大般若波羅蜜多經

02

Subhuti! Just as the true meaning of the illusory person's perfection of giving has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's perfection of pure discipline, patient endurance, vigor, meditative concentration, and prajnaparamita has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's five kinds of eyes has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's six superknowledges has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's ten powers of a Buddha has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Furthermore, Subhuti! Just as the true meaning of the illusory person's cultivation of inner emptiness has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of 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 unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita,

they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the four meditative concentrations has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the four immeasurables and four formless absorptions has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the four foundations of mindfulness has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the gateway to liberation through emptiness has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the gateways to liberation through signlessness and wishlessness has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the perfection of giving has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the perfection of pure discipline, patient endurance, vigor, meditative concentration, and prajnaparamita has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the five kinds of eyes has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the six superknowledges has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the ten powers of a Buddha has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the illusory person's cultivation of the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Furthermore, Subhuti! Just as the true meaning of the physical characteristics of the Tathagata, Arhat, Perfectly Awakened One has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, they contemplate the true meaning of a bodhisattva as having no existence and being unapprehensible.

Subhuti! Just as the true meaning of the characteristics of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One’s feeling, perception, formations, and consciousness is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the eye ayatana of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the ear, nose, tongue, body, and mind ayatanas of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the form ayatana of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the eye dhatu of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the ear dhatu of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the nose dhatu of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the tongue dhatu of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the body dhatu of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the mind dhatu of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the earth dhatu of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the water, fire, wind, space, and consciousness dhatus of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the Noble Truth of suffering of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the Noble Truths of the origin of suffering, its cessation, and the path of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of ignorance of the Tathagata, the Arhat, the Perfectly and Completely Enlightened One is nonexistent and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva is nonexistent and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the four meditative absorptions of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the four immeasurables and the four formless attainments of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the four foundations of mindfulness of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the gateway to liberation through emptiness of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the gateways to liberation through signlessness and wishlessness of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the perfection of generosity of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the five kinds of eyes of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the six superknowledges of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the ten powers of a Buddha possessed by the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects of the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Furthermore, Subhuti! Just as the true meaning of the characteristic of the cultivation of inner emptiness by the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the cultivation of outer emptiness through the emptiness of the nonexistence of self-nature by the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the cultivation of the four meditative absorptions by the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the cultivation of the four immeasurables and the four formless attainments by the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the cultivation of the four foundations of mindfulness by the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the cultivation of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path by the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the cultivation of the gateway to liberation through emptiness by the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristics of the cultivation of the gateways to liberation through signlessness and wishlessness by the Tathagata, Arhat, Perfectly Enlightened One is devoid of anything that can be possessed and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of the bodhisattva is devoid of anything that can be possessed and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the Tathagata, Arhat, Perfectly Enlightened One's practice of the perfection of generosity has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita and contemplates the true meaning of a bodhisattva, it has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the Tathagata, Arhat, Perfectly Enlightened One's practice of the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita and contemplates the true meaning of a bodhisattva, it has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the Tathagata, Arhat, Perfectly Enlightened One's cultivation of the five kinds of eyes has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita and contemplates the true meaning of a bodhisattva, it has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the Tathagata, Arhat, Perfectly Enlightened One's cultivation of the six superknowledges has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita and contemplates the true meaning of a bodhisattva, it has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the Tathagata, Arhat, Perfectly Enlightened One's cultivation of the ten powers of a Buddha has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita and contemplates the true meaning of a bodhisattva, it has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the characteristic of the Tathagata, Arhat, Perfectly Enlightened One's cultivation of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita and contemplates the true meaning of a bodhisattva, it has no existence and cannot be apprehended.

Furthermore, Subhuti! Just as the true meaning of the unconditioned dhatu within the conditioned dhatu has no existence and cannot be apprehended, and the true meaning of the conditioned dhatu within the unconditioned dhatu has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita and contemplates the true meaning of a bodhisattva, it has no existence and cannot be apprehended.

Subhuti! Just as the true meanings of non-arising, non-ceasing, non-creating, the unconditioned, non-attainment, non-apprehension, non-defilement, and non-purification all have no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita and contemplates the true meaning of a bodhisattva, it has no existence and cannot be apprehended.

The Venerable Subhuti addressed the Buddha: “Blessed One! The true meaning of which dharma is non-arising, non-ceasing, non-creating, unconditioned, without attainment, without apprehension, without defilement, and without purification, having no existence and being incapable of apprehension?”

The Buddha said: “Subhuti! The true meaning of form is non-arising, non-ceasing, non-creating, unconditioned, without attainment, without apprehension, without defilement, and without purification; it has no existence and cannot be apprehended. The true meanings of feeling, perception, formations, and consciousness are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of the eye ayatana is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of the ear, nose, tongue, body, and mind ayatanas are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of the form ayatana is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of the sound, odor, taste, tangible-object, and dharma ayatanas are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of the eye dhatu is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of the ear dhatu is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of the nose dhatu is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of the tongue dhatu is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as their condition are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of the body dhatu is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of the tangible-object dhatu, the body-consciousness dhatu, body contact, and the feelings arising with body contact as their condition are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of the mind dhatu is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of the dharma dhatu, the mind-consciousness dhatu, mind contact, and the feelings arising with mind contact as their condition are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of the earth dhatu is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of the water, fire, wind, space, and consciousness dhatus are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of the Noble Truth of suffering is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of the Noble Truths of the origin of suffering, cessation, and the path are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.

Subhuti! The true meaning of ignorance is non-arising and non-ceasing, through to being without defilement and without purification; it has no existence and cannot be apprehended. The true meanings of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair are non-arising and non-ceasing, through to being without defilement and without purification; they have no existence and cannot be apprehended.”

Subhuti! The true meaning of the four dhyanas is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable; the true meaning of the four immeasurables and the four formless concentrations is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable.

Subhuti! The true meaning of the four foundations of mindfulness is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable; the true meaning of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable.

Subhuti! The true meaning of the Dharma gateway of liberation through emptiness is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable; the true meaning of the Dharma gateways of liberation through signlessness and wishlessness is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable.

Subhuti! The true meaning of the perfection of giving is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable; the true meaning of the perfections of pure moral discipline, patience, diligence, dhyana, and prajnaparamita is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable.

Subhuti! The true meaning of the five kinds of eyes is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable; the true meaning of the six superknowledges is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable.

Subhuti! The true meaning of the Buddha’s ten powers is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable; the true meaning of the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects is non-arising and non-ceasing, up to and including neither defilement nor purification, having no existence and being ungraspable.

Subhuti! Just as the true meaning of such dharmas is non-arising, non-ceasing, uncreated, unconditioned, unattained, unappropriated, neither defiled nor purified, having no existence and being ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and being ungraspable.

Furthermore, Subhuti! Just as the true meaning of the ultimately pure characteristic of form has no existence and is ungraspable, and the true meaning of the ultimately pure characteristics of feeling, perception, formations, and consciousness has no existence and is ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a great bodhisattva as having no existence and being ungraspable.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the eye ayatana has no existence and is ungraspable, and the true meaning of the ultimately pure characteristics of the ear, nose, tongue, body, and mind ayatanas has no existence and is ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a great bodhisattva as having no existence and being ungraspable.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the form ayatana has no existence and is ungraspable, and the true meaning of the ultimately pure characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas has no existence and is ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a great bodhisattva as having no existence and being ungraspable.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the eye dhatu has no existence and is ungraspable, and the true meaning of the ultimately pure characteristics of the form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition has no existence and is ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a great bodhisattva as having no existence and being ungraspable.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the ear dhatu has no existence and is ungraspable, and the true meaning of the ultimately pure characteristics of the sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition has no existence and is ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a great bodhisattva as having no existence and being ungraspable.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the nose dhatu has no existence and is ungraspable, and the true meaning of the ultimately pure characteristics of the odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition has no existence and is ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a great bodhisattva as having no existence and being ungraspable.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the tongue dhatu has no existence and is ungraspable, and the true meaning of the ultimately pure characteristics of the taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition has no existence and is ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a great bodhisattva as having no existence and being ungraspable.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the body dhatu has no existence and is ungraspable, and the true meaning of the ultimately pure characteristics of the tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition has no existence and is ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a great bodhisattva as having no existence and being ungraspable.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the mind dhatu has no existence and is ungraspable, and the true meaning of the ultimately pure characteristics of the dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition has no existence and is ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a great bodhisattva as having no existence and being ungraspable.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the earth dhatu has no existence and is ungraspable, and the true meaning of the ultimately pure characteristics of the water, fire, wind, space, and consciousness dhatus has no existence and is ungraspable, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a great bodhisattva as having no existence and being ungraspable.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the Noble Truth of suffering has no existence and cannot be apprehended, and the true meaning of the ultimately pure characteristics of the Noble Truths of the origin, cessation, and path has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a great bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the ultimately pure characteristic of ignorance has no existence and cannot be apprehended, and the true meaning of the ultimately pure characteristics of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a great bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the four dhyanas has no existence and cannot be apprehended, and the true meaning of the ultimately pure characteristics of the four immeasurables and the four formless concentrations has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a great bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the four foundations of mindfulness has no existence and cannot be apprehended, and the true meaning of the ultimately pure characteristics of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a great bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the emptiness gateway to liberation has no existence and cannot be apprehended, and the true meaning of the ultimately pure characteristics of the signless and wishless gateways to liberation has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a great bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the perfection of generosity has no existence and cannot be apprehended, and the true meaning of the ultimately pure characteristics of the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a great bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the five kinds of eyes has no existence and cannot be apprehended, and the true meaning of the ultimately pure characteristic of the six superknowledges has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a great bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the ultimately pure characteristic of the Buddha’s ten powers has no existence and cannot be apprehended, and the true meaning of the ultimately pure characteristics of the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a great bodhisattva that is contemplated has no existence and cannot be apprehended.

Furthermore, Subhuti! Just as the true meaning of the ultimately pure characteristic of a self has no existence and cannot be apprehended because a self does not exist, so the true meaning of the ultimately pure characteristics of a sentient being, a living being, one who is born, one who is nurtured, one who matures, one who transmigrates, a person born of a person, a supreme self, one capable of acting, one capable of causing others to act, one capable of creating karma, one capable of causing others to create karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, and a seer has no existence and cannot be apprehended.

Because a sentient being through to a seer does not exist, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a great bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of darkness when the sun rises has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of conditioned phenomena when all has been consumed by the conflagration at the end of an eon has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of transgressing the precepts within the morality skandha of the Tathagata, the Worthy One, the Perfectly and Completely Enlightened One, has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of distraction within the concentration skandha of the Tathagata, the Worthy One, the Perfectly and Completely Enlightened One, has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of delusion within the wisdom skandha of the Tathagata, the Worthy One, the Perfectly and Completely Enlightened One, has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of non-liberation within the liberation skandha of the Tathagata, the Worthy One, the Perfectly and Completely Enlightened One, has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the absence of liberated knowledge and vision within the skandha of the knowledge and vision of liberation of the Tathagata, the Worthy One, the Perfectly and Completely Enlightened One, has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of darkness amid the radiance of the sun, moon, and so forth has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of a bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the light of all suns, moons, jewels, fires, lightning, and so forth, within the Buddha’s radiance, has no existence and cannot be apprehended; and the true meaning of the radiance of all the gods from the Four Great Kings up to Paranirmita-vashavartin, and from the Brahma Assembly up to Akanishtha, has no existence and cannot be apprehended, so too, when great bodhisattvas practice prajnaparamita, they contemplate the true meaning of “bodhisattva” as having no existence and being unapprehendable. Why is this? Subhuti! Because the true meaning of either bodhi, sattva, or bodhisattva is in every case neither conjoined nor unconjoined, without form, unseen, without opposition, and solely of one characteristic, which is called signlessness.

Subhuti! With regard to all dharmas, great bodhisattvas have nothing whatsoever, are unhindered, and are unattached. Thus should they train and thus should they understand!

At that time, the Venerable Subhuti said to the Buddha: “World-Honored One! What are all the dharmas concerning which great bodhisattvas are exhorted to have nothing whatsoever, to be unhindered and unattached, and in which they should train and which they should understand?”

The Buddha said: “Subhuti! All these dharmas are wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, mundane dharmas, supramundane dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, unconditioned dharmas, common dharmas, and uncommon dharmas. Subhuti! These are all dharmas. With regard to all these dharmas, great bodhisattvas have nothing whatsoever, are unhindered, and are unattached. Thus should they train and thus should they understand.”

The Venerable Subhuti said to the Buddha: “World-Honored One! What are wholesome dharmas?”

The Buddha said: “Subhuti! They are filial obedience toward one’s parents; making offerings to shramanas and brahmins; honoring and revering teachers and elders; the meritorious deed consisting in generosity; the meritorious deed consisting in observing moral discipline; the meritorious deed consisting in cultivation; caring for the sick; fully cultivating meritorious deeds by skillful means; and fully cultivating the meritorious deeds of the ten wholesome courses of action, namely, abstaining from taking life, abstaining from stealing, abstaining from sexual misconduct, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from defiled and frivolous speech, non-covetousness, non-hatred, and right view.

There are ten contemplations: the contemplation of a bloated corpse, the contemplation of a corpse oozing blood and pus, the contemplation of a mottled red corpse, the contemplation of a bruised blue corpse, the contemplation of a disintegrating corpse, the contemplation of a corpse being devoured, the contemplation of a scattered corpse, the contemplation of bones, the contemplation of a burned corpse, and the contemplation that nothing in the entire world can endure.

There are the four dhyanas, the four immeasurables, and the four formless concentrations. There are ten recollections, namely, recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of moral discipline, recollection of relinquishment, recollection of virtue, mindfulness of inhalation and exhalation, recollection of tranquility, recollection of death, and mindfulness of the body.

Subhuti! These dharmas are called wholesome dharmas.”

The Venerable Subhuti said to the Buddha: “World-Honored One! What are unwholesome dharmas?”

The Buddha said: “Subhuti! They are the ten unwholesome actions: taking life, stealing, sexual misconduct, false speech, divisive speech, harsh speech, defiled and frivolous speech, covetousness, hatred, and wrong view; as well as wrath, resentment, concealment, spite, deceit, fraud, arrogance, harmfulness, envy, miserliness, pride, and so forth. Subhuti! These dharmas are unwholesome dharmas.”

The Venerable Subhuti said to the Buddha: “World-Honored One! What are determinate dharmas?”

The Buddha said: “Subhuti! Wholesome and unwholesome dharmas themselves are called determinate dharmas.”

The Venerable Subhuti said to the Buddha: “World-Honored One! What are indeterminate dharmas?”

The Buddha said: “Subhuti! They are indeterminate bodily karma, indeterminate verbal karma, indeterminate mental karma, the indeterminate four great elements, the indeterminate five faculties, the indeterminate six ayatanas, indeterminate formless dharmas, the indeterminate five skandhas, the indeterminate twelve ayatanas, the indeterminate eighteen dhatus, and indeterminate dharmas of karmic maturation. Subhuti! These dharmas are indeterminate dharmas.”

The Venerable Subhuti said to the Buddha: “World-Honored One! What are mundane dharmas?”

The Buddha said: “Subhuti! They are the five skandhas, the twelve ayatanas, the eighteen dhatus, the ten courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the twelve links of mundane dependent origination. Subhuti! These dharmas are called mundane dharmas.”

The Venerable Subhuti said to the Buddha: “World-Honored One! What are supramundane dharmas?”

The Buddha said: “Subhuti! 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 enlightenment, the Noble Eightfold Path, the liberation gateway of emptiness, the liberation gateways of signlessness and wishlessness, the faculty of coming to know the unknown, the faculty of higher knowledge, the faculty of having known, the faculty of perfect knowledge, samadhi with both initial and sustained application of thought, samadhi without initial but with sustained application of thought, samadhi without either initial or sustained application of thought, clear comprehension of liberation, mindfulness and clear comprehension, and attention in accordance with principle are supramundane dharmas.

There are eight liberations: The first liberation is contemplating forms while internally possessing the perception of form. The second liberation is contemplating external forms while internally possessing no perception of form. The third liberation is personally realizing and dwelling in the pure and sublime liberation.

The fourth liberation is transcending all perceptions of form, extinguishing perceptions of resistance, not attending to perceptions of diversity, entering the infinitude of space, and dwelling fully in the sphere of infinite space. The fifth liberation is transcending the entire sphere of infinite space, entering the infinitude of consciousness, and dwelling fully in the sphere of nothingness. The sixth liberation is transcending the entire sphere of infinite consciousness, entering the sphere of nothingness, and dwelling fully in the sphere of infinite consciousness.

The seventh liberation is transcending the entire sphere of nothingness, entering non-perception, and dwelling fully in the sphere of neither perception nor non-perception. The eighth liberation is transcending the entire sphere of neither perception nor non-perception, entering and dwelling fully in the concentration of the cessation of perception and feeling.

“There are nine successive concentrations. The first concentration is this: Secluded from sensual desires and evil, unwholesome dharmas, possessing initial and sustained application of thought, with joy and bliss born of seclusion, one enters and dwells fully in the first stage of concentration. The second concentration is this: With initial and sustained application of thought stilled, the internally purified mind becomes unified; without initial or sustained application of thought, and with joy and bliss born of concentration, one enters and dwells fully in the second stage of concentration.

The third concentration is this: Separated from joy, one dwells in equanimity, mindful and fully aware; one personally experiences and dwells in the bliss of which the noble ones declare, ‘Equanimous and mindful, one dwells in bliss,’ and one enters and dwells fully in the third stage of concentration. The fourth concentration is this: With the abandoning of pleasure and pain, and with the prior disappearance of joy and sorrow, one is neither in pain nor in pleasure, with mindfulness purified by equanimity, and enters and dwells fully in the fourth stage of concentration.

The fifth concentration is this: Transcending all perceptions of form, extinguishing perceptions of resistance, and not attending to perceptions of diversity, one enters the infinitude of space and dwells fully in the sphere of infinite space. The sixth concentration is this: Transcending the entire sphere of infinite space, one enters the infinitude of consciousness and dwells fully in the sphere of infinite consciousness.

The seventh concentration is this: Transcending the entire sphere of infinite consciousness, one enters nothingness and dwells fully in the sphere of nothingness. The eighth concentration is this: Transcending the entire sphere of nothingness, one enters and dwells fully in the sphere of neither perception nor non-perception. The ninth concentration is this: Transcending the entire sphere of neither perception nor non-perception, one enters and dwells in the concentration of the cessation of perception and feeling.”

Subhuti! Inner emptiness, outer emptiness, inner-and-outer emptiness, 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 non-change, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, emptiness of the self-nature of nonexistence;

the six paramitas, the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unshared qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects—these dharmas are called supramundane dharmas.

The Venerable Subhuti addressed the Buddha: “Blessed One! What are contaminated dharmas?”

The Buddha said: “Subhuti! The five skandhas, the twelve ayatanas, the eighteen dhatus, the four dhyanas, the four immeasurables, and the four formless concentrations are mundane dharmas. All dharmas that lead to falling within the three realms are called contaminated dharmas.”

The Venerable Subhuti addressed the Buddha: “Blessed One! What are uncontaminated dharmas?”

The Buddha said: “Subhuti! The four dhyanas, the four immeasurables, the four formless concentrations, 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, the eightfold noble path, the three gateways to liberation, the six paramitas, the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unshared qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are supramundane dharmas. These dharmas are called uncontaminated dharmas.”

The Venerable Subhuti addressed the Buddha: “Blessed One! What are conditioned dharmas?”

The Buddha said: “Subhuti! They are dharmas bound to the Desire Realm, dharmas bound to the Form Realm, dharmas bound to the Formless Realm, the five skandhas, the four dhyanas, the four immeasurables, the four formless concentrations, 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, the eightfold noble path, the three gateways to liberation, the six paramitas, the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unshared qualities of a Buddha, knowledge of all things,

knowledge of the aspects of the paths, and knowledge of all aspects.

All dharmas that possess arising, abiding, change, and cessation are conditioned dharmas.”

The Venerable Subhuti addressed the Buddha: “Blessed One! What are unconditioned dharmas?”

The Buddha said: “Subhuti! If a dharma neither arises, abides, changes, nor ceases and can be apprehended—namely, the exhaustion of greed, the exhaustion of hatred, the exhaustion of delusion, suchness, the dharma-dhatu, dharma-nature, the abiding of dharmas, the fixed order of dharmas, the nature free from falsity, the nature free from change, the nature detached from arising, equality, and the true limit—then these dharmas are called unconditioned dharmas.”

The Venerable Subhuti addressed the Buddha: “Blessed One! What are shared dharmas?”

The Buddha said: “Subhuti! They are the four dhyanas, the four immeasurables, the four formless concentrations, and the five mundane superknowledges. These dharmas are called shared dharmas. Why is this? Because they are associated with ordinary beings.”

The Venerable Subhuti addressed the Buddha: “Blessed One! What are unshared dharmas?”

The Buddha said: “Subhuti! They are the uncontaminated four dhyanas, four immeasurables, four formless concentrations, four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, eightfold noble path, three gateways to liberation, six paramitas, five kinds of eyes, six superknowledges, ten powers of a Buddha, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen unshared qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects. These dharmas are called unshared dharmas. Why is this? Because they are not associated with ordinary beings.”

Subhuti! When great bodhisattvas practice prajnaparamita, they should not become attached to the individual characteristics of any dharma as being thus. Why? Because the individual characteristics of dharmas cannot be discriminated.

Subhuti! When great bodhisattvas practice prajnaparamita, they should employ nonduality as skillful means to awaken to all dharmas. Why? Because the characteristics of all dharmas are unmoving.

Subhuti! With regard to all dharmas, “nondual and unmoving” is the true meaning for a bodhisattva. Why? Because the absence of any true meaning is the true meaning for a bodhisattva.

Fascicle 46

End