprehended.

Son of the Gods, you should know! The Shravaka Vehicle is neither extremely profound nor subtle; the Pratyekabuddha Vehicle and the Supreme Vehicle are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the Shravaka Vehicle cannot be apprehended; and because the extremely profound and subtle nature of the Pratyekabuddha Vehicle and the Supreme Vehicle likewise cannot be apprehended.

Son of the Gods, you should know! A stream-enterer is neither extremely profound nor subtle; a once-returner, a non-returner, and an arhat are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of a stream-enterer cannot be apprehended; and because the extremely profound and subtle nature of a once-returner, a non-returner, and an arhat likewise cannot be apprehended.

Son of the Gods, you should know! One practicing toward stream-entry and the fruition of stream-entry are neither extremely profound nor subtle; one practicing toward once-returning, the fruition of once-returning, one practicing toward non-returning, the fruition of non-returning, one practicing toward arhatship, and the fruition of arhatship are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of one practicing toward stream-entry and the fruition of stream-entry cannot be apprehended; and because the extremely profound and subtle nature of one practicing toward once-returning and the fruition of once-returning through one practicing toward arhatship and the fruition of arhatship likewise cannot be apprehended.

Son of the Gods, you should know! A Pratyekabuddha is neither extremely profound nor subtle; one practicing toward Pratyekabuddhahood and the fruition of Pratyekabuddhahood are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of a Pratyekabuddha cannot be apprehended; and because the extremely profound and subtle nature of one practicing toward Pratyekabuddhahood and the fruition of Pratyekabuddhahood likewise cannot be apprehended.

Son of the Gods, you should know! A great bodhisattva is neither extremely profound nor subtle; the attainment of supreme awakening is likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of a great bodhisattva cannot be apprehended; and because the extremely profound and subtle nature of the attainment of supreme awakening likewise cannot be apprehended.

Son of the Gods, you should know! The dharmas of a great bodhisattva are neither extremely profound nor subtle; the attainment of supreme awakening is likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the dharmas of a great bodhisattva cannot be apprehended; and because the extremely profound and subtle nature of the attainment of supreme awakening likewise cannot be apprehended.

Sons of gods, you should know! The Stage of Extreme Joy is neither extremely profound nor subtle; the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Extremely Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the Stage of Extreme Joy cannot be apprehended; and because the extremely profound and subtle nature of the Stage of Stainlessness through the Dharma Cloud Stage also cannot be apprehended.

Sons of gods, you should know! The dharmas of the Stage of Extreme Joy are neither extremely profound nor subtle; the dharmas of the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Extremely Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the dharmas of the Stage of Extreme Joy cannot be apprehended; and because the extremely profound and subtle nature of the dharmas of the Stage of Stainlessness through the Dharma Cloud Stage also cannot be apprehended.

Sons of gods, you should know! The stage of an ordinary person is neither extremely profound nor subtle; the stage of one established in the lineage, the stage of the Eighth, the stage of one endowed with vision, the stage of one whose defilements are attenuated, the stage of one free from desire, the stage of one who has completed the task, the stage of a pratyekabuddha, the stage of a bodhisattva, and the stage of a Tathagata are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the stage of an ordinary person cannot be apprehended; and because the extremely profound and subtle nature of the stage of one established in the lineage through the stage of a Tathagata also cannot be apprehended.

Sons of gods, you should know! The dharmas of an ordinary person are neither extremely profound nor subtle; the dharmas of one established in the lineage, the Eighth, one endowed with vision, one whose defilements are attenuated, one free from desire, one who has completed the task, a pratyekabuddha, a bodhisattva, and a Tathagata are likewise neither extremely profound nor subtle. Why? Because the extremely profound and subtle nature of the dharmas of an ordinary person cannot be apprehended; and because the extremely profound and subtle nature of the dharmas of one established in the lineage through those of a Tathagata also cannot be apprehended.

At that time, the sons of gods further thought: In the Dharma taught by the Venerable Subhuti, form is not designated, nor are feeling, perception, formations, and consciousness designated. Why? Because the nature of the form skandha and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the eye ayatana is not designated, nor are the ear, nose, tongue, body, and mind ayatanas designated. Why? Because the nature of the eye ayatana and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the form ayatana is not designated, nor are the sound, odor, taste, tangible-object, and dharma ayatanas designated. Why? Because the nature of the form ayatana and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the eye dhatu is not designated, nor are the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings that arise conditioned by eye contact designated. Why? Because the nature of the eye dhatu and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the ear dhatu is not designated, nor are the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings that arise conditioned by ear contact designated. Why? Because the nature of the ear dhatu and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the nose dhatu is not designated, nor are the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings that arise conditioned by nose contact designated. Why? Because the nature of the nose dhatu and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the tongue dhatu is not designated, nor are the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings that arise conditioned by tongue contact designated. Why? Because the nature of the tongue dhatu and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the body dhatu is not designated, nor are the tangible-object dhatu, the body-consciousness dhatu, body contact, and the feelings that arise conditioned by body contact designated. Why? Because the nature of the body dhatu and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the mind dhatu is not designated, nor are the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact designated. Why? Because the nature of the mind dhatu and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the earth dhatu is not designated, nor are the water, fire, wind, space, and consciousness dhatus designated. Why? Because the nature of the earth dhatu and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the Noble Truth of suffering is not designated, nor are the Noble Truths of the origin of suffering, the cessation of suffering, and the path designated. Why? Because the nature of the Noble Truth of suffering and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, ignorance is not designated, nor are formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress designated. Why? Because the nature of ignorance and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, inner emptiness is not designated, nor are outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence designated. Why? Because the nature of inner emptiness and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, suchness is not designated, nor are the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm designated. Why? Because the nature of suchness and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the perfection of generosity is not designated, nor are the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita designated. Why? Because the nature of the perfection of generosity and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the four meditative absorptions are not designated, nor are the four immeasurables and the four formless attainments designated. Why? Because the nature of the four meditative absorptions and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the eight liberations are not designated, nor are the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality designated. Why? Because the nature of the eight liberations and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the four foundations of mindfulness are not designated, nor are the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path designated. Why? Because the nature of the four foundations of mindfulness and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the gateway to liberation through emptiness is not designated, nor are the gateways to liberation through signlessness and wishlessness designated. Why? Because the nature of the gateway to liberation through emptiness and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the five kinds of eyes are not designated, nor are the six superknowledges designated. Why? Because the nature of the five kinds of eyes and so forth is inexpressible.

In the Dharma taught by the Venerable Subhuti, the ten powers of a Buddha are not designated, nor are the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha designated. Why? Because the nature of the ten powers of a Buddha and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, the quality of non-forgetfulness is not designated; nor is the nature of constant equanimity designated. Why? Because the nature of non-forgetfulness and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, none of the dharani gateways are designated; nor are any of the samadhi gateways designated. Why? Because the nature of all dharani gateways and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, the knowledge of all things is not designated; nor are the knowledge of the aspects of the path and the knowledge of all aspects designated. Why? Because the nature of the knowledge of all things and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, the Sravaka Vehicle is not designated; nor are the Pratyekabuddha Vehicle and the Supreme Vehicle designated. Why? Because the nature of the Sravaka Vehicle and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, the stream-enterer is not designated; nor are the once-returner, non-returner, and arhat designated. Why? Because the nature of the stream-enterer and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, one practicing toward stream-entry and the fruit of stream-entry are not designated; nor are one practicing toward once-returning and the fruit of once-returning, one practicing toward non-returning and the fruit of non-returning, or one practicing toward arhatship and the fruit of arhatship designated. Why? Because the nature of one practicing toward stream-entry, the fruit of stream-entry, and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, a Pratyekabuddha is not designated; nor are one practicing toward Pratyekabuddhahood and the fruit of Pratyekabuddhahood designated. Why? Because the nature of a Pratyekabuddha and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, a great bodhisattva is not designated; nor is a samyaksambuddha designated. Why? Because the nature of a great bodhisattva and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, the dharmas of a great bodhisattva are not designated; nor is supreme perfect enlightenment designated. Why? Because the nature of the dharmas of a great bodhisattva and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, the Ground of Great Joy is not designated; nor are the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground designated. Why? Because the nature of the Ground of Great Joy and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, the dharmas of the Ground of Great Joy are not designated; nor are the dharmas of the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground designated. Why? Because the nature of the dharmas of the Ground of Great Joy and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, the stage of an ordinary person is not designated; nor are the stage of the spiritual lineage, the eighth stage, the stage of possessing right view, the stage of attenuation, the stage of freedom from desire, the stage of one who has completed the task, the stage of a Pratyekabuddha, the stage of a bodhisattva, and the stage of a Tathagata designated. Why? Because the nature of the stage of an ordinary person and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, the dharmas of the stage of an ordinary person are not designated; nor are the dharmas of the stage of the spiritual lineage, the eighth stage, the stage of possessing right view, the stage of attenuation, the stage of freedom from desire, the stage of one who has completed the task, the stage of a Pratyekabuddha, the stage of a bodhisattva, and the stage of a Tathagata designated. Why? Because the nature of the dharmas of the stage of an ordinary person and so forth is inexpressible.

In the Dharma taught by Venerable Subhuti, written characters and spoken language are likewise not designated. Why? Because the nature of written characters, spoken language, and so forth is inexpressible.

At that time, Subhuti knew the thoughts in the minds of the devas and said to them: “So it is! So it is! Just as you think, all dharmas, up to and including supreme perfect enlightenment, written characters, and spoken language, are entirely unobtainable.

Therefore, in regard to prajnaparamita, there is no speaker, no listener, and no one who understands. For this reason, regarding all dharmas, you should cultivate steadfast patience in accordance with what has been taught. Sentient beings who wish to abide in and attain the fruits of stream-entry, once-returning, non-returning, or arhatship must also rely upon this patience to reach the ultimate consummation.

Sentient beings who wish to abide in and attain Pratyekabuddhahood and its fruit of enlightenment must also rely upon this patience to reach the ultimate consummation. Sentient beings who wish to abide in and attain supreme perfect enlightenment must rely upon this patience to reach the ultimate consummation. Thus, devas, from the first arousal of the aspiration until the ultimate consummation, great bodhisattvas should abide in profound prajnaparamita, in which there is no speaking, no hearing, and no understanding.

They should constantly and diligently cultivate and study it, and should never abandon it.”

The devas then thought again: “For what sentient beings does Venerable Subhuti now wish to teach, and what Dharma does he wish to teach?”

At that time, Subhuti knew the thoughts in the minds of the devas and said to them: “Devas, you should know that I now wish to teach Dharma that is like an illusion, a magical creation, and a dream to sentient beings who are like illusions, magical creations, and dreams. Why? Because such listeners neither hear nor understand what is taught, nor is there anything they realize.”

The devas then asked again: “Are the speaker, the listeners, and the Dharma that is spoken all like illusions, magical creations, and dreams?”

Subhuti replied: “So it is! So it is! It is just as you have said. Sentient beings are like illusions; therefore, for those who are like illusions, Dharma that is like an illusion is taught. Sentient beings are like magical creations; therefore, for those who are like magical creations, Dharma that is like a magical creation is taught. Sentient beings are like dreams; therefore, for those who are like dreams, Dharma that is like a dream is taught.

“Devas, you should know that the self is seen to be like an illusion, a magical creation, and a dream. Sentient beings, living beings, those born, those sustained, those nurtured, those who transmigrate, persons born of persons, the supreme self, agents, those who cause others to act, creators of karma, those who cause others to create karma, those who personally experience karmic results, those who cause others to experience karmic results, knowers, and seers are all seen to be like illusions, magical creations, and dreams. Why? Because the intrinsic nature of the self and so forth is empty.

“Devas, you should know that form is seen to be like an illusion, a magical creation, and a dream; feeling, perception, formations, and consciousness are also seen to be like illusions, magical creations, and dreams. Why? Because the intrinsic nature of the form skandha and so forth is empty.

“Devas, you should know that the eye ayatana is seen to be like an illusion, a magical creation, and a dream; the ear, nose, tongue, body, and mind ayatanas are also seen to be like illusions, magical creations, and dreams. Why? Because the intrinsic nature of the eye ayatana and so forth is empty.

“Devas, you should know that the form ayatana is seen to be like an illusion, a magical creation, and a dream; the sound, odor, taste, tangible-object, and mental-object ayatanas are also seen to be like illusions, magical creations, and dreams. Why? Because the intrinsic nature of the form ayatana and so forth is empty.

“Devas, you should know that the eye dhatu is seen to be like an illusion, a magical creation, and a dream; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are also seen to be like illusions, magical creations, and dreams. Why? Because the intrinsic nature of the eye dhatu and so forth is empty.

“Devas, you should know that the ear dhatu is seen to be like an illusion, a magical creation, and a dream; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are also seen to be like illusions, magical creations, and dreams. Why? Because the intrinsic nature of the ear dhatu and so forth is empty.

“Devas, you should know that the nose dhatu is seen to be like an illusion, a magical creation, and a dream; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are also seen to be like illusions, magical creations, and dreams. Why? Because the intrinsic nature of the nose dhatu and so forth is empty.”

Son of the devas, you should know! Having seen that the tongue dhatu is like an illusion, a magical transformation, and a dream, one has also seen that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are like an illusion, a magical transformation, and a dream. Why is this? Because the intrinsic nature of the tongue dhatu and so forth is empty.

Son of the devas, you should know! Having seen that the body dhatu is like an illusion, a magical transformation, and a dream, one has also seen that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are like an illusion, a magical transformation, and a dream. Why is this? Because the intrinsic nature of the body dhatu and so forth is empty.

Son of the devas, you should know! Having seen that the mind dhatu is like an illusion, a magical transformation, and a dream, one has also seen that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are like an illusion, a magical transformation, and a dream. Why is this? Because the intrinsic nature of the mind dhatu and so forth is empty.

Son of the devas, you should know! Having seen that the earth dhatu is like an illusion, a magical transformation, and a dream, one has also seen that the water, fire, wind, space, and consciousness dhatus are like an illusion, a magical transformation, and a dream. Why is this? Because the intrinsic nature of the earth dhatu and so forth is empty.

Son of the devas, you should know! Having seen that the Noble Truth of suffering is like an illusion, a magical transformation, and a dream, one has also seen that the Noble Truths of the origin of suffering, its cessation, and the path are like an illusion, a magical transformation, and a dream. Why is this? Because the intrinsic nature of the Noble Truth of suffering and so forth is empty.

Son of the devas, you should know! Having seen that ignorance is like an illusion, a magical transformation, and a dream, one has also seen that volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and despair are like an illusion, a magical transformation, and a dream. Why is this? Because the intrinsic nature of ignorance and so forth is empty.

Son of the devas, you should know! Having seen that inner emptiness is like an illusion, a magical transformation, and a dream, one has also seen that outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nonexistence, and the emptiness of the intrinsic nature of nonexistence are like an illusion, a magical transformation,

and a dream.

Why is this? Because the intrinsic nature of inner emptiness and so forth is empty.

Son of the devas, you should know! Having seen that suchness is like an illusion, a magical transformation, and a dream, one has also seen that the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are like an illusion, a magical transformation, and a dream. Why is this? Because the intrinsic nature of suchness and so forth is empty.

Fascicle 81

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