大般若波羅蜜多經

03

Such persons never use emptiness or non-emptiness to discriminate the dharmas of the Stage of Extreme Joy, nor do they use the dharmas of the Stage of Extreme Joy to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud, nor do they use the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud to discriminate emptiness or non-emptiness;

they do not use the presence or absence of characteristics to discriminate the dharmas of the Stage of Extreme Joy, nor do they use the dharmas of the Stage of Extreme Joy to discriminate the presence or absence of characteristics; they do not use the presence or absence of characteristics to discriminate the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud, nor do they use the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud to discriminate the presence or absence of characteristics;

they do not use aspiration or non-aspiration to discriminate the dharmas of the Stage of Extreme Joy, nor do they use the dharmas of the Stage of Extreme Joy to discriminate aspiration or non-aspiration; they do not use aspiration or non-aspiration to discriminate the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud, nor do they use the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud to discriminate aspiration or non-aspiration;

they do not use arising or non-arising to discriminate the dharmas of the Stage of Extreme Joy, nor do they use the dharmas of the Stage of Extreme Joy to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud, nor do they use the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud to discriminate arising or non-arising;

they do not use cessation or non-cessation to discriminate the dharmas of the Stage of Extreme Joy, nor do they use the dharmas of the Stage of Extreme Joy to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud, nor do they use the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud to discriminate cessation or non-cessation;

they do not use quiescence or non-quiescence to discriminate the dharmas of the Stage of Extreme Joy, nor do they use the dharmas of the Stage of Extreme Joy to discriminate quiescence or non-quiescence; they do not use quiescence or non-quiescence to discriminate the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud, nor do they use the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud to discriminate quiescence or non-quiescence;

they do not use seclusion or non-seclusion to discriminate the dharmas of the Stage of Extreme Joy, nor do they use the dharmas of the Stage of Extreme Joy to discriminate seclusion or non-seclusion; they do not use seclusion or non-seclusion to discriminate the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud, nor do they use the dharmas of the Stage of Stainlessness, the Stage of Radiance, and so forth through the Stage of Excellent Wisdom and the Stage of the Dharma Cloud to discriminate seclusion or non-seclusion.

Such persons never use emptiness or non-emptiness to discriminate ordinary beings, nor do they use ordinary beings to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate those at the lineage stage, those at the eighth stage, those endowed with right view, those with attenuated defilements, those free from desire, those who have completed their task, pratyekabuddhas, bodhisattvas, or Tathagatas, nor do they use those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas to discriminate emptiness or non-emptiness; they do not use the presence or absence of characteristics to discriminate ordinary beings, nor do they use ordinary beings to discriminate the presence or absence of characteristics;

they do not use the presence or absence of characteristics to discriminate those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas, nor do they use those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas to discriminate the presence or absence of characteristics; they do not use aspiration or non-aspiration to discriminate ordinary beings, nor do they use ordinary beings to discriminate aspiration or non-aspiration;

they do not use aspiration or non-aspiration to discriminate those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas, nor do they use those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas to discriminate aspiration or non-aspiration; they do not use arising or non-arising to discriminate ordinary beings, nor do they use ordinary beings to discriminate arising or non-arising; they do not use arising or non-arising to discriminate those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas, nor do they use those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas to discriminate arising or non-arising;

they do not use cessation or non-cessation to discriminate ordinary beings, nor do they use ordinary beings to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas, nor do they use those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas to discriminate cessation or non-cessation; they do not use quiescence or non-quiescence to discriminate ordinary beings, nor do they use ordinary beings to discriminate quiescence or non-quiescence;

they do not use quiescence or non-quiescence to discriminate those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas, nor do they use those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas to discriminate quiescence or non-quiescence; they do not use seclusion or non-seclusion to discriminate ordinary beings, nor do they use ordinary beings to discriminate seclusion or non-seclusion;

they do not use seclusion or non-seclusion to discriminate those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas, nor do they use those at the lineage stage, those at the eighth stage, and so forth through bodhisattvas and Tathagatas to discriminate seclusion or non-seclusion.

Such persons never use emptiness or non-emptiness to discriminate the dharmas of ordinary beings, nor do they use the dharmas of ordinary beings to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, nor do they use the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, to discriminate emptiness or non-emptiness; they do not use the possession or absence of characteristics to discriminate the dharmas of ordinary beings, nor do they use the dharmas of ordinary beings to discriminate the possession or absence of characteristics;

they do not use the possession or absence of characteristics to discriminate the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, nor do they use the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, to discriminate the possession or absence of characteristics; they do not use the possession or absence of aspirations to discriminate the dharmas of ordinary beings, nor do they use the dharmas of ordinary beings to discriminate the possession or absence of aspirations;

they do not use the possession or absence of aspirations to discriminate the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, nor do they use the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, to discriminate the possession or absence of aspirations; they do not use arising or non-arising to discriminate the dharmas of ordinary beings, nor do they use the dharmas of ordinary beings to discriminate arising or non-arising;

they do not use arising or non-arising to discriminate the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, nor do they use the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, to discriminate arising or non-arising; they do not use cessation or non-cessation to discriminate the dharmas of ordinary beings, nor do they use the dharmas of ordinary beings to discriminate cessation or non-cessation;

they do not use cessation or non-cessation to discriminate the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, nor do they use the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, to discriminate cessation or non-cessation; they do not use peacefulness or non-peacefulness to discriminate the dharmas of ordinary beings, nor do they use the dharmas of ordinary beings to discriminate peacefulness or non-peacefulness;

they do not use peacefulness or non-peacefulness to discriminate the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, nor do they use the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, to discriminate peacefulness or non-peacefulness; they do not use detachment or non-detachment to discriminate the dharmas of ordinary beings, nor do they use the dharmas of ordinary beings to discriminate detachment or non-detachment;

they do not use detachment or non-detachment to discriminate the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, nor do they use the dharmas of those at the lineage stage, those at the Eighth Stage, and so forth, up to bodhisattvas and Tathagatas, to discriminate detachment or non-detachment.

Such persons never use emptiness or non-emptiness to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate emptiness or non-emptiness; they do not use the possession or absence of characteristics to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate the possession or absence of characteristics; they do not use the possession or absence of characteristics to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate the possession or absence of characteristics;

they do not use the possession or absence of aspirations to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate the possession or absence of aspirations; they do not use the possession or absence of aspirations to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate the possession or absence of aspirations; they do not use arising or non-arising to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate arising or non-arising;

they do not use cessation or non-cessation to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate cessation or non-cessation; they do not use peacefulness or non-peacefulness to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate peacefulness or non-peacefulness; they do not use peacefulness or non-peacefulness to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate peacefulness or non-peacefulness;

they do not use detachment or non-detachment to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate detachment or non-detachment; they do not use detachment or non-detachment to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate detachment or non-detachment.

At that time, the Venerable Subhuti said to the devas: “Thus, the prajnaparamita that has been taught is a profound Dharma, difficult to see and difficult to know. It is not an object of discursive investigation, but a sphere transcending such investigation; it is subtle, peaceful, supreme, and foremost. It can be inwardly realized only by the most holy ones, and even the wise of the world cannot fathom it. In it, there is truly no one capable of accepting it in faith. Why is this? Because within it there is no dharma that can be revealed. Since there is no dharma that can be revealed, one who truly accepts it in faith also cannot be apprehended.”

At that time, Sariputra asked Subhuti: “Within this profound teaching of prajnaparamita, are not the teachings of the three vehicles extensively expounded—namely, the teachings of the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle? Also extensively expounded therein is the bodhisattva path of the great bodhisattvas, from the first arising of the aspiration through the Tenth Bhumi, namely, the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita;

or internal emptiness, external emptiness, internal-and-external 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 non-change, emptiness of essential 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;

or suchness, 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 certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; the dharma realm through the inconceivable realm; or the Noble Truth of suffering, the Noble Truth of its origin, its cessation, and the path; or the four meditative absorptions, the four immeasurables, and the four formless attainments; or the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities;

or the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path; or the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; or the five kinds of eyes and the six superknowledges; or the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; or the dharma of never forgetting and the nature of perpetual equanimity; or the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects;

or all dharani gateways and all samadhi gateways?

Also extensively expounded therein are the supreme qualities and meritorious deeds of great bodhisattvas: because great bodhisattvas diligently cultivate this prajnaparamita, wherever they are born, they are always born by transformation; endowed with irreversible superknowledges, they can travel freely from one Buddha-field to another, making offerings to, revering, honoring, and praising the Buddhas, the Blessed Ones.

In accordance with their aspirations, whatever roots of virtue they delight in planting, they are able to cultivate them all and quickly bring them to fulfillment. In the presence of the Buddhas, they hear and uphold the true Dharma until they attain unsurpassed perfect awakening; they never forget it, nor do they become indolent or abandon it. They constantly abide in excellent meditative concentration, far removed from distracted states of mind.

For this reason, they attain unobstructed eloquence, inexhaustible eloquence, unerring eloquence, incisive eloquence, appropriate eloquence, eloquence rich in meaning and import when expounding any subject, and the most sublime and wondrous eloquence in all the worlds.”

Subhuti replied: “So it is! So it is! It is exactly as you have said.

Within this profound teaching of prajnaparamita, the teachings of the three vehicles are extensively expounded—namely, the teachings of the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle. Also extensively expounded therein is the bodhisattva path of the great bodhisattvas, from the first arising of the aspiration through the Tenth Bhumi, namely, the paramita of generosity through all samadhi gateways.

Also extensively expounded therein are the supreme qualities and meritorious deeds of great bodhisattvas: because great bodhisattvas diligently cultivate prajnaparamita, wherever they are born, they are always born by transformation, and so forth, until they attain the most excellent and wondrous eloquence in all the worlds. Whenever such a most profound teaching is expounded, non-apprehension is employed as the skillful means.”

Sariputra asked: “With respect to which dharmas does this teaching employ non-apprehension as the skillful means?”

Subhuti replied: “Sariputra! With respect to a self, this teaching employs non-apprehension as the skillful means. With respect to a sentient being, a living being, one who is born, one who is nurtured, one who grows, one who transmigrates, a person born of a person, a supreme self, an agent, one who causes another to act, one who creates karma, one who causes another to create karma, one who personally experiences karmic results, one who causes another to experience karmic results, a knower, and a seer, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to form, this teaching employs non-apprehension as the skillful means. With respect to feeling, perception, formations, and consciousness, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to the eye ayatana, this teaching employs non-apprehension as the skillful means. With respect to the ear, nose, tongue, body, and mind ayatanas, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to the form ayatana, this teaching employs non-apprehension as the skillful means. With respect to the sound, odor, taste, tangible-object, and mental-object ayatanas, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to the eye dhatu, this teaching employs non-apprehension as the skillful means. With respect to the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to the ear dhatu, this teaching employs non-apprehension as the skillful means. With respect to the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to the nose dhatu, this teaching employs non-apprehension as the skillful means. With respect to the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to the tongue dhatu, this teaching employs non-apprehension as the skillful means. With respect to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to the body dhatu, this teaching employs non-apprehension as the skillful means. With respect to the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to the mind dhatu, this teaching employs non-apprehension as the skillful means. With respect to the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to the earth dhatu, this teaching employs non-apprehension as the skillful means. With respect to the water, fire, wind, space, and consciousness dhatus, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to the Noble Truth of suffering, this teaching employs non-apprehension as the skillful means. With respect to the Noble Truths of the origin of suffering, its cessation, and the path, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to ignorance, this teaching employs non-apprehension as the skillful means. With respect to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, this teaching employs non-apprehension as the skillful means.

“Sariputra! With respect to internal emptiness, this teaching employs non-apprehension as the skillful means. With respect to external emptiness, internal-and-external 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 non-change, emptiness of essential 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, this teaching employs non-apprehension as the skillful means.”

Śāriputra! With respect to suchness, this Dharma takes non-apprehension as its skillful means; with respect to the dharma-realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the perfection of generosity, this Dharma takes non-apprehension as its skillful means; with respect to the perfections of pure ethical conduct, patient acceptance, vigor, meditation, and prajnaparamita, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the four meditative absorptions, this Dharma takes non-apprehension as its skillful means; with respect to the four immeasurables and the four formless concentrations, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the eight liberations, this Dharma takes non-apprehension as its skillful means; with respect to the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the four establishments of mindfulness, this Dharma takes non-apprehension as its skillful means; with respect to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the emptiness gateway to liberation, this Dharma takes non-apprehension as its skillful means; with respect to the signlessness and wishlessness gateways to liberation, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the five kinds of eyes, this Dharma takes non-apprehension as its skillful means; with respect to the six superknowledges, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the ten powers of a Buddha, this Dharma takes non-apprehension as its skillful means; with respect to the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the Dharma of never losing mindfulness, this Dharma takes non-apprehension as its skillful means; with respect to the nature of constant equanimity, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to all dharani gateways, this Dharma takes non-apprehension as its skillful means; with respect to all samadhi gateways, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the knowledge of all things, this Dharma takes non-apprehension as its skillful means; with respect to the knowledge of the aspects of the path and the knowledge of all aspects, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the Śrāvaka Vehicle, this Dharma takes non-apprehension as its skillful means; with respect to the Pratyekabuddha Vehicle and the Supreme Vehicle, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the stream-enterer, this Dharma takes non-apprehension as its skillful means; with respect to the once-returner, non-returner, and arhat, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to one practicing toward stream-entry and the fruit of stream-entry, this Dharma takes non-apprehension as its skillful means; with respect to one practicing toward once-returning and the fruit of once-returning, one practicing toward non-returning and the fruit of non-returning, and one practicing toward arhatship and the fruit of arhatship, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the Pratyekabuddha, this Dharma takes non-apprehension as its skillful means; with respect to one practicing toward Pratyekabuddhahood and the fruit of Pratyekabuddhahood, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the great bodhisattva, this Dharma takes non-apprehension as its skillful means; with respect to the Samyaksambuddha, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the qualities of a great bodhisattva, this Dharma takes non-apprehension as its skillful means; with respect to the qualities of the unsurpassed fruit of enlightenment, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the ground of Great Joy, this Dharma takes non-apprehension as its skillful means; with respect to the grounds of Stainlessness, Luminousness, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the qualities of the ground of Great Joy, this Dharma takes non-apprehension as its skillful means; with respect to the qualities of the grounds of Stainlessness, Luminousness, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to an ordinary person, this Dharma takes non-apprehension as its skillful means; with respect to one established in the lineage, one at the eighth stage, one endowed with right view, one who has attenuated the defilements, one free from desire, one who has completed the task, a Pratyekabuddha, a bodhisattva, and a Tathagata, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the qualities of an ordinary person, this Dharma takes non-apprehension as its skillful means; with respect to the qualities of one established in the lineage, one at the eighth stage, one endowed with right view, one who has attenuated the defilements, one free from desire, one who has completed the task, a Pratyekabuddha, a bodhisattva, and a Tathagata, this Dharma takes non-apprehension as its skillful means.

Śāriputra! With respect to the conditioned realm, this Dharma takes non-apprehension as its skillful means; with respect to the unconditioned realm, this Dharma takes non-apprehension as its skillful means.

At that time, Śāriputra asked Subhūti: For what reason, within this profound teaching of prajnaparamita, with non-apprehension as skillful means, are the teachings of the three vehicles extensively expounded, namely, the teachings of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle? For what reason, within this profound teaching of prajnaparamita, with non-apprehension as skillful means, is the bodhisattva path of great bodhisattvas, from the initial generation of the aspiration through the tenth ground, extensively expounded, namely, the perfection of generosity through all samadhi gateways?

For what reason, within this profound teaching of prajnaparamita, with non-apprehension as skillful means, are the supreme meritorious qualities of great bodhisattvas extensively expounded, namely, that because great bodhisattvas diligently cultivate this prajnaparamita, wherever they are born they are always born by transformation, until they attain the most excellent and wondrous eloquence in all the worlds?

Subhūti replied: Śāriputra! Because of inner emptiness, within this profound teaching of prajnaparamita, with non-apprehension as skillful means, the teachings of the three vehicles are extensively expounded, namely, the teachings of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle.

Śāriputra! Because of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, within this profound teaching of prajnaparamita, with non-apprehension as skillful means, the teachings of the three vehicles are extensively expounded, namely,

the teachings of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle.

Śāriputra! Because of inner emptiness, in this profound teaching of prajnaparamita, with non-attainment as the skillful means, the bodhisattva path of the great bodhisattvas, from the initial arising of the aspiration through the Tenth Bhumi, is extensively taught and encompassed; namely, the perfection of generosity, the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita;

or inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate 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 self-nature, and the emptiness of the self-nature of nonexistence;

or suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm; or the Noble Truth of suffering, the Noble Truths of its origin, cessation, and the path; or the four meditative concentrations, the four immeasurables, and the four formless absorptions; or the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; or the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path;

or the emptiness gateway to liberation, the signless gateway to liberation, and the wishless gateway to liberation; or the five kinds of eyes and the six superknowledges; or the Buddha’s ten powers, 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; or the Dharma of never forgetting and the nature of constant equanimity; or the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; or all dharani gateways and all samadhi gateways.

Śāriputra! Because of outer emptiness through the emptiness of the self-nature of nonexistence, in this profound teaching of prajnaparamita, with non-attainment as the skillful means, the bodhisattva path of the great bodhisattvas, from the initial arising of the aspiration through the Tenth Bhumi, is extensively taught and encompassed; namely, the perfection of generosity through all samadhi gateways.

Śāriputra! Because of inner emptiness, in this profound teaching of prajnaparamita, with non-attainment as the skillful means, the supreme meritorious qualities of a great bodhisattva are extensively taught and encompassed; namely, because a great bodhisattva diligently cultivates this prajnaparamita, wherever that bodhisattva is born, the bodhisattva is always born by transformation, with irreversible superknowledges, and is able to travel freely and at will from one Buddha realm to another, making offerings to, revering, honoring, and praising the Buddhas, the Blessed Ones.

In accordance with the bodhisattva’s aspirations, whatever roots of virtue the bodhisattva wishes to plant can all be cultivated and swiftly brought to perfection. In the presence of the Buddhas, the bodhisattva hears and retains the true Dharma and, until attaining unsurpassed perfect awakening, never forgets it, nor grows indolent and abandons it. The bodhisattva constantly abides in excellent concentration, far removed from distracted thought.

For this reason, the bodhisattva acquires unobstructed eloquence, inexhaustible eloquence, unerring and unconfused eloquence, keen eloquence, appropriate eloquence, eloquence rich in meaning and significance when expounding any subject, and eloquence supremely excellent and wondrous throughout all worlds.

Śāriputra! Because of outer emptiness through the emptiness of the self-nature of nonexistence, in this profound teaching of prajnaparamita, with non-attainment as the skillful means, the supreme meritorious qualities of a great bodhisattva are extensively taught and encompassed; namely, because a great bodhisattva diligently cultivates this prajnaparamita, wherever that bodhisattva is born, the bodhisattva is always born by transformation, and so forth, through acquiring eloquence supremely excellent and wondrous throughout all worlds.

XXV. CHAPTER ON SCATTERING FLOWERS

At that time, Śakra, Lord of the Gods, and the assemblies of gods in this trichiliocosm—the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Yama Gods, the Tuṣita Gods, the Gods Who Delight in Transformation, the Gods Who Exercise Mastery over the Transformations of Others, the Gods of Brahma’s Assembly, the Ministers of Brahma, the Gods of Brahma’s Retinue, the Great Brahma Gods, the Gods of Light, the Gods of Lesser Light, the Gods of Immeasurable Light, the Gods of Utmost Radiance and Purity, the Gods of Purity, the Gods of Lesser Purity, the Gods of Immeasurable Purity, the Gods of Universal Purity, the Gods of Vastness, the Gods of Lesser Vastness, the Gods of Immeasurable Vastness, the Gods of Abundant Fruit, the Gods Free from Affliction, the Gods Free from Heat,

the Gods of Excellent Appearance, the Gods of Excellent Vision, and the Gods of the Ultimate Form Realm—all formed this thought: “The Venerable Subhūti now relies upon the Buddha’s spiritual power to pour down a great rain of Dharma for all sentient beings.

As an offering, we shall each conjure various kinds of wondrous celestial flowers and scatter them as offerings to Śākyamuni Tathagata, the great bodhisattvas, the assembly of bhikṣus, and the Venerable Subhūti. We shall also scatter them as an offering to the profound prajnaparamita that has been expounded.”

When those assemblies of gods had formed this thought, they immediately conjured various wondrous fragrant flowers and scattered them as offerings to the Tathagata, the bodhisattvas, and the others.

At that time, the Buddha realms throughout this trichiliocosm were all filled with flowers. Through the Buddha’s spiritual power, the flowers gathered in midair into magnificent and beautifully adorned flower canopies that covered the entire trichiliocosm.

Having witnessed this phenomenon, the Venerable Subhūti formed this thought: “The flowers scattered as offerings today have never before been seen in any celestial realm. These beautiful flowers were certainly not produced from grasses or trees growing on land or in water. They must have been conjured from the minds of the gods for the purpose of making offerings.”

At that time, Śakra, Lord of the Gods, knew the thought in Subhūti’s mind and said to him: “These flowers scattered as offerings were indeed not produced from grasses or trees growing on land or in water. Yet neither were they truly conjured from the mind; they merely appear through transformation.”

The Venerable Subhūti said to Śakra, “If these flowers are unborn, then they are not flowers.”

Śakra, Lord of the Gods, then asked Subhūti, “Are only these flowers unborn, or are other dharmas also so?”

Subhūti replied, “Not only are these flowers unborn; other dharmas are also so. Which dharmas are they?

“Kauśika! Form is also unborn, and since it is unborn, it is not form. Feeling, perception, formations, and consciousness are also unborn, and since they are unborn, they are not feeling, perception, formations, or consciousness. Why? Because unborn dharmas are far removed from all conceptual proliferations and therefore cannot be designated as form and so forth.

“Kauśika! The eye ayatana is also unborn, and since it is unborn, it is not the eye ayatana. The ear, nose, tongue, body, and mind ayatanas are also unborn, and since they are unborn, they are not the ear, nose, tongue, body, or mind ayatanas. Why? Because unborn dharmas are far removed from all conceptual proliferations and cannot be designated as the eye ayatana and so forth.

“Kauśika! The form ayatana is also unborn, and since it is unborn, it is not the form ayatana. The sound, odor, taste, tangible-object, and mental-object ayatanas are also unborn, and since they are unborn, they are not the sound, odor, taste, tangible-object, or mental-object ayatanas. Why? Because unborn dharmas are far removed from all conceptual proliferations and cannot be designated as the form ayatana and so forth.

“Kauśika! The eye dhatu is also unborn, and since it is unborn, it is not the eye dhatu. The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are also unborn, and since they are unborn, they are not the form dhatu through the feelings that arise conditioned by eye-contact. Why? Because unborn dharmas are far removed from all conceptual proliferations and cannot be designated as the eye dhatu and so forth.”

Kausika! The ear dhatu also does not arise, and since it does not arise, it is not the ear dhatu; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact also do not arise, and since they do not arise, they are not the sound dhatu through to the feelings that arise conditioned by ear-contact. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the ear dhatu and so forth.

Kausika! The nose dhatu also does not arise, and since it does not arise, it is not the nose dhatu; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact also do not arise, and since they do not arise, they are not the odor dhatu through to the feelings that arise conditioned by nose-contact. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the nose dhatu and so forth.

Kausika! The tongue dhatu also does not arise, and since it does not arise, it is not the tongue dhatu; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact also do not arise, and since they do not arise, they are not the taste dhatu through to the feelings that arise conditioned by tongue-contact. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the tongue dhatu and so forth.

Kausika! The body dhatu also does not arise, and since it does not arise, it is not the body dhatu; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact also do not arise, and since they do not arise, they are not the tangible-object dhatu through to the feelings that arise conditioned by body-contact. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the body dhatu and so forth.

Kausika! The mind dhatu also does not arise, and since it does not arise, it is not the mind dhatu; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact also do not arise, and since they do not arise, they are not the mental-object dhatu through to the feelings that arise conditioned by mind-contact. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the mind dhatu and so forth.

Kausika! The earth dhatu also does not arise, and since it does not arise, it is not the earth dhatu; the water, fire, wind, space, and consciousness dhatus also do not arise, and since they do not arise, they are not the water, fire, wind, space, and consciousness dhatus. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the earth dhatu and so forth.

Kausika! The Noble Truth of suffering also does not arise, and since it does not arise, it is not the Noble Truth of suffering; the Noble Truths of origin, cessation, and the path also do not arise, and since they do not arise, they are not the Noble Truths of origin, cessation, and the path. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the Noble Truth of suffering and so forth.

Kausika! Ignorance also does not arise, and since it does not arise, it is not ignorance; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress also do not arise, and since they do not arise, they are not formations through to aging and death, sorrow, lamentation, pain, grief, and distress. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as ignorance and so forth.

Kausika! Inner emptiness also does not arise, and since it does not arise, it is not inner emptiness; 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 non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence also do not arise, and since they do not arise, they are not outer emptiness through to emptiness of the self-nature of nonexistence.

Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as inner emptiness and so forth.

Kausika! Suchness also does not arise, and since it does not arise, it is not suchness; the dharma-dhatu, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm also do not arise, and since they do not arise, they are not the dharma-dhatu through to the inconceivable realm. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as suchness and so forth.

Kausika! The perfection of generosity also does not arise, and since it does not arise, it is not the perfection of generosity; the perfections of pure ethical conduct, patient acceptance, vigor, meditative concentration, and prajnaparamita also do not arise, and since they do not arise, they are not the perfections of pure ethical conduct, patient acceptance, vigor, meditative concentration, and prajnaparamita. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the perfection of generosity and so forth.

Kausika! The four meditative absorptions also do not arise, and since they do not arise, they are not the four meditative absorptions; the four immeasurables and the four formless concentrations also do not arise, and since they do not arise, they are not the four immeasurables and the four formless concentrations. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the four meditative absorptions and so forth.

Kausika! The eight liberations also do not arise, and since they do not arise, they are not the eight liberations; the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality also do not arise, and since they do not arise, they are not the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the eight liberations and so forth.

Kausika! The four foundations of mindfulness also do not arise, and since they do not arise, they are not the four foundations of mindfulness; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path also do not arise, and since they do not arise, they are not the four right efforts through to the eightfold Noble Path. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the four foundations of mindfulness and so forth.

Kausika! The gateway to liberation through emptiness also does not arise, and since it does not arise, it is not the gateway to liberation through emptiness; the gateways to liberation through signlessness and wishlessness also do not arise, and since they do not arise, they are not the gateways to liberation through signlessness and wishlessness. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the gateway to liberation through emptiness and so forth.

Kausika! The five kinds of eyes also do not arise, and since they do not arise, they are not the five kinds of eyes; the six superknowledges also do not arise, and since they do not arise, they are not the six superknowledges. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the five kinds of eyes and so forth.

Kausika! The Buddha’s ten powers also do not arise, and since they do not arise, they are not the Buddha’s ten powers; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha also do not arise, and since they do not arise, they are not the four fearlessnesses through to the eighteen distinctive qualities of a Buddha. Why? Because non-arising dharmas are free from all conceptual proliferation and cannot be designated as the Buddha’s ten powers and so forth.

Kausika! The Dharma of non-forgetfulness also does not arise, and since it does not arise, it is not the Dharma of non-forgetfulness; the nature of constant equanimity also does not arise, and since it does not arise, it is not the nature of constant equanimity. Why is this? Because non-arising dharmas are far removed from all conceptual proliferation and cannot be designated as the Dharma of non-forgetfulness, and so forth.

Kausika! The knowledge of all things also does not arise, and since it does not arise, it is not the knowledge of all things; the knowledge of the aspects of the paths and the knowledge of all aspects also do not arise, and since they do not arise, they are not the knowledge of the aspects of the paths or the knowledge of all aspects. Why is this? Because non-arising dharmas are far removed from all conceptual proliferation and cannot be designated as the knowledge of all things, and so forth.

Kausika! All dharani gateways also do not arise, and since they do not arise, they are not all dharani gateways; all samadhi gateways also do not arise, and since they do not arise, they are not all samadhi gateways. Why is this? Because non-arising dharmas are far removed from all conceptual proliferation and cannot be designated as all dharani gateways, and so forth.

Kausika! A stream-enterer also does not arise, and since a stream-enterer does not arise, such a one is not a stream-enterer; once-returners, non-returners, and arhats also do not arise, and since they do not arise, they are not once-returners, non-returners, or arhats. Why is this? Because non-arising dharmas are far removed from all conceptual proliferation and cannot be designated as stream-enterers, and so forth.

Kausika! The path of stream-entry and the fruit of stream-entry also do not arise, and since they do not arise, they are not the path of stream-entry or the fruit of stream-entry; the path of the once-returner, the fruit of the once-returner, the path of the non-returner, the fruit of the non-returner, the path of the arhat, and the fruit of the arhat also do not arise, and since they do not arise, they are not the path of the once-returner, the fruit of the once-returner, the path of the non-returner, the fruit of the non-returner, the path of the arhat, or the fruit of the arhat. Why is this? Because non-arising dharmas are far removed from all conceptual proliferation and cannot be designated as the path of stream-entry, the fruit of stream-entry, and so forth.

Kausika! A pratyekabuddha also does not arise, and since a pratyekabuddha does not arise, such a one is not a pratyekabuddha; the path of a pratyekabuddha and the fruit of a pratyekabuddha also do not arise, and since they do not arise, they are not the path of a pratyekabuddha or the fruit of a pratyekabuddha. Why is this? Because non-arising dharmas are far removed from all conceptual proliferation and cannot be designated as a pratyekabuddha, and so forth.

Kausika! A great bodhisattva also does not arise, and since a great bodhisattva does not arise, such a one is not a great bodhisattva; a Samyaksambuddha also does not arise, and since a Samyaksambuddha does not arise, such a one is not a Samyaksambuddha. Why is this? Because non-arising dharmas are far removed from all conceptual proliferation and cannot be designated as great bodhisattvas, and so forth.

Kausika! The dharmas of great bodhisattvas also do not arise, and since they do not arise, they are not the dharmas of great bodhisattvas; supreme enlightenment also does not arise, and since it does not arise, it is not supreme enlightenment. Why is this? Because non-arising dharmas are far removed from all conceptual proliferation and cannot be designated as the dharmas of great bodhisattvas, and so forth.

Kausika! The Sravaka Vehicle also does not arise, and since it does not arise, it is not the Sravaka Vehicle; the Pratyekabuddha Vehicle and the Supreme Vehicle also do not arise, and since they do not arise, they are not the Pratyekabuddha Vehicle or the Supreme Vehicle. Why is this? Because non-arising dharmas are far removed from all conceptual proliferation and cannot be designated as the Sravaka Vehicle, and so forth.

Fascicle 84

End