大般若波羅蜜多經

XXXXV. CHAPTER ON THE TRUE SPIRITUAL FRIEND

03

The Buddha said: “Subhuti, so it is! So it is! It is just as you have said. Subhuti, within the ultimate nature of form there is no such discrimination as: ‘This is form’; within the ultimate nature of feeling, perception, formations, and consciousness there is likewise no such discrimination as: ‘These are feeling, perception, formations, and consciousness.’

Subhuti, within the ultimate nature of the eye ayatana there is no such discrimination as: ‘This is the eye ayatana’; within the ultimate nature of the ear, nose, tongue, body, and mind ayatanas there is likewise no such discrimination as: ‘These are the ear, nose, tongue, body, and mind ayatanas.’

Subhuti, within the ultimate nature of the form ayatana there is no such discrimination as: ‘This is the form ayatana’; within the ultimate nature of the sound, odor, taste, tangible-object, and mental-object ayatanas there is likewise no such discrimination as: ‘These are the sound, odor, taste, tangible-object, and mental-object ayatanas.’

Subhuti, within the ultimate nature of the eye dhatu there is no such discrimination as: ‘This is the eye dhatu’; within the ultimate nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, there is likewise no such discrimination as: ‘These are the form dhatu through to the feelings arising with eye-contact as condition.’

Subhuti, within the ultimate nature of the ear dhatu there is no such discrimination as: ‘This is the ear dhatu’; within the ultimate nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, there is likewise no such discrimination as: ‘These are the sound dhatu through to the feelings arising with ear-contact as condition.’

Subhuti, within the ultimate nature of the nose dhatu there is no such discrimination as: ‘This is the nose dhatu’; within the ultimate nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, there is likewise no such discrimination as: ‘These are the odor dhatu through to the feelings arising with nose-contact as condition.’

Subhuti, within the ultimate nature of the tongue dhatu there is no such discrimination as: ‘This is the tongue dhatu’; within the ultimate nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, there is likewise no such discrimination as: ‘These are the taste dhatu through to the feelings arising with tongue-contact as condition.’

Subhuti, within the ultimate nature of the body dhatu there is no such discrimination as: ‘This is the body dhatu’; within the ultimate nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, there is likewise no such discrimination as: ‘These are the tangible-object dhatu through to the feelings arising with body-contact as condition.’

Subhuti, within the ultimate nature of the mind dhatu there is no such discrimination as: ‘This is the mind dhatu’; within the ultimate nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, there is likewise no such discrimination as: ‘These are the mental-object dhatu through to the feelings arising with mind-contact as condition.’

Subhuti, within the ultimate nature of the earth dhatu there is no such discrimination as: ‘This is the earth dhatu’; within the ultimate nature of the water, fire, wind, space, and consciousness dhatus there is likewise no such discrimination as: ‘These are the water, fire, wind, space, and consciousness dhatus.’

Subhuti, within the ultimate nature of ignorance there is no such discrimination as: ‘This is ignorance’; within the ultimate nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, there is likewise no such discrimination as: ‘These are formations through to aging and death, sorrow, lamentation, pain, grief, and distress.’

Subhuti, within the ultimate nature of the perfection of generosity there is no such discrimination as: ‘This is the perfection of generosity’; within the ultimate nature of the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita there is likewise no such discrimination as: ‘These are the perfection of pure morality through to prajnaparamita.’

Subhuti, within the ultimate nature of internal emptiness there is no such discrimination as: ‘This is internal emptiness’; within the ultimate nature of 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 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 nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing,

there is likewise no such discrimination as: ‘These are external emptiness through to the emptiness of the self-nature of nonbeing.’

Subhuti, within the ultimate nature of suchness there is no such discrimination as: ‘This is suchness’; within the ultimate nature of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding nature of dharmas, the true limit, the realm of space, and the inconceivable realm, there is likewise no such discrimination as: ‘These are the dharma-dhatu through to the inconceivable realm.’

Subhuti, within the ultimate nature of the Noble Truth of suffering there is no such discrimination as: ‘This is the Noble Truth of suffering’; within the ultimate nature of the Noble Truths of the origin of suffering, cessation, and the path, there is likewise no such discrimination as: ‘These are the Noble Truths of the origin of suffering, cessation, and the path.’

Subhuti, within the ultimate nature of the four meditative absorptions there is no such discrimination as: ‘These are the four meditative absorptions’; within the ultimate nature of the four immeasurables and the four formless attainments there is likewise no such discrimination as: ‘These are the four immeasurables and the four formless attainments.’

Subhuti, within the ultimate nature of the eight liberations there is no such discrimination as: ‘These are the eight liberations’; within the ultimate nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities there is likewise no such discrimination as: ‘These are the eight spheres of mastery, the nine successive attainments, and the ten totalities.’

Subhuti, within the ultimate nature of the four foundations of mindfulness there is no such discrimination as: ‘These are the four foundations of mindfulness’; 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 there is likewise no such discrimination as: ‘These are the four right efforts through to the Noble Eightfold Path.’

Subhuti, within the ultimate nature of the gateway to liberation through emptiness there is no such discrimination as: ‘This is the gateway to liberation through emptiness’; within the ultimate nature of the gateways to liberation through signlessness and wishlessness there is likewise no such discrimination as: ‘These are the gateways to liberation through signlessness and wishlessness.’

Subhuti, within the ultimate nature of the ten bodhisattva grounds there is no such discrimination as: ‘These are the ten bodhisattva grounds.’

Subhuti, within the ultimate nature of the five kinds of eyes there is no such discrimination as: ‘These are the five kinds of eyes’; within the ultimate nature of the six superknowledges there is likewise no such discrimination as: ‘These are the six superknowledges.’

Subhuti, within the ultimate nature of the Buddha’s ten powers there is no such discrimination as: ‘These are the Buddha’s ten powers’; 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 distinctive qualities of a Buddha, there is likewise no such discrimination as: ‘These are the four fearlessnesses through to the eighteen distinctive qualities of a Buddha.’

Subhuti, within the ultimate nature of the quality of never losing mindfulness there is no such discrimination as: ‘This is the quality of never losing mindfulness’; within the ultimate nature of constant equanimity there is likewise no such discrimination as: ‘This is constant equanimity.’”

Subhuti! In the ultimate nature of the knowledge of all things, there is no such discrimination as: “This is the knowledge of all things”; nor, in the ultimate nature of the knowledge of the aspects of the paths and the knowledge of all aspects, is there any such discrimination as: “This is the knowledge of the aspects of the paths; this is the knowledge of all aspects.”

Subhuti! In the ultimate nature of all dharani gateways, there is no such discrimination as: “These are all dharani gateways”; nor, in the ultimate nature of all samadhi gateways, is there any such discrimination as: “These are all samadhi gateways.”

Subhuti! In the ultimate nature of the fruit of stream-entry, there is no such discrimination as: “This is the fruit of stream-entry”; nor, in 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.”

Subhuti! In the ultimate nature of the fruit of a pratyekabuddha, there is no such discrimination as: “This is the fruit of a pratyekabuddha.”

Subhuti! In the ultimate nature of all practices of great bodhisattvas, there is no such discrimination as: “These are all practices of great bodhisattvas.”

Subhuti! In the ultimate nature of the supreme enlightenment of all Buddhas, there is no such discrimination as: “This is the supreme enlightenment of all Buddhas.”

Subhuti! This is the difficult undertaking of a great bodhisattva: although contemplating all dharmas as bearing the characteristic of quiescent cessation, the bodhisattva’s mind does not sink into the thought: “Having directly and perfectly awakened to that Dharma and attained supreme enlightenment, I shall expound and reveal to sentient beings this subtle and wondrous Dharma of quiescent cessation.”

Subhuti! Thus, wishing to provide an ultimate path for the world, a great bodhisattva arouses the aspiration for supreme enlightenment.

The Venerable Subhuti said to the Buddha: “Blessed One! Why does a great bodhisattva arouse the aspiration for supreme enlightenment in order to become an island for the world?”

The Buddha said: “Subhuti! Suppose that amid the great ocean and rivers, large and small, there is a place rising above the surface of the water upon which one can dwell; it is then called an island.

“Subhuti! So too, the past and future limits of form are cut off, and the past and future limits of feeling, perception, formations, and consciousness are cut off; the past and future limits of the eye ayatana are cut off, and the past and future limits of the ear, nose, tongue, body, and mind ayatanas are cut off; the past and future limits of the form ayatana are cut off, and the past and future limits of the sound, odor, taste, touch, and dharma ayatanas are cut off; the past and future limits of the eye dhatu are cut off, and the past and future limits of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are cut off;

the past and future limits of the ear dhatu are cut off, and the past and future limits of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are cut off; the past and future limits of the nose dhatu are cut off, and the past and future limits of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are cut off; the past and future limits of the tongue dhatu are cut off, and the past and future limits of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are cut off;

the past and future limits of the body dhatu are cut off, and the past and future limits of the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are cut off; the past and future limits of the mind dhatu are cut off, and the past and future limits of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are cut off; the past and future limits of the earth dhatu are cut off, and the past and future limits of the water, fire, wind, space, and consciousness dhatus are cut off;

the past and future limits of ignorance are cut off, and the past and future limits of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are cut off; the past and future limits of the perfection of generosity are cut off, and the past and future limits of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are cut off;

the past and future limits of the emptiness of the internal are cut off, and the past and future limits of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are cut off;

the past and future limits of suchness are cut off, and the past and future limits of the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of separation from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, and the inconceivable realm are cut off; the past and future limits of the Noble Truth of suffering are cut off, and the past and future limits of the Noble Truths of origin, cessation, and the path are cut off; the past and future limits of the four meditative absorptions are cut off, and the past and future limits of the four immeasurables and the four formless attainments are cut off;

the past and future limits of the eight liberations are cut off, and the past and future limits of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are cut off; the past and future limits of the four foundations of mindfulness are cut off, and the past and future limits of 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 cut off; the past and future limits of the gateway to liberation through emptiness are cut off, and the past and future limits of the gateways to liberation through signlessness and wishlessness are cut off; the past and future limits of the ten bodhisattva grounds are cut off;

the past and future limits of the five kinds of eyes are cut off, and the past and future limits of the six superknowledges are cut off; the past and future limits of the ten powers of a Buddha are cut off, and the past and future limits of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen special qualities of a Buddha are cut off; the past and future limits of the quality of never forgetting are cut off, and the past and future limits of the nature of constant equanimity are cut off; the past and future limits of the knowledge of all things are cut off, and the past and future limits of the knowledge of the aspects of the paths and the knowledge of all aspects are cut off;

the past and future limits of all dharani gateways are cut off, and the past and future limits of all samadhi gateways are cut off; the past and future limits of the fruit of stream-entry are cut off, and the past and future limits of the fruits of once-returning, non-returning, and arhatship are cut off; the past and future limits of the fruit of a pratyekabuddha are cut off; the past and future limits of all practices of great bodhisattvas are cut off, and the past and future limits of the supreme enlightenment of all Buddhas are cut off.

“Subhuti! Because these past and future limits are both cut off, all dharmas are cut off.

“Subhuti! The cutting off of the past and future limits of all these dharmas is quiescent cessation, is subtle and wondrous, and is thusness in accordance with reality. It is emptiness and non-attainment; it is the path upon which craving is utterly ended, utterly free from defilement, and nothing remains; it is eternal nirvana.

“Subhuti! Seeking to realize supreme enlightenment, a great bodhisattva wishes to expound and reveal to sentient beings such a subtle and wondrous Dharma of quiescent cessation.

“Subhuti! Thus, in order to become an island for the world, a great bodhisattva arouses the aspiration for supreme enlightenment.”

The Venerable Subhuti said to the Buddha: “Blessed One! Why does a great bodhisattva arouse the aspiration for supreme enlightenment in order to become a light for the world?”

The Buddha said: “Subhuti, a great bodhisattva, wishing to dispel the long night of ignorance, to shatter the eggshell of manifold darkness that obscures sentient beings, to cure the cataracts of unknowing in the eyes of sentient beings and make their vision clear, and to become a radiant light for all sentient beings who dwell in ignorance and darkness, arouses the aspiration for unsurpassed perfect enlightenment.

“Subhuti, in this way a great bodhisattva arouses the aspiration for unsurpassed perfect enlightenment in order to be a light for the world.”

The Venerable Subhuti said to the Buddha: “World-Honored One, why does a great bodhisattva arouse the aspiration for unsurpassed perfect enlightenment in order to be a lamp for the world?”

The Buddha said: “Subhuti, a great bodhisattva, wishing to expound to sentient beings the six paramitas and the scriptures corresponding to the four means of embracing, together with their true meaning, and wishing through skillful means to teach, guide, and encourage them to cultivate and study these teachings, arouses the aspiration for unsurpassed perfect enlightenment.

“Subhuti, in this way a great bodhisattva arouses the aspiration for unsurpassed perfect enlightenment in order to be a lamp for the world.”

The Venerable Subhuti said to the Buddha: “World-Honored One, why does a great bodhisattva arouse the aspiration for unsurpassed perfect enlightenment in order to be a spiritual guide for the world?”

The Buddha said: “Subhuti, a great bodhisattva, wishing to cause sentient beings who are following wrong paths to abandon the four deeds that ought not to be done; to teach them the one path that leads to the true Dharma; to cause those who are defiled to become pure; to cause those who grieve to become joyful; to cause those afflicted by suffering to attain peace and happiness; to cause sentient beings who apprehend the Dharma contrary to reason to realize it in accordance with reason; and to cause sentient beings wandering in samsara to enter nirvana, arouses the aspiration for unsurpassed perfect enlightenment.

“Subhuti, in this way a great bodhisattva arouses the aspiration for unsurpassed perfect enlightenment in order to be a spiritual guide for the world.”

The Venerable Subhuti said to the Buddha: “World-Honored One, why does a great bodhisattva arouse the aspiration for unsurpassed perfect enlightenment in order to be a commander for the world?”

The Buddha said: “Subhuti, great bodhisattvas who seek unsurpassed perfect enlightenment wish to expound and reveal to sentient beings that form is neither arisen nor ceased, neither defiled nor purified; that feeling, perception, formations, and consciousness are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the eye ayatana is neither arisen nor ceased, neither defiled nor purified; that the ear, nose, tongue, body, and mind ayatanas are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the form ayatana is neither arisen nor ceased, neither defiled nor purified; that the sound, odor, taste, tangible-object, and dharma ayatanas are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the eye dhatu is neither arisen nor ceased, neither defiled nor purified; that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the ear dhatu is neither arisen nor ceased, neither defiled nor purified; that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the nose dhatu is neither arisen nor ceased, neither defiled nor purified; that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the tongue dhatu is neither arisen nor ceased, neither defiled nor purified; that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the body dhatu is neither arisen nor ceased, neither defiled nor purified; that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the mind dhatu is neither arisen nor ceased, neither defiled nor purified; that the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the earth dhatu is neither arisen nor ceased, neither defiled nor purified; that the water, fire, wind, space, and consciousness dhatus are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that ignorance is neither arisen nor ceased, neither defiled nor purified; that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the perfection of generosity is neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the perfection of ethical discipline is neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the perfection of patient forbearance is neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the perfection of diligence is neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the perfection of meditation is neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the perfection of wisdom is neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the perfection of skillful means is neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the perfection of vows is neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the perfection of power is neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the perfection of knowledge is neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the emptiness of the internal is neither arisen nor ceased, neither defiled nor purified; that 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 neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that suchness is neither arisen nor ceased, neither defiled nor purified; that the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the Noble Truth of suffering is neither arisen nor ceased, neither defiled nor purified; that the Noble Truths of the origin of suffering, its cessation, and the path are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the four meditative absorptions are neither arisen nor ceased, neither defiled nor purified; that the four immeasurables and the four formless concentrations are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the eight liberations are neither arisen nor ceased, neither defiled nor purified; that the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the four establishments of mindfulness are neither arisen nor ceased, neither defiled nor purified; that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the liberation gateway of emptiness is neither arisen nor ceased, neither defiled nor purified; that the liberation gateways of signlessness and wishlessness are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the ten bodhisattva bhumis are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the five kinds of eyes are neither arisen nor ceased, neither defiled nor purified; that the six superknowledges are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the Buddha’s ten powers are neither arisen nor ceased, neither defiled nor purified; that the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the Dharma of never losing mindfulness is neither arisen nor ceased, neither defiled nor purified; that the nature of perpetual equanimity is neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the knowledge of all things is neither arisen nor ceased, neither defiled nor purified; that the knowledge of the aspects of the paths and the knowledge of all aspects are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that all dharani gateways are neither arisen nor ceased, neither defiled nor purified; that all samadhi gateways are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the fruit of stream-entry is neither arisen nor ceased, neither defiled nor purified; that the fruits of once-returning, non-returning, and arhatship are neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that the attainment of a pratyekabuddha is neither arisen nor ceased, neither defiled nor purified. They wish to expound and reveal to sentient beings that all practices of great bodhisattvas are neither arisen nor ceased, neither defiled nor purified.

They wish to expound and reveal to sentient beings that the unsurpassed perfect enlightenment of all Buddhas is neither arisen nor ceased, neither defiled nor purified.

“Subhuti, it is in this way that great bodhisattvas, wishing to serve as leaders of the world, arouse the aspiration for unsurpassed perfect enlightenment.”

The Venerable Subhuti said to the Buddha: “Blessed One, why do great bodhisattvas, wishing to become the refuge toward which the world turns, arouse the aspiration for unsurpassed perfect enlightenment?”

The Buddha said: “Subhuti, a great bodhisattva who seeks unsurpassed perfect awakening, wishing to proclaim and reveal to sentient beings that form takes space as its destination, should likewise proclaim and reveal that feeling, perception, formations, and consciousness take space as their destination; wishing to proclaim and reveal to sentient beings that the eye ayatana takes space as its destination, should likewise proclaim and reveal that the ear, nose, tongue, body, and mind ayatanas take space as their destination; wishing to proclaim and reveal to sentient beings that the form ayatana takes space as its destination, should likewise proclaim and reveal that the sound, odor, taste, tangible-object, and dharma ayatanas take space as their destination;

wishing to proclaim and reveal to sentient beings that the eye dhatu takes space as its destination, should likewise proclaim and reveal that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition take space as their destination; wishing to proclaim and reveal to sentient beings that the ear dhatu takes space as its destination, should likewise proclaim and reveal that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition take space as their destination;

wishing to proclaim and reveal to sentient beings that the nose dhatu takes space as its destination, should likewise proclaim and reveal that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition take space as their destination; wishing to proclaim and reveal to sentient beings that the tongue dhatu takes space as its destination, should likewise proclaim and reveal that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition take space as their destination;

wishing to proclaim and reveal to sentient beings that the body dhatu takes space as its destination, should likewise proclaim and reveal that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition take space as their destination; wishing to proclaim and reveal to sentient beings that the mind dhatu takes space as its destination, should likewise proclaim and reveal that the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition take space as their destination;

wishing to proclaim and reveal to sentient beings that the earth dhatu takes space as its destination, should likewise proclaim and reveal that the water, fire, wind, space, and consciousness dhatus take space as their destination; wishing to proclaim and reveal to sentient beings that ignorance takes space as its destination, should likewise proclaim and reveal that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress take space as their destination; wishing to proclaim and reveal to sentient beings that the perfection of generosity takes space as its destination;

wishing to proclaim and reveal to sentient beings that the perfection of pure morality takes space as its destination; wishing to proclaim and reveal to sentient beings that the perfection of patient endurance takes space as its destination; wishing to proclaim and reveal to sentient beings that the perfection of diligence takes space as its destination; wishing to proclaim and reveal to sentient beings that the perfection of meditative concentration takes space as its destination; wishing to proclaim and reveal to sentient beings that prajnaparamita takes space as its destination; wishing to proclaim and reveal to sentient beings that the perfection of skillful means takes space as its destination;

wishing to proclaim and reveal to sentient beings that the perfection of vows takes space as its destination; wishing to proclaim and reveal to sentient beings that the perfection of powers takes space as its destination; wishing to proclaim and reveal to sentient beings that the perfection of wisdom takes space as its destination;

wishing to proclaim and reveal to sentient beings that the emptiness of the internal takes space as its destination, should likewise proclaim and reveal that 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 unapprehensible, the emptiness of nonbeing, the emptiness of self-nature,

and the emptiness of the self-nature of nonbeing take space as their destination; wishing to proclaim and reveal to sentient beings that suchness takes space as its destination, should likewise proclaim and reveal that the dharma dhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm take space as their destination; wishing to proclaim and reveal to sentient beings that the Noble Truth of suffering takes space as its destination, should likewise proclaim and reveal that the Noble Truths of origin, cessation, and the path take space as their destination;

wishing to proclaim and reveal to sentient beings that the four meditative concentrations take space as their destination, should likewise proclaim and reveal that the four immeasurables and the four formless attainments take space as their destination; wishing to proclaim and reveal to sentient beings that the eight liberations take space as their destination, should likewise proclaim and reveal that the eight spheres of mastery, the nine successive attainments, and the ten totalities take space as their destination;

wishing to proclaim and reveal to sentient beings that the four foundations of mindfulness take space as their destination, should likewise proclaim and reveal that the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path take space as their destination; wishing to proclaim and reveal to sentient beings that the liberation gateway of emptiness takes space as its destination, should likewise proclaim and reveal that the liberation gateways of signlessness and wishlessness take space as their destination; wishing to proclaim and reveal to sentient beings that the ten bodhisattva bhumis take space as their destination;

wishing to proclaim and reveal to sentient beings that the five kinds of eyes take space as their destination, should likewise proclaim and reveal that the six superknowledges take space as their destination; wishing to proclaim and reveal to sentient beings that the ten powers of a Buddha take space as their destination, should likewise proclaim and reveal that 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 take space as their destination;

wishing to proclaim and reveal to sentient beings that the Dharma of never forgetting takes space as its destination, should likewise proclaim and reveal that the nature of perpetual equanimity takes space as its destination; wishing to proclaim and reveal to sentient beings that the wisdom of all things takes space as its destination, should likewise proclaim and reveal that the wisdom of the aspects of the path and the wisdom of all aspects take space as their destination; wishing to proclaim and reveal to sentient beings that all dharani gateways take space as their destination, should likewise proclaim and reveal that all samadhi gateways take space as their destination;

wishing to proclaim and reveal to sentient beings that the fruit of stream-entry takes space as its destination, should likewise proclaim and reveal that the fruits of once-returning, non-returning, and arhatship take space as their destination; wishing to proclaim and reveal to sentient beings that the attainment of a pratyekabuddha takes space as its destination; wishing to proclaim and reveal to sentient beings that all practices of great bodhisattvas take space as their destination; and wishing to proclaim and reveal to sentient beings that the unsurpassed perfect awakening of the Buddhas takes space as its destination.

“For sentient beings, they proclaim and reveal that form is neither a destination nor a non-destination. Why? Because the nature of form is empty; within emptiness there is neither a destination nor a non-destination. Feeling, perception, formations, and consciousness are likewise neither destinations nor non-destinations. Why? Because the nature of feeling, perception, formations, and consciousness is empty; within emptiness there is neither a destination nor a non-destination.”

For sentient beings, he expounds and reveals that the eye ayatana is neither a destination nor a non-destination. Why? Because the nature of the eye ayatana is empty; within emptiness, there is no destination and no non-destination. The ear, nose, tongue, body, and mind ayatanas are likewise neither destinations nor non-destinations. Why? Because the nature of the ear, nose, tongue, body, and mind ayatanas is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the form ayatana is neither a destination nor a non-destination. Why? Because the nature of the form ayatana is empty; within emptiness, there is no destination and no non-destination. The sound, odor, taste, tangible-object, and dharma ayatanas are likewise neither destinations nor non-destinations. Why? Because the nature of the sound, odor, taste, tangible-object, and dharma ayatanas is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the eye dhatu is neither a destination nor a non-destination. Why? Because the nature of the eye dhatu is empty; within emptiness, there is no destination and no non-destination. The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings produced with eye-contact as condition are likewise neither destinations nor non-destinations. Why? Because the nature of the form dhatu through the nature of the feelings produced with eye-contact as condition is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the ear dhatu is neither a destination nor a non-destination. Why? Because the nature of the ear dhatu is empty; within emptiness, there is no destination and no non-destination. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings produced with ear-contact as condition are likewise neither destinations nor non-destinations. Why? Because the nature of the sound dhatu through the nature of the feelings produced with ear-contact as condition is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the nose dhatu is neither a destination nor a non-destination. Why? Because the nature of the nose dhatu is empty; within emptiness, there is no destination and no non-destination. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings produced with nose-contact as condition are likewise neither destinations nor non-destinations. Why? Because the nature of the odor dhatu through the nature of the feelings produced with nose-contact as condition is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the tongue dhatu is neither a destination nor a non-destination. Why? Because the nature of the tongue dhatu is empty; within emptiness, there is no destination and no non-destination. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings produced with tongue-contact as condition are likewise neither destinations nor non-destinations. Why? Because the nature of the taste dhatu through the nature of the feelings produced with tongue-contact as condition is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the body dhatu is neither a destination nor a non-destination. Why? Because the nature of the body dhatu is empty; within emptiness, there is no destination and no non-destination. The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings produced with body-contact as condition are likewise neither destinations nor non-destinations. Why? Because the nature of the tangible-object dhatu through the nature of the feelings produced with body-contact as condition is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the mind dhatu is neither a destination nor a non-destination. Why? Because the nature of the mind dhatu is empty; within emptiness, there is no destination and no non-destination. The dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings produced with mind-contact as condition are likewise neither destinations nor non-destinations. Why? Because the nature of the dharma dhatu through the nature of the feelings produced with mind-contact as condition is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the earth dhatu is neither a destination nor a non-destination. Why? Because the nature of the earth dhatu is empty; within emptiness, there is no destination and no non-destination. The water, fire, wind, space, and consciousness dhatus are likewise neither destinations nor non-destinations. Why? Because the nature of the water, fire, wind, space, and consciousness dhatus is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that ignorance is neither a destination nor a non-destination. Why? Because the nature of ignorance is empty; within emptiness, there is no destination and no non-destination. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are likewise neither destinations nor non-destinations. Why? Because the nature of volitional formations through the nature of aging and death, sorrow, lamentation, pain, grief, and distress is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the paramita of generosity is neither a destination nor a non-destination. Why? Because the nature of the paramita of generosity is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the paramita of pure ethical conduct is neither a destination nor a non-destination. Why? Because the nature of the paramita of pure ethical conduct is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the paramita of patient acceptance is neither a destination nor a non-destination. Why? Because the nature of the paramita of patient acceptance is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the paramita of diligence is neither a destination nor a non-destination. Why? Because the nature of the paramita of diligence is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the paramita of meditative concentration is neither a destination nor a non-destination. Why? Because the nature of the paramita of meditative concentration is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that prajnaparamita is neither a destination nor a non-destination. Why? Because the nature of prajnaparamita is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, he expounds and reveals that the perfection of skillful means is neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the perfection of skillful means is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the perfection of aspiration is neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the perfection of aspiration is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the perfection of power is neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the perfection of power is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the perfection of knowledge is neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the perfection of knowledge is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that inner emptiness is neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of inner emptiness is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

Outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing are likewise neither that toward which one proceeds nor that toward which one does not proceed.

Why? Because the nature of outer emptiness through the nature of the emptiness of the self-nature of nonbeing is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that suchness is neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of suchness is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

The dharma realm, the nature of dharmas, the nature of nonfalsehood, the nature of nonchange, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are likewise neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the dharma realm through the nature of the inconceivable realm is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the Noble Truth of suffering is neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the Noble Truth of suffering is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed. The Noble Truths of the origin of suffering, its cessation, and the path are likewise neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the Noble Truths of the origin of suffering, its cessation, and the path is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the four meditative absorptions are neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the four meditative absorptions is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed. The four immeasurables and the four formless concentrations are likewise neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the four immeasurables and the four formless concentrations is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the eight liberations are neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the eight liberations is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed. The eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are likewise neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the four foundations of mindfulness are neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the four foundations of mindfulness is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

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 likewise neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the four right efforts through the nature of the eightfold noble path is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the liberation gateway of emptiness is neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the liberation gateway of emptiness is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed. The liberation gateways of signlessness and wishlessness are likewise neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the liberation gateways of signlessness and wishlessness is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the ten bodhisattva grounds are neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the ten bodhisattva grounds is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the five kinds of eyes are neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the five kinds of eyes is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed. The six superknowledges are likewise neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the six superknowledges is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, he expounds and reveals that the Buddha’s ten powers are neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the Buddha’s ten powers is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

The four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are likewise neither that toward which one proceeds nor that toward which one does not proceed. Why? Because the nature of the four fearlessnesses through the nature of the eighteen distinctive qualities of a Buddha is empty; within emptiness, there is neither that toward which one proceeds nor that toward which one does not proceed.

For sentient beings, they expound and reveal that the teaching of non-forgetfulness is neither a destination nor a non-destination. Why? Because the nature of non-forgetfulness is empty; within emptiness, there is no destination and no non-destination. The nature of constant equanimity is likewise neither a destination nor a non-destination. Why? Because the nature of constant equanimity is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, they expound and reveal that the knowledge of all things is neither a destination nor a non-destination. Why? Because the nature of the knowledge of all things is empty; within emptiness, there is no destination and no non-destination. Knowledge of the aspects of the paths and knowledge of all aspects are likewise neither destinations nor non-destinations. Why? Because the nature of knowledge of the aspects of the paths and knowledge of all aspects is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, they expound and reveal that all dharani gateways are neither destinations nor non-destinations. Why? Because the nature of all dharani gateways is empty; within emptiness, there is no destination and no non-destination. All samadhi gateways are likewise neither destinations nor non-destinations. Why? Because the nature of all samadhi gateways is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, they expound and reveal that the fruit of stream-entry is neither a destination nor a non-destination. Why? Because the nature of the fruit of stream-entry is empty; within emptiness, there is no destination and no non-destination. The fruits of once-returning, non-returning, and arhatship are likewise neither destinations nor non-destinations. Why? Because the nature of the fruits of once-returning, non-returning, and arhatship is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, they expound and reveal that the attainment of a pratyekabuddha is neither a destination nor a non-destination. Why? Because the nature of the attainment of a pratyekabuddha is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, they expound and reveal that all practices of great bodhisattvas are neither destinations nor non-destinations. Why? Because the nature of all practices of great bodhisattvas is empty; within emptiness, there is no destination and no non-destination.

For sentient beings, they expound and reveal that the supreme awakening of the Buddhas is neither a destination nor a non-destination. Why? Because the nature of the supreme awakening of the Buddhas is empty; within emptiness, there is no destination and no non-destination.

Subhuti! Thus, a great bodhisattva, in order to provide a destination for the world, resolves to proceed toward supreme awakening.

Scroll 315

THE END