大般若波羅蜜多經

XLIV. CHAPTER ON ANALOGIES

03

The Venerable Subhuti said to the Buddha: “World-Honored One! Why are sentient beings abiding in the bodhisattva vehicle without skillful means?”

The Buddha said: “Subhuti! If, from the time they first arouse the aspiration, sentient beings abiding in the bodhisattva vehicle cultivate the prajnaparamita of generosity without skillful means, cultivate the prajnaparamita of pure discipline without skillful means, cultivate the prajnaparamita of patient endurance without skillful means, cultivate the prajnaparamita of diligence without skillful means, cultivate the prajnaparamita of meditative concentration without skillful means, and cultivate the prajnaparamita of wisdom without skillful means, then, Subhuti, when these sentient beings abiding in the bodhisattva vehicle practice generosity, they think: ‘I practice generosity; that person receives my gift;

I give such an object.’ When they practice pure discipline, they think: ‘I observe the precepts; the precepts are what I observe; I accomplish those precepts.’ When they practice patient endurance, they think: ‘I practice patient endurance; that is what I endure; I accomplish that endurance.’ When they practice diligence, they think: ‘I practice diligence; I undertake this diligence; I am endowed with that diligence.’ When they practice meditative concentration, they think: ‘I am cultivating concentration; I undertake this cultivation of concentration; I accomplish that concentration.’ When they practice prajna, they think: ‘I am cultivating wisdom; I undertake this wisdom; I accomplish that wisdom.’

“Furthermore, Subhuti! When these sentient beings abiding in the bodhisattva vehicle practice generosity, they apprehend that generosity as existent, apprehend that it is performed by them, apprehend generosity as belonging to them, and then give rise to arrogance. When they practice pure discipline, they apprehend that pure discipline as existent, apprehend that it is maintained by them, apprehend pure discipline as belonging to them, and then give rise to arrogance.

When they practice patient endurance, they apprehend that patient endurance as existent, apprehend that it is practiced by them, apprehend patient endurance as belonging to them, and then give rise to arrogance. When they practice diligence, they apprehend that diligence as existent, apprehend that it is practiced by them, apprehend diligence as belonging to them, and then give rise to arrogance. When they practice meditative concentration, they apprehend that meditative concentration as existent, apprehend that it is cultivated by them, apprehend meditative concentration as belonging to them, and then give rise to arrogance.

When they practice prajna, they apprehend that prajna as existent, apprehend that it is cultivated by them, apprehend prajna as belonging to them, and then give rise to arrogance. Why is this? In the prajnaparamita of generosity, there is no such discrimination, nor is it as they discriminate.

Why? Because neither reaching this shore nor reaching the other shore is the characteristic of the prajnaparamita of generosity. In the prajnaparamita of pure discipline, there is no such discrimination, nor is it as they discriminate.

Why? Because neither reaching this shore nor reaching the other shore is the characteristic of the prajnaparamita of pure discipline. In the prajnaparamita of patient endurance, there is no such discrimination, nor is it as they discriminate.

Why? Because neither reaching this shore nor reaching the other shore is the characteristic of the prajnaparamita of patient endurance. In the prajnaparamita of diligence, there is no such discrimination, nor is it as they discriminate.

Why? Because neither reaching this shore nor reaching the other shore is the characteristic of the prajnaparamita of diligence. In the prajnaparamita of meditative concentration, there is no such discrimination, nor is it as they discriminate.

Why? Because neither reaching this shore nor reaching the other shore is the characteristic of the prajnaparamita of meditative concentration. In the prajnaparamita of wisdom, there is no such discrimination, nor is it as they discriminate.

Why? Because neither reaching this shore nor reaching the other shore is the characteristic of the prajnaparamita of wisdom.

“Subhuti! Because these sentient beings abiding in the bodhisattva vehicle do not know the characteristics of this shore and the other shore, they cannot embrace the prajnaparamita of generosity; they cannot embrace the prajnaparamitas of pure discipline, patient endurance, diligence, meditative concentration, and wisdom; and they cannot embrace skillful means. They cannot embrace the emptiness of the internal;

they cannot 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 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 unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing.

They cannot embrace suchness; they cannot 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 certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm. They cannot embrace the Noble Truth of suffering; they cannot embrace the Noble Truths of the origin, cessation, and path.

They cannot embrace the four meditative absorptions; they cannot embrace the four immeasurables or the four formless attainments. They cannot embrace the eight liberations; they cannot embrace the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities. They cannot embrace the four establishments of mindfulness; they cannot embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path.

They cannot embrace the liberation gateway of emptiness; they cannot embrace the liberation gateways of signlessness and wishlessness. They cannot embrace the ten bodhisattva bhumis. They cannot embrace the five kinds of eyes or the six superknowledges.

They cannot embrace the ten powers of a Buddha; they cannot 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. They cannot embrace the Dharma of never losing mindfulness or the nature of constant equanimity. They cannot embrace the knowledge of all things; they cannot embrace the knowledge of the aspects of the paths or the knowledge of all aspects.

They cannot embrace any dharani gateway or any samadhi gateway. They cannot embrace any practice of a great bodhisattva. They cannot embrace the supreme awakening of the Buddhas.

“Subhuti! For this reason, these sentient beings abiding in the bodhisattva vehicle fall to the stage of a sravaka or pratyekabuddha and do not attain supreme awakening.

“Subhuti! In the same way, because good men and good women abiding in the bodhisattva vehicle do not embrace the profound prajnaparamita and do not embrace skillful means, they regress and fall to the stages of sravakas and pratyekabuddhas and do not attain supreme awakening.”

At that time, the Venerable Subhuti said to the Buddha: “World-Honored One! Why is it that good men and good women abiding in the bodhisattva vehicle, by constantly embracing the profound prajnaparamita and also constantly embracing skillful means, do not fall to the stages of sravakas and pratyekabuddhas, but swiftly attain supreme awakening?”

The Buddha said: “Subhuti! There are good men and good women abiding in the bodhisattva vehicle who, from the time they first arouse the aspiration, relinquish attachment to self and what belongs to self and cultivate the prajnaparamita of generosity; relinquish attachment to self and what belongs to self and cultivate the prajnaparamita of pure discipline; relinquish attachment to self and what belongs to self and cultivate the prajnaparamita of patient endurance; relinquish attachment to self and what belongs to self and cultivate the prajnaparamita of diligence; relinquish attachment to self and what belongs to self and cultivate the prajnaparamita of meditative concentration; and relinquish attachment to self and what belongs to self and cultivate the prajnaparamita of wisdom.”

Subhuti! When these good men and good women practice giving, they do not think: “I practice giving; that person receives what I give; I give such an object.” When they practice pure morality, they do not think: “I observe morality; morality is what I observe; I have perfected that morality.” When they practice patient acceptance, they do not think: “I practice patient acceptance; that person is the object of my patience; I have perfected that patience.” When they practice diligence, they do not think: “I practice diligence; I undertake this diligence; I possess that diligence.” When they practice meditative concentration, they do not think: “I cultivate concentration; I undertake this cultivation of concentration;

I have perfected that concentration.” When they practice prajna, they do not think: “I cultivate wisdom; I undertake this cultivation of wisdom; I have perfected that wisdom.”

Furthermore, Subhuti! When these good men and good women who abide in the bodhisattva vehicle practice giving, they do not apprehend the existence of giving, do not apprehend that it is through this giving, and do not apprehend giving as belonging to a self. When they practice pure morality, they do not apprehend the existence of pure morality, do not apprehend that it is through this pure morality, and do not apprehend pure morality as belonging to a self.

When they practice patient acceptance, they do not apprehend the existence of patient acceptance, do not apprehend that it is through this patient acceptance, and do not apprehend patient acceptance as belonging to a self. When they practice diligence, they do not apprehend the existence of diligence, do not apprehend that it is through this diligence, and do not apprehend diligence as belonging to a self. When they practice meditative concentration, they do not apprehend the existence of meditative concentration, do not apprehend that it is through this meditative concentration, and do not apprehend meditative concentration as belonging to a self.

When they practice prajna, they do not apprehend the existence of prajna, do not apprehend that it is through this prajna, and do not apprehend prajna as belonging to a self. Why is this? Because within the perfection of giving there is no such discrimination by which these attachments could arise.

Why is this? Because freedom from this shore and the other shore is the characteristic of the perfection of giving. Within the perfection of pure morality there is no such discrimination by which these attachments could arise.

Why is this? Because freedom from this shore and the other shore is the characteristic of the perfection of pure morality. Within the perfection of patient acceptance there is no such discrimination by which these attachments could arise.

Why is this? Because freedom from this shore and the other shore is the characteristic of the perfection of patient acceptance. Within the perfection of diligence there is no such discrimination by which these attachments could arise.

Why is this? Because freedom from this shore and the other shore is the characteristic of the perfection of diligence. Within the perfection of meditative concentration there is no such discrimination by which these attachments could arise.

Why is this? Because freedom from this shore and the other shore is the characteristic of the perfection of meditative concentration. Within the perfection of prajna there is no such discrimination by which these attachments could arise.

Why is this? 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 who abide in the bodhisattva vehicle clearly know the characteristics of this shore and the other shore, they are able to embrace the perfections of giving, pure morality, patient acceptance, diligence, meditative concentration, and prajna;

they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment. They are also able to embrace internal emptiness, 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 nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment.

They are also able to embrace suchness, 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; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment.

They are also able to embrace the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment. They are also able to embrace the four meditative concentrations, the four immeasurables, and the four formless attainments; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment.

They are also able to embrace the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment. They are also able to embrace the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment.

They are also able to embrace the liberation gateway of emptiness and the liberation gateways of signlessness and wishlessness; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment. They are also able to embrace the ten bodhisattva grounds; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment.

They are also able to embrace the five kinds of eyes and the six superknowledges; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment. They are also able to embrace the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment.

They are also able to embrace the Dharma of freedom from forgetfulness and the nature of perpetual equanimity; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment. They are also able to embrace the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment.

They are also able to embrace all dharani gateways and all samadhi gateways; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment. They are also able to embrace all the practices of great bodhisattvas; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment. They are also able to embrace the unsurpassed perfect enlightenment of all Buddhas; they do not fall into the stages of the sravakas or pratyekabuddhas and quickly attain unsurpassed perfect enlightenment.

The Venerable Subhuti again addressed the Buddha: “World-Honored One! How do beings who abide in the bodhisattva vehicle possess skillful means?”

The Buddha said: Subhuti! If beings of the bodhisattva vehicle, from the time they first arouse the aspiration, cultivate the perfection of generosity with skillful means, cultivate the perfection of moral discipline with skillful means, cultivate the perfection of patient endurance with skillful means, cultivate the perfection of diligence with skillful means, cultivate the perfection of meditative concentration with skillful means, and cultivate the perfection of prajnaparamita with skillful means, then, Subhuti, when these beings abiding in the bodhisattva vehicle practice generosity, they do not think: “I practice generosity; that person receives my gift; I give such an object.” When practicing moral discipline, they do not think: “I observe the precepts;

these precepts are what I observe; I accomplish those precepts.” When practicing patient endurance, they do not think: “I practice patient endurance; that person is the object of my endurance; I accomplish that endurance.” When practicing diligence, they do not think: “I am diligent; I undertake this diligence; I perfect that diligence.” When practicing meditative concentration, they do not think: “I cultivate concentration; I undertake this cultivation of concentration; I accomplish that concentration.” When practicing prajna, they do not think: “I cultivate wisdom; I undertake this wisdom; I accomplish that wisdom.”

Furthermore, Subhuti! When these beings abiding in the bodhisattva vehicle practice generosity, they do not apprehend generosity as existing, do not apprehend anything as arising from this generosity, do not apprehend generosity as belonging to a self, and do not become conceited. When practicing moral discipline, they do not apprehend moral discipline as existing, do not apprehend anything as arising from this moral discipline, do not apprehend moral discipline as belonging to a self, and do not become conceited.

When practicing patient endurance, they do not apprehend patient endurance as existing, do not apprehend anything as arising from this patient endurance, do not apprehend patient endurance as belonging to a self, and do not become conceited. When practicing diligence, they do not apprehend diligence as existing, do not apprehend anything as arising from this diligence, do not apprehend diligence as belonging to a self, and do not become conceited.

When practicing meditative concentration, they do not apprehend meditative concentration as existing, do not apprehend anything as arising from this meditative concentration, do not apprehend meditative concentration as belonging to a self, and do not become conceited. When practicing prajna, they do not apprehend prajna as existing, do not apprehend anything as arising from this prajna, do not apprehend prajna as belonging to a self, and do not become conceited.

Why is this? Because within the perfection of generosity there is no such discrimination, nor is it as that discrimination conceives. Why?

Because neither reaching this shore nor reaching the other shore is the characteristic of the perfection of generosity. Within the perfection of moral discipline there is no such discrimination, nor is it as that discrimination conceives. Why?

Because neither reaching this shore nor reaching the other shore is the characteristic of the perfection of moral discipline. Within the perfection of patient endurance there is no such discrimination, nor is it as that discrimination conceives. Why?

Because neither reaching this shore nor reaching the other shore is the characteristic of the perfection of patient endurance. Within the perfection of diligence there is no such discrimination, nor is it as that discrimination conceives. Why?

Because neither reaching this shore nor reaching the other shore is the characteristic of the perfection of diligence. Within the perfection of meditative concentration there is no such discrimination, nor is it as that discrimination conceives. Why?

Because neither reaching this shore nor reaching the other shore is the characteristic of the perfection of meditative concentration. Within prajnaparamita there is no such discrimination, nor is it as that discrimination conceives. Why?

Because neither reaching this shore nor reaching the other shore is the characteristic of prajnaparamita.

Subhuti! Because these beings abiding in the bodhisattva vehicle clearly know the characteristics of this shore and the other shore, they are able to embrace the perfections of generosity, moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment. They are also able to embrace skillful means; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment.

They are also able to embrace inner emptiness, outer emptiness, inner-and-outer 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 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment.

They are also able to embrace suchness, the dharma-dhatu, dharma-nature, 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; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment.

They are also able to embrace the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of cessation, and the noble truth of the path; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment. They are also able to embrace the four meditative concentrations, the four immeasurables, and the four formless attainments; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment.

They are also able to embrace the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment. They are also able to embrace the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment.

They are also able to embrace the liberation-gate of emptiness, the liberation-gate of signlessness, and the liberation-gate of wishlessness; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment. They are also able to embrace the ten bodhisattva bhumis; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment.

They are also able to embrace the five kinds of eyes and the six superknowledges; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment. They are also able to embrace the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment.

They are also able to embrace the Dharma of never losing mindfulness and the nature of constant equanimity; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment. They are also able to embrace the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment.

They are also able to embrace all dharani gateways and all samadhi gateways; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment. They are also able to embrace all the practices of great bodhisattvas; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment. They are also able to embrace the unsurpassed perfect enlightenment of all Buddhas; they do not fall into the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed perfect enlightenment.

Subhuti! Thus, good men and good women abiding in the bodhisattva vehicle, because they are able to embrace profound prajnaparamita and are also able to embrace skillful means, do not fall into the stages of the shravakas or pratyekabuddhas, and swiftly attain unsurpassed perfect enlightenment.

XXXXV. CHAPTER ON THE TRUE SPIRITUAL FRIEND

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! When great bodhisattvas first set forth on their undertaking, how should they train in prajnaparamita? How should they train in the perfection of meditative concentration? How should they train in the perfection of diligence? How should they train in the perfection of patient acceptance? How should they train in the perfection of pure discipline? How should they train in the perfection of generosity?”

The Buddha said: “Subhuti! Great bodhisattvas who have newly set forth on their undertaking and wish to cultivate and train in the perfections of prajna, meditative concentration, diligence, patient acceptance, pure discipline, and generosity should first draw near to, honor, and make offerings to true spiritual friends who are skilled in teaching the perfections of prajna, meditative concentration, diligence, patient acceptance, pure discipline, and generosity.

That is to say, when teaching the profound sutras of prajnaparamita, such a spiritual friend should say: ‘Good man, come here! When you practice generosity, you should think: May this practice of generosity be bestowed universally upon all sentient beings, and may we together dedicate it toward unsurpassed perfect enlightenment. When you observe the precepts, you should think: May this practice of pure discipline be bestowed universally upon all sentient beings, and may we together dedicate it toward unsurpassed perfect enlightenment.

When you cultivate patience, you should think: May this practice of patience be bestowed universally upon all sentient beings, and may we together dedicate it toward unsurpassed perfect enlightenment. When you practice diligence, you should think: May this practice of diligence be bestowed universally upon all sentient beings, and may we together dedicate it toward unsurpassed perfect enlightenment. When you cultivate concentration, you should think: May this practice of meditative concentration be bestowed universally upon all sentient beings, and may we together dedicate it toward unsurpassed perfect enlightenment.

When you cultivate wisdom, you should think: May this practice of prajna be bestowed universally upon all sentient beings, and may we together dedicate it toward unsurpassed perfect enlightenment.’

“Good man! You should not rely upon form to attain unsurpassed perfect enlightenment, nor should you rely upon feeling, perception, formations, or consciousness to attain unsurpassed perfect enlightenment. Why? Because only by not grasping form can unsurpassed perfect enlightenment be realized; only by not grasping feeling, perception, formations, or consciousness can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon the eye ayatana to attain unsurpassed perfect enlightenment, nor should you rely upon the ear, nose, tongue, body, or mind ayatana to attain unsurpassed perfect enlightenment. Why? Because only by not grasping the eye ayatana can unsurpassed perfect enlightenment be realized; only by not grasping the ear, nose, tongue, body, or mind ayatana can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon the form ayatana to attain unsurpassed perfect enlightenment, nor should you rely upon the sound, odor, taste, tangible object, or dharma ayatana to attain unsurpassed perfect enlightenment. Why? Because only by not grasping the form ayatana can unsurpassed perfect enlightenment be realized; only by not grasping the sound, odor, taste, tangible object, or dharma ayatana can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon the eye dhatu to attain unsurpassed perfect enlightenment; nor should you rely upon the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition to attain unsurpassed perfect enlightenment. Why? Because only by not grasping the eye dhatu can unsurpassed perfect enlightenment be realized; only by not grasping the form dhatu through to the feelings arising with eye-contact as condition can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon the ear dhatu to attain unsurpassed perfect enlightenment; nor should you rely upon the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition to attain unsurpassed perfect enlightenment. Why? Because only by not grasping the ear dhatu can unsurpassed perfect enlightenment be realized; only by not grasping the sound dhatu through to the feelings arising with ear-contact as condition can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon the nose dhatu to attain unsurpassed perfect enlightenment; nor should you rely upon the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition to attain unsurpassed perfect enlightenment. Why? Because only by not grasping the nose dhatu can unsurpassed perfect enlightenment be realized; only by not grasping the odor dhatu through to the feelings arising with nose-contact as condition can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon the tongue dhatu to attain unsurpassed perfect enlightenment; nor should you rely upon the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition to attain unsurpassed perfect enlightenment. Why? Because only by not grasping the tongue dhatu can unsurpassed perfect enlightenment be realized; only by not grasping the taste dhatu through to the feelings arising with tongue-contact as condition can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon the body dhatu to attain unsurpassed perfect enlightenment; nor should you rely upon the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition to attain unsurpassed perfect enlightenment. Why? Because only by not grasping the body dhatu can unsurpassed perfect enlightenment be realized; only by not grasping the tangible-object dhatu through to the feelings arising with body-contact as condition can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon the mind dhatu to attain unsurpassed perfect enlightenment; nor should you rely upon the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition to attain unsurpassed perfect enlightenment. Why? Because only by not grasping the mind dhatu can unsurpassed perfect enlightenment be realized; only by not grasping the dharma dhatu through to the feelings arising with mind-contact as condition can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon the earth dhatu to attain unsurpassed perfect enlightenment, nor should you rely upon the water, fire, wind, space, or consciousness dhatu to attain unsurpassed perfect enlightenment. Why? Because only by not grasping the earth dhatu can unsurpassed perfect enlightenment be realized; only by not grasping the water, fire, wind, space, or consciousness dhatu can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon ignorance to attain unsurpassed perfect enlightenment; nor should you rely upon formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress to attain unsurpassed perfect enlightenment. Why? Because only by not grasping ignorance can unsurpassed perfect enlightenment be realized; only by not grasping formations through to aging and death, sorrow, lamentation, pain, grief, and distress can unsurpassed perfect enlightenment be realized.

“Good man! You should not rely upon the perfection of generosity to attain unsurpassed perfect enlightenment; nor should you rely upon the perfections of pure discipline, patient acceptance, diligence, meditative concentration, or prajna to attain unsurpassed perfect enlightenment. Why? Because only by not grasping the perfection of generosity can unsurpassed perfect enlightenment be realized; only by not grasping the perfection of pure discipline through to prajnaparamita can unsurpassed perfect enlightenment be realized.”

Good man! You should not rely upon inner emptiness to attain unsurpassed perfect enlightenment; nor should you rely upon outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, or emptiness of the intrinsic nature of nonexistence to attain unsurpassed perfect enlightenment.

Why is this? It is only by not grasping inner emptiness that unsurpassed perfect enlightenment is attained; it is only by not grasping outer emptiness, up to and including the emptiness of the intrinsic nature of nonexistence, that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon suchness to attain unsurpassed perfect enlightenment; nor should you rely upon the dharma realm, the nature of dharmas, the nature of nonfalsity, the nature of nonchange, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the limit of reality, the realm of empty space, or the inconceivable realm to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping suchness that unsurpassed perfect enlightenment is attained; it is only by not grasping the dharma realm, up to and including the inconceivable realm, that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the Noble Truth of suffering to attain unsurpassed perfect enlightenment; nor should you rely upon the Noble Truths of its origin, cessation, and the path to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the Noble Truth of suffering that unsurpassed perfect enlightenment is attained; it is only by not grasping the Noble Truths of its origin, cessation, and the path that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the four meditative absorptions to attain unsurpassed perfect enlightenment; nor should you rely upon the four immeasurables or the four formless attainments to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the four meditative absorptions that unsurpassed perfect enlightenment is attained; it is only by not grasping the four immeasurables or the four formless attainments that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the eight liberations to attain unsurpassed perfect enlightenment; nor should you rely upon the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the eight liberations that unsurpassed perfect enlightenment is attained; it is only by not grasping the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the four foundations of mindfulness to attain unsurpassed perfect enlightenment; nor should you rely upon the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the four foundations of mindfulness that unsurpassed perfect enlightenment is attained; it is only by not grasping the four right efforts, up to and including the eightfold noble path, that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the gateway to liberation through emptiness to attain unsurpassed perfect enlightenment; nor should you rely upon the gateways to liberation through signlessness and wishlessness to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the gateway to liberation through emptiness that unsurpassed perfect enlightenment is attained; it is only by not grasping the gateways to liberation through signlessness and wishlessness that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the ten bodhisattva grounds to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the ten bodhisattva grounds that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the five kinds of eyes to attain unsurpassed perfect enlightenment; nor should you rely upon the six superknowledges to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the five kinds of eyes that unsurpassed perfect enlightenment is attained; it is only by not grasping the six superknowledges that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the Buddha’s ten powers to attain unsurpassed perfect enlightenment; nor should you rely upon 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 attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the Buddha’s ten powers that unsurpassed perfect enlightenment is attained; it is only by not grasping the four fearlessnesses, up to and including the eighteen distinctive qualities of a Buddha, that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the quality of never losing mindfulness to attain unsurpassed perfect enlightenment; nor should you rely upon the nature of constant equanimity to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the quality of never losing mindfulness that unsurpassed perfect enlightenment is attained; it is only by not grasping the nature of constant equanimity that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the knowledge of all things to attain unsurpassed perfect enlightenment; nor should you rely upon the knowledge of the aspects of the paths or the knowledge of all aspects to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the knowledge of all things that unsurpassed perfect enlightenment is attained; it is only by not grasping the knowledge of the aspects of the paths or the knowledge of all aspects that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon any dharani gateway to attain unsurpassed perfect enlightenment; nor should you rely upon any samadhi gateway to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping any dharani gateway that unsurpassed perfect enlightenment is attained; it is only by not grasping any samadhi gateway that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the fruit of stream-entry to attain unsurpassed perfect enlightenment; nor should you rely upon the fruits of once-returning, non-returning, or arhatship to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the fruit of stream-entry that unsurpassed perfect enlightenment is attained; it is only by not grasping the fruits of once-returning, non-returning, or arhatship that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the fruit of a pratyekabuddha to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the fruit of a pratyekabuddha that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon any practices of great bodhisattvas to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping any practices of great bodhisattvas that unsurpassed perfect enlightenment is attained.

Good man! You should not rely upon the unsurpassed perfect enlightenment of the Buddhas to attain unsurpassed perfect enlightenment. Why is this? It is only by not grasping the unsurpassed perfect enlightenment of the Buddhas that unsurpassed perfect enlightenment is attained.

Good man! You should not give rise to craving for form, nor should you give rise to craving for feeling, perception, formations, or consciousness. Why is this? Form, feeling, perception, formations, and consciousness are not dharmas for which craving may rightly arise. Why is this? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the eye ayatana; likewise, do not give rise to craving for the ear, nose, tongue, body, or mind ayatana. Why? Because the eye, ear, nose, tongue, body, and mind ayatanas are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the form ayatana; likewise, do not give rise to craving for the sound, odor, taste, tangible object, or mental-object ayatana. Why? Because the form, sound, odor, taste, tangible object, and mental-object ayatanas are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the eye dhatu; likewise, do not give rise to craving for the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact. Why? Because the eye dhatu through to the feelings that arise conditioned by eye-contact are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the ear dhatu; likewise, do not give rise to craving for the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise conditioned by ear-contact. Why? Because the ear dhatu through to the feelings that arise conditioned by ear-contact are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the nose dhatu; likewise, do not give rise to craving for the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise conditioned by nose-contact. Why? Because the nose dhatu through to the feelings that arise conditioned by nose-contact are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the tongue dhatu; likewise, do not give rise to craving for the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact. Why? Because the tongue dhatu through to the feelings that arise conditioned by tongue-contact are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the body dhatu; likewise, do not give rise to craving for the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact. Why? Because the body dhatu through to the feelings that arise conditioned by body-contact are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the mind dhatu; likewise, do not give rise to craving for the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise conditioned by mind-contact. Why? Because the mind dhatu through to the feelings that arise conditioned by mind-contact are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the earth dhatu; likewise, do not give rise to craving for the water, fire, wind, space, or consciousness dhatu. Why? Because the earth, water, fire, wind, space, and consciousness dhatus are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for ignorance; likewise, do not give rise to craving for volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress. Why? Because ignorance through to aging and death, sorrow, lamentation, pain, grief, and distress are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the perfection of generosity; likewise, do not give rise to craving for the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita. Why? Because generosity through to prajnaparamita are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the emptiness of the internal; likewise, do not give rise to craving for 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 unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

Why? Because the emptiness of the internal through to the emptiness of the self-nature of nonexistence are not dharmas for which craving may be entertained. Why?

Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for suchness; likewise, do not give rise to craving for 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 limit of reality, the realm of space, or the inconceivable realm. Why? Because suchness through to the inconceivable realm are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the Noble Truth of suffering; likewise, do not give rise to craving for the Noble Truths of its origin, cessation, or the path. Why? Because the Noble Truths of suffering, its origin, cessation, and the path are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the four meditative absorptions; likewise, do not give rise to craving for the four immeasurables or the four formless attainments. Why? Because the four meditative absorptions, the four immeasurables, and the four formless attainments are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the eight liberations; likewise, do not give rise to craving for the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality. Why? Because the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the four foundations of mindfulness; likewise, do not give rise to craving for the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eight factors of the Noble Path. Why? Because the four foundations of mindfulness through to the eight factors of the Noble Path are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the gateway to liberation through emptiness; likewise, do not give rise to craving for the gateways to liberation through signlessness or wishlessness. Why? Because the gateways to liberation through emptiness, signlessness, and wishlessness are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the ten bodhisattva grounds. Why? Because the ten bodhisattva grounds are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the five kinds of eyes; likewise, do not give rise to craving for the six superknowledges. Why? Because the five kinds of eyes and the six superknowledges are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the Buddha’s ten powers; likewise, do not give rise to craving for the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. Why? Because the Buddha’s ten powers through to the eighteen distinctive qualities of a Buddha are not dharmas for which craving may be entertained. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the practice of non-forgetfulness, nor should you give rise to craving for the nature of constant equanimity. Why? Because the practice of non-forgetfulness and the nature of constant equanimity are not dharmas for which craving may arise. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the knowledge of all things, nor should you give rise to craving for the knowledge of the aspects of the path or the knowledge of all aspects. Why? Because the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects are not dharmas for which craving may arise. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for any dharani gateway, nor should you give rise to craving for any samadhi gateway. Why? Because all dharani gateways and all samadhi gateways are not dharmas for which craving may arise. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the fruit of stream-entry, nor should you give rise to craving for the fruits of once-returning, non-returning, or arhatship. Why? Because the fruits of stream-entry, once-returning, non-returning, and arhatship are not dharmas for which craving may arise. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the attainment of a pratyekabuddha. Why? Because the attainment of a pratyekabuddha is not a dharma for which craving may arise. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for any of the practices of great bodhisattvas. Why? Because all the practices of great bodhisattvas are not dharmas for which craving may arise. Why? Because the intrinsic nature of all dharmas is empty.

Good man! Do not give rise to craving for the supreme enlightenment of the Buddhas. Why? Because the supreme enlightenment of the Buddhas is not a dharma for which craving may arise. Why? Because the intrinsic nature of all dharmas is empty.

Fascicle 313

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