大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
XXXV. CHAPTER ON PRAISING PURITY
03
Blessed One! Because the self is pure, the five kinds of eyes are pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the five kinds of eyes is ultimate purity?
Subhuti! Because the self has no existence, the five kinds of eyes have no existence; this is ultimate purity.
Blessed One! Because the self is pure, the six superknowledges are pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the six superknowledges is ultimate purity?
Subhuti! Because the self has no existence, the six superknowledges have no existence; this is ultimate purity.
Blessed One! Because the self is pure, the ten powers of a Buddha are pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the ten powers of a Buddha is ultimate purity?
Subhuti! Because the self has no existence, the ten powers of a Buddha have no existence; this is ultimate purity.
Blessed One! Because the self is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is ultimate purity?
Subhuti! Because the self has no existence, the four fearlessnesses through the eighteen distinctive qualities of a Buddha have no existence; this is ultimate purity.
Blessed One! Because the self is pure, the Dharma of never-forgetfulness is pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the Dharma of never-forgetfulness is ultimate purity?
Subhuti! Because the self has no existence, the Dharma of never-forgetfulness has no existence; this is ultimate purity.
Blessed One! Because the self is pure, the nature of perpetual equanimity is pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the nature of perpetual equanimity is ultimate purity?
Subhuti! Because the self has no existence, the nature of perpetual equanimity has no existence; this is ultimate purity.
Blessed One! Because the self is pure, the knowledge of all things is pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the knowledge of all things is ultimate purity?
Subhuti! Because the self has no existence, the knowledge of all things has no existence; this is ultimate purity.
Blessed One! Because the self is pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects is ultimate purity?
Subhuti! Because the self has no existence, the knowledge of the aspects of the paths and the knowledge of all aspects have no existence; this is ultimate purity.
Blessed One! Because the self is pure, all dharani gateways are pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of all dharani gateways is ultimate purity?
Subhuti! Because the self has no existence, all dharani gateways have no existence; this is ultimate purity.
Blessed One! Because the self is pure, all samadhi gateways are pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of all samadhi gateways is ultimate purity?
Subhuti! Because the self has no existence, all samadhi gateways have no existence; this is ultimate purity.
Blessed One! Because the self is pure, the fruit of stream-entry is pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the fruit of stream-entry is ultimate purity?
Subhuti! Because the intrinsic characteristic of the self is empty, the intrinsic characteristic of the fruit of stream-entry is empty; this is ultimate purity.
Blessed One! Because the self is pure, the fruits of once-returning, non-returning, and arhatship are pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the fruits of once-returning, non-returning, and arhatship is ultimate purity?
Subhuti! Because the intrinsic characteristic of the self is empty, the intrinsic characteristics of the fruits of once-returning, non-returning, and arhatship are empty; this is ultimate purity.
Blessed One! Because the self is pure, the fruit of pratyekabuddhahood is pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the fruit of pratyekabuddhahood is ultimate purity?
Subhuti! Because the intrinsic characteristic of the self is empty, the intrinsic characteristic of the fruit of pratyekabuddhahood is empty; this is ultimate purity.
Blessed One! Because the self is pure, all the practices of great bodhisattvas are pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of all the practices of great bodhisattvas is ultimate purity?
Subhuti! Because the intrinsic characteristic of the self is empty, the intrinsic characteristics of all the practices of great bodhisattvas are empty; this is ultimate purity.
Blessed One! Because the self is pure, the supreme awakening of all Buddhas is pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the supreme awakening of all Buddhas is ultimate purity?
Subhuti! Because the intrinsic characteristic of the self is empty, the intrinsic characteristic of the supreme awakening of all Buddhas is empty; this is ultimate purity.
Blessed One! Because the self is pure, the knowledge of all-knowing wisdom is pure.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is pure, the purity of the knowledge of all-knowing wisdom is ultimate purity?
Subhuti! Because the self is without characteristics, unattainable, without thought, and without cognition, the knowledge of all-knowing wisdom is without characteristics, unattainable, without thought, and without cognition; this is ultimate purity.
Blessed One! Because nonduality is pure, there is neither attainment nor contemplation.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because nonduality is pure, neither attainment nor contemplation is ultimate purity?
Subhuti! Because there is neither defilement nor purity, it is ultimate purity.
At that time, the Venerable Subhuti again addressed the Buddha: Blessed One! Because the self is boundless, form is boundless.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is boundless, form is boundless, and that this is ultimate purity?
Subhuti! Because the ultimate is empty and the boundless is empty, this is ultimate purity.
Blessed One! Because the self is boundless, feeling, perception, formations, and consciousness are boundless.
The Buddha said: So it is; this is ultimate purity.
Blessed One! For what reason is it said that because the self is boundless, feeling, perception, formations, and consciousness are boundless, and that this is ultimate purity?
Subhuti! Because the ultimate is empty and the boundless is empty, this is ultimate purity.
Blessed One! Because the self is boundless, the eye ayatana is boundless.
The Buddha said: Thus it is ultimately pure.
“Blessed One! For what reason is it said that, because the self is boundless, the eye ayatana is boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the ear, nose, tongue, body, and mind ayatanas are boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the ear, nose, tongue, body, and mind ayatanas are boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the form ayatana is boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the form ayatana is boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the sound, odor, taste, tangible-object, and dharma ayatanas are boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the sound, odor, taste, tangible-object, and dharma ayatanas are boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the eye dhatu is boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the eye dhatu is boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the form dhatu through to the feelings arising with eye-contact as condition are boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the ear dhatu is boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the ear dhatu is boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the sound dhatu through to the feelings arising with ear-contact as condition are boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the nose dhatu is boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the nose dhatu is boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the odor dhatu through to the feelings arising with nose-contact as condition are boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the tongue dhatu is boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the tongue dhatu is boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the taste dhatu through to the feelings arising with tongue-contact as condition are boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the body dhatu is boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the body dhatu is boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the tangible-object dhatu through to the feelings arising with body-contact as condition are boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the mind dhatu is boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the mind dhatu is boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the dharma dhatu through to the feelings arising with mind-contact as condition are boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the earth dhatu is boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the earth dhatu is boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, the water, fire, wind, space, and consciousness dhatus are boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, the water, fire, wind, space, and consciousness dhatus are boundless and ultimately pure?”
“Subhuti! Because the ultimate is empty and the boundless is empty, it is ultimately pure.”
“Blessed One! Because the self is boundless, ignorance is boundless.”
The Buddha said: “Thus it is ultimately pure.”
“Blessed One! For what reason is it said that, because the self is boundless, ignorance is boundless and ultimately pure?”
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, formations through aging and death, sorrow, lamentation, pain, grief, and distress are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the perfection of generosity is boundless.
The Buddha said: Thus, it is ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the perfection of generosity is boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the perfections of pure morality, patience, diligence, meditation, and prajnaparamita are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the perfection of pure morality through prajnaparamita are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, internal emptiness is boundless.
The Buddha said: Thus, it is ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, internal emptiness is boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, external emptiness through the emptiness of the self-nature of nonexistence are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, suchness is boundless.
The Buddha said: Thus, it is ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, suchness is boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the dharma-realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, and the inconceivable realm are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the dharma-realm through the inconceivable realm are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the Noble Truth of suffering is boundless.
The Buddha said: Thus, it is ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the Noble Truth of suffering is boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the Noble Truths of the origin of suffering, its cessation, and the path are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the Noble Truths of the origin of suffering, its cessation, and the path are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the four meditative absorptions are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the four meditative absorptions are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the four immeasurables and the four formless attainments are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the four immeasurables and the four formless attainments are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the eight liberations are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the eight liberations are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the eight spheres of mastery, the nine successive attainments, and the ten totalities are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the eight spheres of mastery, the nine successive attainments, and the ten totalities are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the four foundations of mindfulness are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the four foundations of mindfulness are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the four right efforts through the eight factors of the Noble Path are boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the gateway to liberation through emptiness is boundless.
The Buddha said: Thus, it is ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the gateway to liberation through emptiness is boundless and ultimately pure?
Subhuti, because ultimate emptiness and boundless emptiness are ultimately pure.
World-Honored One, because the self is boundless, the gateways to liberation through signlessness and wishlessness are boundless.
The Buddha said: Thus, they are ultimately pure.
World-Honored One, for what reason is it said that because the self is boundless, the gateways to liberation through signlessness and wishlessness are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the ten bodhisattva bhumis are boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the ten bodhisattva bhumis are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the five kinds of eyes are boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the five kinds of eyes are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the six superknowledges are boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the six superknowledges are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the ten powers of a Buddha are boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the ten powers of a Buddha are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the four fearlessnesses through the eighteen distinctive qualities of a Buddha are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the quality of never losing mindfulness is boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the quality of never losing mindfulness is boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the nature of constant equanimity is boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the nature of constant equanimity is boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the knowledge of all things is boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the knowledge of all things is boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the knowledge of the aspects of the paths and the knowledge of all aspects are boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the knowledge of the aspects of the paths and the knowledge of all aspects are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, all dharani gateways are boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, all dharani gateways are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, all samadhi gateways are boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, all samadhi gateways are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the fruit of stream-entry is boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the fruit of stream-entry is boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the fruits of once-returning, non-returning, and arhatship are boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the fruits of once-returning, non-returning, and arhatship are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the fruit of a pratyekabuddha is boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the fruit of a pratyekabuddha is boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, all practices of great bodhisattvas are boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, all practices of great bodhisattvas are boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
Blessed One, because the self is boundless, the unsurpassed perfect awakening of the Buddhas is boundless.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that because the self is boundless, the unsurpassed perfect awakening of the Buddhas is boundless and ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, it is ultimately pure.
At that time, Subhuti again addressed the Buddha:
Blessed One, if a great bodhisattva is capable of understanding in this way, this is the great bodhisattva’s prajnaparamita.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that if a great bodhisattva is capable of understanding in this way, this is the great bodhisattva’s prajnaparamita, which is ultimately pure?
Subhuti, because the ultimate is empty and the boundless is empty, this is the wisdom-aspect that accomplishes the path.
Blessed One, if a great bodhisattva practices prajnaparamita without abiding on this shore, without abiding on the other shore, and without abiding in midstream, this is the great bodhisattva’s prajnaparamita.
The Buddha said: Thus it is ultimately pure.
Blessed One, for what reason is it said that if a great bodhisattva practices prajnaparamita without abiding on this shore, without abiding on the other shore, and without abiding in midstream, this is the great bodhisattva’s prajnaparamita, which is ultimately pure?
Subhuti, because the Dharma-nature of the three times is equal, this is the wisdom-aspect that accomplishes the path.
XXXVI. CHAPTER ON ATTACHMENT AND
NON-ATTACHMENT TO CHARACTERISTICS
01
At that time, the Venerable Subhuti said to the Buddha:
“Blessed One! Those good men and good women who abide in the bodhisattva vehicle but lack skillful means with regard to this prajnaparamita conceive the notion of prajnaparamita and employ attainment as their means; thus, they abandon and become far removed from profound prajnaparamita.”
The Buddha said: “Excellent! Excellent! Subhuti! It is so! It is so! Just as you have said, those good men and good women cling to names and characteristics with regard to prajnaparamita, and therefore abandon and become far removed from this Dharma.”
The Venerable Subhuti again said to the Buddha:
“Blessed One! Why do those good men and good women cling to names and characteristics with regard to this prajnaparamita?”
The Buddha said: “Subhuti! Those good men and good women grasp at the name, grasp at the characteristics, and, having grasped at both name and characteristics, become attached to prajnaparamita. Thus, they are unable to realize the true characteristic of prajna; therefore, they abandon and become far removed from profound prajnaparamita.
“Furthermore, Subhuti! If good men and good women who abide in the bodhisattva vehicle do not employ skillful means, but grasp at the name, grasp at the characteristics, and grasp at both name and characteristics with regard to this prajnaparamita, and then, relying upon this prajnaparamita, give rise to arrogance, they are unable to realize the true characteristic of prajna. Consequently, they abandon and become far removed from profound prajnaparamita.
“Furthermore, Subhuti! Good men and good women who abide in the bodhisattva vehicle and possess skillful means employ non-attainment as their means. With regard to this prajnaparamita, they do not grasp at names or characteristics, do not give rise to attachment, and do not become arrogant; thus, they are able to realize the true characteristic of prajna. You should know that such persons are said not to abandon or become far removed from prajnaparamita.”
The Venerable Subhuti then said to the Buddha:
“Blessed One! It is most extraordinary! For the sake of the assembly of great bodhisattvas, you have skillfully disclosed and distinguished attachment to characteristics and non-attachment to characteristics with regard to this prajnaparamita.”
At that time, the Venerable Sariputra asked the Venerable Subhuti:
“When a great bodhisattva practices prajnaparamita, what constitutes attachment to characteristics, and what constitutes non-attachment to characteristics?”
Subhuti replied:
O Sariputra! If good men and good women who abide in the bodhisattva vehicle lack skillful means, then, when practicing prajnaparamita, they regard form as empty and thereafter give rise to a notion attached to emptiness; they regard feeling, perception, formations, and consciousness as empty and thereafter give rise to a notion attached to emptiness. Or they regard the eye ayatana as empty and thereafter give rise to a notion attached to emptiness; they regard the ear, nose, tongue, body, and mind ayatanas as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the form ayatana as empty and thereafter give rise to a notion attached to emptiness; they regard the sound, odor, taste, tangible-object, and dharma ayatanas as empty and thereafter give rise to a notion attached to emptiness. Or they regard the eye dhatu as empty and thereafter give rise to a notion attached to emptiness; they regard the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the ear dhatu as empty and thereafter give rise to a notion attached to emptiness; they regard the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as empty and thereafter give rise to a notion attached to emptiness. Or they regard the nose dhatu as empty and thereafter give rise to a notion attached to emptiness; they regard the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the tongue dhatu as empty and thereafter give rise to a notion attached to emptiness; they regard the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as empty and thereafter give rise to a notion attached to emptiness. Or they regard the body dhatu as empty and thereafter give rise to a notion attached to emptiness; they regard the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the mind dhatu as empty and thereafter give rise to a notion attached to emptiness; they regard the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as empty and thereafter give rise to a notion attached to emptiness. Or they regard the earth dhatu as empty and thereafter give rise to a notion attached to emptiness; they regard the water, fire, wind, space, and consciousness dhatus as empty and thereafter give rise to a notion attached to emptiness.
Or they regard ignorance as empty and thereafter give rise to a notion attached to emptiness; they regard formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as empty and thereafter give rise to a notion attached to emptiness. Or they regard the perfection of giving as empty and thereafter give rise to a notion attached to emptiness; they regard the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the emptiness of the internal as empty and thereafter give rise to a notion attached to emptiness; they regard the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,
and the emptiness of the self-nature of nonexistence as empty and thereafter give rise to a notion attached to emptiness.
Or they regard suchness as empty and thereafter give rise to a notion attached to emptiness; they regard the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the Noble Truth of suffering as empty and thereafter give rise to a notion attached to emptiness; they regard the Noble Truths of the origin, cessation, and path as empty and thereafter give rise to a notion attached to emptiness. Or they regard the four meditative absorptions as empty and thereafter give rise to a notion attached to emptiness; they regard the four immeasurables and the four formless concentrations as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the eight liberations as empty and thereafter give rise to a notion attached to emptiness; they regard the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres as empty and thereafter give rise to a notion attached to emptiness. Or they regard the four foundations of mindfulness as empty and thereafter give rise to a notion attached to emptiness; they regard the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the liberation gateway of emptiness as empty and thereafter give rise to a notion attached to emptiness; they regard the liberation gateways of signlessness and wishlessness as empty and thereafter give rise to a notion attached to emptiness. Or they regard the ten bodhisattva grounds as empty and thereafter give rise to a notion attached to emptiness. Or they regard the five kinds of eyes as empty and thereafter give rise to a notion attached to emptiness; they regard the six superknowledges as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the Buddha’s ten powers as empty and thereafter give rise to a notion attached to emptiness; they regard the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as empty and thereafter give rise to a notion attached to emptiness. Or they regard the Dharma of non-forgetfulness as empty and thereafter give rise to a notion attached to emptiness; they regard the nature of constant equanimity as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the knowledge of all things as empty and thereafter give rise to a notion attached to emptiness; they regard the knowledge of the aspects of the path and the knowledge of all aspects as empty and thereafter give rise to a notion attached to emptiness. Or they regard all dharani gateways as empty and thereafter give rise to a notion attached to emptiness; they regard all samadhi gateways as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the fruit of stream-entry as empty and thereafter give rise to a notion attached to emptiness; they regard the fruits of once-returning, non-returning, and arhatship as empty and thereafter give rise to a notion attached to emptiness. Or they regard the fruit of a pratyekabuddha as empty and thereafter give rise to a notion attached to emptiness. Or they regard all practices of great bodhisattvas as empty and thereafter give rise to a notion attached to emptiness.
Or they regard the unsurpassed awakening of the Buddhas as empty and thereafter give rise to a notion attached to emptiness. Or they regard past dharmas as empty and thereafter give rise to a notion attached to emptiness; they regard future and present dharmas as empty and thereafter give rise to a notion attached to emptiness.
Śāriputra! If good men and good women who abide in the bodhisattva vehicle lack skillful means, then, when cultivating prajnaparamita, they regard form as form and give rise to perceptions that grasp and cling to form; they regard feeling, perception, formations, and consciousness as feeling, perception, formations, and consciousness and give rise to perceptions that grasp and cling to feeling, perception, formations, and consciousness; or they regard the eye ayatana as the eye ayatana and give rise to perceptions that grasp and cling to the eye ayatana; they regard the ear, nose, tongue, body, and mind ayatanas as the ear, nose, tongue, body, and mind ayatanas and give rise to perceptions that grasp and cling to the ear, nose, tongue, body, and mind ayatanas;
or they regard the form ayatana as the form ayatana and give rise to perceptions that grasp and cling to the form ayatana; they regard the sound, odor, taste, tangible-object, and dharma ayatanas as the sound, odor, taste, tangible-object, and dharma ayatanas and give rise to perceptions that grasp and cling to the sound, odor, taste, tangible-object, and dharma ayatanas; or they regard the eye dhatu as the eye dhatu and give rise to perceptions that grasp and cling to the eye dhatu;
they regard the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as the form dhatu through the feelings arising with eye-contact as condition, and give rise to perceptions that grasp and cling to the form dhatu through the feelings arising with eye-contact as condition; or they regard the ear dhatu as the ear dhatu and give rise to perceptions that grasp and cling to the ear dhatu; they regard the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as the sound dhatu through the feelings arising with ear-contact as condition, and give rise to perceptions that grasp and cling to the sound dhatu through the feelings arising with ear-contact as condition;
or they regard the nose dhatu as the nose dhatu and give rise to perceptions that grasp and cling to the nose dhatu; they regard the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as the odor dhatu through the feelings arising with nose-contact as condition, and give rise to perceptions that grasp and cling to the odor dhatu through the feelings arising with nose-contact as condition; or they regard the tongue dhatu as the tongue dhatu and give rise to perceptions that grasp and cling to the tongue dhatu;
they regard the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as the taste dhatu through the feelings arising with tongue-contact as condition, and give rise to perceptions that grasp and cling to the taste dhatu through the feelings arising with tongue-contact as condition; or they regard the body dhatu as the body dhatu and give rise to perceptions that grasp and cling to the body dhatu;
they regard the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as the tangible-object dhatu through the feelings arising with body-contact as condition, and give rise to perceptions that grasp and cling to the tangible-object dhatu through the feelings arising with body-contact as condition; or they regard the mind dhatu as the mind dhatu and give rise to perceptions that grasp and cling to the mind dhatu;
they regard the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as the dharma dhatu through the feelings arising with mind-contact as condition, and give rise to perceptions that grasp and cling to the dharma dhatu through the feelings arising with mind-contact as condition; or they regard the earth dhatu as the earth dhatu and give rise to perceptions that grasp and cling to the earth dhatu; they regard the water, fire, wind, space, and consciousness dhatus as the water, fire, wind, space, and consciousness dhatus and give rise to perceptions that grasp and cling to the water, fire, wind, space, and consciousness dhatus; or they regard ignorance as ignorance and give rise to perceptions that grasp and cling to ignorance;
they regard formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as formations through aging and death, sorrow, lamentation, pain, grief, and distress, and give rise to perceptions that grasp and cling to formations through aging and death, sorrow, lamentation, pain, grief, and distress; or they regard the perfection of generosity as the perfection of generosity and give rise to perceptions that grasp and cling to the perfection of generosity;
they regard the perfections of moral discipline, patience, vigor, meditative concentration, and prajnaparamita as the perfection of moral discipline through prajnaparamita and give rise to perceptions that grasp and cling to the perfection of moral discipline through prajnaparamita; or they regard the emptiness of the internal as the emptiness of the internal and give rise to perceptions that grasp and cling to the emptiness of the internal;
they regard the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as the emptiness of the external through the emptiness of the self-nature of nonexistence,
and give rise to perceptions that grasp and cling to the emptiness of the external through the emptiness of the self-nature of nonexistence; or they regard suchness as suchness and give rise to perceptions that grasp and cling to suchness; they regard the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm as the dharma realm through the inconceivable realm, and give rise to perceptions that grasp and cling to the dharma realm through the inconceivable realm;
or they regard the Noble Truth of suffering as the Noble Truth of suffering and give rise to perceptions that grasp and cling to the Noble Truth of suffering; they regard the Noble Truths of the origin, cessation, and path as the Noble Truths of the origin, cessation, and path and give rise to perceptions that grasp and cling to the Noble Truths of the origin, cessation, and path; or they regard the four meditative absorptions as the four meditative absorptions and give rise to perceptions that grasp and cling to the four meditative absorptions; they regard the four immeasurables and the four formless attainments as the four immeasurables and the four formless attainments and give rise to perceptions that grasp and cling to the four immeasurables and the four formless attainments;
or they regard the eight liberations as the eight liberations and give rise to perceptions that grasp and cling to the eight liberations; they regard the eight spheres of mastery, the nine successive attainments, and the ten totality spheres as the eight spheres of mastery, the nine successive attainments, and the ten totality spheres and give rise to perceptions that grasp and cling to the eight spheres of mastery, the nine successive attainments, and the ten totality spheres; or they regard the four foundations of mindfulness as the four foundations of mindfulness and give rise to perceptions that grasp and cling to the four foundations of mindfulness;
they regard the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path as the four right efforts through the eight factors of the Noble Path and give rise to perceptions that grasp and cling to the four right efforts through the eight factors of the Noble Path; or they regard the liberation gateway of emptiness as the liberation gateway of emptiness and give rise to perceptions that grasp and cling to the liberation gateway of emptiness; they regard the liberation gateways of signlessness and wishlessness as the liberation gateways of signlessness and wishlessness and give rise to perceptions that grasp and cling to the liberation gateways of signlessness and wishlessness;
or they regard the ten bodhisattva grounds as the ten bodhisattva grounds and give rise to perceptions that grasp and cling to the ten bodhisattva grounds; or they regard the five kinds of eyes as the five kinds of eyes and give rise to perceptions that grasp and cling to the five kinds of eyes; they regard the six superknowledges as the six superknowledges and give rise to perceptions that grasp and cling to the six superknowledges; or they regard the ten powers of a Buddha as the ten powers of a Buddha and give rise to perceptions that grasp and cling to the ten powers of a Buddha;
they regard the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as the four fearlessnesses through the eighteen distinctive qualities of a Buddha and give rise to perceptions that grasp and cling to the four fearlessnesses through the eighteen distinctive qualities of a Buddha; or they regard the quality of never losing mindfulness as the quality of never losing mindfulness and give rise to perceptions that grasp and cling to the quality of never losing mindfulness; they regard the nature of constant equanimity as the nature of constant equanimity and give rise to perceptions that grasp and cling to the nature of constant equanimity;
Or, with regard to the knowledge of all things, they regard it as the knowledge of all things and then give rise to conceptual attachment to the knowledge of all things; with regard to the knowledge of the aspects of the path and the knowledge of all aspects, they regard them as the knowledge of the aspects of the path and the knowledge of all aspects and then give rise to conceptual attachment to the knowledge of the aspects of the path and the knowledge of all aspects; or, with regard to all dharani gateways, they regard them as all dharani gateways and then give rise to conceptual attachment to all dharani gateways; with regard to all samadhi gateways, they regard them as all samadhi gateways and then give rise to conceptual attachment to all samadhi gateways;
or, with regard to the fruit of stream-entry, they regard it as the fruit of stream-entry and then give rise to conceptual attachment to the fruit of stream-entry; with regard to the fruits of once-returning, non-returning, and arhatship, they regard them as the fruits of once-returning, non-returning, and arhatship and then give rise to conceptual attachment to the fruits of once-returning, non-returning, and arhatship; or, with regard to the fruit of a pratyekabuddha, they regard it as the fruit of a pratyekabuddha and then give rise to conceptual attachment to the fruit of a pratyekabuddha;
or, with regard to all the practices of great bodhisattvas, they regard them as all the practices of great bodhisattvas and then give rise to conceptual attachment to all the practices of great bodhisattvas; or, with regard to the supreme awakening of the Buddhas, they regard it as the supreme awakening of the Buddhas and then give rise to conceptual attachment to the supreme awakening of the Buddhas; or, with regard to past dharmas, they regard them as past dharmas and then give rise to conceptual attachment to past dharmas; with regard to future and present dharmas, they regard them as future and present dharmas and then give rise to conceptual attachment to future and present dharmas.
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