大般若波羅蜜多經

XXXXV. CHAPTER ON THE TRUE SPIRITUAL FRIEND

02

At that time, the Venerable Subhuti addressed the Buddha: “World-Honored One! The great bodhisattvas are capable of doing what is difficult to do: amid the emptiness of the intrinsic nature of all dharmas, they seek unsurpassed perfect enlightenment and aspire to realize unsurpassed perfect enlightenment.”

The Buddha said: “So it is! So it is! Subhuti! It is just as you have said! The great bodhisattvas are capable of doing what is difficult to do: amid the emptiness of the intrinsic nature of all dharmas, they seek unsurpassed perfect enlightenment and aspire to realize unsurpassed perfect enlightenment.

“Subhuti! Although the great bodhisattvas know that all dharmas are like illusions, dreams, echoes, images, shadows, mirages, magical transformations, and illusory cities, and that their intrinsic nature is entirely empty, they nevertheless arouse the aspiration for unsurpassed perfect enlightenment for the welfare of the world; they arouse the aspiration for unsurpassed perfect enlightenment so that the world may obtain benefit; they arouse the aspiration for unsurpassed perfect enlightenment so that the world may attain peace and happiness; they arouse the aspiration for unsurpassed perfect enlightenment because they wish to rescue the world; they arouse the aspiration for unsurpassed perfect enlightenment to serve as a refuge for the world;

they arouse the aspiration for unsurpassed perfect enlightenment to serve as an abiding place for the world; they arouse the aspiration for unsurpassed perfect enlightenment to serve as the ultimate path for the world; they arouse the aspiration for unsurpassed perfect enlightenment to serve as an island for the world; they arouse the aspiration for unsurpassed perfect enlightenment to serve as a light for the world; they arouse the aspiration for unsurpassed perfect enlightenment to serve as a lamp for the world; they arouse the aspiration for unsurpassed perfect enlightenment to serve as a guide for the world; they arouse the aspiration for unsurpassed perfect enlightenment to serve as a leader for the world;

they arouse the aspiration for unsurpassed perfect enlightenment to serve as the destination of the world.”

The Venerable Subhuti addressed the Buddha: “World-Honored One! How do great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment so that the world may obtain welfare?”

The Buddha said: “Subhuti! Great bodhisattvas practice generosity and arouse the aspiration for unsurpassed perfect enlightenment because they wish to liberate all sentient beings from every form of suffering; they observe pure ethical discipline and arouse the aspiration for unsurpassed perfect enlightenment because they wish to liberate all sentient beings from every form of suffering; they cultivate patient endurance and arouse the aspiration for unsurpassed perfect enlightenment because they wish to liberate all sentient beings from every form of suffering; they cultivate diligence and arouse the aspiration for unsurpassed perfect enlightenment because they wish to liberate all sentient beings from every form of suffering;

they cultivate meditative concentration and arouse the aspiration for unsurpassed perfect enlightenment because they wish to liberate all sentient beings from every form of suffering; they cultivate prajna and arouse the aspiration for unsurpassed perfect enlightenment because they wish to liberate all sentient beings from every form of suffering.

“Subhuti! In this way, great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment so that the world may obtain welfare.”

The Venerable Subhuti addressed the Buddha: “World-Honored One! How do great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment so that the world may obtain benefit?”

The Buddha said: “Subhuti! Great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment in order to rescue sentient beings from the terrors of the five destinies and establish them upon the fearless shore of nirvana.

“Subhuti! In this way, great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment so that the world may obtain benefit.”

The Venerable Subhuti addressed the Buddha: “World-Honored One! How do great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment so that the world may attain peace and happiness?”

The Buddha said: “Subhuti! Great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment in order to rescue sentient beings from grief, sorrow, suffering, and distress and establish them upon the secure shore of nirvana.

“Subhuti! In this way, great bodhisattvas advance toward unsurpassed perfect enlightenment so that the world may attain peace and happiness.”

The Venerable Subhuti addressed the Buddha: “World-Honored One! How do great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment because they wish to rescue the worlds?”

The Buddha said: “Subhuti! Great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment because they wish to rescue sentient beings from the sufferings of birth and death. Only after realizing unsurpassed perfect enlightenment can they expound, in accordance with reality, the Dharma that brings suffering to an end. Having heard it, sentient beings rely upon the teachings of the Three Vehicles and cultivate them successively until they attain liberation.

“Subhuti! In this way, great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment because they wish to rescue the worlds.”

The Venerable Subhuti addressed the Buddha: “World-Honored One! How do great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment to serve as a refuge for the world?”

The Buddha said: “Subhuti! Great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment so that all sentient beings subject to birth, aging, sickness, death, sorrow, lamentation, pain, grief, and distress may be liberated from birth, aging, sickness, death, sorrow, lamentation, pain, grief, and distress and established in the realm of nirvana without remainder.

“Subhuti! In this way, great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment to serve as a refuge for the world.”

The Venerable Subhuti addressed the Buddha: “World-Honored One! How do great bodhisattvas advance toward unsurpassed perfect enlightenment to serve as an abiding place for the world?”

The Buddha said: “Subhuti! Great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment because they wish to teach sentient beings that all dharmas are without conjunction.

“Subhuti! In this way, great bodhisattvas arouse the aspiration for unsurpassed perfect enlightenment to serve as an abiding place for the world.”

Subhuti again addressed the Buddha: “World-Honored One! Why are all dharmas without conjunction?”

The Buddha said: “Subhuti! Form being without conjunction means that form is not mutually connected; form not being mutually connected means that form is unborn; form being unborn means that form is unceasing; form being unceasing means that form is without conjunction. Feeling, perception, formations, and consciousness being without conjunction means that feeling, perception, formations, and consciousness are not mutually connected; feeling, perception, formations, and consciousness not being mutually connected means that feeling, perception, formations, and consciousness are unborn; feeling, perception, formations, and consciousness being unborn means that feeling, perception, formations, and consciousness are unceasing;

feeling, perception, formations, and consciousness being unceasing means that feeling, perception, formations, and consciousness are without conjunction.

“Subhuti! The eye ayatana being without conjunction means that the eye ayatana is not mutually connected; the eye ayatana not being mutually connected means that the eye ayatana is unborn; the eye ayatana being unborn means that the eye ayatana is unceasing; the eye ayatana being unceasing means that the eye ayatana is without conjunction. The ear, nose, tongue, body, and mind ayatanas being without conjunction means that the ear, nose, tongue, body, and mind ayatanas are not mutually connected; the ear, nose, tongue, body, and mind ayatanas not being mutually connected means that the ear, nose, tongue, body, and mind ayatanas are unborn; the ear, nose, tongue, body, and mind ayatanas being unborn means that the ear, nose, tongue, body, and mind ayatanas are unceasing;

the ear, nose, tongue, body, and mind ayatanas being unceasing means that the ear, nose, tongue, body, and mind ayatanas are without conjunction.”

Subhuti! The form ayatana is not conjoined; because it is not conjoined, it is not bound to anything; because it is not bound to anything, it is unborn; because it is unborn, it is unceasing; because it is unceasing, it is not conjoined. The sound, odor, taste, tangible-object, and mental-object ayatanas are not conjoined; because the sound, odor, taste, tangible-object, and mental-object ayatanas are not conjoined, they are not bound to anything; because they are not bound to anything, they are unborn; because they are unborn, they are unceasing; because they are unceasing, they are not conjoined.

Subhuti! The eye dhatu is not conjoined; because it is not conjoined, it is not bound to anything; because it is not bound to anything, it is unborn; because it is unborn, it is unceasing; because it is unceasing, it is not conjoined. The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are not conjoined; because the form dhatu through to the feelings arising with eye-contact as condition are not conjoined, they are not bound to anything; because the form dhatu through to the feelings arising with eye-contact as condition are not bound to anything, they are unborn; because the form dhatu through to the feelings arising with eye-contact as condition are unborn, they are unceasing;

because the form dhatu through to the feelings arising with eye-contact as condition are unceasing, they are not conjoined.

Subhuti! The ear dhatu is not conjoined; because it is not conjoined, it is not bound to anything; because it is not bound to anything, it is unborn; because it is unborn, it is unceasing; because it is unceasing, it is not conjoined. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are not conjoined; because the sound dhatu through to the feelings arising with ear-contact as condition are not conjoined, they are not bound to anything; because the sound dhatu through to the feelings arising with ear-contact as condition are not bound to anything, they are unborn; because the sound dhatu through to the feelings arising with ear-contact as condition are unborn, they are unceasing;

because the sound dhatu through to the feelings arising with ear-contact as condition are unceasing, they are not conjoined.

Subhuti! The nose dhatu is not conjoined; because it is not conjoined, it is not bound to anything; because it is not bound to anything, it is unborn; because it is unborn, it is unceasing; because it is unceasing, it is not conjoined. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are not conjoined; because the odor dhatu through to the feelings arising with nose-contact as condition are not conjoined, they are not bound to anything; because the odor dhatu through to the feelings arising with nose-contact as condition are not bound to anything, they are unborn; because the odor dhatu through to the feelings arising with nose-contact as condition are unborn, they are unceasing;

because the odor dhatu through to the feelings arising with nose-contact as condition are unceasing, they are not conjoined.

Subhuti! The tongue dhatu is not conjoined; because it is not conjoined, it is not bound to anything; because it is not bound to anything, it is unborn; because it is unborn, it is unceasing; because it is unceasing, it is not conjoined. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are not conjoined; because the taste dhatu through to the feelings arising with tongue-contact as condition are not conjoined, they are not bound to anything; because the taste dhatu through to the feelings arising with tongue-contact as condition are not bound to anything, they are unborn; because the taste dhatu through to the feelings arising with tongue-contact as condition are unborn, they are unceasing;

because the taste dhatu through to the feelings arising with tongue-contact as condition are unceasing, they are not conjoined.

Subhuti! The body dhatu is not conjoined; because it is not conjoined, it is not bound to anything; because it is not bound to anything, it is unborn; because it is unborn, it is unceasing; because it is unceasing, it is not conjoined. The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are not conjoined; because the tangible-object dhatu through to the feelings arising with body-contact as condition are not conjoined, they are not bound to anything; because the tangible-object dhatu through to the feelings arising with body-contact as condition are not bound to anything, they are unborn; because the tangible-object dhatu through to the feelings arising with body-contact as condition are unborn, they are unceasing;

because the tangible-object dhatu through to the feelings arising with body-contact as condition are unceasing, they are not conjoined.

Subhuti! The mind dhatu is not conjoined; because it is not conjoined, it is not bound to anything; because it is not bound to anything, it is unborn; because it is unborn, it is unceasing; because it is unceasing, it is not conjoined. The mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are not conjoined; because the mental-object dhatu through to the feelings arising with mind-contact as condition are not conjoined, they are not bound to anything; because the mental-object dhatu through to the feelings arising with mind-contact as condition are not bound to anything, they are unborn; because the mental-object dhatu through to the feelings arising with mind-contact as condition are unborn, they are unceasing;

because the mental-object dhatu through to the feelings arising with mind-contact as condition are unceasing, they are not conjoined.

Subhuti! The earth dhatu is not conjoined; because it is not conjoined, it is not bound to anything; because it is not bound to anything, it is unborn; because it is unborn, it is unceasing; because it is unceasing, it is not conjoined. The water, fire, wind, space, and consciousness dhatus are not conjoined; because the water, fire, wind, space, and consciousness dhatus are not conjoined, they are not bound to anything; because they are not bound to anything, they are unborn; because they are unborn, they are unceasing; because they are unceasing, they are not conjoined.

Good Subhuti! Ignorance is not conjoined, and therefore ignorance is not interconnected; ignorance is not interconnected, and therefore ignorance is unborn; ignorance is unborn, and therefore ignorance is unceasing; ignorance is unceasing, and therefore ignorance is not conjoined. Volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are not conjoined, and therefore volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are not interconnected;

volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are not interconnected, and therefore volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are unborn; volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are unborn, and therefore volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are unceasing; volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are unceasing, and therefore volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are not conjoined.

Good Subhuti! The prajnaparamita of generosity is not conjoined, and therefore the prajnaparamita of generosity is not interconnected; the prajnaparamita of generosity is not interconnected, and therefore the prajnaparamita of generosity is unborn; the prajnaparamita of generosity is unborn, and therefore the prajnaparamita of generosity is unceasing; the prajnaparamita of generosity is unceasing, and therefore the prajnaparamita of generosity is not conjoined.

The prajnaparamitas of pure morality, patient acceptance, diligence, meditation, and wisdom are not conjoined, and therefore the prajnaparamitas of pure morality through wisdom are not interconnected; the prajnaparamitas of pure morality through wisdom are not interconnected, and therefore the prajnaparamitas of pure morality through wisdom are unborn; the prajnaparamitas of pure morality through wisdom are unborn, and therefore the prajnaparamitas of pure morality through wisdom are unceasing; the prajnaparamitas of pure morality through wisdom are unceasing, and therefore the prajnaparamitas of pure morality through wisdom are not conjoined.

Good Subhuti! The emptiness of the internal is not conjoined, and therefore the emptiness of the internal is not interconnected; the emptiness of the internal is not interconnected, and therefore the emptiness of the internal is unborn; the emptiness of the internal is unborn, and therefore the emptiness of the internal is unceasing; the emptiness of the internal is unceasing, and therefore the emptiness of the internal is not conjoined.

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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are not conjoined, and therefore the emptiness of the external through the emptiness of the self-nature of nonexistence are not interconnected;

the emptiness of the external through the emptiness of the self-nature of nonexistence are not interconnected, and therefore the emptiness of the external through the emptiness of the self-nature of nonexistence are unborn; the emptiness of the external through the emptiness of the self-nature of nonexistence are unborn, and therefore the emptiness of the external through the emptiness of the self-nature of nonexistence are unceasing; the emptiness of the external through the emptiness of the self-nature of nonexistence are unceasing, and therefore the emptiness of the external through the emptiness of the self-nature of nonexistence are not conjoined.

Good Subhuti! Suchness is not conjoined, and therefore suchness is not interconnected; suchness is not interconnected, and therefore suchness is unborn; suchness is unborn, and therefore suchness is unceasing; suchness is unceasing, and therefore suchness is not conjoined. The dharma-dhatu, the nature of dharmas, 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, ultimate reality, the realm of space, and the inconceivable realm are not conjoined, and therefore the dharma-dhatu through the inconceivable realm are not interconnected; the dharma-dhatu through the inconceivable realm are not interconnected, and therefore the dharma-dhatu through the inconceivable realm are unborn;

the dharma-dhatu through the inconceivable realm are unborn, and therefore the dharma-dhatu through the inconceivable realm are unceasing; the dharma-dhatu through the inconceivable realm are unceasing, and therefore the dharma-dhatu through the inconceivable realm are not conjoined.

Good Subhuti! The Noble Truth of suffering is not conjoined, and therefore the Noble Truth of suffering is not interconnected; the Noble Truth of suffering is not interconnected, and therefore the Noble Truth of suffering is unborn; the Noble Truth of suffering is unborn, and therefore the Noble Truth of suffering is unceasing; the Noble Truth of suffering is unceasing, and therefore the Noble Truth of suffering is not conjoined.

The Noble Truths of the origin of suffering, the cessation of suffering, and the path are not conjoined, and therefore the Noble Truths of the origin of suffering, cessation, and the path are not interconnected; the Noble Truths of the origin of suffering, cessation, and the path are not interconnected, and therefore the Noble Truths of the origin of suffering, cessation, and the path are unborn; the Noble Truths of the origin of suffering, cessation, and the path are unborn, and therefore the Noble Truths of the origin of suffering, cessation, and the path are unceasing; the Noble Truths of the origin of suffering, cessation, and the path are unceasing, and therefore the Noble Truths of the origin of suffering, cessation, and the path are not conjoined.

Good Subhuti! The four dhyanas are not conjoined, and therefore the four dhyanas are not interconnected; the four dhyanas are not interconnected, and therefore the four dhyanas are unborn; the four dhyanas are unborn, and therefore the four dhyanas are unceasing; the four dhyanas are unceasing, and therefore the four dhyanas are not conjoined. The four immeasurables and the four formless absorptions are not conjoined, and therefore the four immeasurables and the four formless absorptions are not interconnected; the four immeasurables and the four formless absorptions are not interconnected, and therefore the four immeasurables and the four formless absorptions are unborn;

the four immeasurables and the four formless absorptions are unborn, and therefore the four immeasurables and the four formless absorptions are unceasing; the four immeasurables and the four formless absorptions are unceasing, and therefore the four immeasurables and the four formless absorptions are not conjoined.

Good Subhuti! The eight liberations are not conjoined, and therefore the eight liberations are not interconnected; the eight liberations are not interconnected, and therefore the eight liberations are unborn; the eight liberations are unborn, and therefore the eight liberations are unceasing; the eight liberations are unceasing, and therefore the eight liberations are not conjoined. The eight spheres of mastery, the nine successive absorptions, and the ten totalities are not conjoined, and therefore the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not interconnected;

the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not interconnected, and therefore the eight spheres of mastery, the nine successive absorptions, and the ten totalities are unborn; the eight spheres of mastery, the nine successive absorptions, and the ten totalities are unborn, and therefore the eight spheres of mastery, the nine successive absorptions, and the ten totalities are unceasing; the eight spheres of mastery, the nine successive absorptions, and the ten totalities are unceasing, and therefore the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not conjoined.

Good Subhuti! The four foundations of mindfulness are not conjoined, and therefore the four foundations of mindfulness are not interconnected; the four foundations of mindfulness are not interconnected, and therefore the four foundations of mindfulness are unborn; the four foundations of mindfulness are unborn, and therefore the four foundations of mindfulness are unceasing; the four foundations of mindfulness are unceasing, and therefore the four foundations of mindfulness are not conjoined.

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 are not conjoined, and therefore the four right efforts through the eightfold Noble Path are not interconnected; the four right efforts through the eightfold Noble Path are not interconnected, and therefore the four right efforts through the eightfold Noble Path are unborn; the four right efforts through the eightfold Noble Path are unborn, and therefore the four right efforts through the eightfold Noble Path are unceasing; the four right efforts through the eightfold Noble Path are unceasing, and therefore the four right efforts through the eightfold Noble Path are not conjoined.

Subhuti! The liberation gateway of emptiness being uncombined is precisely the liberation gateway of emptiness being mutually unconnected; the liberation gateway of emptiness being mutually unconnected is precisely the liberation gateway of emptiness being unborn; the liberation gateway of emptiness being unborn is precisely the liberation gateway of emptiness being unceasing; the liberation gateway of emptiness being unceasing is precisely the liberation gateway of emptiness being uncombined.

The liberation gateways of signlessness and wishlessness being uncombined are precisely the liberation gateways of signlessness and wishlessness being mutually unconnected; the liberation gateways of signlessness and wishlessness being mutually unconnected are precisely the liberation gateways of signlessness and wishlessness being unborn; the liberation gateways of signlessness and wishlessness being unborn are precisely the liberation gateways of signlessness and wishlessness being unceasing; the liberation gateways of signlessness and wishlessness being unceasing are precisely the liberation gateways of signlessness and wishlessness being uncombined.

Subhuti! The ten bodhisattva grounds being uncombined are precisely the ten bodhisattva grounds being mutually unconnected; the ten bodhisattva grounds being mutually unconnected are precisely the ten bodhisattva grounds being unborn; the ten bodhisattva grounds being unborn are precisely the ten bodhisattva grounds being unceasing; the ten bodhisattva grounds being unceasing are precisely the ten bodhisattva grounds being uncombined.

Subhuti! The five kinds of eyes being uncombined are precisely the five kinds of eyes being mutually unconnected; the five kinds of eyes being mutually unconnected are precisely the five kinds of eyes being unborn; the five kinds of eyes being unborn are precisely the five kinds of eyes being unceasing; the five kinds of eyes being unceasing are precisely the five kinds of eyes being uncombined. The six superknowledges being uncombined are precisely the six superknowledges being mutually unconnected; the six superknowledges being mutually unconnected are precisely the six superknowledges being unborn; the six superknowledges being unborn are precisely the six superknowledges being unceasing; the six superknowledges being unceasing are precisely the six superknowledges being uncombined.

Subhuti! The ten powers of a Buddha being uncombined are precisely the ten powers of a Buddha being mutually unconnected; the ten powers of a Buddha being mutually unconnected are precisely the ten powers of a Buddha being unborn; the ten powers of a Buddha being unborn are precisely the ten powers of a Buddha being unceasing; the ten powers of a Buddha being unceasing are precisely the ten powers of a Buddha being uncombined.

The four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha being uncombined are precisely the four fearlessnesses through the eighteen distinctive qualities of a Buddha being mutually unconnected; the four fearlessnesses through the eighteen distinctive qualities of a Buddha being mutually unconnected are precisely the four fearlessnesses through the eighteen distinctive qualities of a Buddha being unborn; the four fearlessnesses through the eighteen distinctive qualities of a Buddha being unborn are precisely the four fearlessnesses through the eighteen distinctive qualities of a Buddha being unceasing;

the four fearlessnesses through the eighteen distinctive qualities of a Buddha being unceasing are precisely the four fearlessnesses through the eighteen distinctive qualities of a Buddha being uncombined.

Subhuti! The quality of never forgetting being uncombined is precisely the quality of never forgetting being mutually unconnected; the quality of never forgetting being mutually unconnected is precisely the quality of never forgetting being unborn; the quality of never forgetting being unborn is precisely the quality of never forgetting being unceasing; the quality of never forgetting being unceasing is precisely the quality of never forgetting being uncombined.

The nature of perpetual equanimity being uncombined is precisely the nature of perpetual equanimity being mutually unconnected; the nature of perpetual equanimity being mutually unconnected is precisely the nature of perpetual equanimity being unborn; the nature of perpetual equanimity being unborn is precisely the nature of perpetual equanimity being unceasing; the nature of perpetual equanimity being unceasing is precisely the nature of perpetual equanimity being uncombined.

Subhuti! The knowledge of all things being uncombined is precisely the knowledge of all things being mutually unconnected; the knowledge of all things being mutually unconnected is precisely the knowledge of all things being unborn; the knowledge of all things being unborn is precisely the knowledge of all things being unceasing; the knowledge of all things being unceasing is precisely the knowledge of all things being uncombined.

The knowledge of the aspects of the paths and the knowledge of all aspects being uncombined are precisely the knowledge of the aspects of the paths and the knowledge of all aspects being mutually unconnected; the knowledge of the aspects of the paths and the knowledge of all aspects being mutually unconnected are precisely the knowledge of the aspects of the paths and the knowledge of all aspects being unborn; the knowledge of the aspects of the paths and the knowledge of all aspects being unborn are precisely the knowledge of the aspects of the paths and the knowledge of all aspects being unceasing;

the knowledge of the aspects of the paths and the knowledge of all aspects being unceasing are precisely the knowledge of the aspects of the paths and the knowledge of all aspects being uncombined.

Subhuti! All dharani gateways being uncombined are precisely all dharani gateways being mutually unconnected; all dharani gateways being mutually unconnected are precisely all dharani gateways being unborn; all dharani gateways being unborn are precisely all dharani gateways being unceasing; all dharani gateways being unceasing are precisely all dharani gateways being uncombined. All samadhi gateways being uncombined are precisely all samadhi gateways being mutually unconnected; all samadhi gateways being mutually unconnected are precisely all samadhi gateways being unborn; all samadhi gateways being unborn are precisely all samadhi gateways being unceasing; all samadhi gateways being unceasing are precisely all samadhi gateways being uncombined.

Subhuti! The fruit of stream-entry being uncombined is precisely the fruit of stream-entry being mutually unconnected; the fruit of stream-entry being mutually unconnected is precisely the fruit of stream-entry being unborn; the fruit of stream-entry being unborn is precisely the fruit of stream-entry being unceasing; the fruit of stream-entry being unceasing is precisely the fruit of stream-entry being uncombined. The fruits of once-returning, non-returning, and arhatship being uncombined are precisely the fruits of once-returning, non-returning, and arhatship being mutually unconnected; the fruits of once-returning, non-returning, and arhatship being mutually unconnected are precisely the fruits of once-returning, non-returning, and arhatship being unborn;

the fruits of once-returning, non-returning, and arhatship being unborn are precisely the fruits of once-returning, non-returning, and arhatship being unceasing; the fruits of once-returning, non-returning, and arhatship being unceasing are precisely the fruits of once-returning, non-returning, and arhatship being uncombined.

Subhuti! The fruit of a pratyekabuddha being uncombined is precisely the fruit of a pratyekabuddha being mutually unconnected; the fruit of a pratyekabuddha being mutually unconnected is precisely the fruit of a pratyekabuddha being unborn; the fruit of a pratyekabuddha being unborn is precisely the fruit of a pratyekabuddha being unceasing; the fruit of a pratyekabuddha being unceasing is precisely the fruit of a pratyekabuddha being uncombined.

Subhuti! All practices of great bodhisattvas being uncombined are precisely all practices of great bodhisattvas being mutually unconnected; all practices of great bodhisattvas being mutually unconnected are precisely all practices of great bodhisattvas being unborn; all practices of great bodhisattvas being unborn are precisely all practices of great bodhisattvas being unceasing; all practices of great bodhisattvas being unceasing are precisely all practices of great bodhisattvas being uncombined.

Subhuti! The supreme enlightenment of all Buddhas being uncombined is precisely the supreme enlightenment of all Buddhas being mutually unconnected; the supreme enlightenment of all Buddhas being mutually unconnected is precisely the supreme enlightenment of all Buddhas being unborn; the supreme enlightenment of all Buddhas being unborn is precisely the supreme enlightenment of all Buddhas being unceasing; the supreme enlightenment of all Buddhas being unceasing is precisely the supreme enlightenment of all Buddhas being uncombined.

Subhuti! Great bodhisattvas who wish to teach sentient beings that all dharmas possess such a characteristic of being uncombined generate the aspiration directed toward supreme enlightenment.

The Venerable Subhuti addressed the Buddha: “Blessed One! Why do great bodhisattvas, wishing to establish the ultimate path of deliverance for the world, generate the aspiration directed toward supreme enlightenment?”

The Buddha said: “Subhuti, a great bodhisattva who has aroused the aspiration toward unsurpassed awakening teaches sentient beings the Dharma in this way: The ultimate nature of form is precisely not form; the ultimate nature of feeling, perception, formations, and consciousness is precisely not feeling, perception, formations, and consciousness. The ultimate nature of the eye ayatana is precisely not the eye ayatana; the ultimate nature of the ear, nose, tongue, body, and mind ayatanas is precisely not the ear, nose, tongue, body, and mind ayatanas.

The ultimate nature of the form ayatana is precisely not the form ayatana; the ultimate nature of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely not the sound, odor, taste, tangible-object, and dharma ayatanas. The ultimate nature of the eye dhatu is precisely not the eye dhatu; the ultimate nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition is precisely not the form dhatu through the feelings arising with eye-contact as condition.

The ultimate nature of the ear dhatu is precisely not the ear dhatu; the ultimate nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition is precisely not the sound dhatu through the feelings arising with ear-contact as condition. The ultimate nature of the nose dhatu is precisely not the nose dhatu; the ultimate nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition is precisely not the odor dhatu through the feelings arising with nose-contact as condition.

The ultimate nature of the tongue dhatu is precisely not the tongue dhatu; the ultimate nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition is precisely not the taste dhatu through the feelings arising with tongue-contact as condition. The ultimate nature of the body dhatu is precisely not the body dhatu; the ultimate nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition is precisely not the tangible-object dhatu through the feelings arising with body-contact as condition.

The ultimate nature of the mind dhatu is precisely not the mind dhatu; the ultimate nature of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition is precisely not the dharma dhatu through the feelings arising with mind-contact as condition. The ultimate nature of the earth dhatu is precisely not the earth dhatu; the ultimate nature of the water, fire, wind, space, and consciousness dhatus is precisely not the water, fire, wind, space, and consciousness dhatus.

The ultimate nature of ignorance is precisely not ignorance; the ultimate nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress is precisely not formations through aging and death, sorrow, lamentation, suffering, grief, and distress. The ultimate nature of the perfection of generosity is precisely not the perfection of generosity; the ultimate nature of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita is precisely not the perfection of ethical discipline through prajnaparamita.

The ultimate nature of inner emptiness is precisely not inner emptiness; the ultimate nature of 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 essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the nonexistence of intrinsic nature is precisely not outer emptiness through the emptiness of the nonexistence of intrinsic nature.

The ultimate nature of suchness is precisely not suchness; the ultimate nature of the dharma dhatu, the 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, and the inconceivable realm is precisely not the dharma dhatu through the inconceivable realm. The ultimate nature of the Noble Truth of suffering is precisely not the Noble Truth of suffering; the ultimate nature of the Noble Truths of origin, cessation, and the path is precisely not the Noble Truths of origin, cessation, and the path.

The ultimate nature of the four meditative absorptions is precisely not the four meditative absorptions; the ultimate nature of the four immeasurables and the four formless concentrations is precisely not the four immeasurables and the four formless concentrations. The ultimate nature of the eight liberations is precisely not the eight liberations; the ultimate nature of the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres is precisely not the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres.

The ultimate nature of the four foundations of mindfulness is precisely not the four foundations of mindfulness; the ultimate nature of 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 is precisely not the four right efforts through the Noble Eightfold Path. The ultimate nature of the gateway to liberation through emptiness is precisely not the gateway to liberation through emptiness; the ultimate nature of the gateways to liberation through signlessness and wishlessness is precisely not the gateways to liberation through signlessness and wishlessness.

The ultimate nature of the ten bodhisattva bhumis is precisely not the ten bodhisattva bhumis. The ultimate nature of the five kinds of eyes is precisely not the five kinds of eyes; the ultimate nature of the six superknowledges is precisely not the six superknowledges. The ultimate nature of the ten powers of a Buddha is precisely not the ten powers of a Buddha; the ultimate nature of 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 is precisely not the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

The ultimate nature of the quality of never forgetting is precisely not the quality of never forgetting; the ultimate nature of constant equanimity is precisely not constant equanimity. The ultimate nature of the knowledge of all things is precisely not the knowledge of all things; the ultimate nature of the knowledge of the aspects of the path and the knowledge of all aspects is precisely not the knowledge of the aspects of the path and the knowledge of all aspects.

The ultimate nature of all dharani gateways is precisely not all dharani gateways; the ultimate nature of all samadhi gateways is precisely not all samadhi gateways. The ultimate nature of the fruit of stream-entry is precisely not the fruit of stream-entry; the ultimate nature of the fruits of once-returning, non-returning, and arhatship is precisely not the fruits of once-returning, non-returning, and arhatship. The ultimate nature of the realization of a pratyekabuddha is precisely not the realization of a pratyekabuddha.

The ultimate nature of all the practices of great bodhisattvas is precisely not all the practices of great bodhisattvas. The ultimate nature of the unsurpassed awakening of the Buddhas is precisely not the unsurpassed awakening of the Buddhas.

“Furthermore, Subhuti, just as the ultimate characteristic of these dharmas is, so too is the characteristic of all dharmas.”

The Venerable Subhuti said to the Buddha: “Blessed One, if the characteristic of all dharmas is like the ultimate characteristic, how can a great bodhisattva attain complete and perfect awakening with regard to all dharmas? Why is this? Blessed One, within the ultimate nature of form there is no such distinction as: ‘This is form’; nor within the ultimate nature of feeling, perception, formations, and consciousness is there any such distinction as: ‘These are feeling, perception, formations, and consciousness.’

“Blessed One, within the ultimate nature of the eye ayatana there is no such distinction as: ‘This is the eye ayatana’; nor within the ultimate nature of the ear, nose, tongue, body, and mind ayatanas is there any such distinction as: ‘These are the ear, nose, tongue, body, and mind ayatanas.’

“Blessed One, within the ultimate nature of the form ayatana there is no such distinction as: ‘This is the form ayatana’; nor within the ultimate nature of the sound, odor, taste, tangible-object, and dharma ayatanas is there any such distinction as: ‘These are the sound, odor, taste, tangible-object, and dharma ayatanas.’

“Blessed One, within the ultimate nature of the eye dhatu there is no such distinction as: ‘This is the eye dhatu’; nor within the ultimate nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition is there any such distinction as: ‘These are the form dhatu through the feelings arising with eye-contact as condition.’”

Blessed One! Within the ultimate nature of the ear dhatu, there is no such discrimination as: “This is the ear dhatu”; nor within the ultimate nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition is there any such discrimination as: “This is the sound dhatu,” through to “these are the feelings arising with ear-contact as condition.”

Blessed One! Within the ultimate nature of the nose dhatu, there is no such discrimination as: “This is the nose dhatu”; nor within the ultimate nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition is there any such discrimination as: “This is the odor dhatu,” through to “these are the feelings arising with nose-contact as condition.”

Blessed One! Within the ultimate nature of the tongue dhatu, there is no such discrimination as: “This is the tongue dhatu”; nor within the ultimate nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition is there any such discrimination as: “This is the taste dhatu,” through to “these are the feelings arising with tongue-contact as condition.”

Blessed One! Within the ultimate nature of the body dhatu, there is no such discrimination as: “This is the body dhatu”; nor within the ultimate nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition is there any such discrimination as: “This is the tangible-object dhatu,” through to “these are the feelings arising with body-contact as condition.”

Blessed One! Within the ultimate nature of the mind dhatu, there is no such discrimination as: “This is the mind dhatu”; nor within the ultimate nature of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition is there any such discrimination as: “This is the mental-object dhatu,” through to “these are the feelings arising with mental contact as condition.”

Blessed One! Within the ultimate nature of the earth dhatu, there is no such discrimination as: “This is the earth dhatu”; nor within the ultimate nature of the water, fire, wind, space, and consciousness dhatus is there any such discrimination as: “These are the water, fire, wind, space, and consciousness dhatus.”

Blessed One! Within the ultimate nature of ignorance, there is no such discrimination as: “This is ignorance”; nor within the ultimate nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress is there any such discrimination as: “These are formations,” through to “aging and death, sorrow, lamentation, suffering, grief, and distress.”

Blessed One! Within the ultimate nature of the perfection of giving, there is no such discrimination as: “This is the perfection of giving”; nor within the ultimate nature of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita is there any such discrimination as: “These are the perfection of pure morality,” through to “prajnaparamita.”

Blessed One! Within the ultimate nature of the emptiness of internal phenomena, there is no such discrimination as: “This is the emptiness of internal phenomena”; nor within the ultimate nature of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, 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 phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence is there any such discrimination as: “This is the emptiness of external phenomena,” through to “the emptiness of the self-nature of nonexistence.”

Blessed One! Within the ultimate nature of suchness, there is no such discrimination as: “This is suchness”; nor within the Dharma dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, and the inconceivable realm is there any such discrimination as: “This is the Dharma dhatu,” through to “the inconceivable realm.”

Blessed One! Within the ultimate nature of the Noble Truth of suffering, there is no such discrimination as: “This is the Noble Truth of suffering”; nor within the ultimate nature of the Noble Truths of the origin, cessation, and path is there any such discrimination as: “These are the Noble Truths of the origin, cessation, and path.”

Blessed One! Within the ultimate nature of the four dhyanas, there is no such discrimination as: “These are the four dhyanas”; nor within the ultimate nature of the four immeasurables and the four formless absorptions is there any such discrimination as: “These are the four immeasurables and the four formless absorptions.”

Blessed One! Within the ultimate nature of the eight liberations, there is no such discrimination as: “These are the eight liberations”; nor within the ultimate nature of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality is there any such discrimination as: “These are the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.”

Blessed One! Within the ultimate nature of the four foundations of mindfulness, there is no such discrimination as: “These are the four foundations of mindfulness”; nor within the ultimate nature of 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 is there any such discrimination as: “These are the four right efforts,” through to “the Noble Eightfold Path.”

Blessed One! Within the ultimate nature of the liberation gateway of emptiness, there is no such discrimination as: “This is the liberation gateway of emptiness”; nor within the ultimate nature of the liberation gateways of signlessness and wishlessness is there any such discrimination as: “These are the liberation gateways of signlessness and wishlessness.”

Blessed One! Within the ultimate nature of the ten bodhisattva bhumis, there is no such discrimination as: “These are the ten bodhisattva bhumis.”

Blessed One! Within the ultimate nature of the five kinds of eyes, there is no such discrimination as: “These are the five kinds of eyes”; nor within the ultimate nature of the six superknowledges is there any such discrimination as: “These are the six superknowledges.”

Blessed One! Within the ultimate nature of the Buddha’s ten powers, there is no such discrimination as: “These are the Buddha’s ten powers”; nor within the ultimate nature of 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 is there any such discrimination as: “These are the four fearlessnesses,” through to “the eighteen unique qualities of a Buddha.”

Blessed One! Within the ultimate nature of the Dharma of non-forgetfulness, there is no such discrimination as: “This is the Dharma of non-forgetfulness”; nor within the ultimate nature of constant equanimity is there any such discrimination as: “This is constant equanimity.”

Blessed One! Within the ultimate nature of the knowledge of all things, there is no such discrimination as: “This is the knowledge of all things”; nor within the ultimate nature of the knowledge of the aspects of the paths and the knowledge of all aspects is there any such discrimination as: “These are the knowledge of the aspects of the paths and the knowledge of all aspects.”

Blessed One! Within the ultimate nature of all dharani gateways, there is no such discrimination as: “These are all dharani gateways”; nor within the ultimate nature of all samadhi gateways is there any such discrimination as: “These are all samadhi gateways.”

Blessed One! Within the ultimate nature of the fruit of stream-entry, there is no such discrimination as: “This is the fruit of stream-entry”; nor within the ultimate nature of the fruits of once-returning, non-returning, and arhatship is there any such discrimination as: “These are the fruits of once-returning, non-returning, and arhatship.”

Blessed One! Within the ultimate nature of the fruit of pratyekabuddhahood, there is no such discrimination as: “This is the fruit of pratyekabuddhahood.”

Blessed One! Within the ultimate reality of all the practices of great bodhisattvas, there is no such discrimination as: “These are all the practices of great bodhisattvas.”

Blessed One! Within the ultimate reality of the supreme enlightenment of all Buddhas, there is no such discrimination as: “This is the supreme enlightenment of all Buddhas.”

End of Fascicle 314

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