大般若波羅蜜多經

LVI. CHAPTER ON THE PARABLE OF A WISH

02

The Buddha said:

– Subhuti! Excellent! Excellent! It is so! It is so! It is exactly as you have said. Subhuti! Prajnaparamita is ultimately free from all attachments; the perfections of meditative concentration, vigor, patience, moral discipline, and generosity are likewise ultimately free from all attachments.

Subhuti! The emptiness of the internal is ultimately free from all attachments; 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 are likewise ultimately free from all attachments.

Subhuti! Suchness is ultimately free from all attachments; the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm are likewise ultimately free from all attachments.

Subhuti! The Noble Truth of suffering is ultimately free from all attachments. The Noble Truths of the origin of suffering, its cessation, and the path are likewise ultimately free from all attachments.

Subhuti! The four meditative absorptions are ultimately free from all attachments; the four immeasurables and the four formless concentrations are likewise ultimately free from all attachments.

Subhuti! The eight liberations are ultimately free from all attachments; the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are likewise ultimately free from all attachments.

Subhuti! The four foundations of mindfulness are ultimately free from all attachments; 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 are likewise ultimately free from all attachments.

Subhuti! The liberation gateway of emptiness is ultimately free from all attachments; the liberation gateways of signlessness and wishlessness are likewise ultimately free from all attachments.

Subhuti! The Ground of Great Joy is ultimately free from all attachments; the Grounds of Stainlessness, Luminosity, Blazing Wisdom, the Difficult to Conquer, the Manifest, the Far-Going, the Immovable, Excellent Wisdom, and the Dharma Cloud are likewise ultimately free from all attachments.

Subhuti! The five kinds of eyes are ultimately free from all attachments; the six superknowledges are likewise ultimately free from all attachments.

Subhuti! The ten powers of a Buddha are ultimately free from all attachments; 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 likewise ultimately free from all attachments.

Subhuti! The quality of never losing mindfulness is ultimately free from all attachments; the nature of constant equanimity is likewise ultimately free from all attachments.

Subhuti! The knowledge of all things is ultimately free from all attachments; the knowledge of the aspects of the paths and the knowledge of all aspects are likewise ultimately free from all attachments.

Subhuti! All dharani gateways are ultimately free from all attachments; all samadhi gateways are likewise ultimately free from all attachments.

Subhuti! All practices of great bodhisattvas are ultimately free from all attachments.

Subhuti! The unsurpassed perfect awakening of all Buddhas is ultimately free from all attachments.

Subhuti! The knowledge of all-knowing wisdom is ultimately free from all attachments.

Subhuti! Because Prajnaparamita is ultimately free from all attachments, and because the perfections of meditative concentration, vigor, patience, moral discipline, and generosity are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the emptiness of the internal is ultimately free from all attachments, and because 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 are likewise ultimately free from all attachments,

great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because suchness is ultimately free from all attachments, and because the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the Noble Truth of suffering is ultimately free from all attachments, and because the Noble Truths of the origin of suffering, its cessation, and the path are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the four meditative absorptions are ultimately free from all attachments, and because the four immeasurables and the four formless concentrations are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the eight liberations are ultimately free from all attachments, and because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the four foundations of mindfulness are ultimately free from all attachments, and because 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 are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the liberation gateway of emptiness is ultimately free from all attachments, and because the liberation gateways of signlessness and wishlessness are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the Ground of Great Joy is ultimately free from all attachments, and because the Grounds of Stainlessness, Luminosity, Blazing Wisdom, the Difficult to Conquer, the Manifest, the Far-Going, the Immovable, Excellent Wisdom, and the Dharma Cloud are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the five kinds of eyes are ultimately free from all attachments, and because the six superknowledges are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the ten powers of a Buddha are ultimately free from all attachments, and because 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 likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the quality of never losing mindfulness is ultimately free from all attachments, and because the nature of constant equanimity is likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the knowledge of all things is ultimately free from all attachments, and because the knowledge of the aspects of the paths and the knowledge of all aspects are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because all dharani gateways are ultimately free from all attachments, and because all samadhi gateways are likewise ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because all practices of great bodhisattvas are ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the unsurpassed perfect awakening of all Buddhas is ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Subhuti! Because the knowledge of all-knowing wisdom is ultimately free from all attachments, great bodhisattvas are able to attain unsurpassed perfect awakening.

Furthermore, Subhuti! If Prajnaparamita were not ultimately free from all attachments, it would not be Prajnaparamita; if the perfections of meditative concentration, vigor, patience, moral discipline, and generosity were not ultimately free from all attachments, they would not be the perfections of meditative concentration, vigor, patience, moral discipline, and generosity.

Subhuti! If the emptiness of the internal were not ultimately free from all attachment, it would not be the emptiness of the internal. If 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence were not ultimately free from all attachment, they would not be the emptiness of the external through the emptiness of the self-nature of nonexistence.

Subhuti! If suchness were not ultimately free from all attachment, it would not be suchness. If the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm were not ultimately free from all attachment, they would not be the dharma realm through the inconceivable realm.

Subhuti! If the Noble Truth of suffering were not ultimately free from all attachment, it would not be the Noble Truth of suffering. If the Noble Truths of the origin, cessation, and path were not ultimately free from all attachment, they would not be the Noble Truths of the origin, cessation, and path.

Subhuti! If the four dhyanas were not ultimately free from all attachment, they would not be the four dhyanas. If the four immeasurables and the four formless absorptions were not ultimately free from all attachment, they would not be the four immeasurables and the four formless absorptions.

Subhuti! If the eight liberations were not ultimately free from all attachment, they would not be the eight liberations. If the eight spheres of mastery, the nine successive absorptions, and the ten totalities were not ultimately free from all attachment, they would not be the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Subhuti! If the four foundations of mindfulness were not ultimately free from all attachment, they would not be the four foundations of mindfulness. If 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 were not ultimately free from all attachment, they would not be the four right efforts through the Noble Eightfold Path.

Subhuti! If the liberation gateway of emptiness were not ultimately free from all attachment, it would not be the liberation gateway of emptiness. If the liberation gateways of signlessness and wishlessness were not ultimately free from all attachment, they would not be the liberation gateways of signlessness and wishlessness.

Subhuti! If the Stage of Great Joy were not ultimately free from all attachment, it would not be the Stage of Great Joy. If the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud were not ultimately free from all attachment, they would not be the Stage of Stainlessness through the Stage of the Dharma Cloud.

Subhuti! If the five kinds of eyes were not ultimately free from all attachment, they would not be the five kinds of eyes. If the six superknowledges were not ultimately free from all attachment, they would not be the six superknowledges.

Subhuti! If the ten powers of a Buddha were not ultimately free from all attachment, they would not be the ten powers of a Buddha. If 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 were not ultimately free from all attachment, they would not be the four fearlessnesses through the eighteen unique qualities of a Buddha.

Subhuti! If the quality of never losing mindfulness were not ultimately free from all attachment, it would not be the quality of never losing mindfulness. If the nature of constant equanimity were not ultimately free from all attachment, it would not be the nature of constant equanimity.

Subhuti! If the knowledge of all things were not ultimately free from all attachment, it would not be the knowledge of all things. If the knowledge of the aspects of the paths and the knowledge of all aspects were not ultimately free from all attachment, they would not be the knowledge of the aspects of the paths and the knowledge of all aspects.

Subhuti! If all dharani gateways were not ultimately free from all attachment, they would not be all dharani gateways. If all samadhi gateways were not ultimately free from all attachment, they would not be all samadhi gateways.

Subhuti! If all the practices of great bodhisattvas were not ultimately free from all attachment, they would not be all the practices of great bodhisattvas. If the unsurpassed awakening of the Buddhas were not ultimately free from all attachment, it would not be the unsurpassed awakening of the Buddhas.

Subhuti! If the knowledge of all-knowledge were not ultimately free from all attachment, it would not be the knowledge of all-knowledge.

Furthermore, Subhuti! Because prajnaparamita is ultimately free from all attachment, it is called prajnaparamita. Because the perfections of dhyana, vigor, patient acceptance, pure morality, and generosity are ultimately free from all attachment, they are called the perfections of dhyana, vigor, patient acceptance, pure morality, and generosity.

Subhuti! Because the emptiness of the internal is ultimately free from all attachment, it is called the emptiness of the internal. Because 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence are ultimately free from all attachment, they are called the emptiness of the external through the emptiness of the self-nature of nonexistence.

Subhuti! Because suchness is ultimately free from all attachment, it is called suchness. Because the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm are ultimately free from all attachment, they are called the dharma realm through the inconceivable realm.

Subhuti! Because the Noble Truth of suffering is ultimately free from all attachment, it is called the Noble Truth of suffering. Because the Noble Truths of the origin, cessation, and path are ultimately free from all attachment, they are called the Noble Truths of the origin, cessation, and path.

Subhuti! Because the four dhyanas are ultimately free from all attachment, they are called the four dhyanas. Because the four immeasurables and the four formless absorptions are ultimately free from all attachment, they are called the four immeasurables and the four formless absorptions.

Subhuti! Because the eight liberations are ultimately free from all attachment, they are called the eight liberations. Because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are ultimately free from all attachment, they are called the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Subhuti! Because the four foundations of mindfulness are ultimately free from all attachment, they are called the four foundations of mindfulness. Because 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 are ultimately free from all attachment, they are called the four right efforts through the Noble Eightfold Path.

Subhuti! Because the liberation gateway of emptiness is ultimately free from all attachment, it is called the liberation gateway of emptiness. Because the liberation gateways of signlessness and wishlessness are ultimately free from all attachment, they are called the liberation gateways of signlessness and wishlessness.

Subhuti! Because the Stage of Great Joy is ultimately free from all attachment, it is called the Stage of Great Joy. Because the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud are ultimately free from all attachment, they are called the Stage of Stainlessness through the Stage of the Dharma Cloud.

Subhuti! Because the five kinds of eyes are ultimately free from all attachment, they are called the five kinds of eyes. Because the six superknowledges are ultimately free from all attachment, they are called the six superknowledges.

Subhuti, because the ten powers of a Buddha are ultimately free from all things, they are called the ten powers of a Buddha; because 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 ultimately free from all things, they are called the four fearlessnesses through to the eighteen distinctive qualities of a Buddha.

Subhuti, because the Dharma of never losing mindfulness is ultimately free from all things, it is called the Dharma of never losing mindfulness; because the nature of constant equanimity is ultimately free from all things, it is called the nature of constant equanimity.

Subhuti, because the knowledge of all things is ultimately free from all things, it is called the knowledge of all things; because the knowledge of the aspects of the path and the knowledge of all aspects are ultimately free from all things, they are called the knowledge of the aspects of the path and the knowledge of all aspects.

Subhuti, because all dharani gateways are ultimately free from all things, they are called all dharani gateways; because all samadhi gateways are ultimately free from all things, they are called all samadhi gateways.

Subhuti, because all practices of great bodhisattvas are ultimately free from all things, they are called all practices of great bodhisattvas.

Subhuti, because the unsurpassed perfect enlightenment of all Buddhas is ultimately free from all things, it is called the unsurpassed perfect enlightenment of all Buddhas.

Subhuti, because omniscient wisdom is ultimately free from all things, it is called omniscient wisdom.

Subhuti, therefore, great bodhisattvas cannot attain unsurpassed perfect enlightenment without relying upon prajnaparamita. Although they do not depart from dharmas and yet can realize freedom from dharmas, in attaining unsurpassed perfect enlightenment they cannot but rely upon profound prajnaparamita. Therefore, great bodhisattvas who wish to attain unsurpassed perfect enlightenment must diligently cultivate and study profound prajnaparamita.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One, the Dharma and meaning cultivated by great bodhisattvas are exceedingly profound!

The Buddha said:

– Subhuti, so it is! So it is! It is exactly as you have said. The Dharma and meaning cultivated by great bodhisattvas are exceedingly profound.

Subhuti, you should know that great bodhisattvas are able to do what is difficult to do. Although they cultivate such profound Dharma and meaning, they do not personally realize the attainments of the sravakas or pratyekabuddhas.

Then Subhuti addressed the Buddha:

– Blessed One, as I understand the meaning of the Buddha’s teaching, what great bodhisattvas do is not difficult. Why? Because the Dharma and meaning realized by great bodhisattvas are entirely ungraspable; the prajnaparamita that realizes them is also ungraspable; and the realization, the one who realizes, the place of realization, and the time of realization are likewise ungraspable.

Blessed One, when great bodhisattvas contemplate that all dharmas realized are ungraspable, what Dharma or meaning could serve as the object of realization? What prajnaparamita could serve as that which realizes? Moreover, what dharmas could be used to establish the realization, the one who realizes, the place of realization, or the time of realization? Since this is so, how could one cling to the notion that unsurpassed perfect enlightenment is attained by means of these? Even unsurpassed perfect enlightenment is not realized, much less the attainments of the sravakas and pratyekabuddhas.

Blessed One, this is called the bodhisattva’s practice of non-attainment. If great bodhisattvas are able to cultivate such a practice of non-attainment, they will not be obscured or impeded with regard to any dharma.

Blessed One, if great bodhisattvas hear these words and their minds neither sink nor become alarmed or afraid, nor do they become sorrowful or regretful, they are practicing prajnaparamita.

Blessed One, when such great bodhisattvas practice in this way, they do not perceive any characteristics; they do not perceive themselves as practicing; they do not perceive themselves as not practicing; they do not perceive prajnaparamita as what they practice; they do not perceive unsurpassed perfect enlightenment as what they realize; nor do they perceive the place of realization, the time of realization, and so forth.

Blessed One, when such great bodhisattvas practice profound prajnaparamita, they do not think: I am far from the stages of the sravakas and pratyekabuddhas, and I am near unsurpassed perfect enlightenment.

Blessed One, it is like empty space, which does not think: I am either far from or near this dharma. Why? Because empty space neither moves nor admits of distinctions or discriminations. Great bodhisattvas who practice profound prajnaparamita are likewise; they do not think: I am far from the sravakas and pratyekabuddhas, and I am near unsurpassed perfect enlightenment. Why? Because profound prajnaparamita makes no discriminations.

Blessed One, it is like an illusionist, who does not think: Illusory phenomena are far from me, while the implements of illusion and the master illusionist are near me; the assembled multitude is also either near or far. Why? Because neither the illusion nor the illusionist makes discriminations. Great bodhisattvas who practice profound prajnaparamita are likewise; they do not think: I am far from the sravakas and pratyekabuddhas, and I am near unsurpassed perfect enlightenment. Why? Because profound prajnaparamita makes no discriminations.

Blessed One, it is like an image, which does not think: That upon which I depend in order to appear is near me, while that upon which I do not depend is far from me. Why? Because an appearing image makes no discriminations. Great bodhisattvas who practice profound prajnaparamita are likewise; they do not think: I am far from the sravakas and pratyekabuddhas, and I am near unsurpassed perfect enlightenment. Why? Because profound prajnaparamita makes no discriminations.

Blessed One, great bodhisattvas who practice profound prajnaparamita have neither affection nor aversion. Why? Because the intrinsic nature of affection and aversion in profound prajnaparamita and in all dharmas is ungraspable.

Blessed One, just as all Tathagatas, Arhats, Perfectly Enlightened Ones have neither affection nor aversion, so too do great bodhisattvas who practice profound prajnaparamita have neither affection nor aversion. Why? Because the Buddhas and bodhisattvas have eliminated affection and aversion.

Blessed One, just as all Tathagatas, Arhats, Perfectly Enlightened Ones have forever eliminated all deluded conceptual discriminations, so too do great bodhisattvas who practice profound prajnaparamita extinguish all deluded conceptual discriminations. Why? Because the Buddhas and bodhisattvas make no discriminations regarding any dharma.

Blessed One, just as all Tathagatas, Arhats, Perfectly Enlightened Ones do not think: I am far from the sravakas and pratyekabuddhas, and I am near unsurpassed perfect enlightenment, so too do great bodhisattvas who practice prajnaparamita not think: I am far from the sravakas and pratyekabuddhas, and I am near unsurpassed perfect enlightenment. Why? Because the Buddhas and bodhisattvas make no discriminations.

Blessed One, just as the transformation bodies of all Tathagatas, Arhats, Perfectly Enlightened Ones do not think: I am far from the sravakas and pratyekabuddhas, and I am near unsurpassed perfect enlightenment—why? Because transformation bodies make no discriminations—so too do great bodhisattvas who practice profound prajnaparamita not think: I am far from the sravakas and pratyekabuddhas, and I am near unsurpassed perfect enlightenment. Why? Because profound prajnaparamita makes no discriminations.

Blessed One, when the Tathagatas wish to accomplish something, they manifest transformation bodies to accomplish it, yet those transformation bodies do not think: I am able to perform such a deed. Why? Because those transformation bodies make no discriminations. Profound prajnaparamita is likewise: because there is a task to be accomplished, it is diligently cultivated; once it has been cultivated, although it can bring the task to completion, it makes absolutely no discrimination regarding that task. Why? Because profound prajnaparamita makes no discriminations.

“Blessed One! It is like a carpenter or his apprentice whose work is to fashion various mechanisms in the form of women, men, elephants, horses, and so forth. Although these mechanisms perform actions, they make no distinctions whatsoever regarding those actions. Why? Because the actions of mechanisms are devoid of discrimination. Profound prajnaparamita is also like this. Because there is work to be done, accomplishment is attained; once accomplishment has been attained, although all kinds of work can be fully completed, it makes no distinctions whatsoever regarding what has been done. Why? Because profound prajnaparamita makes no distinctions regarding any dharma.

At that time, the Venerable Sariputra asked the Venerable Subhuti:

“Venerable Subhuti! Is it only prajnaparamita that makes no distinctions, or do the paramitas of meditative concentration, vigor, patience, moral discipline, and generosity also make no distinctions?”

Subhuti replied:

“Venerable sir! It is not only prajnaparamita that makes no distinctions; the paramitas of meditative concentration, vigor, patience, moral discipline, and generosity also make no distinctions.”

Then Sariputra again asked Subhuti:

“Venerable Subhuti! Does form also make no distinctions, and do feeling, perception, formations, and consciousness also make no distinctions?

“Venerable Subhuti! Does the eye ayatana also make no distinctions, and do the ear, nose, tongue, body, and mind ayatanas also make no distinctions?

“Venerable Subhuti! Does the form ayatana also make no distinctions, and do the sound, odor, taste, tangible-object, and mental-object ayatanas also make no distinctions?

“Venerable Subhuti! Does the eye dhatu also make no distinctions, and do the ear, nose, tongue, body, and mind dhatus also make no distinctions?

“Venerable Subhuti! Does the form dhatu also make no distinctions, and do the sound, odor, taste, tangible-object, and mental-object dhatus also make no distinctions?

“Venerable Subhuti! Does the eye-consciousness dhatu also make no distinctions, and do the ear-, nose-, tongue-, body-, and mind-consciousness dhatus also make no distinctions?

“Venerable Subhuti! Does eye-contact also make no distinctions, and do ear-, nose-, tongue-, body-, and mind-contact also make no distinctions?

“Venerable Subhuti! Do feelings arising with eye-contact as condition also make no distinctions, and do feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition also make no distinctions?

“Venerable Subhuti! Does the earth dhatu also make no distinctions, and do the water, fire, wind, space, and consciousness dhatus also make no distinctions?

“Venerable Subhuti! Does ignorance also make no distinctions, and do formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress also make no distinctions?

“Venerable Subhuti! Does the emptiness of internal dharmas also make no distinctions, and do the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature also make no distinctions?

“Venerable Subhuti! Does suchness also make no distinctions, and do the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, 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 also make no distinctions?

“Venerable Subhuti! Does the Noble Truth of suffering also make no distinctions, and do the Noble Truths of its origin, cessation, and the path also make no distinctions?

“Venerable Subhuti! Do the four meditative absorptions also make no distinctions, and do the four immeasurables and the four formless attainments also make no distinctions?

“Venerable Subhuti! Do the eight liberations also make no distinctions, and do the eight spheres of mastery, the nine successive attainments, and the ten universal spheres also make no distinctions?

“Venerable Subhuti! Do the four foundations of mindfulness also make no distinctions, and do the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path also make no distinctions?

“Venerable Subhuti! Does the emptiness gateway to liberation also make no distinctions, and do the signless and wishless gateways to liberation also make no distinctions?

“Venerable Subhuti! Does the ground of Great Joy also make no distinctions, and do the grounds of Stainlessness, Luminousness, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud also make no distinctions?

“Venerable Subhuti! Do the five kinds of eyes also make no distinctions, and do the six superknowledges also make no distinctions?

“Venerable Subhuti! Do the ten powers of a Buddha also make no distinctions, and do the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha also make no distinctions?

“Venerable Subhuti! Does the dharma of never losing mindfulness also make no distinctions, and does the nature of constant equanimity also make no distinctions?

“Venerable Subhuti! Does the wisdom of all things also make no distinctions, and do the wisdom of the aspects of the paths and the wisdom of all aspects also make no distinctions?

“Venerable Subhuti! Do all dharani gateways also make no distinctions, and do all samadhi gateways also make no distinctions?

“Venerable Subhuti! Does the fruit of stream-entry also make no distinctions, and do the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha also make no distinctions?

“Venerable Subhuti! Do all practices of great bodhisattvas also make no distinctions, and does the supreme awakening of the Buddhas also make no distinctions?

“Venerable Subhuti! Does the conditioned realm also make no distinctions, and does the unconditioned realm also make no distinctions?”

Subhuti replied:

“Venerable Sariputra! Form also makes no distinctions, and feeling, perception, formations, and consciousness also make no distinctions.

“Venerable Sariputra! The eye ayatana also makes no distinctions, and the ear, nose, tongue, body, and mind ayatanas also make no distinctions.

“Venerable Sariputra! The form ayatana also makes no distinctions, and the sound, odor, taste, tangible-object, and mental-object ayatanas also make no distinctions.

“Venerable Sariputra! The eye dhatu also makes no distinctions, and the ear, nose, tongue, body, and mind dhatus also make no distinctions.

“Venerable Sariputra! The form dhatu also makes no distinctions, and the sound, odor, taste, tangible-object, and mental-object dhatus also make no distinctions.

“Venerable Sariputra! The eye-consciousness dhatu also makes no distinctions, and the ear-, nose-, tongue-, body-, and mind-consciousness dhatus also make no distinctions.

“Venerable Sariputra! Eye-contact also makes no distinctions, and ear-, nose-, tongue-, body-, and mind-contact also make no distinctions.

“Venerable Sariputra! Feelings arising with eye-contact as condition also make no distinctions, and feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition also make no distinctions.

“Venerable Sariputra! The earth dhatu also makes no distinctions, and the water, fire, wind, space, and consciousness dhatus also make no distinctions.

“Venerable Sariputra! Ignorance also makes no distinctions, and formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress also make no distinctions.”

Venerable Sariputra! The emptiness of internal phenomena is also without discrimination; the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unattainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing are also without discrimination.

Venerable Sariputra! Suchness is also without discrimination; the dharma realm, dharma nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the realm of reality, the realm of space, and the inconceivable realm are also without discrimination.

Venerable Sariputra! The Noble Truth of suffering is also without discrimination; the Noble Truths of its origin, cessation, and the path are also without discrimination.

Venerable Sariputra! The four meditative absorptions are also without discrimination; the four immeasurables and the four formless attainments are also without discrimination.

Venerable Sariputra! The eight liberations are also without discrimination; the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are also without discrimination.

Venerable Sariputra! The four foundations of mindfulness are also without discrimination; the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are also without discrimination.

Venerable Sariputra! The emptiness gateway to liberation is also without discrimination; the signless and wishless gateways to liberation are also without discrimination.

Venerable Sariputra! The Stage of Great Joy is also without discrimination; the Stages of Stainlessness, Luminousness, Radiant Wisdom, Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are also without discrimination.

Venerable Sariputra! The five kinds of eyes are also without discrimination, and the six superknowledges are also without discrimination.

Venerable Sariputra! The ten powers of a Buddha are also without discrimination; 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 are also without discrimination.

Venerable Sariputra! The quality of never losing mindfulness is also without discrimination, and the nature of perpetual equanimity is also without discrimination.

Venerable Sariputra! The knowledge of all things is also without discrimination; the knowledge of the aspects of the paths and the knowledge of all aspects are also without discrimination.

Venerable Sariputra! All dharani gateways are also without discrimination, and all samadhi gateways are also without discrimination.

Venerable Sariputra! The fruit of stream-entry is also without discrimination; the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha are also without discrimination.

Venerable Sariputra! All practices of great bodhisattvas are also without discrimination, and the unsurpassed perfect awakening of the Buddhas is also without discrimination.

Venerable Sariputra! The conditioned realm is also without discrimination, and the unconditioned realm is also without discrimination.

Sariputra said:

– Venerable Subhuti! If all phenomena are without discrimination, why are there the distinctions of the five destinies: hell beings, animals, the realm of hungry ghosts, human beings, and heavenly beings? Why are there also different classes of practitioners, such as stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Buddhas?

Subhuti replied:

– Venerable Sariputra! Because deluded sentient beings, afflicted by defilements, create all kinds of karma through body, speech, and mind, they consequently experience the ripened fruits of karma rooted in craving. Depending upon these, the five distinctions of hell beings, animals, the realm of hungry ghosts, human beings, and heavenly beings are established. As to why different classes of practitioners, such as stream-enterers and so forth, are spoken of, Venerable Sariputra, because there is no discrimination, there are the practice leading to stream-entry and the fruit of stream-entry; because there is no discrimination, there are the practice leading to once-returning and the fruit of once-returning; because there is no discrimination, there are the practice leading to non-returning and the fruit of non-returning; because there is no discrimination, there are the practice leading to arhatship and the fruit of arhatship; because there is no discrimination, there are the practice leading to pratyekabuddhahood and the realization of a pratyekabuddha; because there is no discrimination, there are the practice of a great bodhisattva and the path of a great bodhisattva; because there is no discrimination, there are the practice leading to the state of a Tathagata, Worthy One, Perfectly Awakened One, and the unsurpassed perfect awakening of the Buddhas.

Venerable Sariputra! Because the past Tathagatas, Worthy Ones, Perfectly Awakened Ones were without discrimination and had brought discrimination to an end, their existence could be established. Because future Tathagatas, Worthy Ones, Perfectly Awakened Ones will also be without discrimination and will bring discrimination to an end, their existence can be established. All the Tathagatas, Worthy Ones, Perfectly Awakened Ones presently teaching the Dharma throughout the Buddha-worlds of the ten directions are likewise without discrimination and have brought discrimination to an end; therefore, their existence can be established.

Venerable Sariputra! For this reason, you should know that all phenomena are without discrimination. Venerable Sariputra, taking as the standard the nondiscrimination of suchness, the dharma realm, dharma nature, and the realm of reality, a great bodhisattva should cultivate the profound prajnaparamita whose characteristic is nondiscrimination in this way. If one cultivates prajnaparamita whose characteristic is nondiscrimination in this way, one can realize the sought-after unsurpassed perfect awakening whose characteristic is nondiscrimination.

LVII. CHAPTER PRAISING THE NATURE OF REALITY

01

At that time, Sariputra asked Subhuti:

– When a great bodhisattva practices profound prajnaparamita, does the bodhisattva practice real phenomena or unreal phenomena?

Subhuti replied:

– When a great bodhisattva practices profound prajnaparamita, the bodhisattva practices unreal phenomena, not real phenomena. Why is this?

Venerable Sariputra! It is because prajnaparamita is not real; the perfections of meditative concentration, diligence, patient acceptance, ethical discipline, and generosity are also not real.

Venerable Sariputra! It is because the emptiness of internal phenomena is not real; the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unattainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing are also not real.

Venerable Sariputra! It is because suchness is not real; the dharma realm, dharma nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the realm of reality, the realm of space, and the inconceivable realm are also not real.

Venerable Sariputra! It is because the Noble Truth of suffering is not real; the Noble Truths of its origin, cessation, and the path are also not real.

Venerable Sariputra! It is because the four meditative absorptions are not real; the four immeasurables and the four formless attainments are also not real.

Venerable Sariputra! It is because the eight liberations are not real; the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are also not real.

Venerable Sariputra! It is because the four foundations of mindfulness are not real; the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are also not real.

Venerable Sariputra! It is because the emptiness gateway to liberation is not real; the signless and wishless gateways to liberation are also not real.

Venerable Śāriputra! The Stage of Great Joy is not truly existent; likewise, the Stage Free from Defilement, the Luminous Stage, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage are not truly existent.

Venerable Śāriputra! The five kinds of eyes are not truly existent; likewise, the six superknowledges are not truly existent.

Venerable Śāriputra! The ten powers of a Buddha are not truly existent; likewise, 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 are not truly existent.

Venerable Śāriputra! The Dharma of never losing mindfulness is not truly existent; likewise, the nature of constant equanimity is not truly existent.

Venerable Śāriputra! The wisdom of all things is not truly existent; likewise, the wisdom of the aspects of the paths and the wisdom of all aspects are not truly existent.

Venerable Śāriputra! All dharani gateways are not truly existent; likewise, all samadhi gateways are not truly existent.

Venerable Śāriputra! All practices of great bodhisattvas are not truly existent; likewise, the unsurpassed perfect enlightenment of the Buddhas is not truly existent.

Venerable Śāriputra! Omniscient wisdom is not truly existent. Why is this?

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to prajnaparamita, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to the paramitas of meditation, diligence, patient acceptance, pure morality, and generosity, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to inner emptiness, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing,

the emptiness of self-nature, and the emptiness of the self-nature of nonbeing, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to suchness, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to the dharma realm, the nature of dharmas, the nature of nonfalsehood, the nature of nonchange, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding of dharmas, the realm of reality, the realm of space, and the inconceivable realm, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to the Noble Truth of suffering, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to the Noble Truths of origination, cessation, and the path, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to the four meditative absorptions, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to the four immeasurables and the four formless attainments, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to the eight liberations, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to the eight spheres of mastery, the nine successive attainments, and the ten totalities, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to the four establishments of mindfulness, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to the gateway of liberation through emptiness, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to the gateways of liberation through signlessness and wishlessness, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to the Stage of Great Joy, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to the Stage Free from Defilement, the Luminous Stage, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to the five kinds of eyes, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to the six superknowledges, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to the ten powers of a Buddha, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to 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, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Śāriputra! When a great bodhisattva practices the profound prajnaparamita, even in regard to the Dharma of never losing mindfulness, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent. Even in regard to the nature of constant equanimity, he does not perceive any apprehensible nature that is not truly existent, much less any apprehensible nature that is truly existent.

Venerable Sariputra! When a great bodhisattva practices the profound prajnaparamita, with regard to the wisdom of all things, they do not even perceive an unreal nature that can be apprehended, much less a real nature that can be apprehended; with regard to the wisdom of the aspects of the paths and the wisdom of all aspects, they likewise do not even perceive an unreal nature that can be apprehended, much less a real nature that can be apprehended.

Venerable Sariputra! When a great bodhisattva practices the profound prajnaparamita, with regard to all dharani gateways, they do not even perceive an unreal nature that can be apprehended, much less a real nature that can be apprehended; with regard to all samadhi gateways, they likewise do not even perceive an unreal nature that can be apprehended, much less a real nature that can be apprehended.

Venerable Sariputra! When a great bodhisattva practices the profound prajnaparamita, with regard to all the practices of great bodhisattvas, they do not even perceive an unreal nature that can be apprehended, much less a real nature that can be apprehended; with regard to the unsurpassed awakening of the Buddhas, they likewise do not even perceive an unreal nature that can be apprehended, much less a real nature that can be apprehended.

Venerable Sariputra! When a great bodhisattva practices the profound prajnaparamita, with regard to the wisdom of all-knowing wisdom, they do not even perceive an unreal nature that can be apprehended, much less a real nature that can be apprehended.

At that time, immeasurable devas of the Desire Realm and the Form Realm all thought: If any good man or good woman is able to arouse the aspiration to realize unsurpassed awakening and, in accordance with the meaning of the practices taught by the profound prajnaparamita, does not realize the Dharma-nature, the ultimate reality, and equality, and thus does not fall to the level of a sravaka or pratyekabuddha, that great bodhisattva is exceedingly rare. Being able to accomplish what is difficult to accomplish, that bodhisattva should be reverently honored.

The Venerable Subhuti knew the thoughts in the minds of the devas and said to them:

– That great bodhisattva’s not realizing the Dharma-nature, the ultimate reality, and equality, and not falling to the level of a sravaka or pratyekabuddha, is not yet rare and is not difficult. If a great bodhisattva knows that all dharmas and all sentient beings cannot be apprehended, yet arouses the aspiration to seek unsurpassed awakening, dons the armor of merit, and, for the sake of liberating immeasurable, innumerable, boundless hundreds of thousands of sentient beings, enables them to realize ultimate and absolute nirvana, then that great bodhisattva is indeed exceedingly rare and is able to accomplish what is difficult to accomplish.

Devas, you should know! Although that great bodhisattva knows that sentient beings are utterly devoid of anything that can be possessed, they nevertheless arouse the aspiration to seek unsurpassed awakening and don the armor of merit, wishing to tame all classes of sentient beings, as though one were attempting to tame empty space. Why is this?

Devas! Because empty space is detached, you should know that all sentient beings are likewise detached; because empty space is empty, you should know that all sentient beings are likewise empty; because empty space is insubstantial, you should know that all sentient beings are likewise insubstantial; because empty space is devoid of anything that can be possessed, you should know that all sentient beings are likewise devoid of anything that can be possessed.

Therefore, devas, that great bodhisattva is exceedingly rare and is able to accomplish what is difficult to accomplish.

Devas! You should know that great bodhisattvas don the armor of great compassion because they wish to tame all sentient beings; yet sentient beings are utterly devoid of anything that can be possessed, just as if someone were to don armor and do battle with empty space.

Devas! You should know that great bodhisattvas don the armor of great compassion because they wish to benefit and bring happiness to all sentient beings; yet neither sentient beings nor the armor of great compassion can be apprehended. Why is this? Devas! Because sentient beings are detached, you should know that this armor of great compassion is likewise detached; because sentient beings are empty, you should know that this armor of great compassion is likewise empty; because sentient beings are insubstantial, you should know that this armor of great compassion is likewise insubstantial; because sentient beings are devoid of anything that can be possessed, you should know that this armor of great compassion is likewise devoid of anything that can be possessed.

Devas! You should know that the great bodhisattvas’ work of taming sentient beings and bringing them benefit and happiness likewise cannot be apprehended. Why is this?

Because sentient beings are detached, you should know that this work of taming them and bringing them benefit and happiness is likewise detached; because sentient beings are empty, you should know that this work of taming them and bringing them benefit and happiness is likewise empty; because sentient beings are insubstantial, you should know that this work of taming them and bringing them benefit and happiness is likewise insubstantial; because sentient beings are devoid of anything that can be possessed, you should know that this work of taming them and bringing them benefit and happiness is likewise devoid of anything that can be possessed.

Devas! You should know that great bodhisattvas are likewise devoid of anything that can be possessed. Why is this?

Devas! Because sentient beings are detached, you should know that great bodhisattvas are likewise detached; because sentient beings are empty, you should know that great bodhisattvas are likewise empty; because sentient beings are insubstantial, you should know that great bodhisattvas are likewise insubstantial; because sentient beings are devoid of anything that can be possessed, you should know that great bodhisattvas are likewise devoid of anything that can be possessed.

Devas! If, upon hearing such matters, a great bodhisattva’s mind neither sinks nor becomes alarmed or afraid, and they neither grieve nor regret, you should know that this great bodhisattva practices the profound prajnaparamita.

Fascicle 342

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