大般若波羅蜜多經

XXXXVI. CHAPTER ON WISDOM DIRECTED TOWARD THE GOAL

02

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the perfection of generosity. Why? Because the perfection of generosity is ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the perfection of generosity. The armor and helmet donned by that great bodhisattva do not belong to the perfections of moral discipline, patience, diligence, meditative concentration, or prajnaparamita. Why? Because moral discipline through prajnaparamita are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to moral discipline through prajnaparamita.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to internal emptiness. Why?

Because internal emptiness is ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to internal emptiness. The armor and helmet donned by that great bodhisattva do not belong to external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, 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, or the emptiness of the nonexistence of self-nature.

Why? Because external emptiness through the emptiness of the nonexistence of self-nature are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to external emptiness through the emptiness of the nonexistence of self-nature.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to suchness. Why?

Because suchness is ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to suchness. The armor and helmet donned by that great bodhisattva do not belong to the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm.

Why? Because the dharma-dhatu through the inconceivable realm are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the dharma-dhatu through the inconceivable realm.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the four foundations of mindfulness. Why?

Because the four foundations of mindfulness are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the four foundations of mindfulness. The armor and helmet donned by that great bodhisattva do not belong to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path.

Why? Because the four right efforts through the Noble Eightfold Path are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the four right efforts through the Noble Eightfold Path.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the Noble Truth of suffering. Why? Because the Noble Truth of suffering is ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the Noble Truth of suffering. The armor and helmet donned by that great bodhisattva do not belong to the Noble Truths of the origin, cessation, and path. Why? Because the Noble Truths of the origin, cessation, and path are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the Noble Truths of the origin, cessation, and path.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the four meditative concentrations. Why? Because the four meditative concentrations are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the four meditative concentrations.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the four immeasurables. Why? Because the four immeasurables are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the four immeasurables.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the four formless absorptions. Why? Because the four formless absorptions are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the four formless absorptions.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the eight liberations. Why? Because the eight liberations are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the eight liberations.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the eight spheres of mastery. Why? Because the eight spheres of mastery are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the eight spheres of mastery.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the nine successive absorptions. Why? Because the nine successive absorptions are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the nine successive absorptions.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the ten totalities. Why? Because the ten totalities are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the ten totalities.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the gateway of liberation through emptiness. Why? Because the gateway of liberation through emptiness is ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the gateway of liberation through emptiness.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the gateways of liberation through signlessness and wishlessness. Why? Because the gateways of liberation through signlessness and wishlessness are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the gateways of liberation through signlessness and wishlessness.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the five kinds of eyes. Why? Because the five kinds of eyes are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the five kinds of eyes.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the six superknowledges. Why? Because the six superknowledges are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the six superknowledges.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the gateways of samadhi. Why? Because the gateways of samadhi are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the gateways of samadhi.

Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the gateways of dharani. Why? Because the gateways of dharani are ultimately devoid of anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that those armor and helmet do not belong to the gateways of dharani.

Subhuti, the armor and helmet donned by that great bodhisattva do not pertain to the ten powers of a Buddha. Why? Because the ten powers of a Buddha are ultimately without anything that can be possessed.

Since there is neither a bodhisattva nor armor and helmet, it is said that this armor and helmet do not pertain to the ten powers of a Buddha. The armor and helmet donned by that great bodhisattva do not pertain to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha. Why?

Because the four fearlessnesses through the eighteen unique qualities of a Buddha are ultimately without anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that this armor and helmet do not pertain to the four fearlessnesses through the eighteen unique qualities of a Buddha.

Subhuti, the armor and helmet donned by that great bodhisattva do not pertain to the fruit of stream-entry. Why? Because the fruit of stream-entry is ultimately without anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that this armor and helmet do not pertain to the fruit of stream-entry.

Subhuti, the armor and helmet donned by that great bodhisattva do not pertain to the fruits of once-returning, non-returning, or arhatship. Why? Because the fruits of once-returning, non-returning, and arhatship are ultimately without anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that this armor and helmet do not pertain to the fruits of once-returning, non-returning, or arhatship.

Subhuti, the armor and helmet donned by that great bodhisattva do not pertain to the fruit of a pratyekabuddha. Why? Because the fruit of a pratyekabuddha is ultimately without anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that this armor and helmet do not pertain to the fruit of a pratyekabuddha.

Subhuti, the armor and helmet donned by that great bodhisattva do not pertain to the knowledge of all things. Why? Because the knowledge of all things is ultimately without anything that can be possessed.

Since there is neither a bodhisattva nor armor and helmet, it is said that this armor and helmet do not pertain to the knowledge of all things. The armor and helmet donned by that great bodhisattva do not pertain to the knowledge of the aspects of the paths or the knowledge of all aspects. Why?

Because the knowledge of the aspects of the paths and the knowledge of all aspects are ultimately without anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that this armor and helmet do not pertain to the knowledge of the aspects of the paths or the knowledge of all aspects.

Subhuti, the armor and helmet donned by that great bodhisattva do not pertain to any dharma. Why? Because all dharmas are ultimately without anything that can be possessed. Since there is neither a bodhisattva nor armor and helmet, it is said that this armor and helmet do not pertain to any dharma.

Subhuti, only by practicing the prajnaparamita profoundly can that great bodhisattva don such steadfast armor and helmet, thinking, “I shall deliver all sentient beings and cause them all to attain ultimate nirvana.”

The Venerable Subhuti said to the Buddha: “Blessed One, if a great bodhisattva is able to don such steadfast armor and helmet, thinking, ‘I shall deliver all sentient beings and cause them all to attain ultimate nirvana,’ then that bodhisattva will not fall to the two levels of shravakas and pratyekabuddhas.

“Blessed One, if a great bodhisattva is able to don such steadfast armor and helmet, thinking, ‘I shall deliver all sentient beings and cause them all to attain parinirvana,’ but that great bodhisattva neither properly manages nor comprehensively embraces this undertaking, then that bodhisattva will fall to the two levels of shravakas and pratyekabuddhas. Why? Blessed One, it is because that great bodhisattva dons such steadfast armor and helmet without establishing any limit regarding sentient beings.”

The Buddha said: “Subhuti, in consideration of what meaning do you say that if a great bodhisattva practices the prajnaparamita profoundly, that bodhisattva will not fall to the two levels of shravakas and pratyekabuddhas?”

Subhuti replied: “Blessed One, it is because that great bodhisattva does not don armor and helmet for the sake of liberating merely a small number of sentient beings, nor does that bodhisattva don armor and helmet for the sake of seeking merely a small portion of knowledge. Why? Blessed One, it is because that great bodhisattva dons armor and helmet to rescue all sentient beings and cause them to enter nirvana; that great bodhisattva dons armor and helmet solely to seek and attain the knowledge of all-knowing knowledge. For this reason, that bodhisattva does not fall to the levels of shravakas and pratyekabuddhas.”

The Buddha said: “Subhuti, so it is! So it is! It is exactly as you have said. That great bodhisattva does not don armor and helmet for the sake of liberating merely a small number of sentient beings, nor does that bodhisattva don armor and helmet for the sake of seeking merely a small portion of knowledge. Rather, that great bodhisattva dons armor and helmet to rescue all sentient beings and cause them to enter nirvana. That great bodhisattva dons armor and helmet solely to seek and attain the knowledge of all-knowing knowledge. For this reason, that great bodhisattva does not fall to the levels of shravakas and pratyekabuddhas.”

At that time, the Venerable Subhuti said to the Buddha: “Blessed One, such prajnaparamita is exceedingly profound. There is no practitioner who cultivates it, no dharma that is cultivated, no place of cultivation, and no dharma by means of which cultivation is undertaken. Why? Blessed One, within the profound meaning of this prajnaparamita, there is not the slightest real dharma that can be apprehended and designated as a practitioner who cultivates, a dharma that is cultivated, a place of cultivation, or a dharma by means of which cultivation is undertaken.

“Blessed One, cultivating space is cultivating the prajnaparamita.

“Blessed One, cultivating all dharmas is cultivating the prajnaparamita.

“Blessed One, cultivating what is not real is cultivating the prajnaparamita.

“Blessed One, cultivating non-possession is cultivating the prajnaparamita.

“Blessed One, cultivating non-appropriation is cultivating the prajnaparamita.

“Blessed One, cultivating relinquishment is cultivating the prajnaparamita.”

The Buddha said: “Subhuti, cultivating the relinquishment of what is cultivating the prajnaparamita?”

Subhuti replied: “Blessed One, cultivating the relinquishment of form is cultivating the prajnaparamita; cultivating the relinquishment of feeling, perception, volitional formations, and consciousness is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of the eye ayatana is cultivating the prajnaparamita; cultivating the relinquishment of the ear, nose, tongue, body, and mind ayatanas is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of the form ayatana is cultivating the prajnaparamita; cultivating the relinquishment of the sound, odor, taste, touch, and dharma ayatanas is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of the eye dhatu is cultivating the prajnaparamita; cultivating the relinquishment of the ear, nose, tongue, body, and mind dhatus is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of the form dhatu is cultivating the prajnaparamita; cultivating the relinquishment of the sound, odor, taste, touch, and dharma dhatus is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of the eye-consciousness dhatu is cultivating the prajnaparamita; cultivating the relinquishment of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of eye-contact is cultivating the prajnaparamita; cultivating the relinquishment of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of feelings arising with eye-contact as condition is cultivating the prajnaparamita; cultivating the relinquishment of feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as condition is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of the earth dhatu is cultivating the prajnaparamita; cultivating the relinquishment of the water, fire, wind, space, and consciousness dhatus is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of ignorance is cultivating the prajnaparamita; cultivating the relinquishment of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of a self is cultivating the prajnaparamita; cultivating the relinquishment of a sentient being, a living being, a life principle, a person capable of arising, one who is nurtured, one who matures, one who transmigrates, a mind-born being, a youth, an agent, one who experiences karmic results, a knower, and a seer is cultivating the prajnaparamita.

“Blessed One, cultivating the relinquishment of the perfection of generosity is cultivating the prajnaparamita; cultivating the relinquishment of the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita is cultivating the prajnaparamita.”

“Blessed One! Cultivating the abandonment of inner emptiness is cultivating prajnaparamita; cultivating the abandonment of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of suchness is cultivating prajnaparamita; cultivating the abandonment of the dharma-dhatu, 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 true limit, the realm of space, and the inconceivable realm is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the four establishments of mindfulness is cultivating prajnaparamita; cultivating the abandonment of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the Noble Truth of suffering is cultivating prajnaparamita; cultivating the abandonment of the Noble Truths of the origin of suffering, cessation, and the path is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the four dhyanas is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the four immeasurables is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the four formless absorptions is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the eight liberations is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the eight spheres of mastery is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the nine successive absorptions is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the ten totalities is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the gateway to liberation through emptiness is cultivating prajnaparamita; cultivating the abandonment of the gateways to liberation through signlessness and wishlessness is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the five kinds of eyes is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the six superknowledges is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the gateways of samadhi is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the gateways of dharani is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the ten powers of a Buddha is cultivating prajnaparamita; cultivating the abandonment 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 cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the fruit of stream-entry is cultivating prajnaparamita; cultivating the abandonment of the fruits of once-returning, non-returning, and arhatship is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the fruit of a pratyekabuddha is cultivating prajnaparamita.

“Blessed One! Cultivating the abandonment of the knowledge of all things is cultivating prajnaparamita; cultivating the abandonment of the knowledge of the aspects of the paths and the knowledge of all aspects is cultivating prajnaparamita.”

The Buddha said, “Subhuti! So it is! So it is! It is exactly as you have said. Subhuti! Cultivating the abandonment of form is cultivating prajnaparamita; cultivating the abandonment of feeling, perception, volitional formations, and consciousness is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the eye ayatana is cultivating prajnaparamita; cultivating the abandonment of the ear, nose, tongue, body, and mind ayatanas is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the form ayatana is cultivating prajnaparamita; cultivating the abandonment of the sound, odor, taste, touch, and dharma ayatanas is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the eye dhatu is cultivating prajnaparamita; cultivating the abandonment of the ear, nose, tongue, body, and mind dhatus is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the form dhatu is cultivating prajnaparamita; cultivating the abandonment of the sound, odor, taste, touch, and dharma dhatus is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the eye-consciousness dhatu is cultivating prajnaparamita; cultivating the abandonment of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of eye-contact is cultivating prajnaparamita; cultivating the abandonment of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of feelings arising in dependence upon eye-contact is cultivating prajnaparamita; cultivating the abandonment of feelings arising in dependence upon ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the earth dhatu is cultivating prajnaparamita; cultivating the abandonment of the water, fire, wind, space, and consciousness dhatus is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of ignorance is cultivating prajnaparamita; cultivating the abandonment of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of a self is cultivating prajnaparamita; cultivating the abandonment of a sentient being, a living being, a life principle, one who is born, one who is nourished, one who matures, one who transmigrates, a mind-born being, a youth, an agent, one who experiences karmic results, a knower, and a seer is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the perfection of generosity is cultivating prajnaparamita; cultivating the abandonment of the perfections of pure morality, patience, diligence, dhyana, and prajnaparamita is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of inner emptiness is cultivating prajnaparamita; cultivating the abandonment of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of suchness is cultivating prajnaparamita; cultivating the abandonment of the dharma-dhatu, 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 true limit, the realm of space, and the inconceivable realm is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the four establishments of mindfulness is cultivating prajnaparamita; cultivating the abandonment of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the Noble Truth of suffering is cultivating prajnaparamita; cultivating the abandonment of the Noble Truths of the origin of suffering, cessation, and the path is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the four dhyanas is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the four immeasurables is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the four formless absorptions is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the eight liberations is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the eight spheres of mastery is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the nine successive absorptions is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the ten totalities is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the gateway to liberation through emptiness is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the gateways to liberation through signlessness and wishlessness is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the five kinds of eyes is cultivating prajnaparamita.

“Subhuti! Cultivating the abandonment of the six superknowledges is cultivating prajnaparamita.”

Subhuti! Cultivating the relinquishment of the samadhi gateways is cultivating prajnaparamita.

Subhuti! Cultivating the relinquishment of the dharani gateways is cultivating prajnaparamita.

Subhuti! Cultivating the relinquishment of the Buddha’s ten powers is cultivating prajnaparamita; cultivating the relinquishment 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 cultivating prajnaparamita.

Subhuti! Cultivating the relinquishment of the fruit of stream-entry is cultivating prajnaparamita; cultivating the relinquishment of the fruits of once-returning, non-returning, and arhatship is cultivating prajnaparamita.

Subhuti! Cultivating the relinquishment of the fruit of a pratyekabuddha is cultivating prajnaparamita.

Subhuti! Cultivating the relinquishment of the knowledge of all things is cultivating prajnaparamita; cultivating the relinquishment of the knowledge of the aspects of the path and the knowledge of all aspects is cultivating prajnaparamita.

At that time, the Buddha addressed the Venerable Subhuti: “Subhuti! One should rely upon profound prajnaparamita to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward profound prajnaparamita, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the profound perfection of meditative concentration to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the profound perfection of meditative concentration, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the profound perfection of diligence to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the profound perfection of diligence, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the profound perfection of patient acceptance to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the profound perfection of patient acceptance, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the profound perfection of pure moral discipline to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the profound perfection of pure moral discipline, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the profound perfection of generosity to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the profound perfection of generosity, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon inner emptiness to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward inner emptiness, one should know that this is a non-retrogressing great bodhisattva.

One should rely upon 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 non-change, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence to discern a non-retrogressing great bodhisattva.

If a great bodhisattva does not give rise to attachment toward outer emptiness through the emptiness of the intrinsic nature of nonexistence, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon suchness to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward suchness, one should know that this is a non-retrogressing great bodhisattva. One should rely upon 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, the limit of reality, the realm of space, and the inconceivable realm to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the dharma-dhatu through the inconceivable realm, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the four establishments of mindfulness to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four establishments of mindfulness, one should know that this is a non-retrogressing great bodhisattva. One should rely upon the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four right efforts through the Noble Eightfold Path, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the Noble Truth of suffering to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the Noble Truth of suffering, one should know that this is a non-retrogressing great bodhisattva. One should rely upon the Noble Truths of the origin of suffering, its cessation, and the path to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the Noble Truths of the origin of suffering, its cessation, and the path, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the four meditative absorptions to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four meditative absorptions, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the four immeasurables to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four immeasurables, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the four formless concentrations to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four formless concentrations, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the eight liberations to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the eight liberations, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the eight spheres of mastery to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the eight spheres of mastery, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the nine successive attainments to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the nine successive attainments, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the ten spheres of totality to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the ten spheres of totality, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the gateway to liberation through emptiness to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the gateway to liberation through emptiness, one should know that this is a non-retrogressing great bodhisattva. One should rely upon the gateways to liberation through signlessness and wishlessness to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the gateways to liberation through signlessness and wishlessness, one should know that this is a non-retrogressing great bodhisattva.

“Subhuti! One should rely upon the five kinds of eyes to discern a non-retrogressing great bodhisattva. If a great bodhisattva does not give rise to attachment toward the five kinds of eyes, one should know that this is a non-retrogressing great bodhisattva.”

Subhuti! One should rely upon the six superknowledges to discern an irreversible great bodhisattva. If a great bodhisattva does not become attached to the six superknowledges, one should know that this is an irreversible great bodhisattva.

Subhuti! One should rely upon the gateways of samadhi to discern an irreversible great bodhisattva. If a great bodhisattva does not become attached to the gateways of samadhi, one should know that this is an irreversible great bodhisattva.

Subhuti! One should rely upon the gateways of dharani to discern an irreversible great bodhisattva. If a great bodhisattva does not become attached to the gateways of dharani, one should know that this is an irreversible great bodhisattva.

Subhuti! One should rely upon the ten powers of a Buddha to discern an irreversible great bodhisattva. If a great bodhisattva does not become attached to the ten powers of a Buddha, one should know that this is an irreversible great bodhisattva. One should rely upon 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 to discern an irreversible great bodhisattva. If a great bodhisattva does not become attached to the four fearlessnesses through the eighteen distinctive qualities of a Buddha, one should know that this is an irreversible great bodhisattva.

Subhuti! One should rely upon the knowledge of all things to discern an irreversible great bodhisattva. If a great bodhisattva does not become attached to the knowledge of all things, one should know that this is an irreversible great bodhisattva. One should rely upon the knowledge of the aspects of the paths and the knowledge of all aspects to discern an irreversible great bodhisattva. If a great bodhisattva does not become attached to the knowledge of the aspects of the paths or the knowledge of all aspects, one should know that this is an irreversible great bodhisattva.

Subhuti! There are irreversible great bodhisattvas who practice the profound prajnaparamita and do not regard the words and instructions of others as the true essence.

Subhuti! There are irreversible great bodhisattvas who practice the profound prajnaparamita and do not merely place their faith in others, but act from their own realization.

Subhuti! There are irreversible great bodhisattvas who practice the profound prajnaparamita and are not led by a mind of greed, not led by a mind of hatred, not led by a mind of delusion, not led by a mind of arrogance, and not led by any other kind of defiled mind.

Subhuti! There are irreversible great bodhisattvas who practice the profound prajnaparamita and never depart from the perfection of generosity, never depart from the perfection of pure ethical discipline, never depart from the perfection of patient acceptance, never depart from the perfection of diligence, never depart from the perfection of meditative concentration, and never depart from the perfection of wisdom.

Subhuti! When irreversible great bodhisattvas hear this profound prajnaparamita taught, their minds are neither startled, frightened, nor terrified; they neither sink nor become engrossed, nor do they turn away from it. They rejoice in the profound prajnaparamita and delight in hearing, receiving, retaining, reading, and reciting it; they fully comprehend it, steadfastly reflect upon it, and practice in accordance with its teaching without ever becoming weary.

Subhuti! You should know that these irreversible great bodhisattvas, in previous lives, heard the meaning and principles of the profound prajnaparamita, received and retained it, read and recited it, and reflected upon it in accordance with reason. Why is this? Subhuti! For this reason, when irreversible great bodhisattvas hear this profound prajnaparamita taught, their minds are neither startled, frightened, nor terrified; they neither sink nor become engrossed, nor do they turn away from it. They rejoice in the profound prajnaparamita and delight in hearing, receiving, retaining, reading, and reciting it; they fully comprehend it, steadfastly reflect upon it, and practice in accordance with its teaching without ever becoming weary.

The Venerable Subhuti addressed the Buddha: “Blessed One! If, upon hearing this profound prajnaparamita taught, a great bodhisattva’s mind is neither startled, frightened, nor terrified; if the bodhisattva neither sinks nor becomes engrossed, nor turns away from it, then how does that great bodhisattva practice the profound prajnaparamita?”

The Buddha said: “Subhuti! That great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom. In this way, the bodhisattva should practice the profound prajnaparamita.”

“Blessed One! How does that great bodhisattva continuously accord with, advance toward, and enter deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita?”

“Subhuti! If a great bodhisattva continuously accords with, advances toward, and enters deeply into the emptiness of phenomena while practicing the profound prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita.

“Subhuti! If a great bodhisattva continuously accords with, advances toward, and enters deeply into signlessness while practicing the profound prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita.

“Subhuti! If a great bodhisattva continuously accords with, advances toward, and enters deeply into wishlessness while practicing the profound prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita.

“Subhuti! If a great bodhisattva continuously accords with, advances toward, and enters deeply into space while practicing the profound prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita.

“Subhuti! If a great bodhisattva continuously accords with, advances toward, and enters deeply into nothingness while practicing the profound prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita.

“Subhuti! If a great bodhisattva continuously accords with, advances toward, and enters deeply into non-arising and non-ceasing while practicing the profound prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita.

“Subhuti! If a great bodhisattva continuously accords with, advances toward, and enters deeply into neither defilement nor purification while practicing the profound prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita.

“Subhuti! If a great bodhisattva continuously accords with, advances toward, and enters deeply into suchness while practicing the profound prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita.

“Subhuti! If a great bodhisattva continuously accords with, advances toward, and enters deeply into the Dharma realm while practicing the profound prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita.

“Subhuti! If a great bodhisattva continuously accords with, advances toward, and enters deeply into the nature of phenomena while practicing the profound prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and enters deeply into the knowledge of all-knowing wisdom while practicing the profound prajnaparamita.”

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates the nature of non-falsity while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates the immutable nature while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates the nature of equality while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates the nature of freedom from arising while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates the fixed order of Dharma while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates the abiding of Dharma while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates the ultimate limit of reality while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates the realm of space while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates the inconceivable realm while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates non-creation while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates illusion while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates dreams while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates echoes while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates reflected images while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates shadows of light while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates mirages while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates magical transformations while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

Subhuti! If a great bodhisattva continuously accords with, advances toward, and penetrates illusory cities while deeply practicing prajnaparamita, then that great bodhisattva continuously accords with, advances toward, and penetrates omniscient wisdom while deeply practicing prajnaparamita.

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