大般若波羅蜜多經

XXXXX. THE CHAPTER ON SKILLFUL MEANS

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! Those great bodhisattvas at the stage of non-retrogression accomplish a vast and supreme accumulation of merit.

“Blessed One! Those great bodhisattvas at the stage of non-retrogression accomplish an immeasurable and supreme accumulation of merit.

“Blessed One! Those great bodhisattvas at the stage of non-retrogression accomplish a boundless and supreme accumulation of merit.

“Blessed One! Do those great bodhisattvas at the stage of non-retrogression accomplish an incalculable and inconceivable accumulation of merit?”

The Buddha said: “Subhuti! So it is! So it is! It is exactly as you have said. The supreme accumulation of merit of those great bodhisattvas at the stage of non-retrogression is vast, immeasurable, boundless, incalculable, and difficult to conceive. Why is this?

“Subhuti! It is because those great bodhisattvas have realized vast, immeasurable, boundless, incalculable, and inconceivable wisdom, distinct from the wisdom of shravakas and pratyekabuddhas. Abiding in this wisdom, those great bodhisattvas manifest the four supreme analytical knowledges. Through these four supreme analytical knowledges, no deva, human, asura, or other being in the world can challenge them or bring the wisdom and eloquence of these bodhisattvas to an end.”

The Venerable Subhuti again addressed the Buddha: “Blessed One! The practices, characteristics, and marks of great bodhisattvas at the stage of non-retrogression could be expounded for as many kalpas as there are grains of sand in the Ganges. By expounding these practices, characteristics, and marks, the accomplishment of the various supreme merits of great bodhisattvas at the stage of non-retrogression is made clear.

I beseech the Tathagata, the Arhat, the Perfectly and Completely Enlightened One, to teach the profound abiding place for the sake of the bodhisattvas, so that, by abiding therein, they may cultivate the perfection of generosity and quickly bring it to fulfillment; may cultivate the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita and quickly bring them to fulfillment; may abide in the emptiness of the internal and quickly bring it to fulfillment;

may abide in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, and quickly bring them to fulfillment; may abide in suchness and quickly bring it to fulfillment;

may abide in the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm, and quickly bring them to fulfillment; may cultivate the four establishments of mindfulness and quickly bring them to fulfillment; may cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, and quickly bring them to fulfillment; may abide in the Noble Truth of suffering and quickly bring it to fulfillment;

may abide in the Noble Truths of the origin of suffering, its cessation, and the path, and quickly bring them to fulfillment; may cultivate the four meditative absorptions and quickly bring them to fulfillment; may cultivate the four immeasurables and the four formless attainments and quickly bring them to fulfillment; may cultivate the eight liberations and quickly bring them to fulfillment; may cultivate the eight spheres of mastery, the nine successive attainments, and the ten total spheres, and quickly bring them to fulfillment; may cultivate the liberation gateway of emptiness and quickly bring it to fulfillment; may cultivate the liberation gateways of signlessness and wishlessness and quickly bring them to fulfillment;

may cultivate the Stage of Great Joy and quickly bring it to fulfillment; may cultivate the Stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud, and quickly bring them to fulfillment; may cultivate the five kinds of eyes and quickly bring them to fulfillment; may cultivate the six superknowledges and quickly bring them to fulfillment; may cultivate the samadhi gateways and quickly bring them to fulfillment; may cultivate the dharani gateways and quickly bring them to fulfillment; may cultivate the ten powers of a Buddha and quickly bring them to fulfillment;

may cultivate the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, and quickly bring them to fulfillment; may cultivate the Dharma of never losing mindfulness and quickly bring it to fulfillment; may cultivate the nature of constant equanimity and quickly bring it to fulfillment; may cultivate the wisdom of all things and quickly bring it to fulfillment; and may cultivate the wisdom of the aspects of the path and the wisdom of all aspects and quickly bring them to fulfillment.”

The Buddha said: “Subhuti! Excellent! Excellent! You are now able to ask about the profound abiding place for the sake of the bodhisattvas, so that, by abiding therein, they may cultivate merit and quickly bring it to fulfillment.

“Subhuti! That profound abiding place is emptiness, signlessness, wishlessness, nonactivity, nonarising, noncessation, quiescence, nirvana, suchness, the dharmadhatu, the Dharma-nature, and the reality-limit. Dharmas such as these are the profound abiding place.

“Subhuti! The names given to the profound abiding place, as just stated, all reveal nirvana as the profound abiding place.”

Then the Venerable Subhuti addressed the Buddha: “Blessed One! Is nirvana alone called profound, or are other dharmas also called profound?”

The Buddha said: “Subhuti! All other dharmas are also called profound.

“Subhuti! Form is also called profound; feeling, perception, formations, and consciousness are also called profound.

“Subhuti! The eye ayatana is also called profound; the ear, nose, tongue, body, and mind ayatanas are also called profound.

“Subhuti! The form ayatana is also called profound; the sound, odor, taste, touch, and mental-object ayatanas are also called profound.

“Subhuti! The eye dhatu is also called profound; the ear, nose, tongue, body, and mind dhatus are also called profound.

“Subhuti! The form dhatu is also called profound; the sound, odor, taste, touch, and mental-object dhatus are also called profound.

“Subhuti! The eye-consciousness dhatu is also called profound; the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus are also called profound.

“Subhuti! Eye-contact is also called profound; ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are also called profound.

“Subhuti! Feelings arising with eye-contact as condition are also called profound; feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as conditions are also called profound.

“Subhuti! The earth dhatu is also called profound; the water, fire, wind, space, and consciousness dhatus are also called profound.

“Subhuti! Ignorance is also called profound; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are also called profound.

“Subhuti! The perfection of generosity is also called profound; the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are also called profound.

“Subhuti! The emptiness of the internal is also called profound; the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are also called profound.

“Subhuti! Suchness is also called profound; the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm are also called profound.”

Subhuti, the four foundations of mindfulness are also called profound; the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are also called profound.

Subhuti, the noble truth of suffering is also called profound; the noble truths of the origin of suffering, its cessation, and the path are also called profound.

Subhuti, the four dhyanas are also called profound; the four immeasurables and the four formless concentrations are also called profound.

Subhuti, the eight liberations are also called profound; the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are also called profound.

Subhuti, the emptiness gateway to liberation is also called profound; the signlessness and wishlessness gateways to liberation are also called profound.

Subhuti, the Ground of Great Joy is also called profound; the Ground of Stainlessness, the Ground of Luminous Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground are also called profound.

Subhuti, the five kinds of eyes are also called profound; the six superknowledges are also called profound.

Subhuti, the samadhi gateways are also called profound; the dharani gateways are also called profound.

Subhuti, the ten powers of a Buddha are also called profound; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are also called profound.

Subhuti, the Dharma of never losing mindfulness is also called profound; the nature of constant equanimity is also called profound.

Subhuti, the fruit of stream-entry is also called profound; the fruits of once-returning, non-returning, and arhatship are also called profound.

Subhuti, the attainment of a pratyekabuddha is also called profound.

Subhuti, the knowledge of all things is also called profound; the knowledge of the aspects of the paths and the knowledge of all aspects are also called profound.

Subhuti, all practices of great bodhisattvas are also called profound.

Subhuti, the supreme enlightenment of the Buddhas is also called profound.

At that time, the Venerable Subhuti said to the Buddha: Blessed One, why is form also called profound? Why are feeling, perception, formations, and consciousness also called profound?

Blessed One, why is the eye ayatana also called profound? Why are the ear, nose, tongue, body, and mind ayatanas also called profound?

Blessed One, why is the form ayatana also called profound? Why are the sound, odor, taste, tangible-object, and mental-object ayatanas also called profound?

Blessed One, why is the eye dhatu also called profound? Why are the ear, nose, tongue, body, and mind dhatus also called profound?

Blessed One, why is the form dhatu also called profound? Why are the sound, odor, taste, tangible-object, and mental-object dhatus also called profound?

Blessed One, why is the eye-consciousness dhatu also called profound? Why are the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus also called profound?

Blessed One, why is eye-contact also called profound? Why are ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact also called profound?

Blessed One, why are the feelings arising with eye-contact as condition also called profound? Why are the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as conditions also called profound?

Blessed One, why is the earth dhatu also called profound? Why are the water, fire, wind, space, and consciousness dhatus also called profound?

Blessed One, why is ignorance also called profound? Why are formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair also called profound?

Blessed One, why is the perfection of generosity also called profound? Why are the perfections of moral discipline, patience, diligence, dhyana, and prajnaparamita also called profound?

Blessed One, why is the emptiness of the internal also called profound? Why are the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence also called profound?

Blessed One, why is suchness also called profound? Why are the dharmadhatu, 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 Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm also called profound?

Blessed One, why are the four foundations of mindfulness also called profound? Why are the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path also called profound?

Blessed One, why is the noble truth of suffering also called profound? Why are the noble truths of the origin of suffering, its cessation, and the path also called profound?

Blessed One, why are the four dhyanas also called profound? Why are the four immeasurables and the four formless concentrations also called profound?

Blessed One, why are the eight liberations also called profound? Why are the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality also called profound?

Blessed One, why is the emptiness gateway to liberation also called profound? Why are the signlessness and wishlessness gateways to liberation also called profound?

Blessed One, why is the Ground of Great Joy also called profound? Why are the Ground of Stainlessness, the Ground of Luminous Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground also called profound?

Blessed One, why are the five kinds of eyes also called profound? Why are the six superknowledges also called profound?

Blessed One, why are the samadhi gateways also called profound? Why are the dharani gateways also called profound?

Blessed One, why are the ten powers of a Buddha also called profound? Why are 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 also called profound?

Blessed One, why is the Dharma of never losing mindfulness also called profound? Why are the eight constant relinquishments also called profound?

Blessed One, why is the fruit of stream-entry also called profound? Why are the fruits of once-returning, non-returning, and arhatship also called profound?

Blessed One, why is the attainment of a pratyekabuddha also called profound?

Blessed One, why is the knowledge of all things also called profound? Why are the knowledge of the aspects of the paths and the knowledge of all aspects also called profound?

Blessed One, why are all practices of great bodhisattvas also called profound?

Blessed One, why is the supreme enlightenment of the Buddhas also called profound?

The Buddha said: Subhuti, because the suchness of form is profound, form is also profound; because the suchness of feeling, perception, formations, and consciousness is profound, feeling, perception, formations, and consciousness are also profound.

Subhuti, because the suchness of the eye ayatana is profound, the eye ayatana is also profound; because the suchness of the ear, nose, tongue, body, and mind ayatanas is profound, the ear, nose, tongue, body, and mind ayatanas are also profound.

Subhuti, because the suchness of the form ayatana is profound, the form ayatana is also profound; because the suchness of the sound, odor, taste, tangible-object, and mental-object ayatanas is profound, the sound, odor, taste, tangible-object, and mental-object ayatanas are also profound.

Subhuti, because the suchness of the eye dhatu is profound, the eye dhatu is also profound; because the suchness of the ear, nose, tongue, body, and mind dhatus is profound, the ear, nose, tongue, body, and mind dhatus are also profound.

Subhuti, because the suchness of the form dhatu is profound, the form dhatu is also profound; because the suchness of the sound, odor, taste, tangible-object, and mental-object dhatus is profound, the sound, odor, taste, tangible-object, and mental-object dhatus are also profound.

Subhuti, because the suchness of the eye-consciousness dhatu is profound, the eye-consciousness dhatu is also profound; because the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is profound, the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are also profound.

Subhuti, because the suchness of eye-contact is profound, eye-contact is also profound; because the suchness of ear-, nose-, tongue-, body-, and mind-contact is profound, ear-, nose-, tongue-, body-, and mind-contact are also profound.

Subhuti, because the suchness of the feelings that arise conditioned by eye-contact is profound, the feelings that arise conditioned by eye-contact are also profound; because the suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact is profound, the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact are also profound.

Subhuti, because the suchness of the earth dhatu is profound, the earth dhatu is also profound; because the suchness of the water, fire, wind, space, and consciousness dhatus is profound, the water, fire, wind, space, and consciousness dhatus are also profound.

Subhuti, because the suchness of ignorance is profound, ignorance is also profound; because the suchness of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress is profound, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are also profound.

Subhuti, because the suchness of the perfection of generosity is profound, the perfection of generosity is also profound; because the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita is profound, the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are also profound.

Subhuti, because the suchness of the emptiness of the internal is profound, the emptiness of the internal is also profound; because the suchness of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence is profound,

the emptiness of the external through the emptiness of the self-nature of nonexistence are also profound.

Subhuti, because the suchness of suchness is profound, suchness is also profound; because the suchness of the Dharma realm, Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm is profound, the Dharma realm through the inconceivable realm are also profound.

Subhuti, because the suchness of the four foundations of mindfulness is profound, the four foundations of mindfulness are also profound; because the suchness of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path is profound, the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path are also profound.

Subhuti, because the suchness of the Noble Truth of suffering is profound, the Noble Truth of suffering is also profound; because the suchness of the Noble Truths of the origin, cessation, and path is profound, the Noble Truths of the origin, cessation, and path are also profound.

Subhuti, because the suchness of the four meditative absorptions is profound, the four meditative absorptions are also profound; because the suchness of the four immeasurables and four formless attainments is profound, the four immeasurables and four formless attainments are also profound.

Subhuti, because the suchness of the eight liberations is profound, the eight liberations are also profound; because the suchness of the eight spheres of mastery, nine successive attainments, and ten spheres of totality is profound, the eight spheres of mastery, nine successive attainments, and ten spheres of totality are also profound.

Subhuti, because the suchness of the Dharma gateway of the liberation of emptiness is profound, the Dharma gateway of the liberation of emptiness is also profound; because the suchness of the Dharma gateways of signlessness and wishlessness is profound, the gateways of the liberations of signlessness and wishlessness are also profound.

Subhuti, because the suchness of the Very Joyful Ground is profound, the Very Joyful Ground is also profound; because the suchness of the Stainless Ground, Luminous Ground, Radiant Wisdom Ground, Extremely Difficult to Conquer Ground, Manifest Ground, Far-Going Ground, Immovable Ground, Excellent Wisdom Ground, and Dharma Cloud Ground is profound, the Stainless Ground through the Dharma Cloud Ground are also profound.

Subhuti, because the suchness of the five kinds of eyes is profound, the five kinds of eyes are also profound; because the suchness of the six superknowledges is profound, the six superknowledges are also profound.

Subhuti, because the suchness of the Dharma gateways of samadhi is profound, the Dharma gateways of samadhi are also profound; because the suchness of the Dharma gateways of dharani is profound, the Dharma gateways of dharani are also profound.

Subhuti, because the suchness of the ten powers of a Buddha is profound, the ten powers of a Buddha are also profound; because the suchness of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha is profound, the four fearlessnesses through the eighteen unique qualities of a Buddha are also profound.

Subhuti, because the suchness of the quality of never forgetting is profound, the quality of never forgetting is also profound; because the suchness of constant equanimity is profound, constant equanimity is also profound.

Subhuti, because the suchness of the fruit of stream-entry is profound, the fruit of stream-entry is also profound; because the suchness of the fruits of once-returning, non-returning, and arhatship is profound, the fruits of once-returning, non-returning, and arhatship are also profound.

Subhuti, because the suchness of the realization of a pratyekabuddha is profound, the realization of a pratyekabuddha is also profound.

Subhuti, because the suchness of the knowledge of all things is profound, the knowledge of all things is also profound; because the suchness of the knowledge of the aspects of the paths and the knowledge of all aspects is profound, the knowledge of the aspects of the paths and the knowledge of all aspects are also profound.

Subhuti, because the suchness of all the practices of great bodhisattvas is profound, all the practices of great bodhisattvas are also profound.

Subhuti, because the suchness of the unsurpassed perfect awakening of the Buddhas is profound, the unsurpassed perfect awakening of the Buddhas is also profound.

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One, why is the suchness of form profound? Why is the suchness of feeling, perception, volitional formations, and consciousness profound?

“Blessed One, why is the suchness of the eye ayatana profound? Why is the suchness of the ear, nose, tongue, body, and mind ayatanas profound?

“Blessed One, why is the suchness of the form ayatana profound? Why is the suchness of the sound, odor, taste, touch, and mental-object ayatanas profound?

“Blessed One, why is the suchness of the eye dhatu profound? Why is the suchness of the ear, nose, tongue, body, and mind dhatus profound?

“Blessed One, why is the suchness of the form dhatu profound? Why is the suchness of the sound, odor, taste, touch, and mental-object dhatus profound?

“Blessed One, why is the suchness of the eye-consciousness dhatu profound? Why is the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus profound?

“Blessed One, why is the suchness of eye-contact profound? Why is the suchness of ear-, nose-, tongue-, body-, and mind-contact profound?

“Blessed One, why is the suchness of the feelings that arise conditioned by eye-contact profound? Why is the suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact profound?

“Blessed One, why is the suchness of the earth dhatu profound? Why is the suchness of the water, fire, wind, space, and consciousness dhatus profound?

“Blessed One, why is the suchness of ignorance profound? Why is the suchness of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress profound?”

World-Honored One! Why is the true suchness of the perfection of giving profound? Why is the true suchness of the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita profound?

World-Honored One! Why is the true suchness of inner emptiness profound? Why is the true suchness 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, absolute 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 unobtainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the nonbeing of self-nature profound?

World-Honored One! Why is the true suchness of true suchness profound? Why is the true suchness of the dharma-dhatu, the nature of dharmas, 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 profound?

World-Honored One! Why is the true suchness of the four establishments of mindfulness profound? Why is the true suchness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path profound?

World-Honored One! Why is the true suchness of the Noble Truth of suffering profound? Why is the true suchness of the Noble Truths of the origin of suffering, cessation, and the path profound?

World-Honored One! Why is the true suchness of the four meditative absorptions profound? Why is the true suchness of the four immeasurables and the four formless attainments profound?

World-Honored One! Why is the true suchness of the eight liberations profound? Why is the true suchness of the eight spheres of mastery, the nine successive attainments, and the ten totalities profound?

World-Honored One! Why is the true suchness of the Dharma gateway of emptiness as liberation profound? Why is the true suchness of the Dharma gateways of signlessness and wishlessness as liberation profound?

World-Honored One! Why is the true suchness of the five kinds of eyes profound? Why is the true suchness of the six superknowledges profound?

World-Honored One! Why is the true suchness of the Dharma gateway of samadhi profound? Why is the true suchness of the Dharma gateway of dharani profound?

World-Honored One! Why is the true suchness of the Buddha’s ten powers profound? Why is the true suchness of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha profound?

World-Honored One! Why is the true suchness of the quality of never losing mindfulness profound? Why is the true suchness of the nature of constant equanimity profound?

World-Honored One! Why is the true suchness of the fruit of stream-entry profound? Why is the true suchness of the fruits of once-returning, non-returning, and arhatship profound?

World-Honored One! Why is the true suchness of the fruit of a pratyekabuddha profound?

World-Honored One! Why is the true suchness of the knowledge of all things profound? Why is the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects profound?

World-Honored One! Why is the true suchness of all the practices of great bodhisattvas profound?

World-Honored One! Why is the true suchness of the supreme awakening of all Buddhas profound?

The Buddha said: Subhuti! Because the true suchness of form is neither form nor separate from form, it is profound; because the true suchness of feeling, perception, formations, and consciousness is neither feeling, perception, formations, and consciousness nor separate from feeling, perception, formations, and consciousness, it is profound.

Subhuti! Because the true suchness of the eye ayatana is neither the eye ayatana nor separate from the eye ayatana, it is profound; because the true suchness of the ear, nose, tongue, body, and mind ayatanas is neither the ear, nose, tongue, body, and mind ayatanas nor separate from the ear, nose, tongue, body, and mind ayatanas, it is profound.

Subhuti! Because the true suchness of the form ayatana is neither the form ayatana nor separate from the form ayatana, it is profound; because the true suchness of the sound, odor, taste, tangible-object, and mental-object ayatanas is neither the sound, odor, taste, tangible-object, and mental-object ayatanas nor separate from the sound, odor, taste, tangible-object, and mental-object ayatanas, it is profound.

Subhuti! Because the true suchness of the eye dhatu is neither the eye dhatu nor separate from the eye dhatu, it is profound; because the true suchness of the ear, nose, tongue, body, and mind dhatus is neither the ear, nose, tongue, body, and mind dhatus nor separate from the ear, nose, tongue, body, and mind dhatus, it is profound.

Subhuti! Because the true suchness of the form dhatu is neither the form dhatu nor separate from the form dhatu, it is profound; because the true suchness of the sound, odor, taste, tangible-object, and mental-object dhatus is neither the sound, odor, taste, tangible-object, and mental-object dhatus nor separate from the sound, odor, taste, tangible-object, and mental-object dhatus, it is profound.

Subhuti! Because the true suchness of the eye-consciousness dhatu is neither the eye-consciousness dhatu nor separate from the eye-consciousness dhatu, it is profound; because the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is neither the ear-, nose-, tongue-, body-, and mind-consciousness dhatus nor separate from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, it is profound.

Subhuti! Because the true suchness of eye-contact is neither eye-contact nor separate from eye-contact, it is profound; because the true suchness of ear-, nose-, tongue-, body-, and mind-contact is neither ear-, nose-, tongue-, body-, and mind-contact nor separate from ear-, nose-, tongue-, body-, and mind-contact, it is profound.

Subhuti! Because the true suchness of the feelings arising with eye-contact as condition is neither the feelings arising with eye-contact as condition nor separate from the feelings arising with eye-contact as condition, it is profound; because the true suchness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is neither the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition nor separate from the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, it is profound.

Subhuti! Because the true suchness of the earth dhatu is neither the earth dhatu nor separate from the earth dhatu, it is profound; because the true suchness of the water, fire, wind, space, and consciousness dhatus is neither the water, fire, wind, space, and consciousness dhatus nor separate from the water, fire, wind, space, and consciousness dhatus, it is profound.

Subhuti! Because the true suchness of ignorance is neither ignorance nor separate from ignorance, it is profound; because the true suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress is neither formations through aging and death, sorrow, lamentation, pain, grief, and distress nor separate from formations through aging and death, sorrow, lamentation, pain, grief, and distress, it is profound.

Subhuti! Because the true suchness of the perfection of giving is neither the perfection of giving nor separate from the perfection of giving, it is profound; because the true suchness of the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita is neither the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita nor separate from the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita, it is profound.

Subhuti! Because the true suchness of inner emptiness is neither inner emptiness nor separate from inner emptiness, it is profound; because the true suchness 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, absolute 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 unobtainable, the emptiness of nonbeing, the emptiness of self-nature,

and the emptiness of the nonbeing of self-nature is neither outer emptiness through the emptiness of the nonbeing of self-nature nor separate from outer emptiness through the emptiness of the nonbeing of self-nature, it is profound.

Subhuti! Because the suchness of suchness is neither suchness nor separate from suchness, it is profound; because the suchness of the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm is neither the Dharma realm through the inconceivable realm nor separate from the Dharma realm through the inconceivable realm, it is profound.

Subhuti! Because the suchness of the four foundations of mindfulness is neither the four foundations of mindfulness nor separate from the four foundations of mindfulness, it is profound; because the suchness 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 neither the four right efforts through the Noble Eightfold Path nor separate from the four right efforts through the Noble Eightfold Path, it is profound.

Subhuti! Because the suchness of the Noble Truth of suffering is neither the Noble Truth of suffering nor separate from the Noble Truth of suffering, it is profound; because the suchness of the Noble Truths of the origin, cessation, and path is neither the Noble Truths of the origin, cessation, and path nor separate from the Noble Truths of the origin, cessation, and path, it is profound.

Subhuti! Because the suchness of the four dhyanas is neither the four dhyanas nor separate from the four dhyanas, it is profound; because the suchness of the four immeasurables and the four formless absorptions is neither the four immeasurables and the four formless absorptions nor separate from the four immeasurables and the four formless absorptions, it is profound.

Subhuti! Because the suchness of the eight liberations is neither the eight liberations nor separate from the eight liberations, it is profound; because the suchness of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality is neither the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality nor separate from the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, it is profound.

Subhuti! Because the suchness of the gateway to liberation through emptiness is neither the gateway to liberation through emptiness nor separate from the gateway to liberation through emptiness, it is profound; because the suchness of the gateways to liberation through signlessness and wishlessness is neither the gateways to liberation through signlessness and wishlessness nor separate from the gateways to liberation through signlessness and wishlessness, it is profound.

Subhuti! Because the suchness of the Ground of Great Joy is neither the Ground of Great Joy nor separate from the Ground of Great Joy, it is profound; because the suchness of the Ground of Stainlessness, the Ground of Luminous Radiance, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud is neither the Ground of Stainlessness through the Ground of the Dharma Cloud nor separate from the Ground of Stainlessness through the Ground of the Dharma Cloud, it is profound.

Subhuti! Because the suchness of the five kinds of eyes is neither the five kinds of eyes nor separate from the five kinds of eyes, it is profound; because the suchness of the six superknowledges is neither the six superknowledges nor separate from the six superknowledges, it is profound.

Subhuti! Because the suchness of the samadhi gateways is neither the samadhi gateways nor separate from the samadhi gateways, it is profound; because the suchness of the dharani gateways is neither the dharani gateways nor separate from the dharani gateways, it is profound.

Subhuti! Because the suchness of the ten powers of a Buddha is neither the ten powers of a Buddha nor separate from the ten powers of a Buddha, it is profound; because the suchness 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 neither the four fearlessnesses through the eighteen distinctive qualities of a Buddha nor separate from the four fearlessnesses through the eighteen distinctive qualities of a Buddha, it is profound.

Subhuti! Because the suchness of the Dharma of never losing mindfulness is neither the Dharma of never losing mindfulness nor separate from the Dharma of never losing mindfulness, it is profound; because the suchness of constant equanimity is neither constant equanimity nor separate from constant equanimity, it is profound.

Subhuti! Because the suchness of the fruit of stream-entry is neither the fruit of stream-entry nor separate from the fruit of stream-entry, it is profound; because the suchness of the fruits of once-returning, non-returning, and arhatship is neither the fruits of once-returning, non-returning, and arhatship nor separate from the fruits of once-returning, non-returning, and arhatship, it is profound.

Subhuti! Because the suchness of the fruit of a pratyekabuddha is neither the fruit of a pratyekabuddha nor separate from the fruit of a pratyekabuddha, it is profound.

Subhuti! Because the suchness of the knowledge of all things is neither the knowledge of all things nor separate from the knowledge of all things, it is profound; because the suchness of the knowledge of the aspects of the paths and the knowledge of all aspects is neither the knowledge of the aspects of the paths and the knowledge of all aspects nor separate from the knowledge of the aspects of the paths and the knowledge of all aspects, it is profound.

Subhuti! Because the suchness of all practices of great bodhisattvas is neither all practices of great bodhisattvas nor separate from all practices of great bodhisattvas, it is profound.

Subhuti! Because the suchness of the supreme enlightenment of all Buddhas is neither the supreme enlightenment of all Buddhas nor separate from the supreme enlightenment of all Buddhas, it is profound.

At that time, the Venerable Subhuti said to the Buddha: Blessed One! By means most subtle and wondrous, for great bodhisattvas at the stage of non-retrogression, you refute all forms and reveal nirvana; you refute feeling, perception, formations, and consciousness and reveal nirvana.

Blessed One! By means most subtle and wondrous, for great bodhisattvas at the stage of non-retrogression, you refute the eye ayatana and reveal nirvana; you refute the ear, nose, tongue, body, and mind ayatanas and reveal nirvana.

Blessed One! By means most subtle and wondrous, for great bodhisattvas at the stage of non-retrogression, you refute the form ayatana and reveal nirvana; you refute the sound, odor, taste, tangible-object, and mental-object ayatanas and reveal nirvana.

Blessed One! By means most subtle and wondrous, for great bodhisattvas at the stage of non-retrogression, you refute the eye dhatu and reveal nirvana; you refute the ear, nose, tongue, body, and mind dhatus and reveal nirvana.

Blessed One! By means most subtle and wondrous, for great bodhisattvas at the stage of non-retrogression, you refute the form dhatu and reveal nirvana; you refute the sound, odor, taste, tangible-object, and mental-object dhatus and reveal nirvana.

Blessed One! By means most subtle and wondrous, for great bodhisattvas at the stage of non-retrogression, you refute the eye-consciousness dhatu and reveal nirvana; you refute the ear-, nose-, tongue-, body-, and mind-consciousness dhatus and reveal nirvana.

Blessed One! By means most subtle and wondrous, for great bodhisattvas at the stage of non-retrogression, you refute eye-contact and reveal nirvana; you refute ear-, nose-, tongue-, body-, and mind-contact and reveal nirvana.

Blessed One! By means most subtle and wondrous, for great bodhisattvas at the stage of non-retrogression, you refute the feelings arising with eye-contact as condition and reveal nirvana; you refute the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and reveal nirvana.

Blessed One! By means most subtle and wondrous, for great bodhisattvas at the stage of non-retrogression, you refute the earth dhatu and reveal nirvana; you refute the water, fire, wind, space, and consciousness dhatus and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate ignorance and reveal nirvana; you negate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the perfection of generosity and reveal nirvana; you negate the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the emptiness of the internal and reveal nirvana;

you negate the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of non-being, the emptiness of self-nature, and the emptiness of the self-nature of non-being, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate suchness and reveal nirvana; you negate the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixed order of phenomena, the abiding of phenomena, the limit of reality, the realm of space, and the inconceivable realm, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the four establishments of mindfulness and reveal nirvana; you negate 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, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the Noble Truth of suffering and reveal nirvana; you negate the Noble Truths of the origin of suffering, its cessation, and the path, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the four meditative absorptions and reveal nirvana; you negate the four immeasurables and the four formless concentrations, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the eight liberations and reveal nirvana; you negate the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the gateway of liberation through emptiness and reveal nirvana; you negate the gateways of liberation through signlessness and wishlessness, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the Stage of Great Joy and reveal nirvana; you negate the Stages of Stainlessness, Luminousness, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the five kinds of eyes and reveal nirvana; you negate the six superknowledges and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the samadhi gateways and reveal nirvana; you negate the dharani gateways and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the ten powers of a Buddha and reveal nirvana; you negate 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, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the quality of never losing mindfulness and reveal nirvana; you negate the nature of constant equanimity and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the fruit of stream-entry and reveal nirvana; you negate the fruits of once-returning, non-returning, and arhatship, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the fruit of pratyekabuddhahood and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the wisdom of all things and reveal nirvana; you negate the wisdom of the aspects of the paths and the wisdom of all aspects, and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate all practices of great bodhisattvas and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate the supreme enlightenment of all Buddhas and reveal nirvana.

World-Honored One! By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, you negate all phenomena—whether mundane or supramundane, common or uncommon, contaminated or uncontaminated, conditioned or unconditioned—and reveal nirvana.

The Buddha said: Subhuti! So it is! So it is! It is exactly as you have said. By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, the Buddha negates forms and reveals nirvana; he negates feelings, perceptions, formations, and consciousness, and reveals nirvana.

By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, the Buddha negates the eye ayatana and reveals nirvana; he negates the ear, nose, tongue, body, and mind ayatanas, and reveals nirvana.

By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, the Buddha negates the form ayatana and reveals nirvana; he negates the sound, odor, taste, tangible-object, and mental-object ayatanas, and reveals nirvana.

By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, the Buddha negates the eye dhatu and reveals nirvana; he negates the ear, nose, tongue, body, and mind dhatus, and reveals nirvana.

By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, the Buddha negates the form dhatu and reveals nirvana; he negates the sound, odor, taste, tangible-object, and mental-object dhatus, and reveals nirvana.

By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, the Buddha negates the eye-consciousness dhatu and reveals nirvana; he negates the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, and reveals nirvana.

By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, the Buddha negates eye-contact and reveals nirvana; he negates ear-, nose-, tongue-, body-, and mind-contact, and reveals nirvana.

By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, the Buddha negates the feelings arising with eye-contact as condition and reveals nirvana; he negates the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, and reveals nirvana.

By means of exceedingly subtle and wondrous skillful means, for great bodhisattvas established on the Stage of Non-retrogression, the Buddha negates the earth dhatu and reveals nirvana; he negates the water, fire, wind, space, and consciousness dhatus, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks ignorance and reveals nirvana; he checks formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and affliction, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the perfection of generosity and reveals nirvana; he checks the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the emptiness of the internal and reveals nirvana; he checks the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks suchness and reveals nirvana; he checks 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 ultimate reality, the realm of space, and the inconceivable realm, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the four establishments of mindfulness and reveals nirvana; he checks 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, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the Noble Truth of suffering and reveals nirvana; he checks the Noble Truths of the origin of suffering, its cessation, and the path, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the four meditative absorptions and reveals nirvana; he checks the four immeasurables and the four formless concentrations, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the eight liberations and reveals nirvana; he checks the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the liberation gateway of emptiness and reveals nirvana; he checks the liberation gateways of signlessness and wishlessness, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the Ground of Great Joy and reveals nirvana; he checks the Grounds of Stainlessness, Radiance, Blazing Wisdom, Utmost Difficulty to Conquer, Manifest Presence, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the five kinds of eyes and reveals nirvana; he checks the six superknowledges and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the samadhi gateways and reveals nirvana; he checks the dharani gateways and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the ten powers of a Buddha and reveals nirvana; he checks 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, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the quality of never forgetting and reveals nirvana; he checks the nature of constant equanimity and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the fruit of stream-entry and reveals nirvana; he checks the fruits of once-returning, non-returning, and arhatship, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the fruit of a pratyekabuddha and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the knowledge of all things and reveals nirvana; he checks the knowledge of the aspects of the paths and the knowledge of all aspects, and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks all the practices of great bodhisattvas and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks the supreme enlightenment of the Buddhas and reveals nirvana.

The Buddha, through exceedingly subtle and wondrous skillful means, for the sake of great bodhisattvas at the Stage of Non-retrogression, checks all dharmas—whether worldly or supramundane, shared or distinctive, contaminated or uncontaminated, conditioned or unconditioned—and reveals nirvana.

Fascicle 328

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