大般若波羅蜜多經

XLIV. CHAPTER ON THE VARIOUS ANALOGIES

02

Furthermore, Subhuti! If good men and good women who abide in the bodhisattva vehicle do not copy, uphold, read, recite, contemplate, cultivate, or expound to others the profound prajnaparamita; if they do not use the profound prajnaparamita to attract and transform other sentient beings; or do not use the paramitas of meditative concentration, diligence, patient acceptance, pure discipline, and generosity to attract and transform other sentient beings; or do not use internal emptiness to attract and transform other sentient beings;

or do not use external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence to attract and transform other sentient beings; or do not use suchness to attract and transform other sentient beings;

or do not use the dharma realm, the nature of dharmas, 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 limit of reality, the realm of space, or the inconceivable realm to attract and transform other sentient beings; or do not use the Noble Truth of suffering to attract and transform other sentient beings; or do not use the Noble Truths of the origin, cessation, and path to attract and transform other sentient beings; or do not use the four meditative concentrations to attract and transform other sentient beings; or do not use the four immeasurables or the four formless concentrations to attract and transform other sentient beings;

or do not use the eight liberations to attract and transform other sentient beings; or do not use the eight spheres of mastery, the nine successive absorptions, or the ten totalities to attract and transform other sentient beings; or do not use the four establishments of mindfulness to attract and transform other sentient beings; or do not use the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path to attract and transform other sentient beings; or do not use the liberation gateway of emptiness to attract and transform other sentient beings; or do not use the liberation gateways of signlessness and wishlessness to attract and transform other sentient beings;

or do not use the ten bodhisattva grounds to attract and transform other sentient beings; or do not use the five kinds of eyes to attract and transform other sentient beings; or do not use the six superknowledges to attract and transform other sentient beings; or do not use the ten powers of a Buddha to attract and transform other sentient beings; or do not use the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha to attract and transform other sentient beings; or do not use the Dharma of never losing mindfulness to attract and transform other sentient beings;

or do not use the nature of constant equanimity to attract and transform other sentient beings; or do not use the knowledge of all things to attract and transform other sentient beings; or do not use the knowledge of the aspects of the paths or the knowledge of all aspects to attract and transform other sentient beings; or do not use any dharani gateways to attract and transform other sentient beings; or do not use any samadhi gateways to attract and transform other sentient beings; or do not use the dharmas of the fruit of stream-entry to attract and transform other sentient beings; or do not use the fruits of once-returning, non-returning, or arhatship to attract and transform other sentient beings;

or do not use the dharmas of the fruit of the pratyekabuddha state to attract and transform other sentient beings; or do not use all the practices of great bodhisattvas to attract and transform other sentient beings; or do not use the supreme awakening of all Buddhas to attract and transform other sentient beings—Subhuti, if good men and good women who abide in the bodhisattva vehicle do not practice in accordance with the profound prajnaparamita; or do not practice in accordance with the paramitas of meditative concentration, diligence, patient acceptance, pure discipline, and generosity; or do not practice in accordance with internal emptiness;

or do not practice in accordance with external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence; or do not practice in accordance with suchness;

or do not practice in accordance with the dharma realm, the nature of dharmas, 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 limit of reality, the realm of space, or the inconceivable realm; or do not practice in accordance with the Noble Truth of suffering; or do not practice in accordance with the Noble Truths of the origin, cessation, and path; or do not practice in accordance with the four meditative concentrations; or do not practice in accordance with the four immeasurables or the four formless concentrations; or do not practice in accordance with the eight liberations;

or do not practice in accordance with the eight spheres of mastery, the nine successive absorptions, or the ten totalities; or do not practice in accordance with the four establishments of mindfulness; or do not practice in accordance with the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path; or do not practice in accordance with the liberation gateway of emptiness; or do not practice in accordance with the liberation gateways of signlessness and wishlessness; or do not practice in accordance with the ten bodhisattva grounds; or do not practice in accordance with the five kinds of eyes; or do not practice in accordance with the six superknowledges;

or do not practice in accordance with the ten powers of a Buddha; or do not practice in accordance with the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha; or do not practice in accordance with the Dharma of never losing mindfulness; or do not practice in accordance with the nature of constant equanimity; or do not practice in accordance with the knowledge of all things; or do not practice in accordance with the knowledge of the aspects of the paths or the knowledge of all aspects; or do not practice in accordance with any dharani gateways; or do not practice in accordance with any samadhi gateways;

or do not practice in accordance with the dharmas of the fruit of stream-entry; or do not practice in accordance with the fruits of once-returning, non-returning, or arhatship; or do not practice in accordance with the dharmas of the fruit of the pratyekabuddha state; or do not practice in accordance with all the practices of great bodhisattvas; or do not practice in accordance with the supreme awakening of all Buddhas, then, Subhuti, you should know that, because of these causes and conditions, those good men and good women will fall into one of the two stations belonging to the two lesser vehicles: the station of a sravaka or the station of a pratyekabuddha.

Why is this? Because those good men and good women do not constantly copy, uphold, read, recite, contemplate, and cultivate the profound prajnaparamita; nor do they constantly use the profound prajnaparamita to attract and transform other sentient beings; nor do they constantly practice in accordance with the profound prajnaparamita. Because of these causes and conditions, those good men and good women will fall into one of the two stations belonging to the two lesser vehicles: the station of a sravaka or the station of a pratyekabuddha.

Furthermore, Subhuti! Suppose a vessel drifting upon the great ocean is wrecked. If those aboard do not cling to a log, hold on to some object, embrace a float, grasp a plank, or seize a corpse as a support, then know with certainty that they will drown and die, unable to reach the shore.

Subhuti! Again, suppose there is a boat drifting upon the great ocean. Although the boat is wrecked, if those aboard can cling to pieces of wood, objects, floats, planks, or corpses as supports, you should know that they will certainly not drown. They will reach the shore in safety, suffer neither injury nor harm, and enjoy sublime happiness.

Subhuti! So it is with good men and good women abiding in the bodhisattva vehicle. Although they have developed some measure of faith in, reverence for, fondness for, and delight in the Great Vehicle, they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the profound prajnaparamita as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the perfections of meditative concentration, diligence, patient acceptance, pure morality, and generosity as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the emptiness of the internal as their support;

or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate 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, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which does not change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of that which cannot be apprehended, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as their support;

or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate suchness as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the dharma realm, the nature of dharmas, 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 reality-limit, the realm of space, and the inconceivable realm as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the Noble Truth of suffering as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the Noble Truths of the origin, cessation, and path as their support;

or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the four meditative concentrations as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the four immeasurables and the four formless attainments as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the eight liberations as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the eight spheres of mastery, the nine successive attainments, and the ten totalities as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the four establishments of mindfulness as their support;

or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the gateway to liberation through emptiness as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the gateways to liberation through signlessness and wishlessness as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the ten bodhisattva grounds as their support;

or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the five kinds of eyes as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the six superknowledges as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the ten powers of a Buddha as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate 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 their support;

or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the Dharma of never losing mindfulness as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the nature of constant equanimity as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the knowledge of all things as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the knowledge of the aspects of the path and the knowledge of all aspects as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate all dharani gateways as their support;

or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate all samadhi gateways as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate all the practices of great bodhisattvas as their support; or they do not copy, accept and uphold, read and recite, reflect upon, and cultivate the unsurpassed perfect enlightenment of the Buddhas as their support.

Subhuti, you should know that those good men and good women abiding in the bodhisattva vehicle will decline midway and fail to attain unsurpassed perfect enlightenment, instead falling back into the stage of a sravaka or a pratyekabuddha.

Good Subhuti! Good men and good women who abide in the bodhisattva vehicle and have fully perfected faith in, reverence for, delight in, and aspiration toward the Great Vehicle may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the profound prajnaparamita; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the perfections of meditative concentration, diligence, patient acceptance, pure morality, and generosity; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the emptiness of the internal;

or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, 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 unapprehendable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge suchness; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the Noble Truth of suffering; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the Noble Truths of the origin, cessation, and path;

or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the four meditative absorptions; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the four immeasurables and the four formless attainments; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the eight liberations; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the four foundations of mindfulness;

or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the gateway to liberation through emptiness; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the gateways to liberation through signlessness and wishlessness; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the ten bodhisattva grounds;

or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the five kinds of eyes; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the six superknowledges; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the ten powers of a Buddha; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha;

or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the Dharma of never losing mindfulness; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the nature of constant equanimity; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the knowledge of all things; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the knowledge of the aspects of the path and the knowledge of all aspects; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge all dharani gateways;

or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge all samadhi gateways; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge all the practices of great bodhisattvas; or they may constantly copy, uphold, read, recite, contemplate, cultivate, and take as their refuge the unsurpassed perfect enlightenment of the Buddhas.

Therefore, Good Subhuti, you should know that those good men and good women who abide in the bodhisattva vehicle will never, midway along their course, regress and enter the stages of the sravakas or pratyekabuddhas; they will certainly attain unsurpassed perfect enlightenment.

Subhuti! Suppose a person wishes to cross a dangerous wilderness but does not carry provisions and other necessities. That person will be unable to reach a place of safety and happiness, but will encounter suffering and calamity along the way and lose their life.

Subhuti! So too, although good men and good women abiding in the bodhisattva vehicle have faith, patience, purity of mind, profound aspiration, joyful devotion, resolute understanding, relinquishment, and diligence regarding unsurpassed perfect awakening, if they do not embrace the profound prajnaparamita; or do not embrace the perfections of meditative concentration, diligence, patience, pure morality, and generosity; or do not embrace inner emptiness;

or do not embrace outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence; or do not embrace suchness;

or do not embrace the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; or do not embrace the Noble Truth of suffering; or do not embrace the Noble Truths of its origin, cessation, and the path; or do not embrace the four meditative absorptions; or do not embrace the four immeasurables and the four formless attainments; or do not embrace the eight liberations; or do not embrace the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities; or do not embrace the four foundations of mindfulness;

or do not embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; or do not embrace the liberation gateway of emptiness; or do not embrace the liberation gateways of signlessness and wishlessness; or do not embrace the ten bodhisattva grounds; or do not embrace the five kinds of eyes; or do not embrace the six superknowledges; or do not embrace the ten powers of a Buddha; or do not embrace the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; or do not embrace the Dharma of non-forgetfulness; or do not embrace the nature of perpetual equanimity;

or do not embrace the knowledge of all things; or do not embrace the knowledge of the aspects of the path and the knowledge of all aspects; or do not embrace all dharani gateways; or do not embrace all samadhi gateways; or do not embrace all the practices of great bodhisattvas; or do not embrace the unsurpassed perfect awakening of the Buddhas—then, Subhuti, you should know that those good men and good women abiding in the bodhisattva vehicle will falter and decline midway.

Without attaining unsurpassed perfect awakening, they will regress and enter the stage of a sravaka or a pratyekabuddha.

Subhuti! Suppose a person wishes to cross a dangerous wilderness and always carries provisions and other necessities. That person will certainly reach a place of safety and happiness and will never encounter suffering or calamity and lose their life along the way.

Subhuti! So too, if good men and good women abiding in the bodhisattva vehicle have faith, patience, purity of mind, profound aspiration, joyful devotion, resolute understanding, relinquishment, and diligence regarding unsurpassed perfect awakening; and also constantly embrace the profound prajnaparamita; constantly embrace the perfections of meditative concentration, diligence, patience, pure morality, and generosity; constantly embrace inner emptiness;

constantly embrace outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence; constantly embrace suchness;

constantly embrace the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; constantly embrace the Noble Truth of suffering; constantly embrace the Noble Truths of its origin, cessation, and the path; constantly embrace the four meditative absorptions; constantly embrace the four immeasurables and the four formless attainments; constantly embrace the eight liberations; constantly embrace the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities; constantly embrace the four foundations of mindfulness;

constantly embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; constantly embrace the liberation gateway of emptiness; constantly embrace the liberation gateways of signlessness and wishlessness; constantly embrace the ten bodhisattva grounds; constantly embrace the five kinds of eyes; constantly embrace the six superknowledges; constantly embrace the ten powers of a Buddha; constantly embrace the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; constantly embrace the Dharma of non-forgetfulness;

constantly embrace the nature of perpetual equanimity; constantly embrace the knowledge of all things; constantly embrace the knowledge of the aspects of the path and the knowledge of all aspects; constantly embrace all dharani gateways; constantly embrace all samadhi gateways; constantly embrace all the practices of great bodhisattvas; and constantly embrace the unsurpassed perfect awakening of the Buddhas—then, Subhuti, you should know that those good men and good women abiding in the bodhisattva vehicle will certainly neither falter nor decline midway.

They will transcend the stage of the sravakas and the stage of the pratyekabuddhas, bring sentient beings to maturity, adorn and purify Buddha-fields, and attain unsurpassed perfect awakening.

Subhuti! Suppose a son or daughter takes an unfired clay vessel to draw water from a river, a pond, a well, a spring, or a canal. You should know that before long this vessel will disintegrate. Why? Because it has not been thoroughly fired and cannot hold water; in the end, it will fall apart.

Subhuti! So too, there are good men and good women who abide in the bodhisattva vehicle. Although they have faith in the unsurpassed state of awakening, have patient acceptance, a purified mind, a profound mind, aspiration, resolute understanding, relinquishment, and diligence, they do not embrace the profound prajnaparamita or skillful means; or they do not embrace the paramitas of meditative concentration, diligence, patient acceptance, pure ethical conduct, and generosity;

or they do not embrace inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing; or they do not embrace suchness;

or they do not embrace the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm; or they do not embrace the Noble Truth of suffering; or they do not embrace the Noble Truths of the origin, cessation, and path; or they do not embrace the four meditative absorptions; or they do not embrace the four immeasurables and the four formless attainments; or they do not embrace the eight liberations; or they do not embrace the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; or they do not embrace the four foundations of mindfulness;

or they do not embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; or they do not embrace the liberation gateway of emptiness; or they do not embrace the liberation gateways of signlessness and wishlessness; or they do not embrace the ten bodhisattva stages; or they do not embrace the five kinds of eyes; or they do not embrace the six superknowledges; or they do not embrace the ten powers of a Buddha; or they do not embrace the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; or they do not embrace the Dharma of never forgetting;

or they do not embrace the nature of constant equanimity; or they do not embrace the knowledge of all things; or they do not embrace the knowledge of the aspects of the path and the knowledge of all aspects; or they do not embrace all dharani gateways; or they do not embrace all samadhi gateways; or they do not embrace all the practices of great bodhisattvas; or they do not embrace the unsurpassed state of awakening of the Buddhas.

Subhuti, you should know that such good men and good women who abide in the bodhisattva vehicle will falter midway, fail to attain the unsurpassed state of awakening, and fall back into the stages of the sravakas and pratyekabuddhas.

Subhuti! It is like sons and daughters who take well-fired earthen jars to a river, pond, well, spring, or canal to draw water. You should know that these jars will never break apart. Why? Because they have been thoroughly fired and are extremely strong, so they can be filled with water.

Subhuti! So too, there are good men and good women who abide in the bodhisattva vehicle. If they have faith in the unsurpassed state of awakening, have patient acceptance, a purified mind, a profound mind, aspiration, resolute understanding, relinquishment, and diligence, and also constantly embrace the profound prajnaparamita and skillful means; if they also constantly embrace the paramitas of meditative concentration, diligence, patient acceptance, pure ethical conduct, and generosity;

if they also constantly embrace inner emptiness, and constantly embrace outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing;

if they also constantly embrace suchness, and constantly embrace the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm; if they also constantly embrace the Noble Truth of suffering, and constantly embrace the Noble Truths of the origin, cessation, and path; if they also constantly embrace the four meditative absorptions, and constantly embrace the four immeasurables and the four formless attainments;

if they also constantly embrace the eight liberations, and constantly embrace the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; if they also constantly embrace the four foundations of mindfulness, and constantly embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; if they also constantly embrace the liberation gateway of emptiness, and constantly embrace the liberation gateways of signlessness and wishlessness; if they also constantly embrace the ten bodhisattva stages; if they also constantly embrace the five kinds of eyes, and constantly embrace the six superknowledges;

if they also constantly embrace the ten powers of a Buddha, and constantly embrace 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; if they also constantly embrace the Dharma of never forgetting, and constantly embrace the nature of constant equanimity; if they also constantly embrace the knowledge of all things, and constantly embrace the knowledge of the aspects of the path and the knowledge of all aspects; if they also constantly embrace all dharani gateways, and constantly embrace all samadhi gateways; if they also constantly embrace all the practices of great bodhisattvas;

and if they also constantly embrace the unsurpassed state of awakening of the Buddhas—then, Subhuti, you should know that such good men and good women who abide in the bodhisattva vehicle will never decline or fall back midway.

They will transcend the stages of the sravakas and pratyekabuddhas, bring sentient beings to maturity, adorn and purify Buddha-fields, and attain the unsurpassed state of awakening.

Subhuti! It is like a merchant who lacks the wisdom of skillful means. While his ship is still on the seashore, before it has been fully repaired and made ready, he loads his goods aboard, pushes it out into the current, and hastily sets sail. Subhuti, you should know that this ship will break apart and sink midway, and the people, the ship, and the goods will be scattered and swept away. Because such a merchant lacks the wisdom of skillful means, he loses his body and life, and all his precious goods are destroyed.

Subhuti! In the same way, there are good men and good women abiding in the bodhisattva vehicle who, although they have faith in the unsurpassed perfect enlightenment, acceptance, a pure mind, a profound mind, aspiration, resolute understanding, equanimity, and diligence, nevertheless do not embrace the profound prajnaparamita, do not embrace skillful means, or do not embrace the paramitas of meditative concentration, diligence, patient acceptance, pure morality, and generosity;

or do not embrace the emptiness of the internal, or do not embrace 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, the emptiness of that which has no bounds, 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;

or do not embrace suchness, or do not embrace the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; or do not embrace the Noble Truth of suffering, or do not embrace the Noble Truths of the origin of suffering, cessation, and the path; or do not embrace the four meditative concentrations, or do not embrace the four immeasurables and the four formless attainments; or do not embrace the eight liberations, or do not embrace the eight spheres of mastery, the nine successive attainments, and the ten totalities;

or do not embrace the four foundations of mindfulness, or do not embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path; or do not embrace the gateway to liberation through emptiness, or do not embrace the gateways to liberation through signlessness and wishlessness; or do not embrace the ten bodhisattva grounds; or do not embrace the five kinds of eyes, or do not embrace the six superknowledges; or do not embrace the ten powers of a Buddha, or do not embrace the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha;

or do not embrace the dharma of never losing mindfulness, or do not embrace the nature of constant equanimity; or do not embrace the knowledge of all things, or do not embrace the knowledge of the aspects of the paths and the knowledge of all aspects; or do not embrace all dharani gateways, or do not embrace all samadhi gateways; or do not embrace all the practices of great bodhisattvas; or do not embrace the unsurpassed perfect enlightenment of the Buddhas—then, Subhuti, you should know that those good men and good women abiding in the bodhisattva vehicle will fail midway, losing their lives and forfeiting their treasure.

Losing their lives means falling to the stage of a sravaka or a pratyekabuddha; forfeiting their treasure means losing unsurpassed perfect enlightenment.

Subhuti! It is like a skillful and wise merchant who, while still on the seashore, first repairs and fully equips his ship. Only then does he launch it into the water. After ascertaining that it has no leaks, he loads his goods aboard and sets forth.

Subhuti! You should know that this ship will certainly neither break apart nor sink; its passengers and goods will remain safe, and it will reach its intended destination.

Subhuti! In the same way, there are good men and good women abiding in the bodhisattva vehicle who have faith in the unsurpassed perfect enlightenment, acceptance, a pure mind, a profound mind, aspiration, resolute understanding, equanimity, and diligence, and who also constantly embrace the profound prajnaparamita and constantly embrace skillful means; who also constantly embrace the paramitas of meditative concentration, diligence, patient acceptance, pure morality, and generosity;

who also constantly embrace the emptiness of the internal and constantly embrace 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, the emptiness of that which has no bounds, 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;

who also constantly embrace suchness and constantly embrace the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; who also constantly embrace the Noble Truth of suffering and constantly embrace the Noble Truths of the origin of suffering, cessation, and the path; who also constantly embrace the four meditative concentrations and constantly embrace the four immeasurables and the four formless attainments; who also constantly embrace the eight liberations and constantly embrace the eight spheres of mastery, the nine successive attainments, and the ten totalities;

who also constantly embrace the four foundations of mindfulness and constantly embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path; who also constantly embrace the gateway to liberation through emptiness and constantly embrace the gateways to liberation through signlessness and wishlessness; who also constantly embrace the ten bodhisattva grounds; who also constantly embrace the five kinds of eyes and constantly embrace the six superknowledges;

who also constantly embrace the ten powers of a Buddha and constantly embrace 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; who also constantly embrace the dharma of never losing mindfulness and constantly embrace the nature of constant equanimity; who also constantly embrace the knowledge of all things and constantly embrace the knowledge of the aspects of the paths and the knowledge of all aspects; who also constantly embrace all dharani gateways and constantly embrace all samadhi gateways; who also constantly embrace all the practices of great bodhisattvas;

and who also constantly embrace the unsurpassed perfect enlightenment of the Buddhas—then, Subhuti, you should know that those good men and good women abiding in the bodhisattva vehicle will never decline or fail midway.

They will transcend the stages of the sravakas and pratyekabuddhas, bring sentient beings to maturity, adorn and purify Buddha-fields, and attain unsurpassed perfect enlightenment.

Subhuti! It is like a person one hundred and twenty years old, aged and feeble, who moreover suffers from disorders of wind, heat, or phlegm, or from all three disorders together.

Subhuti! What do you think? Could this aged and sick person rise unaided from his bed and sit up?

Subhuti replied: No, Blessed One!

The Buddha said: Subhuti! Even if someone helped that person to his feet, he would still lack the strength to walk one krosha, two kroshas, or three kroshas. Why? Because he is exceedingly old and ill.

Subhuti! So too, there are good men and good women who abide in the bodhisattva vehicle and who, with regard to unsurpassed perfect enlightenment, possess faith, acceptance, purity of mind, profound resolve, aspiration, decisive understanding, relinquishment, and diligence. Yet if they do not embrace the profound prajnaparamita, do not embrace skillful means, or do not embrace the paramitas of meditation, diligence, patience, pure morality, and generosity;

or do not embrace internal emptiness, or do not embrace external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence;

or do not embrace suchness, or do not embrace the dharmadhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, or the inconceivable realm; or do not embrace the Noble Truth of suffering, or do not embrace the Noble Truths of the origin, cessation, and path; or do not embrace the four meditative absorptions, or do not embrace the four immeasurables or the four formless attainments; or do not embrace the eight liberations, or do not embrace the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality;

or do not embrace the four foundations of mindfulness, or do not embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path; or do not embrace the gateway to liberation through emptiness, or do not embrace the gateways to liberation through signlessness and wishlessness; or do not embrace the ten bodhisattva grounds; or do not embrace the five kinds of eyes, or do not embrace the six superknowledges; or do not embrace the ten powers of a Buddha, or do not embrace the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha;

or do not embrace the quality of never losing mindfulness, or do not embrace the nature of constant equanimity; or do not embrace the knowledge of all things, or do not embrace the knowledge of the aspects of the paths or the knowledge of all aspects; or do not embrace all dharani gateways, or do not embrace all samadhi gateways; or do not embrace all practices of great bodhisattvas; or do not embrace the unsurpassed perfect enlightenment of the Buddhas—then, Subhuti, you should know that those good men and good women who abide in the bodhisattva vehicle will decline and fail midway.

They will not attain unsurpassed perfect enlightenment but will fall back into the stages of the sravakas or pratyekabuddhas. Why? Because they do not embrace the profound prajnaparamita, up to and including the unsurpassed perfect enlightenment of the Buddhas, and are without skillful means.

Subhuti! Suppose there were a person one hundred and twenty years old, aged and feeble, who was also afflicted by disorders of wind, heat, or phlegm, or by all three disorders together. This aged and sick person wished to rise from bed and travel elsewhere, but could not walk by himself. Two strong and healthy people would support him beneath each arm, encourage him to rise, and say: “There is nothing to fear. Proceed with peace of mind. We two shall never abandon you.” That person would certainly reach his destination safely and without harm.

Subhuti! So too, there are good men and good women who abide in the bodhisattva vehicle and who, with regard to unsurpassed perfect enlightenment, possess faith, acceptance, purity of mind, profound resolve, aspiration, decisive understanding, relinquishment, and diligence. If they also constantly embrace the profound prajnaparamita, constantly embrace skillful means, and constantly embrace the paramitas of meditation, diligence, patience, pure morality, and generosity;

constantly embrace internal emptiness, and constantly embrace external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

constantly embrace suchness, and constantly embrace the dharmadhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm; constantly embrace the Noble Truth of suffering, and constantly embrace the Noble Truths of the origin, cessation, and path; constantly embrace the four meditative absorptions, and constantly embrace the four immeasurables and the four formless attainments; constantly embrace the eight liberations, and constantly embrace the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality;

constantly embrace the four foundations of mindfulness, and constantly embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; constantly embrace the gateway to liberation through emptiness, and constantly embrace the gateways to liberation through signlessness and wishlessness; constantly embrace the ten bodhisattva grounds; constantly embrace the five kinds of eyes, and constantly embrace the six superknowledges; constantly embrace the ten powers of a Buddha, and constantly embrace the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha;

constantly embrace the quality of never losing mindfulness, and constantly embrace the nature of constant equanimity; constantly embrace the knowledge of all things, and constantly embrace the knowledge of the aspects of the paths and the knowledge of all aspects; constantly embrace all dharani gateways, and constantly embrace all samadhi gateways; constantly embrace all practices of great bodhisattvas; and constantly embrace the unsurpassed perfect enlightenment of the Buddhas—then, Subhuti, you should know that those good men and good women who abide in the bodhisattva vehicle will never decline or fall away midway.

They will transcend the stages of the sravakas and pratyekabuddhas, bring sentient beings to maturity, purify Buddha-fields, and attain unsurpassed perfect enlightenment. Why? Because they constantly embrace the profound prajnaparamita, up to and including the unsurpassed perfect enlightenment of the Buddhas, and possess skillful means.

At that time, the Venerable Subhuti said to the Buddha: “World-Honored One! Why do good men and good women who abide in the bodhisattva vehicle fall back into the stages of the sravakas and pratyekabuddhas because they do not embrace the profound prajnaparamita and do not embrace skillful means?”

The Buddha said: “Subhuti! Excellent, excellent! For the benefit and well-being of good men and good women who abide in the bodhisattva vehicle, you have asked the Tathagata about such an essential matter. Now listen attentively, and I shall explain it to you.”

Subhuti! There are good men and good women abiding in the bodhisattva vehicle who, from the moment they first arouse the aspiration, practice the perfection of giving while clinging to self and what belongs to self; practice the perfection of pure discipline while clinging to self and what belongs to self; practice the perfection of patient endurance while clinging to self and what belongs to self; practice the perfection of diligence while clinging to self and what belongs to self; practice the perfection of meditative concentration while clinging to self and what belongs to self; and practice the perfection of prajna while clinging to self and what belongs to self.

Subhuti! When those good men and good women practice giving, they think: ‘I practice giving; that person receives the gift; I give such an object.’ When they practice pure discipline, they think: ‘I observe the precepts; the precepts are what I observe; I have accomplished those precepts.’ When they practice patient endurance, they think: ‘I practice patient endurance; that is what I endure; I have accomplished that endurance.’ When they practice diligence, they think: ‘I am diligent; I undertake this diligence; I have perfected that diligence.’ When they practice meditative concentration, they think: ‘I cultivate concentration; I undertake this cultivation of concentration; I have accomplished that concentration.’ When they practice prajna, they think: ‘I cultivate wisdom;

I undertake this cultivation of wisdom; I have accomplished that wisdom.’

Furthermore, Subhuti! When these good men and good women abiding in the bodhisattva vehicle practice giving, they apprehend that giving as existing, apprehend it as arising through this giving, and apprehend giving as belonging to self. When they practice pure discipline, they apprehend that pure discipline as existing, apprehend it as arising through this pure discipline, and apprehend pure discipline as belonging to self.

When they practice patient endurance, they apprehend that patient endurance as existing, apprehend it as arising through this patient endurance, and apprehend patient endurance as belonging to self. When they practice diligence, they apprehend that diligence as existing, apprehend it as arising through this diligence, and apprehend diligence as belonging to self. When they practice meditative concentration, they apprehend that meditative concentration as existing, apprehend it as arising through this meditative concentration, and apprehend meditative concentration as belonging to self.

When they practice prajna, they apprehend that prajna as existing, apprehend it as arising through this prajna, and apprehend prajna as belonging to self. Why is this? Such discriminations do not exist within the perfection of giving.

Why? Because freedom from this shore and the other shore is the characteristic of the perfection of giving. Such discriminations do not exist within the perfection of pure discipline.

Why? Because freedom from this shore and the other shore is the characteristic of the perfection of pure discipline. Such discriminations do not exist within the perfection of patient endurance.

Why? Because freedom from this shore and the other shore is the characteristic of the perfection of patient endurance. Such discriminations do not exist within the perfection of diligence.

Why? Because freedom from this shore and the other shore is the characteristic of the perfection of diligence. Such discriminations do not exist within the perfection of meditative concentration.

Why? Because freedom from this shore and the other shore is the characteristic of the perfection of meditative concentration. Such discriminations do not exist within the perfection of prajna.

Why? Because freedom from this shore and the other shore is the characteristic of the perfection of prajna.

Subhuti! Because these good men and good women abiding in the bodhisattva vehicle do not know the characteristics of this shore and the other shore, they are unable to embrace the perfection of giving; unable to embrace the perfections of pure discipline, patient endurance, diligence, meditative concentration, and prajna; unable to embrace the emptiness of the internal;

unable to embrace 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 the unchanging, the emptiness of original 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 intrinsic nature, and the emptiness of the intrinsic nature of nonexistence; unable to embrace suchness;

unable to embrace the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of empty space, and the inconceivable realm; unable to embrace the Noble Truth of suffering; unable to embrace the Noble Truths of the origin of suffering, cessation, and the path; unable to embrace the four meditative absorptions; unable to embrace the four immeasurables and the four formless attainments; unable to embrace the eight liberations; unable to embrace the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; unable to embrace the four establishments of mindfulness;

unable to embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; unable to embrace the gateway to liberation through emptiness; unable to embrace the gateways to liberation through signlessness and wishlessness; unable to embrace the ten bodhisattva grounds; unable to embrace the five kinds of eyes; unable to embrace the six superknowledges; unable to embrace the Buddha’s ten powers; unable to embrace the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; unable to embrace the Dharma free from forgetfulness;

unable to embrace the nature of constant equanimity; unable to embrace the knowledge of all things; unable to embrace the knowledge of the aspects of the path and the knowledge of all aspects; unable to embrace all dharani gateways; unable to embrace all samadhi gateways; unable to embrace all practices of great bodhisattvas; and unable to embrace the unsurpassed perfect enlightenment of the Buddhas.

Therefore, Subhuti, for this reason these good men and good women abiding in the bodhisattva vehicle fall to the stage of a sravaka or the stage of a pratyekabuddha and do not attain unsurpassed perfect enlightenment.

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