大般若波羅蜜多經

XXXXV. THE TRUE SPIRITUAL FRIEND

04

Why is this so? Subhuti! Because all dharmas have emptiness as their destination; this destination cannot be transcended. Why? Because within emptiness, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have signlessness as their destination; this destination cannot be transcended. Why? Because within signlessness, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have wishlessness as their destination; this destination cannot be transcended. Why? Because within wishlessness, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have non-arising and non-acting as their destination; this destination cannot be transcended. Why? Because within non-arising and non-acting, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have neither birth nor cessation as their destination; this destination cannot be transcended. Why? Because within neither birth nor cessation, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have neither defilement nor purification as their destination; this destination cannot be transcended. Why? Because within neither defilement nor purification, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have nonexistence as their destination; this destination cannot be transcended. Why? Because within nonexistence, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have illusion as their destination; this destination cannot be transcended. Why? Because within illusion, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have a dream as their destination; this destination cannot be transcended. Why? Because within a dream, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have an echo as their destination; this destination cannot be transcended. Why? Because within an echo, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have a reflected image as their destination; this destination cannot be transcended. Why? Because within a reflected image, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have a play of light and shadow as their destination; this destination cannot be transcended. Why? Because within a play of light and shadow, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have a mirage as their destination; this destination cannot be transcended. Why? Because within a mirage, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have a magical transformation as their destination; this destination cannot be transcended. Why? Because within a magical transformation, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have an illusory city as their destination; this destination cannot be transcended. Why? Because within an illusory city, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have the immeasurable and boundless as their destination; this destination cannot be transcended. Why? Because within the immeasurable and boundless, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have neither giving nor taking as their destination; this destination cannot be transcended. Why? Because within neither giving nor taking, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have neither raising nor lowering as their destination; this destination cannot be transcended. Why? Because within neither raising nor lowering, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have neither going nor coming as their destination; this destination cannot be transcended. Why? Because within neither going nor coming, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have neither increase nor decrease as their destination; this destination cannot be transcended. Why? Because within neither increase nor decrease, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have neither entering nor emerging as their destination; this destination cannot be transcended. Why? Because within neither entering nor emerging, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have neither gathering nor dispersing as their destination; this destination cannot be transcended. Why? Because within neither gathering nor dispersing, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have neither union nor separation as their destination; this destination cannot be transcended. Why? Because within neither union nor separation, neither a destination nor what is not a destination can be apprehended.

Subhuti! All dharmas have the self as their destination; this destination cannot be transcended. Why? Because ultimately the self itself has no existence whatsoever; how much less could a destination or what is not a destination be apprehended?

Subhuti! All dharmas have a sentient being as their destination; this destination cannot be transcended. Why? Because ultimately a sentient being itself has no existence whatsoever; how much less could a destination or what is not a destination be apprehended?

Subhuti! All dharmas have the stream of life as their destination; this destination cannot be transcended. Why? Because ultimately the stream of life itself has no existence whatsoever; how much less could a destination or what is not a destination be apprehended?

Subhuti! All dharmas have the capacity to arise as their destination; this destination cannot be transcended. Why? Because ultimately arising itself has no existence whatsoever; how much less could a destination or what is not a destination be apprehended?

Subhuti! All dharmas have nurturing as their destination; this destination cannot be transcended. Why? Because ultimately nurturing itself has no existence whatsoever; how much less could a destination or what is not a destination be apprehended?

Subhuti! All dharmas have maturation as their destination; this destination cannot be transcended. Why? Because ultimately maturation itself has no existence whatsoever; how much less could a destination or what is not a destination be apprehended?

Subhuti! All dharmas take the subject of transmigration as their destination; they cannot transcend that destination. Why? Because ultimately the subject of transmigration itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take the mind-born being as their destination; they cannot transcend that destination. Why? Because ultimately the mind-born being itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take the youthful initiate as their destination; they cannot transcend that destination. Why? Because ultimately the youthful initiate himself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take the capacity to perform actions as their destination; they cannot transcend that destination. Why? Because ultimately the capacity to perform actions itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take the capacity to cause others to perform actions as their destination; they cannot transcend that destination. Why? Because ultimately the capacity to cause others to perform actions itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take the capacity to receive karmic results as their destination; they cannot transcend that destination. Why? Because ultimately the capacity to receive karmic results itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take the capacity to cause others to experience karma as their destination; they cannot transcend that destination. Why? Because ultimately the capacity to cause others to experience karma itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take the capacity to create karma as their destination; they cannot transcend that destination. Why? Because ultimately the capacity to create karma itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take the capacity to cause others to create karma as their destination; they cannot transcend that destination. Why? Because ultimately the capacity to cause others to create karma itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take knowing as their destination; they cannot transcend that destination. Why? Because ultimately knowing itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take seeing as their destination; they cannot transcend that destination. Why? Because ultimately seeing itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take permanence as their destination; they cannot transcend that destination. Why? Because ultimately permanence itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take bliss as their destination; they cannot transcend that destination. Why? Because ultimately bliss itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take self as their destination; they cannot transcend that destination. Why? Because ultimately self itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take purity as their destination; they cannot transcend that destination. Why? Because ultimately purity itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take impermanence as their destination; they cannot transcend that destination. Why? Because ultimately impermanence itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take suffering as their destination; they cannot transcend that destination. Why? Because ultimately suffering itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take non-self as their destination; they cannot transcend that destination. Why? Because ultimately non-self itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take impurity as their destination; they cannot transcend that destination. Why? Because ultimately impurity itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take greed as their destination; they cannot transcend that destination. Why? Because ultimately greed itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take hatred as their destination; they cannot transcend that destination. Why? Because ultimately hatred itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take delusion as their destination; they cannot transcend that destination. Why? Because ultimately delusion itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take the view of actions as their destination; they cannot transcend that destination. Why? Because ultimately the view of actions itself has no existence, much less can a destination or a non-destination be apprehended.

Subhuti! All dharmas take true suchness as their destination; they cannot transcend that destination. Why? Because within true suchness, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the Dharma realm as their destination; they cannot transcend that destination. Why? Because within the Dharma realm, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the nature of dharmas as their destination; they cannot transcend that destination. Why? Because within the nature of dharmas, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the nature free from falsity as their destination; they cannot transcend that destination. Why? Because within the nature free from falsity, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the nature of immutability as their destination; they cannot transcend that destination. Why? Because within the nature of immutability, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the nature of equality as their destination; they cannot transcend that destination. Why? Because within the nature of equality, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the nature of freedom from arising as their destination; they cannot transcend that destination. Why? Because within the nature of freedom from arising, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the fixed nature of dharmas as their destination; they cannot transcend that destination. Why? Because within the fixed nature of dharmas, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the abiding nature of dharmas as their destination; they cannot transcend that destination. Why? Because within the abiding nature of dharmas, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the ultimate reality as their destination; they cannot transcend that destination. Why? Because within the ultimate reality, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the realm of space as their destination; they cannot transcend that destination. Why? Because within the realm of space, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take the inconceivable realm as their destination; they cannot transcend that destination. Why? Because within the inconceivable realm, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take immovability as their destination; they cannot transcend that destination. Why? Because within immovability, neither a destination nor a non-destination can ultimately be apprehended.

Subhuti! All dharmas take form as their destination; they cannot transcend that destination. Why? Because even form ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take feeling, perception, formations, and consciousness as their destination; they cannot transcend that destination. Why? Because even feeling, perception, formations, and consciousness ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the eye ayatana as their destination; they cannot transcend that destination. Why? Because even the eye ayatana ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the ear, nose, tongue, body, and mind ayatanas as their destination; they cannot transcend that destination. Why? Because even the ear, nose, tongue, body, and mind ayatanas ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the form ayatana as their destination; they cannot transcend that destination. Why? Because even the form ayatana ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the sound, odor, taste, tangible-object, and mental-object ayatanas as their destination; they cannot transcend that destination. Why? Because even the sound, odor, taste, tangible-object, and mental-object ayatanas ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the eye dhatu as their destination; they cannot transcend that destination. Why? Because even the eye dhatu ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the ear, nose, tongue, body, and mind dhatus as their destination; they cannot transcend that destination. Why? Because even the ear, nose, tongue, body, and mind dhatus ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the form dhatu as their destination; they cannot transcend that destination. Why? Because even the form dhatu ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the sound, odor, taste, tangible-object, and mental-object dhatus as their destination; they cannot transcend that destination. Why? Because even the sound, odor, taste, tangible-object, and mental-object dhatus ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the eye-consciousness dhatu as their destination; they cannot transcend that destination. Why? Because even the eye-consciousness dhatu ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as their destination; they cannot transcend that destination. Why? Because even the ear-, nose-, tongue-, body-, and mind-consciousness dhatus ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take eye-contact as their destination; they cannot transcend that destination. Why? Because even eye-contact ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take ear-, nose-, tongue-, body-, and mind-contact as their destination; they cannot transcend that destination. Why? Because even ear-, nose-, tongue-, body-, and mind-contact ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the feelings arising with eye-contact as condition as their destination; they cannot transcend that destination. Why? Because even the feelings arising with eye-contact as condition ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as their destination; they cannot transcend that destination. Why? Because even the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the earth dhatu as their destination; they cannot transcend that destination. Why? Because even the earth dhatu ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take the water, fire, wind, space, and consciousness dhatus as their destination; they cannot transcend that destination. Why? Because even the water, fire, wind, space, and consciousness dhatus ultimately cannot be apprehended, much less a destination or a non-destination.

Subhuti! All dharmas take ignorance as their destination; they cannot transcend that destination. Why? Because ultimately, even ignorance itself cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as their destination; they cannot transcend that destination. Why? Because ultimately, even volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the perfection of generosity as their destination; they cannot transcend that destination. Why? Because ultimately, even the perfection of generosity cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the perfection of pure moral discipline as their destination; they cannot transcend that destination. Why? Because ultimately, even the perfection of pure moral discipline cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the perfection of patient endurance as their destination; they cannot transcend that destination. Why? Because ultimately, even the perfection of patient endurance cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the perfection of diligence as their destination; they cannot transcend that destination. Why? Because ultimately, even the perfection of diligence cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the perfection of meditative concentration as their destination; they cannot transcend that destination. Why? Because ultimately, even the perfection of meditative concentration cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the perfection of wisdom, prajnaparamita, as their destination; they cannot transcend that destination. Why? Because ultimately, even prajnaparamita cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take internal emptiness as their destination; they cannot transcend that destination. Why? Because ultimately, even internal emptiness cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take external emptiness as their destination; they cannot transcend that destination. Why? Because ultimately, even external emptiness cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take internal-and-external emptiness as their destination; they cannot transcend that destination. Why? Because ultimately, even internal-and-external emptiness cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of emptiness as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of emptiness cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take great emptiness as their destination; they cannot transcend that destination. Why? Because ultimately, even great emptiness cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of ultimate meaning as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of ultimate meaning cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of the conditioned as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of the conditioned cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of the unconditioned as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of the unconditioned cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take ultimate emptiness as their destination; they cannot transcend that destination. Why? Because ultimately, even ultimate emptiness cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take boundless emptiness as their destination; they cannot transcend that destination. Why? Because ultimately, even boundless emptiness cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of dispersion as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of dispersion cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of non-change as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of non-change cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of intrinsic nature as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of intrinsic nature cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of individual characteristics as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of individual characteristics cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of common characteristics as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of common characteristics cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of all dharmas as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of all dharmas cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of non-apprehensibility as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of non-apprehensibility cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the emptiness of the absence of intrinsic nature as their destination; they cannot transcend that destination. Why? Because ultimately, even the emptiness of the absence of intrinsic nature cannot be apprehended, much less can there be a destination or a non-destination.

Subhuti! All dharmas take the absence of self-nature as their destination; they cannot transcend that destination. Why? Because ultimately even the absence of self-nature cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the self-nature of the emptiness of emptiness as their destination; they cannot transcend that destination. Why? Because ultimately even the self-nature of the emptiness of emptiness cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the four foundations of mindfulness as their destination; they cannot transcend that destination. Why? Because ultimately even the four foundations of mindfulness cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the four right efforts as their destination; they cannot transcend that destination. Why? Because ultimately even the four right efforts cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the four bases of spiritual power as their destination; they cannot transcend that destination. Why? Because ultimately even the four bases of spiritual power cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the five spiritual faculties as their destination; they cannot transcend that destination. Why? Because ultimately even the five spiritual faculties cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the five powers as their destination; they cannot transcend that destination. Why? Because ultimately even the five powers cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the seven factors of enlightenment as their destination; they cannot transcend that destination. Why? Because ultimately even the seven factors of enlightenment cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the eightfold noble path as their destination; they cannot transcend that destination. Why? Because ultimately even the eightfold noble path cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the Noble Truth of suffering as their destination; they cannot transcend that destination. Why? Because ultimately even the Noble Truth of suffering cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the Noble Truth of the origin of suffering as their destination; they cannot transcend that destination. Why? Because ultimately even the Noble Truth of the origin of suffering cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the Noble Truth of the cessation of suffering as their destination; they cannot transcend that destination. Why? Because ultimately even the Noble Truth of the cessation of suffering cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the Noble Truth of the path as their destination; they cannot transcend that destination. Why? Because ultimately even the Noble Truth of the path cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the four dhyanas as their destination; they cannot transcend that destination. Why? Because ultimately even the four dhyanas cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the four immeasurables as their destination; they cannot transcend that destination. Why? Because ultimately even the four immeasurables cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the four formless absorptions as their destination; they cannot transcend that destination. Why? Because ultimately even the four formless absorptions cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the eight liberations as their destination; they cannot transcend that destination. Why? Because ultimately even the eight liberations cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the eight spheres of mastery as their destination; they cannot transcend that destination. Why? Because ultimately even the eight spheres of mastery cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the nine successive absorptions as their destination; they cannot transcend that destination. Why? Because ultimately even the nine successive absorptions cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the ten spheres of totality as their destination; they cannot transcend that destination. Why? Because ultimately even the ten spheres of totality cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the gateway to liberation through emptiness as their destination; they cannot transcend that destination. Why? Because ultimately even the gateway to liberation through emptiness cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the gateways to liberation through signlessness and wishlessness as their destination; they cannot transcend that destination. Why? Because ultimately even the gateways to liberation through signlessness and wishlessness cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the five kinds of eyes as their destination; they cannot transcend that destination. Why? Because ultimately even the five kinds of eyes cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the six superknowledges as their destination; they cannot transcend that destination. Why? Because ultimately even the six superknowledges cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the samadhi gateways as their destination; they cannot transcend that destination. Why? Because ultimately even the samadhi gateways cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the dharani gateways as their destination; they cannot transcend that destination. Why? Because ultimately even the dharani gateways cannot be apprehended, much less any destination or non-destination.

Subhuti! All dharmas take the ten powers of a Buddha as their destination; they cannot transcend that destination. Why? Because ultimately even the ten powers of a Buddha cannot be apprehended, much less any destination or non-destination.

Subhuti, all dharmas take the four fearlessnesses as their destination and cannot transcend that destination. Why? Because even the four fearlessnesses are ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the four unobstructed analytical knowledges as their destination and cannot transcend that destination. Why? Because even the four unobstructed analytical knowledges are ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take great loving-kindness as their destination and cannot transcend that destination. Why? Because even great loving-kindness is ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take great compassion, great sympathetic joy, and great equanimity as their destination and cannot transcend that destination. Why? Because even great compassion, great sympathetic joy, and great equanimity are ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the eighteen distinctive qualities of a Buddha as their destination and cannot transcend that destination. Why? Because even the eighteen distinctive qualities of a Buddha are ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the fruit of stream-entry as their destination and cannot transcend that destination. Why? Because even the fruit of stream-entry is ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the fruits of once-returning, non-returning, and arhatship as their destination and cannot transcend that destination. Why? Because even the fruits of once-returning, non-returning, and arhatship are ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the stream-enterer as their destination and cannot transcend that destination. Why? Because even the stream-enterer is ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the once-returner, non-returner, and arhat as their destination and cannot transcend that destination. Why? Because even the once-returner, non-returner, and arhat are ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the fruit of a pratyekabuddha as their destination and cannot transcend that destination. Why? Because even the fruit of a pratyekabuddha is ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the pratyekabuddha as their destination and cannot transcend that destination. Why? Because even the pratyekabuddha is ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take all the practices of a great bodhisattva as their destination and cannot transcend that destination. Why? Because even all the practices of a great bodhisattva are ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the great bodhisattva as their destination and cannot transcend that destination. Why? Because even the great bodhisattva is ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the supreme awakening of the Buddhas as their destination and cannot transcend that destination. Why? Because even the supreme awakening of the Buddhas is ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take all Tathagatas, Arhats, Perfectly Awakened Ones as their destination and cannot transcend that destination. Why? Because even all Tathagatas, Arhats, Perfectly Awakened Ones are ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the knowledge of all things as their destination and cannot transcend that destination. Why? Because even the knowledge of all things is ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the knowledge of the aspects of the paths as their destination and cannot transcend that destination. Why? Because even the knowledge of the aspects of the paths is ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, all dharmas take the knowledge of all aspects as their destination and cannot transcend that destination. Why? Because even the knowledge of all aspects is ultimately ungraspable, much less could there be a destination or a non-destination.

Subhuti, it is in this way that a great bodhisattva, wishing to become a destination for the world, arouses the aspiration directed toward supreme awakening.

XXXXVI. CHAPTER ON KNOWLEDGE OF THE DESTINATION

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One, who is able to give rise to faith in and understanding of such profound prajnaparamita?”

The Buddha said: “Subhuti, a great bodhisattva who long ago aroused the aspiration to seek supreme awakening, diligently cultivated the practices, made offerings to hundreds of thousands of myriads of kotis of Buddhas, made vast vows in the presence of those Buddhas, brought roots of virtue to maturity, and was embraced and sustained by innumerable spiritual friends is able to give rise to faith in and understanding of such profound prajnaparamita.”

The Venerable Subhuti again addressed the Buddha: “Blessed One, if a great bodhisattva is able to give rise to faith in and understanding of such profound prajnaparamita, what are that bodhisattva’s nature, characteristics, condition, and appearance?”

The Buddha said: “Subhuti, that great bodhisattva has as their nature the taming of the natures of greed, hatred, and delusion; has as their characteristics freedom from the characteristics of greed, hatred, and delusion; has as their condition freedom from the conditions of greed, hatred, and delusion; and has as their appearance freedom from the appearances of greed, hatred, and delusion.

“Furthermore, Subhuti, that great bodhisattva has as their nature the taming of the natures of greed and non-greed, hatred and non-hatred, delusion and non-delusion; has as their characteristics freedom from the characteristics of greed and non-greed, hatred and non-hatred, delusion and non-delusion; has as their condition freedom from the conditions of greed and non-greed, hatred and non-hatred, delusion and non-delusion; and has as their appearance freedom from the appearances of greed and non-greed, hatred and non-hatred, delusion and non-delusion.

“Subhuti, if a great bodhisattva possesses such a nature, characteristics, condition, and appearance, that bodhisattva is able to give rise to faith in and understanding of such profound prajnaparamita.”

The Venerable Subhuti addressed the Buddha: “Blessed One, if a great bodhisattva has faith in and understands such profound prajnaparamita, toward what will that bodhisattva proceed?”

The Buddha said: “Subhuti, that great bodhisattva will proceed toward all-knowing knowledge.”

The Venerable Subhuti again addressed the Buddha: “Blessed One, if a great bodhisattva proceeds toward all-knowing knowledge, will that bodhisattva be able to become a refuge toward which all sentient beings may turn?”

The Buddha said: “Subhuti, so it is! So it is! It is just as you have said. Only if a great bodhisattva is able to have faith in and understand this profound prajnaparamita can that bodhisattva proceed toward all-knowing knowledge; and only if that bodhisattva can proceed toward all-knowing knowledge can that bodhisattva become a refuge toward which all sentient beings may turn.”

Subhuti again addressed the Buddha: “Blessed One! That great bodhisattva is capable of doing what is difficult to do, namely, donning armor and a firm helmet in this way: ‘I shall liberate all sentient beings and cause them all to attain ultimate nirvana.’ Although doing this for sentient beings, the bodhisattva sees absolutely no sentient being who is established in liberation.”

The Buddha said: “Subhuti! So it is! So it is! It is just as you have said. That great bodhisattva is capable of doing what is difficult to do, namely, donning armor and a firm helmet in this way: ‘I shall liberate all sentient beings and cause them all to attain ultimate nirvana.’ Although doing this for sentient beings, the bodhisattva sees absolutely no sentient being who is established in liberation.

“Furthermore, Subhuti! The armor and helmet donned by that great bodhisattva do not belong to form. Why? Because form is ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to form. The armor and helmet donned by that great bodhisattva do not belong to feeling, perception, formations, or consciousness. Why? Because feeling, perception, formations, and consciousness are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to feeling, perception, formations, or consciousness.

“Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the eye ayatana. Why? Because the eye ayatana is ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the eye ayatana. The armor and helmet donned by that great bodhisattva do not belong to the ear, nose, tongue, body, or mind ayatana. Why? Because the ear, nose, tongue, body, and mind ayatanas are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the ear, nose, tongue, body, or mind ayatana.

“Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the form ayatana. Why? Because the form ayatana is ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the form ayatana. The armor and helmet donned by that great bodhisattva do not belong to the sound, odor, taste, tangible-object, or dharma ayatana. Why? Because the sound, odor, taste, tangible-object, and dharma ayatanas are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the sound, odor, taste, tangible-object, or dharma ayatana.

“Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the eye dhatu. Why? Because the eye dhatu is ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the eye dhatu. The armor and helmet donned by that great bodhisattva do not belong to the ear, nose, tongue, body, or mind dhatu. Why? Because the ear, nose, tongue, body, and mind dhatus are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the ear, nose, tongue, body, or mind dhatu.

“Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the form dhatu. Why? Because the form dhatu is ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the form dhatu. The armor and helmet donned by that great bodhisattva do not belong to the sound, odor, taste, tangible-object, or dharma dhatu. Why? Because the sound, odor, taste, tangible-object, and dharma dhatus are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the sound, odor, taste, tangible-object, or dharma dhatu.

“Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the eye-consciousness dhatu. Why? Because the eye-consciousness dhatu is ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the eye-consciousness dhatu. The armor and helmet donned by that great bodhisattva do not belong to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. Why? Because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

“Subhuti! The armor and helmet donned by that great bodhisattva do not belong to eye-contact. Why? Because eye-contact is ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to eye-contact. The armor and helmet donned by that great bodhisattva do not belong to ear-, nose-, tongue-, body-, or mind-contact. Why? Because ear-, nose-, tongue-, body-, and mind-contact are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to ear-, nose-, tongue-, body-, or mind-contact.

“Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the feelings arising with eye-contact as condition. Why?

Because the feelings arising with eye-contact as condition are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the feelings arising with eye-contact as condition. The armor and helmet donned by that great bodhisattva do not belong to the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition.

Why? Because the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition.

“Subhuti! The armor and helmet donned by that great bodhisattva do not belong to the earth dhatu. Why? Because the earth dhatu is ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the earth dhatu. The armor and helmet donned by that great bodhisattva do not belong to the water, fire, wind, space, or consciousness dhatu. Why? Because the water, fire, wind, space, and consciousness dhatus are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to the water, fire, wind, space, or consciousness dhatu.

“Subhuti! The armor and helmet donned by that great bodhisattva do not belong to ignorance. Why? Because ignorance is ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to ignorance. The armor and helmet donned by that great bodhisattva do not belong to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, or aging-and-death. Why? Because formations through aging-and-death are ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to formations through aging-and-death.

“Subhuti! The armor and helmet donned by that great bodhisattva do not belong to a self. Why? Because a self is ultimately devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to a self. The armor and helmet donned by that great bodhisattva do not belong to a sentient being, a life principle, one who is born, one who is nurtured, one who matures, one who transmigrates, a mind-born being, a youth, an agent, one who experiences karmic results, a knower, or a seer. Why? Because a sentient being through a seer are ultimately all devoid of anything whatsoever. Since there is neither a bodhisattva nor armor and helmet, it is said that the armor and helmet do not belong to a sentient being through a seer.

Fascicle 316

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