大般若波羅蜜多經

03

Blessed One! The prajnaparamita of generosity is neither bound nor released; the prajnaparamitas of pure ethical discipline, patience, diligence, meditative concentration, and wisdom are neither bound nor released. Why is this?

Blessed One! Because the nature of the prajnaparamita of generosity has no intrinsic existence, it is neither bound nor released; because the nature of the prajnaparamitas of pure ethical discipline, patience, diligence, meditative concentration, and wisdom has no intrinsic existence, they are neither bound nor released. Because the nature of the prajnaparamita of generosity is utterly remote, it is neither bound nor released; because the nature of the prajnaparamitas from pure ethical discipline through wisdom is utterly remote, they are neither bound nor released.

Because the nature of the prajnaparamita of generosity is quiescent, it is neither bound nor released; because the nature of the prajnaparamitas from pure ethical discipline through wisdom is quiescent, they are neither bound nor released. Because the nature of the prajnaparamita of generosity is empty, it is neither bound nor released; because the nature of the prajnaparamitas from pure ethical discipline through wisdom is empty, they are neither bound nor released.

Because the nature of the prajnaparamita of generosity is signless, it is neither bound nor released; because the nature of the prajnaparamitas from pure ethical discipline through wisdom is signless, they are neither bound nor released. Because the nature of the prajnaparamita of generosity is wishless, it is neither bound nor released; because the nature of the prajnaparamitas from pure ethical discipline through wisdom is wishless, they are neither bound nor released.

Because the nature of the prajnaparamita of generosity is unborn, it is neither bound nor released; because the nature of the prajnaparamitas from pure ethical discipline through wisdom is unborn, they are neither bound nor released. Because the nature of the prajnaparamita of generosity is unceasing, it is neither bound nor released; because the nature of the prajnaparamitas from pure ethical discipline through wisdom is unceasing, they are neither bound nor released.

Because the nature of the prajnaparamita of generosity is undefiled, it is neither bound nor released; because the nature of the prajnaparamitas from pure ethical discipline through wisdom is undefiled, they are neither bound nor released. Because the nature of the prajnaparamita of generosity is unpurified, it is neither bound nor released; because the nature of the prajnaparamitas from pure ethical discipline through wisdom is unpurified, they are neither bound nor released.

Blessed One! The five kinds of eyes are neither bound nor released; the six superknowledges are neither bound nor released. Why is this?

Blessed One! Because the nature of the five kinds of eyes has no intrinsic existence, they are neither bound nor released; because the nature of the six superknowledges has no intrinsic existence, they are neither bound nor released. Because the nature of the five kinds of eyes is utterly remote, they are neither bound nor released; because the nature of the six superknowledges is utterly remote, they are neither bound nor released.

Because the nature of the five kinds of eyes is quiescent, they are neither bound nor released; because the nature of the six superknowledges is quiescent, they are neither bound nor released. Because the nature of the five kinds of eyes is empty, they are neither bound nor released; because the nature of the six superknowledges is empty, they are neither bound nor released. Because the nature of the five kinds of eyes is signless, they are neither bound nor released; because the nature of the six superknowledges is signless, they are neither bound nor released.

Because the nature of the five kinds of eyes is wishless, they are neither bound nor released; because the nature of the six superknowledges is wishless, they are neither bound nor released. Because the nature of the five kinds of eyes is unborn, they are neither bound nor released; because the nature of the six superknowledges is unborn, they are neither bound nor released. Because the nature of the five kinds of eyes is unceasing, they are neither bound nor released; because the nature of the six superknowledges is unceasing, they are neither bound nor released.

Because the nature of the five kinds of eyes is undefiled, they are neither bound nor released; because the nature of the six superknowledges is undefiled, they are neither bound nor released. Because the nature of the five kinds of eyes is unpurified, they are neither bound nor released; because the nature of the six superknowledges is unpurified, they are neither bound nor released.

Blessed One! The Buddha’s ten powers are neither bound nor released; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are neither bound nor released. Why is this?

Blessed One! Because the nature of the Buddha’s ten powers has no intrinsic existence, they are neither bound nor released; because the nature 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, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects has no intrinsic existence, they are neither bound nor released.

Because the nature of the Buddha’s ten powers is utterly remote, they are neither bound nor released; because the nature of the four fearlessnesses through knowledge of all aspects is utterly remote, they are neither bound nor released. Because the nature of the Buddha’s ten powers is quiescent, they are neither bound nor released; because the nature of the four fearlessnesses through knowledge of all aspects is quiescent, they are neither bound nor released.

Because the nature of the Buddha’s ten powers is empty, they are neither bound nor released; because the nature of the four fearlessnesses through knowledge of all aspects is empty, they are neither bound nor released. Because the nature of the Buddha’s ten powers is signless, they are neither bound nor released; because the nature of the four fearlessnesses through knowledge of all aspects is signless, they are neither bound nor released.

Because the nature of the Buddha’s ten powers is wishless, they are neither bound nor released; because the nature of the four fearlessnesses through knowledge of all aspects is wishless, they are neither bound nor released. Because the nature of the Buddha’s ten powers is unborn, they are neither bound nor released; because the nature of the four fearlessnesses through knowledge of all aspects is unborn, they are neither bound nor released.

Because the nature of the Buddha’s ten powers is unceasing, they are neither bound nor released; because the nature of the four fearlessnesses through knowledge of all aspects is unceasing, they are neither bound nor released. Because the nature of the Buddha’s ten powers is undefiled, they are neither bound nor released; because the nature of the four fearlessnesses through knowledge of all aspects is undefiled, they are neither bound nor released.

Because the nature of the Buddha’s ten powers is unpurified, they are neither bound nor released; because the nature of the four fearlessnesses through knowledge of all aspects is unpurified, they are neither bound nor released.

Blessed One! Suchness is neither bound nor released; the dharma-realm, dharma-nature, the nature free from falsity, the unchanging nature, the fixed order of Dharma, the abiding order of Dharma, the nature of equality, the nature free from arising, ultimate reality, and the unconditioned nature are neither bound nor released. Why is this?

Blessed One! Because the nature of suchness has no existence of its own, it is neither bound nor released; because the nature of the dharma-realm, dharma-nature, the nature free from falsity, the unchanging nature, the fixed order of Dharma, the abiding order of Dharma, the nature of equality, the nature free from arising, ultimate reality, and the unconditioned nature has no existence of its own, they are neither bound nor released.

Because the nature of suchness is utterly secluded, it is neither bound nor released; because the nature of the dharma-realm through the unconditioned nature is utterly secluded, they are neither bound nor released. Because the nature of suchness is quiescent, it is neither bound nor released; because the nature of the dharma-realm through the unconditioned nature is quiescent, they are neither bound nor released. Because the nature of suchness is empty, it is neither bound nor released; because the nature of the dharma-realm through the unconditioned nature is empty, they are neither bound nor released.

Because the nature of suchness is signless, it is neither bound nor released; because the nature of the dharma-realm through the unconditioned nature is signless, they are neither bound nor released. Because the nature of suchness is wishless, it is neither bound nor released; because the nature of the dharma-realm through the unconditioned nature is wishless, they are neither bound nor released. Because the nature of suchness is unborn, it is neither bound nor released; because the nature of the dharma-realm through the unconditioned nature is unborn, they are neither bound nor released.

Because the nature of suchness is unceasing, it is neither bound nor released; because the nature of the dharma-realm through the unconditioned nature is unceasing, they are neither bound nor released. Because the nature of suchness is undefiled, it is neither bound nor released; because the nature of the dharma-realm through the unconditioned nature is undefiled, they are neither bound nor released. Because the nature of suchness is unpurified, it is neither bound nor released; because the nature of the dharma-realm through the unconditioned nature is unpurified, they are neither bound nor released.

Blessed One! Bodhi is neither bound nor released. Why is this?

Blessed One! Because the nature of bodhi has no existence of its own, it is neither bound nor released. Because the nature of bodhi is utterly secluded, it is neither bound nor released.

Because the nature of bodhi is quiescent, it is neither bound nor released. Because the nature of bodhi is empty, it is neither bound nor released. Because the nature of bodhi is signless, it is neither bound nor released.

Because the nature of bodhi is wishless, it is neither bound nor released. Because the nature of bodhi is unborn, it is neither bound nor released. Because the nature of bodhi is unceasing, it is neither bound nor released.

Because the nature of bodhi is undefiled, it is neither bound nor released. Because the nature of bodhi is unpurified, it is neither bound nor released.

Blessed One! Sattva is neither bound nor released. Why is this?

Blessed One! Because the nature of sattva has no existence of its own, it is neither bound nor released. Because the nature of sattva is utterly secluded, it is neither bound nor released.

Because the nature of sattva is quiescent, it is neither bound nor released. Because the nature of sattva is empty, it is neither bound nor released. Because the nature of sattva is signless, it is neither bound nor released.

Because the nature of sattva is wishless, it is neither bound nor released. Because the nature of sattva is unborn, it is neither bound nor released. Because the nature of sattva is unceasing, it is neither bound nor released.

Because the nature of sattva is undefiled, it is neither bound nor released. Because the nature of sattva is unpurified, it is neither bound nor released.

Blessed One! A great bodhisattva is neither bound nor released. Why is this?

Blessed One! Because the nature of a great bodhisattva has no existence of its own, it is neither bound nor released. Because the nature of a great bodhisattva is utterly secluded, it is neither bound nor released.

Because the nature of a great bodhisattva is quiescent, it is neither bound nor released. Because the nature of a great bodhisattva is empty, it is neither bound nor released. Because the nature of a great bodhisattva is signless, it is neither bound nor released.

Because the nature of a great bodhisattva is wishless, it is neither bound nor released. Because the nature of a great bodhisattva is unborn, it is neither bound nor released. Because the nature of a great bodhisattva is unceasing, it is neither bound nor released.

Because the nature of a great bodhisattva is undefiled, it is neither bound nor released. Because the nature of a great bodhisattva is unpurified, it is neither bound nor released.

Blessed One! The fruit of supreme enlightenment is neither bound nor released. Why is this?

Blessed One! Because the nature of the fruit of supreme enlightenment has no existence of its own, it is neither bound nor released. Because the nature of the fruit of supreme enlightenment is utterly secluded, it is neither bound nor released.

Because the nature of the fruit of supreme enlightenment is quiescent, it is neither bound nor released. Because the nature of the fruit of supreme enlightenment is empty, it is neither bound nor released. Because the nature of the fruit of supreme enlightenment is signless, it is neither bound nor released.

Because the nature of the fruit of supreme enlightenment is wishless, it is neither bound nor released. Because the nature of the fruit of supreme enlightenment is unborn, it is neither bound nor released. Because the nature of the fruit of supreme enlightenment is unceasing, it is neither bound nor released.

Because the nature of the fruit of supreme enlightenment is undefiled, it is neither bound nor released. Because the nature of the fruit of supreme enlightenment is unpurified, it is neither bound nor released.

Blessed One! One who attains the fruit of supreme enlightenment is neither bound nor released. Why is this?

Blessed One! Because the nature of one who attains the fruit of supreme enlightenment has no existence of its own, such a one is neither bound nor released. Because the nature of one who attains the fruit of supreme enlightenment is utterly secluded, such a one is neither bound nor released.

Because the nature of one who attains the fruit of supreme enlightenment is quiescent, such a one is neither bound nor released. Because the nature of one who attains the fruit of supreme enlightenment is empty, such a one is neither bound nor released. Because the nature of one who attains the fruit of supreme enlightenment is signless, such a one is neither bound nor released.

Because the nature of one who attains the fruit of supreme enlightenment is wishless, such a one is neither bound nor released. Because the nature of one who attains the fruit of supreme enlightenment is unborn, such a one is neither bound nor released. Because the nature of one who attains the fruit of supreme enlightenment is unceasing, such a one is neither bound nor released.

Because the nature of one who attains the fruit of supreme enlightenment is undefiled, such a one is neither bound nor released. Because the nature of one who attains the fruit of supreme enlightenment is unpurified, such a one is neither bound nor released.

Blessed One! In brief, all dharmas are neither bound nor released. Why is this?

Blessed One! Because the nature of all dharmas has no existence of its own, they are neither bound nor released. Because the nature of all dharmas is utterly secluded, they are neither bound nor released.

Because the nature of all dharmas is quiescent, they are neither bound nor released. Because the nature of all dharmas is empty, they are neither bound nor released. Because the nature of all dharmas is signless, they are neither bound nor released.

Because the nature of all dharmas is wishless, they are neither bound nor released. Because the nature of all dharmas is unborn, they are neither bound nor released. Because the nature of all dharmas is unceasing, they are neither bound nor released.

Because the nature of all dharmas is undefiled, they are neither bound nor released. Because the nature of all dharmas is unpurified, they are neither bound nor released.

At that time, Purna, son of Maitrayani, asked Subhuti: Do you say that form is neither bound nor released, and that feeling, perception, formations, consciousness, and so forth are neither bound nor released?

Subhuti replied: So it is! So it is!

Purnamaitrayaniputra asked: What forms are neither bound nor released? What feelings, perceptions, formations, and consciousnesses ... are neither bound nor released?

Subhuti replied: Form that is like an illusion is neither bound nor released; feeling, perception, formation, and consciousness that are like an illusion are neither bound nor released. Form that is like a dream is neither bound nor released; feeling, perception, formation, and consciousness that are like a dream are neither bound nor released. Form that is like a reflected image is neither bound nor released; feeling, perception, formation, and consciousness that are like a reflected image are neither bound nor released.

Form that is like an echo is neither bound nor released; feeling, perception, formation, and consciousness that are like an echo are neither bound nor released. Form that is like a shadow cast by light is neither bound nor released; feeling, perception, formation, and consciousness that are like a shadow cast by light are neither bound nor released. Form that is like an illusory flower in empty space is neither bound nor released; feeling, perception, formation, and consciousness that are like illusory flowers in empty space are neither bound nor released.

Form that is like a mirage is neither bound nor released; feeling, perception, formation, and consciousness that are like reflections in water are neither bound nor released. Form that is like an illusory city is neither bound nor released; feeling, perception, formation, and consciousness that are like an illusory city are neither bound nor released. Form that is like a magical transformation is neither bound nor released; feeling, perception, formation, and consciousness that are like magical transformations are neither bound nor released.

Why is this so? Purnamaitrayaniputra! Because the nature of form that is like an illusion ... up to the nature of form that is like a magical transformation has no existence, it is neither bound nor released.

Because the nature of feeling, perception, formation, and consciousness that are like an illusion ... up to the nature of feeling, perception, formation, and consciousness that are like magical transformations has no existence, they are neither bound nor released; because the nature of form that is like an illusion ... up to the nature of form that is like a magical transformation is utterly detached, it is neither bound nor released; because the nature of feeling, perception, formation, and consciousness that are like an illusion ... up to the nature of feeling, perception, formation, and consciousness that are like magical transformations is utterly detached, they are neither bound nor released.

Because the nature of form that is like an illusion ... up to the nature of form that is like a magical transformation is quiescent, it is neither bound nor released; because the nature of feeling, perception, formation, and consciousness that are like an illusion ... up to the nature of feeling, perception, formation, and consciousness that are like magical transformations is quiescent, they are neither bound nor released.

Because the nature of form that is like an illusion ... up to the nature of form that is like a magical transformation is empty, it is neither bound nor released; because the nature of feeling, perception, formation, and consciousness that are like an illusion ... up to the nature of feeling, perception, formation, and consciousness that are like magical transformations is empty, they are neither bound nor released. Because the nature of form that is like an illusion ... up to the nature of form that is like a magical transformation is signless, it is neither bound nor released;

because the nature of feeling, perception, formation, and consciousness that are like an illusion ... up to the nature of feeling, perception, formation, and consciousness that are like magical transformations is signless, they are neither bound nor released.

Because the nature of form that is like an illusion ... up to the nature of form that is like a magical transformation is wishless, it is neither bound nor released; because the nature of feeling, perception, formation, and consciousness that are like an illusion ... up to the nature of feeling, perception, formation, and consciousness that are like magical transformations is wishless, they are neither bound nor released.

Because the nature of form that is like an illusion ... up to the nature of form that is like a magical transformation is unborn, it is neither bound nor released; because the nature of feeling, perception, formation, and consciousness that are like an illusion ... up to the nature of feeling, perception, formation, and consciousness that are like magical transformations is unborn, they are neither bound nor released. Because the nature of form that is like an illusion ... up to the nature of form that is like a magical transformation is unceasing, it is neither bound nor released;

because the nature of feeling, perception, formation, and consciousness that are like an illusion ... up to the nature of feeling, perception, formation, and consciousness that are like magical transformations is unceasing, they are neither bound nor released.

Because the nature of form that is like an illusion ... up to the nature of form that is like a magical transformation is undefiled, it is neither bound nor released; because the nature of feeling, perception, formation, and consciousness that are like an illusion ... up to the nature of feeling, perception, formation, and consciousness that are like magical transformations is undefiled, they are neither bound nor released.

Because the nature of form that is like an illusion ... up to the nature of form that is like a magical transformation is unpurified, it is neither bound nor released; because the nature of feeling, perception, formation, and consciousness that are like an illusion ... up to the nature of feeling, perception, formation, and consciousness that are like magical transformations is unpurified, they are neither bound nor released.

Purnamaitrayaniputra! Past form is neither bound nor released; past feeling, perception, formation, and consciousness are neither bound nor released. Future form is neither bound nor released; future feeling, perception, formation, and consciousness are neither bound nor released.

Present form is neither bound nor released; present feeling, perception, formation, and consciousness are neither bound nor released. Why is this so? Purnamaitrayaniputra!

Because the nature of past, future, and present form has no existence, it is neither bound nor released; because the nature of past, future, and present feeling, perception, formation, and consciousness has no existence, they are neither bound nor released. Because the nature of past, future, and present form is utterly detached, it is neither bound nor released; because the nature of past, future, and present feeling, perception, formation, and consciousness is utterly detached, they are neither bound nor released.

Because the nature of past, future, and present form is quiescent, it is neither bound nor released; because the nature of past, future, and present feeling, perception, formation, and consciousness is quiescent, they are neither bound nor released. Because the nature of past, future, and present form is empty, it is neither bound nor released; because the nature of past, future, and present feeling, perception, formation, and consciousness is empty, they are neither bound nor released.

Because the nature of past, future, and present form is signless, it is neither bound nor released; because the nature of past, future, and present feeling, perception, formation, and consciousness is signless, they are neither bound nor released. Because the nature of past, future, and present form is wishless, it is neither bound nor released; because the nature of past, future, and present feeling, perception, formation, and consciousness is wishless, they are neither bound nor released.

Because the nature of past, future, and present form is unborn, it is neither bound nor released; because the nature of past, future, and present feeling, perception, formation, and consciousness is unborn, they are neither bound nor released. Because the nature of past, future, and present form is unceasing, it is neither bound nor released; because the nature of past, future, and present feeling, perception, formation, and consciousness is unceasing, they are neither bound nor released.

Because the nature of past, future, and present form is undefiled, it is neither bound nor released; because the nature of past, future, and present feeling, perception, formation, and consciousness is undefiled, they are neither bound nor released. Because the nature of past, future, and present form is unpurified, it is neither bound nor released; because the nature of past, future, and present feeling, perception, formation, and consciousness is unpurified, they are neither bound nor released.

Pūrṇa Maitrāyaṇīputra! Wholesome form is neither bound nor released; wholesome feeling, perception, formations, and consciousness are neither bound nor released. Unwholesome form is neither bound nor released; unwholesome feeling, perception, formations, and consciousness are neither bound nor released.

Indeterminate form is neither bound nor released; indeterminate feeling, perception, formations, and consciousness are neither bound nor released. Why is this? Pūrṇa Maitrāyaṇīputra!

Because the nature of wholesome, unwholesome, and indeterminate form has no existence, it is neither bound nor released; because the nature of wholesome, unwholesome, and indeterminate feeling, perception, formations, and consciousness has no existence, they are neither bound nor released. Because the nature of wholesome, unwholesome, and indeterminate form is detachment, it is neither bound nor released; because the nature of wholesome, unwholesome, and indeterminate feeling, perception, formations, and consciousness is detachment, they are neither bound nor released.

Because the nature of wholesome, unwholesome, and indeterminate form is quiescent, it is neither bound nor released; because the nature of wholesome, unwholesome, and indeterminate feeling, perception, formations, and consciousness is quiescent, they are neither bound nor released. Because the nature of wholesome, unwholesome, and indeterminate form is empty, it is neither bound nor released; because the nature of wholesome, unwholesome, and indeterminate feeling, perception, formations, and consciousness is empty, they are neither bound nor released.

Because the nature of wholesome, unwholesome, and indeterminate form is signless, it is neither bound nor released; because the nature of wholesome, unwholesome, and indeterminate feeling, perception, formations, and consciousness is signless, they are neither bound nor released. Because the nature of wholesome, unwholesome, and indeterminate form is wishless, it is neither bound nor released; because the nature of wholesome, unwholesome, and indeterminate feeling, perception, formations, and consciousness is wishless, they are neither bound nor released.

Because the nature of wholesome, unwholesome, and indeterminate form is unborn, it is neither bound nor released; because the nature of wholesome, unwholesome, and indeterminate feeling, perception, formations, and consciousness is unborn, they are neither bound nor released. Because the nature of wholesome, unwholesome, and indeterminate form is unceasing, it is neither bound nor released; because the nature of wholesome, unwholesome, and indeterminate feeling, perception, formations, and consciousness is unceasing, they are neither bound nor released.

Because the nature of wholesome, unwholesome, and indeterminate form is undefiled, it is neither bound nor released; because the nature of wholesome, unwholesome, and indeterminate feeling, perception, formations, and consciousness is undefiled, they are neither bound nor released. Because the nature of wholesome, unwholesome, and indeterminate form is unpurified, it is neither bound nor released; because the nature of wholesome, unwholesome, and indeterminate feeling, perception, formations, and consciousness is unpurified, they are neither bound nor released.

Pūrṇa Maitrāyaṇīputra! Defiled form is neither bound nor released; defiled feeling, perception, formations, and consciousness are neither bound nor released. Undefiled form is neither bound nor released; undefiled feeling, perception, formations, and consciousness are neither bound nor released.

Culpable form is neither bound nor released; culpable feeling, perception, formations, and consciousness are neither bound nor released. Blameless form is neither bound nor released; blameless feeling, perception, formations, and consciousness are neither bound nor released. Outflowing form is neither bound nor released; outflowing feeling, perception, formations, and consciousness are neither bound nor released.

Outflow-free form is neither bound nor released; outflow-free feeling, perception, formations, and consciousness are neither bound nor released. Afflicted form is neither bound nor released; afflicted feeling, perception, formations, and consciousness are neither bound nor released. Pure form is neither bound nor released; pure feeling, perception, formations, and consciousness are neither bound nor released.

Mundane form is neither bound nor released; mundane feeling, perception, formations, and consciousness are neither bound nor released. Supramundane form is neither bound nor released; supramundane feeling, perception, formations, and consciousness are neither bound nor released. Why is this?

Pūrṇa Maitrāyaṇīputra! Because the nature of defiled form through to the nature of supramundane form has no existence, it is neither bound nor released; because the nature of defiled feeling, perception, formations, and consciousness through to the nature of supramundane feeling, perception, formations, and consciousness has no existence, they are neither bound nor released. Because the nature of defiled form through to the nature of supramundane form is detachment, it is neither bound nor released; because the nature of defiled feeling, perception, formations, and consciousness through to the nature of supramundane feeling, perception, formations, and consciousness is detachment, they are neither bound nor released.

Because the nature of defiled form through to the nature of supramundane form is quiescent, it is neither bound nor released; because the nature of defiled feeling, perception, formations, and consciousness through to the nature of supramundane feeling, perception, formations, and consciousness is quiescent, they are neither bound nor released. Because the nature of defiled form through to the nature of supramundane form is empty, it is neither bound nor released; because the nature of defiled feeling, perception, formations, and consciousness through to the nature of supramundane feeling, perception, formations, and consciousness is empty, they are neither bound nor released.

Because the nature of defiled form through to the nature of supramundane form is signless, it is neither bound nor released; because the nature of defiled feeling, perception, formations, and consciousness through to the nature of supramundane feeling, perception, formations, and consciousness is signless, they are neither bound nor released. Because the nature of defiled form through to the nature of supramundane form is wishless, it is neither bound nor released; because the nature of defiled feeling, perception, formations, and consciousness through to the nature of supramundane feeling, perception, formations, and consciousness is wishless, they are neither bound nor released.

Because the nature of defiled form through to the nature of supramundane form is unborn, it is neither bound nor released; because the nature of defiled feeling, perception, formations, and consciousness through to the nature of supramundane feeling, perception, formations, and consciousness is unborn, they are neither bound nor released. Because the nature of defiled form through to the nature of supramundane form is unceasing, it is neither bound nor released; because the nature of defiled feeling, perception, formations, and consciousness through to the nature of supramundane feeling, perception, formations, and consciousness is unceasing, they are neither bound nor released.

Because the nature of defiled form through to the nature of supramundane form is undefiled, it is neither bound nor released; because the nature of defiled feeling, perception, formations, and consciousness through to the nature of supramundane feeling, perception, formations, and consciousness is undefiled, they are neither bound nor released. Because the nature of defiled form through to the nature of supramundane form is unpurified, it is neither bound nor released; because the nature of defiled feeling, perception, formations, and consciousness through to the nature of supramundane feeling, perception, formations, and consciousness is unpurified, they are neither bound nor released.

Pūrṇa Maitrāyaṇīputra! Just as form, feeling, perception, formations, and consciousness are neither bound nor released, so should it be understood that the eye ayatana through to the mind ayatana; the form ayatana through to the dharma ayatana; the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact, through to the mind dhatu, dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact; the earth dhatu through to the consciousness dhatu; the Noble Truth of suffering through to the Noble Truth of the path; ignorance through to aging and death, sorrow, lamentation, pain, grief, and distress; inner emptiness through to the emptiness of the absence of intrinsic nature;

the four dhyanas through to the four formless absorptions; the four foundations of mindfulness through to the Noble Eightfold Path; the emptiness gateway to liberation through to the wishlessness gateway to liberation; the perfection of generosity through to prajnaparamita; the five kinds of eyes; the six superknowledges; the Buddha’s ten powers through to the knowledge of all aspects; suchness through to the unconditioned; bodhi, sattva, great bodhisattva, unsurpassed perfect awakening, one who has attained unsurpassed perfect awakening, and all dharmas associated with these dharmas are likewise neither bound nor released.

Pūrṇa! Great bodhisattvas should know in accordance with reality that such Dharma gateways are neither bound nor released, taking non-apprehension as the skillful means. With regard to the four dhyanas, the four immeasurables, the four formless absorptions, the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, the gateways of liberation of emptiness, signlessness, and wishlessness, generosity, pure discipline, patient acceptance, diligence, dhyana, prajnaparamita, 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 unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects—which are likewise neither bound nor released—they should diligently cultivate and train, taking non-apprehension as the skillful means.

Pūrṇa! Great bodhisattvas, taking non-apprehension as the skillful means, should abide in the four dhyanas, which are neither bound nor released, up to and including abiding in knowledge of all aspects, which is neither bound nor released. Taking non-apprehension as the skillful means, they should mature sentient beings, which is neither bound nor released; they should purify Buddha lands, which is neither bound nor released; they should draw near to and make offerings to all Buddhas, which is neither bound nor released; and they should hear and receive Dharma gateways, which are neither bound nor released.

Pūrṇa! Those great bodhisattvas are never separated from the Buddhas, the Blessed Ones, which is neither bound nor released; they are never separated from the five kinds of purified eyes, which are neither bound nor released; they are never separated from the six supreme superknowledges, which are neither bound nor released; they are never separated from the dharani gateways, which are neither bound nor released; and they are never separated from the samadhi gateways, which are neither bound nor released.

Pūrṇa! Those great bodhisattvas will produce knowledge of the aspects of the paths, which is neither bound nor released; they will attain knowledge of all things and knowledge of all aspects, which are neither bound nor released; they will turn the Dharma wheel, which is neither bound nor released; and by means of the Dharma of the Three Vehicles, which is neither bound nor released, they will establish sentient beings, who are neither bound nor released.

Pūrṇa! If great bodhisattvas cultivate the six paramitas, which are neither bound nor released, they will attain that which is neither bound nor released, because all dharmas are nonexistent, remote, quiescent, empty, signless, wishless, unborn, unceasing, undefiled, and unpurified, and are all neither bound nor released.

Pūrṇa! You should know that such great bodhisattvas are called those who don the armor of the Great Vehicle that is neither bound nor released.

XV. CHAPTER ON EXPLAINING THE GREAT VEHICLE

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! How may the characteristics of the Great Vehicle of great bodhisattvas be known? How may the great bodhisattvas’ generation of the aspiration directed toward the Great Vehicle be known? From where does that Great Vehicle emerge, and where does it come to abide? How does that Great Vehicle abide? Who appears by relying upon that Great Vehicle?”

The Buddha said: “Subhuti! You ask how the characteristics of the Great Vehicle of great bodhisattvas may be known. The six paramitas are the characteristics of the Great Vehicle of great bodhisattvas. What are the six? They are the paramita of generosity, the paramita of pure discipline, the paramita of patient acceptance, the paramita of diligence, the paramita of dhyana, and the paramita of prajna.

Subhuti addressed the Buddha: “Blessed One! What is the great bodhisattvas’ paramita of generosity?”

The Buddha said: “Subhuti! If great bodhisattvas generate an aspiration associated with the knowledge of all-knowing knowledge and led by great compassion, take non-apprehension as the skillful means, personally give away all their inner and outer possessions, and also encourage others to give away their inner and outer possessions, then, preserving these roots of virtue, dedicate them together with all sentient beings to unsurpassed enlightenment—Subhuti, this is the great bodhisattvas’ paramita of generosity.

Subhuti addressed the Buddha: “Blessed One! What is the great bodhisattvas’ paramita of pure discipline?”

The Buddha said: “Subhuti! If great bodhisattvas generate an aspiration associated with the knowledge of all-knowing knowledge and led by great compassion, take non-apprehension as the skillful means, personally abide in the ten wholesome courses of karma, and also encourage others to abide in the ten wholesome courses of karma, then, preserving these roots of virtue, dedicate them together with all sentient beings to unsurpassed enlightenment—Subhuti, this is the great bodhisattvas’ paramita of pure discipline.

Subhuti addressed the Buddha: “Blessed One! What is the great bodhisattvas’ paramita of patient acceptance?”

The Buddha said: “Subhuti! If great bodhisattvas generate an aspiration associated with the knowledge of all-knowing knowledge and led by great compassion, take non-apprehension as the skillful means, personally perfect and enhance patient acceptance, and also encourage others to perfect and enhance patient acceptance, then, preserving these roots of virtue, dedicate them together with all sentient beings to unsurpassed enlightenment—Subhuti, this is the great bodhisattvas’ paramita of patient acceptance.

Subhuti addressed the Buddha: “Blessed One! What is the great bodhisattvas’ paramita of diligence?”

The Buddha said: “Subhuti! If great bodhisattvas generate an aspiration associated with the knowledge of all-knowing knowledge and led by great compassion, take non-apprehension as the skillful means, personally cultivate the six paramitas diligently and without rest, and also encourage others to cultivate the six paramitas diligently and without rest, then, preserving these roots of virtue, dedicate them together with all sentient beings to unsurpassed enlightenment—Subhuti, this is the great bodhisattvas’ paramita of diligence.

Subhuti addressed the Buddha: “Blessed One! What is the great bodhisattvas’ paramita of dhyana?”

The Buddha said: “Subhuti! If great bodhisattvas generate an aspiration associated with the knowledge of all-knowing knowledge and led by great compassion, take non-apprehension as the skillful means, are personally able to enter skillfully the dhyanas, immeasurables, and formless absorptions, while never taking birth under their influence, and are also able to encourage others to enter the dhyanas, immeasurables, and formless absorptions with the same skillfulness as themselves, then, preserving these roots of virtue, dedicate them together with all sentient beings to unsurpassed enlightenment—Subhuti, this is the great bodhisattvas’ paramita of dhyana.

Subhuti addressed the Buddha: “Blessed One! What is the great bodhisattvas’ prajnaparamita?”

The Buddha said: “Subhuti! If great bodhisattvas generate an aspiration associated with the knowledge of all-knowing knowledge and led by great compassion, take non-apprehension as the skillful means, are personally able to contemplate the nature of all dharmas in accordance with reality without attachment to the nature of any dharma, and also encourage others to contemplate the nature of all dharmas in accordance with reality without attachment to the nature of any dharma, then, preserving these roots of virtue, dedicate them together with all sentient beings to unsurpassed enlightenment—Subhuti, this is the great bodhisattvas’ prajnaparamita.

Subhuti! You should know that these are the characteristics of the Great Vehicle of great bodhisattvas.

“Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas are inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-transformation, 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. These are the characteristics of the Great Vehicle of great bodhisattvas.”

Subhuti addressed the Buddha: “Blessed One! What is inner emptiness?”

The Buddha said: “Subhuti! ‘Internal’ means the internal dharmas, namely, the eye, ear, nose, tongue, body, and mind. Among these, the eye is inseparable from the emptiness of the eye. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. The ear, nose, tongue, body, and mind are inseparable from the emptiness of the ear, nose, tongue, body, and mind. Why? Because they are neither permanent nor subject to destruction; their intrinsic nature is thus. Subhuti! This is internal emptiness.”

Subhuti addressed the Buddha: “Blessed One! What is external emptiness?”

The Buddha said: “Subhuti! ‘External’ means the external dharmas, namely, form, sound, odor, taste, touch, and mental objects. Among these, form is inseparable from the emptiness of form. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Sound, odor, taste, touch, and mental objects are inseparable from the emptiness of sound, odor, taste, touch, and mental objects. Why? Because they are neither permanent nor subject to destruction; their intrinsic nature is thus. Subhuti! This is external emptiness.”

Subhuti addressed the Buddha: “Blessed One! What is internal-and-external emptiness?”

The Buddha said: “Subhuti! ‘Internal and external’ means the internal and external dharmas, namely, the six internal ayatanas and the six external ayatanas. Among these, the six internal ayatanas are inseparable from the emptiness of the six external ayatanas. Why? Because they are neither permanent nor subject to destruction; their intrinsic nature is thus. The six external ayatanas are inseparable from the emptiness of the six internal ayatanas. Why? Because they are neither permanent nor subject to destruction; their intrinsic nature is thus. Subhuti! This is internal-and-external emptiness.”

Subhuti addressed the Buddha: “Blessed One! What is the emptiness of emptiness?”

The Buddha said: “Subhuti! ‘Emptiness’ means that all dharmas are empty. This emptiness is inseparable from the emptiness of emptiness. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is the emptiness of emptiness.”

Subhuti addressed the Buddha: “Blessed One! What is great emptiness?”

The Buddha said: “Subhuti! ‘Great’ means the ten directions, namely, east, south, west, north, the four intermediate directions, above, and below. Among these, the eastern direction is inseparable from the emptiness of the eastern direction. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. The southern, western, northern, four intermediate, upper, and lower directions are inseparable from the emptiness of the southern, western, northern, four intermediate, upper, and lower directions. Why? Because they are neither permanent nor subject to destruction; their intrinsic nature is thus. Subhuti! This is great emptiness.”

Subhuti addressed the Buddha: “Blessed One! What is emptiness of the ultimate meaning?”

The Buddha said: “Subhuti! ‘Ultimate meaning’ means nirvana. This ultimate meaning is inseparable from the emptiness of the ultimate meaning. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is emptiness of the ultimate meaning.”

Subhuti addressed the Buddha: “Blessed One! What is emptiness of the conditioned?”

The Buddha said: “Subhuti! ‘Conditioned’ means the Desire Realm, the Form Realm, and the Formless Realm. Among these, the Desire Realm is inseparable from the emptiness of the Desire Realm. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. The Form Realm and the Formless Realm are inseparable from the emptiness of the Form Realm and the Formless Realm. Why? Because they are neither permanent nor subject to destruction; their intrinsic nature is thus. Subhuti! This is emptiness of the conditioned.”

Subhuti addressed the Buddha: “Blessed One! What is emptiness of the unconditioned?”

The Buddha said: “Subhuti! ‘Unconditioned’ means not arising, not abiding, not changing, and not ceasing. The unconditioned is inseparable from the emptiness of the unconditioned. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is emptiness of the unconditioned.”

Subhuti addressed the Buddha: “Blessed One! What is ultimate emptiness?”

The Buddha said: “Subhuti! ‘Ultimate’ means that the ultimate limit of all dharmas cannot be apprehended. This ultimate limit is inseparable from ultimate emptiness. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is ultimate emptiness.”

Subhuti addressed the Buddha: “Blessed One! What is boundless emptiness?”

The Buddha said: “Subhuti! ‘Boundless’ means that no boundary between the beginning, middle, and end can be apprehended, and no boundary between going and coming can be apprehended. The boundless is inseparable from the emptiness of the boundless. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is boundless emptiness.”

Subhuti addressed the Buddha: “Blessed One! What is emptiness of dispersion?”

The Buddha said: “Subhuti! ‘Dispersion’ means that letting go, abandoning, and relinquishing can be apprehended. Dispersion is inseparable from the emptiness of dispersion. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is emptiness of dispersion.”

Subhuti addressed the Buddha: “Blessed One! What is emptiness of the immutable?”

The Buddha said: “Subhuti! ‘Immutable’ means that no letting go, abandoning, or relinquishing can be apprehended. The immutable is inseparable from the emptiness of the immutable. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is emptiness of the immutable.”

Subhuti addressed the Buddha: “Blessed One! What is emptiness of intrinsic nature?”

The Buddha said: “Subhuti! ‘Intrinsic nature’ means the intrinsic nature of all dharmas—whether the nature of conditioned dharmas or the nature of unconditioned dharmas—which is not made by shravakas, not made by pratyekabuddhas, not made by bodhisattvas, not made by the Tathagata, and not made by anyone else. This intrinsic nature is inseparable from the emptiness of intrinsic nature. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is emptiness of intrinsic nature.”

Subhuti addressed the Buddha: “Blessed One! What is emptiness of individual characteristics?”

The Buddha said: “Subhuti! ‘Individual characteristics’ means the individual characteristics of all dharmas: susceptibility to obstruction is the individual characteristic of form; reception is the individual characteristic of feeling; apprehending images is the individual characteristic of perception; formation is the individual characteristic of volitional formations; and discernment is the individual characteristic of consciousness.

The same applies whether these are the individual characteristics of conditioned dharmas or the individual characteristics of unconditioned dharmas. These individual characteristics are inseparable from the emptiness of individual characteristics. Why?

Because they are neither permanent nor subject to destruction; their intrinsic nature is thus. Subhuti! This is emptiness of individual characteristics.”

Subhuti addressed the Buddha: “Blessed One! What is emptiness of common characteristics?”

The Buddha said: “Subhuti! ‘Common characteristics’ means the common characteristics of all dharmas. For example, suffering is the common characteristic of contaminated dharmas; impermanence is the common characteristic of conditioned dharmas; and emptiness and non-self are the common characteristics of all dharmas. There are immeasurably many such common characteristics. These common characteristics are inseparable from the emptiness of common characteristics. Why? Because they are neither permanent nor subject to destruction; their intrinsic nature is thus. Subhuti! This is emptiness of common characteristics.”

Subhuti addressed the Buddha: “Blessed One! What is emptiness of all dharmas?”

The Buddha said: “Subhuti! ‘All dharmas’ means the dharmas of the five skandhas, the twelve ayatanas, and the eighteen dhatus; or dharmas with form and without form, visible and invisible, resistant and nonresistant, contaminated and uncontaminated, conditioned and unconditioned. All these dharmas are inseparable from the emptiness of all dharmas. Why? Because they are neither permanent nor subject to destruction; their intrinsic nature is thus. Subhuti! This is emptiness of all dharmas.”

Subhuti addressed the Buddha: “Blessed One! What is emptiness of the unapprehensible?”

The Buddha said: “Subhuti! ‘Unobtainable’ means that, among all these dharmas, nothing can be apprehended: the past cannot be apprehended, the future cannot be apprehended, and the present cannot be apprehended; in the past there is no future or present that can be apprehended; in the future there is no past or present that can be apprehended; and in the present there is no past or future that can be apprehended. This unobtainability is itself empty of unobtainability. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is the emptiness of unobtainability.

Subhuti addressed the Buddha: “Blessed One! What is the emptiness of non-nature?”

The Buddha said: “Subhuti! ‘Non-nature’ means that not even the slightest trace of any nature can be apprehended. This non-nature is itself empty of non-nature. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is the emptiness of non-nature.

Subhuti addressed the Buddha: “Blessed One! What is the emptiness of intrinsic nature?”

The Buddha said: “Subhuti! ‘Intrinsic nature’ means the intrinsic nature by which dharmas are capable of combining. This intrinsic nature is itself empty of intrinsic nature. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is the emptiness of intrinsic nature.

Subhuti addressed the Buddha: “Blessed One! What is the emptiness of the intrinsic nature of non-nature?”

The Buddha said: “Subhuti! ‘The intrinsic nature of non-nature’ means that dharmas have no nature capable of combining, yet possess the intrinsic nature of that which is combined. This intrinsic nature of non-nature is itself empty of the intrinsic nature of non-nature. Why? Because it is neither permanent nor subject to destruction; its intrinsic nature is thus. Subhuti! This is the emptiness of the intrinsic nature of non-nature.

“Furthermore, Subhuti! Existing nature is itself empty of existing nature; non-nature is itself empty of non-nature; intrinsic nature is itself empty of intrinsic nature; and other-nature is itself empty of other-nature.

“What does it mean that existing nature is itself empty of existing nature? ‘Existing nature’ means the five skandhas. This existing nature is itself empty of existing nature, because the nature of the arising of the five skandhas cannot be apprehended. This is what it means that existing nature is itself empty of existing nature.

“What does it mean that non-nature is itself empty of non-nature? ‘Non-nature’ means the unconditioned. This non-nature is itself empty of non-nature. This is what it means that non-nature is itself empty of non-nature.

“What does it mean that intrinsic nature is itself empty of intrinsic nature? It means that the intrinsic nature of all dharmas is empty. This emptiness is not produced by wisdom, not produced by view, nor produced by anything else. This is what it means that intrinsic nature is itself empty of intrinsic nature.

“What does it mean that other-nature is itself empty of other-nature? It means that whether a Buddha appears in the world or does not appear in the world, all dharmas—the abiding of dharmas, the fixed order of dharmas, the nature of dharmas, the dharma-dhatu, the nature of equality, the nature of freedom from arising, true suchness, the nature of non-falsity, the nature of non-change, and the ultimate reality—are associated with other-nature and are therefore empty. This is what it means that other-nature is itself empty of other-nature.

“Subhuti! You should know that this is the characteristic of the Great Vehicle of a great bodhisattva.”

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