大般若波羅蜜多經

XLVII. CHAPTER ON SUCHNESS

05

As soon as this characteristic of suchness was spoken, the trichiliocosm shook in six ways: the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the center rose and the borders sank; the borders rose and the center sank.

At that time, the heavenly sons of the Desire Realm and the Form Realm scattered powders of heavenly tagara, tamala, and sandalwood, as well as heavenly blue lotuses, red lotuses, yellow lotuses, white lotuses, exquisitely fragrant flowers, exquisitely sonorous flowers, and greatly exquisitely sonorous flowers as offerings to the Blessed One and the Elder Subhuti. They then addressed the Buddha: “Blessed One, this is exceedingly wondrous and unprecedented! Because of suchness, the Elder Subhuti is born from the Tathagata.”

Thereupon, Subhuti said to the heavenly sons of the Desire Realm and the Form Realm: “Heavenly sons, you should know that I, Subhuti, am born from the Tathagata because I am not born by virtue of form, nor by virtue of the suchness of form; because I am not apart from form, nor apart from the suchness of form. I am born from the Tathagata because I am not born by virtue of feeling, perception, formations, or consciousness, nor by virtue of the suchness of feeling, perception, formations, or consciousness; because I am not apart from feeling, perception, formations, or consciousness, nor apart from the suchness of feeling, perception, formations, or consciousness.

“Heavenly sons, you should know that I, Subhuti, am born from the Tathagata because I am not born by virtue of the eye ayatana, nor by virtue of the suchness of the eye ayatana; because I am not apart from the eye ayatana, nor apart from the suchness of the eye ayatana. I am born from the Tathagata because I am not born by virtue of the ear, nose, tongue, body, or mind ayatana, nor by virtue of the suchness of the ear, nose, tongue, body, or mind ayatana; because I am not apart from the ear, nose, tongue, body, or mind ayatana, nor apart from the suchness of the ear, nose, tongue, body, or mind ayatana.

“Heavenly sons, you should know that I, Subhuti, am born from the Tathagata because I am not born by virtue of the form ayatana, nor by virtue of the suchness of the form ayatana; because I am not apart from the form ayatana, nor apart from the suchness of the form ayatana. I am born from the Tathagata because I am not born by virtue of the sound, odor, taste, tangible-object, or dharma ayatana, nor by virtue of the suchness of the sound, odor, taste, tangible-object, or dharma ayatana; because I am not apart from the sound, odor, taste, tangible-object, or dharma ayatana, nor apart from the suchness of the sound, odor, taste, tangible-object, or dharma ayatana.

“Heavenly sons, you should know that I, Subhuti, am born from the Tathagata because I am not born by virtue of the eye dhatu, nor by virtue of the suchness of the eye dhatu; because I am not apart from the eye dhatu, nor apart from the suchness of the eye dhatu. I am born from the Tathagata because I am not born by virtue of the ear, nose, tongue, body, or mind dhatu, nor by virtue of the suchness of the ear, nose, tongue, body, or mind dhatu; because I am not apart from the ear, nose, tongue, body, or mind dhatu, nor apart from the suchness of the ear, nose, tongue, body, or mind dhatu.

“Heavenly sons, you should know that I, Subhuti, am born from the Tathagata because I am not born by virtue of the form dhatu, nor by virtue of the suchness of the form dhatu; because I am not apart from the form dhatu, nor apart from the suchness of the form dhatu. I am born from the Tathagata because I am not born by virtue of the sound, odor, taste, tangible-object, or dharma dhatu, nor by virtue of the suchness of the sound, odor, taste, tangible-object, or dharma dhatu; because I am not apart from the sound, odor, taste, tangible-object, or dharma dhatu, nor apart from the suchness of the sound, odor, taste, tangible-object, or dharma dhatu.

“Heavenly sons, you should know that I, Subhuti, am born from the Tathagata because I am not born by virtue of the eye-consciousness dhatu, nor by virtue of the suchness of the eye-consciousness dhatu; because I am not apart from the eye-consciousness dhatu, nor apart from the suchness of the eye-consciousness dhatu. I am born from the Tathagata because I am not born by virtue of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, nor by virtue of the suchness of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; because I am not apart from the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, nor apart from the suchness of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

“Heavenly sons, you should know that I, Subhuti, am born from the Tathagata because I am not born by virtue of eye-contact, nor by virtue of the suchness of eye-contact; because I am not apart from eye-contact, nor apart from the suchness of eye-contact. I am born from the Tathagata because I am not born by virtue of ear-, nose-, tongue-, body-, or mind-contact, nor by virtue of the suchness of ear-, nose-, tongue-, body-, or mind-contact; because I am not apart from ear-, nose-, tongue-, body-, or mind-contact, nor apart from the suchness of ear-, nose-, tongue-, body-, or mind-contact.

“Heavenly sons, you should know that I, Subhuti, am born from the Tathagata because I am not born by virtue of the feelings that arise conditioned by eye-contact, nor by virtue of the suchness of the feelings that arise conditioned by eye-contact; because I am not apart from the feelings that arise conditioned by eye-contact, nor apart from the suchness of the feelings that arise conditioned by eye-contact. I am born from the Tathagata because I am not born by virtue of the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact, nor by virtue of the suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact;

because I am not apart from the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact, nor apart from the suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact.

“Heavenly sons, you should know that I, Subhuti, am born from the Tathagata because I am not born by virtue of the earth dhatu, nor by virtue of the suchness of the earth dhatu; because I am not apart from the earth dhatu, nor apart from the suchness of the earth dhatu. I am born from the Tathagata because I am not born by virtue of the water, fire, wind, space, or consciousness dhatu, nor by virtue of the suchness of the water, fire, wind, space, or consciousness dhatu; because I am not apart from the water, fire, wind, space, or consciousness dhatu, nor apart from the suchness of the water, fire, wind, space, or consciousness dhatu.

“Heavenly sons, you should know that I, Subhuti, am born from the Tathagata because I am not born by virtue of ignorance, nor by virtue of the suchness of ignorance; because I am not apart from ignorance, nor apart from the suchness of ignorance. I am born from the Tathagata because I am not born by virtue of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, or aging-and-death, nor by virtue of the suchness of formations through the suchness of aging-and-death; because I am not apart from formations through aging-and-death, nor apart from the suchness of formations through the suchness of aging-and-death.”

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am not born by virtue of a self, and because I am not born by virtue of the suchness of a self; because I am not separate from a self, and because I am not separate from the suchness of a self. I am born of the Tathagata because I am not born by virtue of a sentient being, a living being, a life principle, one who is nurtured, one who matures, one who transmigrates, a mind-born being, a youth, an agent, one who causes another to act, one who experiences karmic results, a knower, or a seer, and because I am not born by virtue of the suchness of a sentient being through the suchness of a knower or a seer;

because I am not separate from a sentient being through a seer, and because I am not separate from the suchness of a sentient being through the suchness of a knower or a seer.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am not born by virtue of the perfection of generosity, and because I am not born by virtue of the suchness of the perfection of generosity; because I am not separate from the perfection of generosity, and because I am not separate from the suchness of the perfection of generosity. I am born of the Tathagata because I am not born by virtue of the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita, and because I am not born by virtue of the suchness of pure morality through the suchness of prajnaparamita;

because I am not separate from pure morality through prajnaparamita, and because I am not separate from the suchness of pure morality through the suchness of prajnaparamita.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am not born by virtue of inner emptiness, and because I am not born by virtue of the suchness of inner emptiness;

because I am not separate from inner emptiness, and because I am not separate from the suchness of inner emptiness. I am born of the Tathagata because I am not born by virtue of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence,

and because I am not born by virtue of the suchness of outer emptiness through the suchness of the emptiness of the self-nature of nonexistence; because I am not separate from outer emptiness through the emptiness of the self-nature of nonexistence, and because I am not separate from the suchness of outer emptiness through the suchness of the emptiness of the self-nature of nonexistence.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am not born by virtue of suchness, and because I am not born by virtue of the suchness of suchness; because I am not separate from suchness, and because I am not separate from the suchness of suchness. I am born of the Tathagata because I am not born by virtue of 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 limit of reality, the realm of space, or the inconceivable realm, and because I am not born by virtue of the suchness of the dharma-dhatu through the suchness of the inconceivable realm;

because I am not separate from the dharma-dhatu through the inconceivable realm, and because I am not separate from the suchness of the dharma-dhatu through the suchness of the inconceivable realm.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am not born by virtue of the four foundations of mindfulness, and because I am not born by virtue of the suchness of the four foundations of mindfulness; because I am not separate from the four foundations of mindfulness, and because I am not separate from the suchness of the four foundations of mindfulness. I am born of the Tathagata because I am not born by virtue of 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, and because I am not born by virtue of the suchness of the four right efforts through the suchness of the Noble Eightfold Path;

because I am not separate from the four right efforts through the Noble Eightfold Path, and because I am not separate from the suchness of the four right efforts through the suchness of the Noble Eightfold Path.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am not born by virtue of the Noble Truth of suffering, and because I am not born by virtue of the suchness of the Noble Truth of suffering; because I am not separate from the Noble Truth of suffering, and because I am not separate from the suchness of the Noble Truth of suffering. I am born of the Tathagata because I am not born by virtue of the Noble Truths of the origin, cessation, and path, and because I am not born by virtue of the suchness of the Noble Truths of the origin, cessation, and path; because I am not separate from the Noble Truths of the origin, cessation, and path, and because I am not separate from the suchness of the Noble Truths of the origin, cessation, and path.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am not born by virtue of the four dhyanas, and because I am not born by virtue of the suchness of the four dhyanas; because I am not separate from the four dhyanas, and because I am not separate from the suchness of the four dhyanas. I am born of the Tathagata because I am not born by virtue of the four immeasurables or the four formless absorptions, and because I am not born by virtue of the suchness of the four immeasurables or the four formless absorptions; because I am not separate from the four immeasurables or the four formless absorptions, and because I am not separate from the suchness of the four immeasurables or the four formless absorptions.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am not born by virtue of the eight liberations, and because I am not born by virtue of the suchness of the eight liberations; because I am not separate from the eight liberations, and because I am not separate from the suchness of the eight liberations. I am born of the Tathagata because I am not born by virtue of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality, and because I am not born by virtue of the suchness of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality;

because I am not separate from the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality, and because I am not separate from the suchness of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am not born by virtue of the gateway to liberation through emptiness, and because I am not born by virtue of the suchness of the gateway to liberation through emptiness; because I am not separate from the gateway to liberation through emptiness, and because I am not separate from the suchness of the gateway to liberation through emptiness.

I am born of the Tathagata because I am not born by virtue of the gateways to liberation through signlessness and wishlessness, and because I am not born by virtue of the suchness of the gateways to liberation through signlessness and wishlessness; because I am not separate from the gateways to liberation through signlessness and wishlessness, and because I am not separate from the suchness of the gateways to liberation through signlessness and wishlessness.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am neither constituted by the five kinds of eyes nor constituted by the suchness of the five kinds of eyes; because I am neither apart from the five kinds of eyes nor apart from the suchness of the five kinds of eyes. I am born of the Tathagata because I am neither constituted by the six superknowledges nor constituted by the suchness of the six superknowledges; because I am neither apart from the six superknowledges nor apart from the suchness of the six superknowledges.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am neither constituted by the samadhi gateways nor constituted by the suchness of the samadhi gateways; because I am neither apart from the samadhi gateways nor apart from the suchness of the samadhi gateways. I am born of the Tathagata because I am neither constituted by the dharani gateways nor constituted by the suchness of the dharani gateways; because I am neither apart from the dharani gateways nor apart from the suchness of the dharani gateways.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am neither constituted by the ten powers of a Buddha nor constituted by the suchness of the ten powers of a Buddha; because I am neither apart from the ten powers of a Buddha nor apart from the suchness of the ten powers of a Buddha. I am born of the Tathagata because I am neither constituted by the four fearlessnesses, the four kinds of unhindered understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, nor constituted by the suchness of the four fearlessnesses through the suchness of the eighteen distinctive qualities of a Buddha;

because I am neither apart from the four fearlessnesses through the eighteen distinctive qualities of a Buddha, nor apart from the suchness of the four fearlessnesses through the suchness of the eighteen distinctive qualities of a Buddha.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am neither constituted by the fruit of stream-entry nor constituted by the suchness of the fruit of stream-entry; because I am neither apart from the fruit of stream-entry nor apart from the suchness of the fruit of stream-entry. I am born of the Tathagata because I am neither constituted by the fruits of once-returning, non-returning, and arhatship, nor constituted by the suchness of the fruits of once-returning, non-returning, and arhatship; because I am neither apart from the fruits of once-returning, non-returning, and arhatship, nor apart from the suchness of the fruits of once-returning, non-returning, and arhatship.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am neither constituted by the fruit of a pratyekabuddha nor constituted by the suchness of the fruit of a pratyekabuddha; because I am neither apart from the fruit of a pratyekabuddha nor apart from the suchness of the fruit of a pratyekabuddha.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am neither constituted by the knowledge of all things nor constituted by the suchness of the knowledge of all things; because I am neither apart from the knowledge of all things nor apart from the suchness of the knowledge of all things. I am born of the Tathagata because I am neither constituted by the knowledge of the aspects of the paths and the knowledge of all aspects, nor constituted by the suchness of the knowledge of the aspects of the paths and the knowledge of all aspects; because I am neither apart from the knowledge of the aspects of the paths and the knowledge of all aspects, nor apart from the suchness of the knowledge of the aspects of the paths and the knowledge of all aspects.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am neither constituted by the conditioned nor constituted by the suchness of the conditioned; because I am neither apart from the conditioned nor apart from the suchness of the conditioned.

O sons of the devas! You should know that I, Subhuti, am born of the Tathagata because I am neither constituted by the unconditioned nor constituted by the suchness of the unconditioned; because I am neither apart from the unconditioned nor apart from the suchness of the unconditioned. Why is this? O sons of the devas! All these dharmas are utterly devoid of anything that can be possessed, for the dharmas that arise, that which is produced, that from which they arise, and the place in which they arise are all ungraspable.

At that time, the Venerable Sariputra addressed the Buddha: “Blessed One! The suchness of dharmas, the dharma-dhatu, the dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm are all exceedingly profound.

“Blessed One! Within these, form is ungraspable, and the suchness of form is also ungraspable. Why is this? Because within these, form itself is ungraspable; how much less could there be a suchness of form that is graspable? Within these, feeling, perception, formations, and consciousness are ungraspable, and the suchness of feeling, perception, formations, and consciousness is also ungraspable. Why is this? Because within these, feeling, perception, formations, and consciousness themselves are ungraspable; how much less could there be a suchness of feeling, perception, formations, and consciousness that is graspable?

“Blessed One! Within these, the eye ayatana is ungraspable, and the suchness of the eye ayatana is also ungraspable. Why is this? Because within these, the eye ayatana itself is ungraspable; how much less could there be a suchness of the eye ayatana that is graspable? Within these, the ear, nose, tongue, body, and mind ayatanas are ungraspable, and the suchness of the ear, nose, tongue, body, and mind ayatanas is also ungraspable. Why is this? Because within these, the ear, nose, tongue, body, and mind ayatanas themselves are ungraspable; how much less could there be a suchness of the ear, nose, tongue, body, and mind ayatanas that is graspable?

“Blessed One! Within these, the form ayatana is ungraspable, and the suchness of the form ayatana is also ungraspable. Why is this? Because within these, the form ayatana itself is ungraspable; how much less could there be a suchness of the form ayatana that is graspable? Within these, the sound, odor, taste, touch, and dharma ayatanas are ungraspable, and the suchness of the sound, odor, taste, touch, and dharma ayatanas is also ungraspable. Why is this? Because within these, the sound, odor, taste, touch, and dharma ayatanas themselves are ungraspable; how much less could there be a suchness of the sound, odor, taste, touch, and dharma ayatanas that is graspable?

“Blessed One! Within these, the eye dhatu is ungraspable, and the suchness of the eye dhatu is also ungraspable. Why is this? Because within these, the eye dhatu itself is ungraspable; how much less could there be a suchness of the eye dhatu that is graspable? Within these, the ear, nose, tongue, body, and mind dhatus are ungraspable, and the suchness of the ear, nose, tongue, body, and mind dhatus is also ungraspable. Why is this? Because within these, the ear, nose, tongue, body, and mind dhatus themselves are ungraspable; how much less could there be a suchness of the ear, nose, tongue, body, and mind dhatus that is graspable?

“Blessed One! Within these, the form dhatu is ungraspable, and the suchness of the form dhatu is also ungraspable. Why is this? Because within these, the form dhatu itself is ungraspable; how much less could there be a suchness of the form dhatu that is graspable? Within these, the sound, odor, taste, touch, and dharma dhatus are ungraspable, and the suchness of the sound, odor, taste, touch, and dharma dhatus is also ungraspable. Why is this? Because within these, the sound, odor, taste, touch, and dharma dhatus themselves are ungraspable; how much less could there be a suchness of the sound, odor, taste, touch, and dharma dhatus that is graspable?”

Blessed One! Therein, the eye-consciousness dhatu cannot be apprehended, and the true suchness of the eye-consciousness dhatu also cannot be apprehended. Why? Because therein, even the eye-consciousness dhatu cannot be apprehended, much less can there be any true suchness of the eye-consciousness dhatu that might be apprehended. Therein, the ear-, nose-, tongue-, body-, and mind-consciousness dhatus cannot be apprehended, and the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus also cannot be apprehended. Why? Because therein, even the ear-, nose-, tongue-, body-, and mind-consciousness dhatus cannot be apprehended, much less can there be any true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus that might be apprehended.

Blessed One! Therein, eye-contact cannot be apprehended, and the true suchness of eye-contact also cannot be apprehended. Why? Because therein, even eye-contact cannot be apprehended, much less can there be any true suchness of eye-contact that might be apprehended. Therein, ear-, nose-, tongue-, body-, and mind-contact cannot be apprehended, and the true suchness of ear-, nose-, tongue-, body-, and mind-contact also cannot be apprehended. Why? Because therein, even ear-, nose-, tongue-, body-, and mind-contact cannot be apprehended, much less can there be any true suchness of ear-, nose-, tongue-, body-, and mind-contact that might be apprehended.

Blessed One! Therein, the feelings that arise with eye-contact as condition cannot be apprehended, and the true suchness of the feelings that arise with eye-contact as condition also cannot be apprehended. Why?

Because therein, even the feelings that arise with eye-contact as condition cannot be apprehended, much less can there be any true suchness of the feelings that arise with eye-contact as condition that might be apprehended. Therein, the feelings that arise with ear-, nose-, tongue-, body-, and mind-contact as condition cannot be apprehended, and the true suchness of the feelings that arise with ear-, nose-, tongue-, body-, and mind-contact as condition also cannot be apprehended.

Why? Because therein, even the feelings that arise with ear-, nose-, tongue-, body-, and mind-contact as condition cannot be apprehended, much less can there be any true suchness of the feelings that arise with ear-, nose-, tongue-, body-, and mind-contact as condition that might be apprehended.

Blessed One! Therein, the earth dhatu cannot be apprehended, and the true suchness of the earth dhatu also cannot be apprehended. Why? Because therein, even the earth dhatu cannot be apprehended, much less can there be any true suchness of the earth dhatu that might be apprehended. Therein, the water, fire, wind, space, and consciousness dhatus cannot be apprehended, and the true suchness of the water, fire, wind, space, and consciousness dhatus also cannot be apprehended. Why? Because therein, even the water, fire, wind, space, and consciousness dhatus cannot be apprehended, much less can there be any true suchness of the water, fire, wind, space, and consciousness dhatus that might be apprehended.

Blessed One! Therein, ignorance cannot be apprehended, and the true suchness of ignorance also cannot be apprehended. Why? Because therein, even ignorance cannot be apprehended, much less can there be any true suchness of ignorance that might be apprehended. Therein, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death cannot be apprehended, and the true suchness of volitional formations through the true suchness of aging-and-death also cannot be apprehended. Why? Because therein, even volitional formations through aging-and-death cannot be apprehended, much less can there be any true suchness of volitional formations through the true suchness of aging-and-death that might be apprehended.

Blessed One! Therein, the prajnaparamita of generosity cannot be apprehended, and the true suchness of the prajnaparamita of generosity also cannot be apprehended. Why?

Because therein, even the prajnaparamita of generosity cannot be apprehended, much less can there be any true suchness of the prajnaparamita of generosity that might be apprehended. Therein, the prajnaparamitas of pure morality, patient acceptance, diligence, meditation, and wisdom cannot be apprehended, and the true suchness of pure morality through the true suchness of the prajnaparamita of wisdom also cannot be apprehended.

Why? Because therein, even pure morality through the prajnaparamita of wisdom cannot be apprehended, much less can there be any true suchness of pure morality through the true suchness of the prajnaparamita of wisdom that might be apprehended.

Blessed One! Therein, the emptiness of internal phenomena cannot be apprehended, and the true suchness of the emptiness of internal phenomena also cannot be apprehended. Why?

Because therein, even the emptiness of internal phenomena cannot be apprehended, much less can there be any true suchness of the emptiness of internal phenomena that might be apprehended. Therein, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of non-apprehension, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the nonexistence of self-nature cannot be apprehended, and the true suchness of the emptiness of external phenomena through the true suchness of the emptiness of the nonexistence of self-nature also cannot be apprehended.

Why? Because therein, even the emptiness of external phenomena through the emptiness of the nonexistence of self-nature cannot be apprehended, much less can there be any true suchness of the emptiness of external phenomena through the true suchness of the emptiness of the nonexistence of self-nature that might be apprehended.

Blessed One! Therein, true suchness cannot be apprehended, and the true suchness of true suchness also cannot be apprehended. Why?

Because therein, even true suchness cannot be apprehended, much less can there be any true suchness of true suchness that might be apprehended. Therein, the Dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of separation from arising, the fixed order of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, and the inconceivable realm cannot be apprehended, and the true suchness of the Dharma realm through the true suchness of the inconceivable realm also cannot be apprehended.

Why? Because therein, even the Dharma realm through the true suchness of the inconceivable realm cannot be apprehended, much less can there be any true suchness of the Dharma realm through the inconceivable realm that might be apprehended.

Blessed One! Therein, the four foundations of mindfulness cannot be apprehended, and the true suchness of the four foundations of mindfulness also cannot be apprehended. Why?

Because therein, even the four foundations of mindfulness cannot be apprehended, much less can there be any true suchness of the four foundations of mindfulness that might be apprehended. Therein, 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 cannot be apprehended, and the true suchness of the four right efforts through the true suchness of the Noble Eightfold Path also cannot be apprehended.

Why? Because therein, even the four right efforts through the Noble Eightfold Path cannot be apprehended, much less can there be any true suchness of the four right efforts through the true suchness of the Noble Eightfold Path that might be apprehended.

Blessed One! Therein, the Noble Truth of suffering cannot be apprehended, and the true suchness of the Noble Truth of suffering also cannot be apprehended. Why?

Because therein, even the Noble Truth of suffering cannot be apprehended, much less can there be any true suchness of the Noble Truth of suffering that might be apprehended. Therein, the Noble Truths of the origin of suffering, the cessation of suffering, and the path cannot be apprehended, and the true suchness of the Noble Truths of the origin of suffering, the cessation of suffering, and the path also cannot be apprehended.

Why? Because therein, even the Noble Truths of the origin of suffering, the cessation of suffering, and the path cannot be apprehended, much less can there be any true suchness of the Noble Truths of the origin of suffering, the cessation of suffering, and the path that might be apprehended.

Blessed One! Within this, the four dhyanas cannot be apprehended, and the true suchness of the four dhyanas also cannot be apprehended. Why? Because within this, even the four dhyanas cannot be apprehended, how much less could the true suchness of the four dhyanas be apprehended. Within this, the four immeasurables and the four formless attainments cannot be apprehended, and the true suchness of the four immeasurables and the four formless attainments also cannot be apprehended. Why? Because within this, even the four immeasurables and the four formless attainments cannot be apprehended, how much less could the true suchness of the four immeasurables and the four formless attainments be apprehended.

Blessed One! Within this, the eight liberations cannot be apprehended, and the true suchness of the eight liberations also cannot be apprehended. Why?

Because within this, even the eight liberations cannot be apprehended, how much less could the true suchness of the eight liberations be apprehended. Within this, the eight spheres of mastery, the nine successive attainments, and the ten totalities cannot be apprehended, and the true suchness of the eight spheres of mastery, the nine successive attainments, and the ten totalities also cannot be apprehended. Why?

Because within this, even the eight spheres of mastery, the nine successive attainments, and the ten totalities cannot be apprehended, how much less could the true suchness of the eight spheres of mastery, the nine successive attainments, and the ten totalities be apprehended.

Blessed One! Within this, the liberation gateway of emptiness cannot be apprehended, and the true suchness of the liberation gateway of emptiness also cannot be apprehended. Why? Because within this, even the liberation gateway of emptiness cannot be apprehended, how much less could the true suchness of the liberation gateway of emptiness be apprehended. Within this, the liberation gateways of signlessness and wishlessness cannot be apprehended, and the true suchness of the liberation gateways of signlessness and wishlessness also cannot be apprehended. Why? Because within this, even the liberation gateways of signlessness and wishlessness cannot be apprehended, how much less could the true suchness of the liberation gateways of signlessness and wishlessness be apprehended.

Blessed One! Within this, the five kinds of eyes cannot be apprehended, and the true suchness of the five kinds of eyes also cannot be apprehended. Why? Because within this, even the five kinds of eyes cannot be apprehended, how much less could the true suchness of the five kinds of eyes be apprehended. Within this, the six superknowledges cannot be apprehended, and the true suchness of the six superknowledges also cannot be apprehended. Why? Because within this, even the six superknowledges cannot be apprehended, how much less could the true suchness of the six superknowledges be apprehended.

Blessed One! Within this, the samadhi gateways cannot be apprehended, and the true suchness of the samadhi gateways also cannot be apprehended. Why? Because within this, even the samadhi gateways cannot be apprehended, how much less could the true suchness of the samadhi gateways be apprehended. Within this, the dharani gateways cannot be apprehended, and the true suchness of the dharani gateways also cannot be apprehended. Why? Because within this, even the dharani gateways cannot be apprehended, how much less could the true suchness of the dharani gateways be apprehended.

Blessed One! Within this, the ten powers of a Buddha cannot be apprehended, and the true suchness of the ten powers of a Buddha also cannot be apprehended. Why?

Because within this, even the ten powers of a Buddha cannot be apprehended, how much less could the true suchness of the ten powers of a Buddha be apprehended. Within this, 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 cannot be apprehended; from the true suchness of the four fearlessnesses through the true suchness of the eighteen distinctive qualities of a Buddha, none can be apprehended.

Why? Because within this, even the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, how much less could the true suchness of the four fearlessnesses through the true suchness of the eighteen distinctive qualities of a Buddha be apprehended.

Blessed One! Within this, the fruit of stream-entry cannot be apprehended, and the true suchness of the fruit of stream-entry also cannot be apprehended. Why? Because within this, even the fruit of stream-entry cannot be apprehended, how much less could the true suchness of the fruit of stream-entry be apprehended. Within this, the fruits of once-returning, non-returning, and arhatship cannot be apprehended, and the true suchness of the fruits of once-returning, non-returning, and arhatship also cannot be apprehended. Why? Because within this, even the fruits of once-returning, non-returning, and arhatship cannot be apprehended, how much less could the true suchness of the fruits of once-returning, non-returning, and arhatship be apprehended.

Blessed One! Within this, the attainment of a pratyekabuddha cannot be apprehended, and the true suchness of the attainment of a pratyekabuddha also cannot be apprehended. Why? Because within this, even the attainment of a pratyekabuddha cannot be apprehended, how much less could the true suchness of the attainment of a pratyekabuddha be apprehended.

Blessed One! Within this, the knowledge of all things cannot be apprehended, and the true suchness of the knowledge of all things also cannot be apprehended. Why?

Because within this, even the knowledge of all things cannot be apprehended, how much less could the true suchness of the knowledge of all things be apprehended. Within this, the knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended, and the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects also cannot be apprehended. Why?

Because within this, even the knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended, how much less could the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects be apprehended.

The Buddha said: Shariputra! So it is! So it is!

It is exactly as you have said. The true suchness of all dharmas—the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm—is exceedingly profound. Within this, form cannot be apprehended, and the true suchness of form also cannot be apprehended.

Why? Because within this, even form cannot be apprehended, how much less could the true suchness of form be apprehended. Within this, feeling, perception, formations, and consciousness cannot be apprehended, and the true suchness of feeling, perception, formations, and consciousness also cannot be apprehended.

Why? Because within this, even feeling, perception, formations, and consciousness cannot be apprehended, how much less could the true suchness of feeling, perception, formations, and consciousness be apprehended.

Shariputra! Within this, the eye ayatana cannot be apprehended, and the true suchness of the eye ayatana also cannot be apprehended. Why? Because within this, even the eye ayatana cannot be apprehended, how much less could the true suchness of the eye ayatana be apprehended. Within this, the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and the true suchness of the ear, nose, tongue, body, and mind ayatanas also cannot be apprehended. Why? Because within this, even the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, how much less could the true suchness of the ear, nose, tongue, body, and mind ayatanas be apprehended.

O Śāriputra! Herein, the form ayatana cannot be apprehended, and the true suchness of the form ayatana also cannot be apprehended. Why? Because herein, even the form ayatana cannot be apprehended, how much less could the true suchness of the form ayatana be apprehended. Herein, the sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended, and the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas also cannot be apprehended. Why? Because herein, even the sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended, how much less could the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas be apprehended.

O Śāriputra! Herein, the eye dhatu cannot be apprehended, and the true suchness of the eye dhatu also cannot be apprehended. Why? Because herein, even the eye dhatu cannot be apprehended, how much less could the true suchness of the eye dhatu be apprehended. Herein, the ear, nose, tongue, body, and mind dhatus cannot be apprehended, and the true suchness of the ear, nose, tongue, body, and mind dhatus also cannot be apprehended. Why? Because herein, even the ear, nose, tongue, body, and mind dhatus cannot be apprehended, how much less could the true suchness of the ear, nose, tongue, body, and mind dhatus be apprehended.

O Śāriputra! Herein, the form dhatu cannot be apprehended, and the true suchness of the form dhatu also cannot be apprehended. Why? Because herein, even the form dhatu cannot be apprehended, how much less could the true suchness of the form dhatu be apprehended. Herein, the sound, odor, taste, tangible-object, and dharma dhatus cannot be apprehended, and the true suchness of the sound, odor, taste, tangible-object, and dharma dhatus also cannot be apprehended. Why? Because herein, even the sound, odor, taste, tangible-object, and dharma dhatus cannot be apprehended, how much less could the true suchness of the sound, odor, taste, tangible-object, and dharma dhatus be apprehended.

O Śāriputra! Herein, the eye-consciousness dhatu cannot be apprehended, and the true suchness of the eye-consciousness dhatu also cannot be apprehended. Why?

Because herein, even the eye-consciousness dhatu cannot be apprehended, how much less could the true suchness of the eye-consciousness dhatu be apprehended. Herein, the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus cannot be apprehended, and the true suchness of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus also cannot be apprehended.

Why? Because herein, even the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus cannot be apprehended, how much less could the true suchness of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus be apprehended.

O Śāriputra! Herein, eye-contact cannot be apprehended, and the true suchness of eye-contact also cannot be apprehended. Why? Because herein, even eye-contact cannot be apprehended, how much less could the true suchness of eye-contact be apprehended. Herein, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact cannot be apprehended, and the true suchness of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact also cannot be apprehended. Why? Because herein, even ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact cannot be apprehended, how much less could the true suchness of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact be apprehended.

O Śāriputra! Herein, the feelings arising with eye-contact as their condition cannot be apprehended, and the true suchness of the feelings arising with eye-contact as their condition also cannot be apprehended. Why?

Because herein, even the feelings arising with eye-contact as their condition cannot be apprehended, how much less could the true suchness of the feelings arising with eye-contact as their condition be apprehended. Herein, the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their conditions cannot be apprehended, and the true suchness of the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their conditions also cannot be apprehended.

Why? Because herein, even the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their conditions cannot be apprehended, how much less could the true suchness of the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their conditions be apprehended.

O Śāriputra! Herein, the earth dhatu cannot be apprehended, and the true suchness of the earth dhatu also cannot be apprehended. Why? Because herein, even the earth dhatu cannot be apprehended, how much less could the true suchness of the earth dhatu be apprehended. Herein, the water, fire, wind, space, and consciousness dhatus cannot be apprehended, and the true suchness of the water, fire, wind, space, and consciousness dhatus also cannot be apprehended. Why? Because herein, even the water, fire, wind, space, and consciousness dhatus cannot be apprehended, how much less could the true suchness of the water, fire, wind, space, and consciousness dhatus be apprehended.

O Śāriputra! Herein, ignorance cannot be apprehended, and the true suchness of ignorance also cannot be apprehended. Why? Because herein, even ignorance cannot be apprehended, how much less could the true suchness of ignorance be apprehended. Herein, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death cannot be apprehended, and the true suchness of volitional formations through the true suchness of aging-and-death also cannot be apprehended. Why? Because herein, even volitional formations through aging-and-death cannot be apprehended, how much less could the true suchness of volitional formations through the true suchness of aging-and-death be apprehended.

O Śāriputra! Herein, the prajnaparamita of generosity cannot be apprehended, and the true suchness of the prajnaparamita of generosity also cannot be apprehended. Why?

Because herein, even the prajnaparamita of generosity cannot be apprehended, how much less could the true suchness of the prajnaparamita of generosity be apprehended. Herein, the prajnaparamitas of pure morality, patient acceptance, diligence, meditative concentration, and prajna cannot be apprehended, and the true suchness of the prajnaparamitas of pure morality, patient acceptance, diligence, meditative concentration, and prajna also cannot be apprehended.

Why? Because herein, even the prajnaparamitas of pure morality through prajna cannot be apprehended, how much less could the true suchness of the prajnaparamita of pure morality through the true suchness of the prajnaparamita of prajna be apprehended.

O Śāriputra! Herein, the emptiness of internal phenomena cannot be apprehended, and the true suchness of the emptiness of internal phenomena also cannot be apprehended. Why?

Because herein, even the emptiness of internal phenomena cannot be apprehended, how much less could the true suchness of the emptiness of internal phenomena be apprehended. Herein, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own-characteristics, the emptiness of shared characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of emptiness-nature, the emptiness of self-nature,

and the emptiness of the unapprehensible self-nature of emptiness-nature cannot be apprehended; and the true suchness of the emptiness of external phenomena through the true suchness of the emptiness of the self-nature of emptiness-nature also cannot be apprehended.

Why? Because herein, even the emptiness of external phenomena through the emptiness of the self-nature of emptiness-nature cannot be apprehended, how much less could the true suchness of the emptiness of external phenomena through the true suchness of the emptiness of the self-nature of emptiness-nature be apprehended.

O Sariputra! Herein, suchness cannot be apprehended, and the suchness of suchness also cannot be apprehended. Why?

Because herein, even suchness cannot be apprehended, how much less could there be a suchness of suchness that can be apprehended. Herein, the Dharma realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm cannot be apprehended; the suchness of the Dharma realm, up to the suchness of the inconceivable realm, also cannot be apprehended.

Why? Because herein, even the Dharma realm, up to the inconceivable realm, cannot be apprehended, how much less could there be the suchness of the Dharma realm, up to the suchness of the inconceivable realm, that can be apprehended.

O Sariputra! Herein, the four foundations of mindfulness cannot be apprehended, and the suchness of the four foundations of mindfulness also cannot be apprehended. Why?

Because herein, even the four foundations of mindfulness cannot be apprehended, how much less could there be the suchness of the four foundations of mindfulness that can be apprehended. Herein, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path cannot be apprehended; the suchness of the four right efforts, up to the suchness of the eightfold noble path, also cannot be apprehended.

Why? Because herein, even the four right efforts, up to the eightfold noble path, cannot be apprehended, how much less could there be the suchness of the four right efforts, up to the suchness of the eightfold noble path, that can be apprehended.

O Sariputra! Herein, the Noble Truth of suffering cannot be apprehended, and the suchness of the Noble Truth of suffering also cannot be apprehended. Why? Because herein, even the Noble Truth of suffering cannot be apprehended, how much less could there be the suchness of the Noble Truth of suffering that can be apprehended. Herein, the Noble Truths of the origin, cessation, and path cannot be apprehended, and the suchness of the Noble Truths of the origin, cessation, and path also cannot be apprehended. Why? Because herein, even the Noble Truths of the origin, cessation, and path cannot be apprehended, how much less could there be the suchness of the Noble Truths of the origin, cessation, and path that can be apprehended.

O Sariputra! Herein, the four meditative absorptions cannot be apprehended, and the suchness of the four meditative absorptions also cannot be apprehended. Why? Because herein, even the four meditative absorptions cannot be apprehended, how much less could there be the suchness of the four meditative absorptions that can be apprehended. Herein, the four immeasurables and the four formless absorptions cannot be apprehended, and the suchness of the four immeasurables and the four formless absorptions also cannot be apprehended. Why? Because herein, even the four immeasurables and the four formless absorptions cannot be apprehended, how much less could there be the suchness of the four immeasurables and the four formless absorptions that can be apprehended.

O Sariputra! Herein, the eight liberations cannot be apprehended, and the suchness of the eight liberations also cannot be apprehended. Why?

Because herein, even the eight liberations cannot be apprehended, how much less could there be the suchness of the eight liberations that can be apprehended. Herein, the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres cannot be apprehended, and the suchness of the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres also cannot be apprehended.

Why? Because herein, even the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres cannot be apprehended, how much less could there be the suchness of the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres that can be apprehended.

O Sariputra! Herein, the liberation gateway of emptiness cannot be apprehended, and the suchness of the liberation gateway of emptiness also cannot be apprehended. Why? Because herein, even the liberation gateway of emptiness cannot be apprehended, how much less could there be the suchness of the liberation gateway of emptiness that can be apprehended. Herein, the liberation gateways of signlessness and wishlessness cannot be apprehended, and the suchness of the liberation gateways of signlessness and wishlessness also cannot be apprehended. Why? Because herein, even the liberation gateways of signlessness and wishlessness cannot be apprehended, how much less could there be the suchness of the liberation gateways of signlessness and wishlessness that can be apprehended.

O Sariputra! Herein, the five kinds of eyes cannot be apprehended, and the suchness of the five kinds of eyes also cannot be apprehended. Why? Because herein, even the five kinds of eyes cannot be apprehended, how much less could there be the suchness of the five kinds of eyes that can be apprehended. Herein, the six superknowledges cannot be apprehended, and the suchness of the six superknowledges also cannot be apprehended. Why? Because herein, even the six superknowledges cannot be apprehended, how much less could there be the suchness of the six superknowledges that can be apprehended.

O Sariputra! Herein, the samadhi gateways cannot be apprehended, and the suchness of the samadhi gateways also cannot be apprehended. Why? Because herein, even the samadhi gateways cannot be apprehended, how much less could there be the suchness of the samadhi gateways that can be apprehended. Herein, the dharani gateways cannot be apprehended, and the suchness of the dharani gateways also cannot be apprehended. Why? Because herein, even the dharani gateways cannot be apprehended, how much less could there be the suchness of the dharani gateways that can be apprehended.

O Sariputra! Herein, the ten powers of a Buddha cannot be apprehended, and the suchness of the ten powers of a Buddha also cannot be apprehended. Why?

Because herein, even the ten powers of a Buddha cannot be apprehended, how much less could there be the suchness of the ten powers of a Buddha that can be apprehended. Herein, 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 also cannot be apprehended; the suchness of the four fearlessnesses, up to the suchness of the eighteen distinctive qualities of a Buddha, also cannot be apprehended.

Why? Because herein, even the four fearlessnesses, up to the eighteen distinctive qualities of a Buddha, cannot be apprehended, how much less could there be the suchness of the four fearlessnesses, up to the suchness of the eighteen distinctive qualities of a Buddha, that can be apprehended.

O Sariputra! Herein, the fruit of stream-entry cannot be apprehended, and the suchness of the fruit of stream-entry also cannot be apprehended. Why? Because herein, even the fruit of stream-entry cannot be apprehended, how much less could there be the suchness of the fruit of stream-entry that can be apprehended. Herein, the fruits of once-returning, non-returning, and arhatship cannot be apprehended, and the suchness of the fruits of once-returning, non-returning, and arhatship also cannot be apprehended. Why? Because herein, even the fruits of once-returning, non-returning, and arhatship cannot be apprehended, how much less could there be the suchness of the fruits of once-returning, non-returning, and arhatship that can be apprehended.

O Sariputra! Herein, the fruit of a pratyekabuddha cannot be apprehended, and the suchness of the fruit of a pratyekabuddha also cannot be apprehended. Why? Because herein, even the fruit of a pratyekabuddha cannot be apprehended, how much less could there be the suchness of the fruit of a pratyekabuddha that can be apprehended.

O Śāriputra! Herein, the knowledge of all things cannot be apprehended, and the true suchness of the knowledge of all things also cannot be apprehended. Why?

Because herein, even the knowledge of all things cannot be apprehended, how much less could there be a true suchness of the knowledge of all things that can be apprehended. Herein, the knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended, and the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects also cannot be apprehended. Why?

Because herein, even the knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended, how much less could there be a true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects that can be apprehended.

When this characteristic of true suchness was expounded, within this assembly thirteen thousand bhikṣus exhausted all defilements, attained liberation of mind, and became arhats; five hundred bhikṣuṇīs, freed from dust and defilement, attained the pure Dharma-eye with regard to all dharmas; five thousand great bodhisattvas attained the patient acceptance of the non-arising of dharmas; and sixty thousand bodhisattvas exhausted all defilements, attained liberation of mind, and became arhats.

At that time, the Buddha said to Śāriputra: These sixty thousand bodhisattvas had, in the past, approached and made offerings to five hundred Buddhas. In the presence of those Buddhas, they made vast vows and, with right faith, went forth into homelessness. Although they cultivated generosity, pure morality, patient endurance, diligence, and meditative concentration, because they did not embrace prajnaparamita and also did not embrace the power of skillful means, they gave rise to discriminating conceptions and engaged in discriminating activity.

When cultivating generosity, they thought: “This is generosity, this is the gift, this is the recipient, and I am the giver.” When cultivating pure morality, they thought: “This is pure morality, this is sinful karma, this is an occasion on which restraint must be observed, and I am the keeper of the precepts.” When cultivating patient endurance, they thought: “This is patient endurance, this is an obstacle that must be endured, this is an occasion requiring endurance, and I am the one who endures.” When cultivating diligence, they thought: “This is diligence, this is indolence, this is the task to be performed, and I am the diligent one.” When cultivating meditative concentration, they thought: “This is meditative concentration, this is distraction, this is the practice to be undertaken,

and I am the one who cultivates concentration.” Because they were separated from prajnaparamita and from the power of skillful means, they relied upon discriminating conceptions and engaged in discriminating activity in their cultivation of generosity, pure morality, patient endurance, diligence, and meditative concentration.

Because of these discriminating conceptions and discriminating activities, they were unable to enter the bodhisattva’s stage of the certainty of the arising of the right nature. Because they were unable to enter the bodhisattva’s stage of the certainty of the arising of the right nature, they attained the fruit of stream-entry and, successively, up to the fruit of arhatship.

Śāriputra! Although these bodhisattvas possessed the bodhisattva path and the gateways to liberation of emptiness, signlessness, and wishlessness, because they were separated from prajnaparamita and the power of skillful means, when directly realizing ultimate reality, they attained only the fruit of a śrāvaka.

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