大般若波羅蜜多經

04

– Moreover, Subhuti! Suppose a great bodhisattva thinks thus: Profound prajnaparamita is able universally to encompass the perfection of generosity, the perfection of pure ethical discipline, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom; it also universally encompasses the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no bounds, the emptiness of dispersion, the emptiness of that which is immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing; it also universally encompasses suchness, the dharma-realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, and the inconceivable realm; it also universally encompasses the Noble Truth of suffering, the Noble Truth of its origin, cessation, and the path; it also universally encompasses the four meditative concentrations, the four immeasurables, and the four formless attainments; it also universally encompasses the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality; it also universally encompasses the four foundations of mindfulness, 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; it also universally encompasses the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; it also universally encompasses the five kinds of eyes and the six superknowledges; it also universally encompasses the ten powers of a Buddha, 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; it also universally encompasses the Dharma of never losing mindfulness and the nature of constant equanimity; it also universally encompasses the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; it also universally encompasses all dharani gateways and all samadhi gateways; it also universally encompasses all practices of great bodhisattvas; it also universally encompasses the unsurpassed awakening of all Buddhas.

Subhuti! If that great bodhisattva thinks in this way, that bodhisattva falls away from prajnaparamita. If that bodhisattva falls away from prajnaparamita, that bodhisattva will be unable to encompass the perfection of generosity, the perfection of pure ethical discipline, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom;

unable to encompass the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no bounds, the emptiness of dispersion, the emptiness of that which is immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing;

unable to encompass suchness, the dharma-realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, and the inconceivable realm; unable to encompass the Noble Truth of suffering, the Noble Truth of its origin, cessation, and the path; unable to encompass the four meditative concentrations, the four immeasurables, and the four formless attainments; unable to encompass the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality;

unable to encompass the four foundations of mindfulness, 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; unable to encompass the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; unable to encompass the five kinds of eyes and the six superknowledges; unable to encompass the ten powers of a Buddha, 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; unable to encompass the Dharma of never losing mindfulness and the nature of constant equanimity;

unable to encompass the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; unable to encompass all dharani gateways and all samadhi gateways; unable to encompass all practices of great bodhisattvas; and unable to encompass the unsurpassed awakening of all Buddhas.

Why is this? Subhuti! It is because, apart from prajnaparamita, one cannot universally encompass the excellent wholesome dharmas and attain unsurpassed awakening.

Moreover, Subhuti! Suppose a great bodhisattva thinks thus: By abiding in prajnaparamita, I shall certainly receive a prediction of unsurpassed awakening.

Subhuti! If that great bodhisattva thinks in this way, that bodhisattva falls away from profound prajnaparamita. If that bodhisattva falls away from prajnaparamita, that bodhisattva will not receive a prediction of unsurpassed awakening. Why is this? Subhuti! It is because, apart from prajnaparamita, one cannot receive a prediction of unsurpassed awakening.

Moreover, Subhuti! Suppose a great bodhisattva thinks thus: By abiding in prajnaparamita, I shall universally bring forth the perfection of generosity, the perfection of pure ethical discipline, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom;

I shall also universally abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no bounds, the emptiness of dispersion, the emptiness of that which is immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing;

I shall also universally abide in suchness, the dharma-realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, and the inconceivable realm; I shall also universally abide in the Noble Truth of suffering, the Noble Truth of its origin, cessation, and the path; I shall also universally bring forth the four meditative concentrations, the four immeasurables, and the four formless attainments; I shall also universally bring forth the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality;

I shall also universally bring forth the four foundations of mindfulness, 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; I shall also universally bring forth the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; I shall also universally bring forth the five kinds of eyes and the six superknowledges; I shall also universally bring forth the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha; I shall also universally bring forth the Dharma of never losing mindfulness and the nature of constant equanimity;

I shall also universally bring forth all dharani gateways and all samadhi gateways; I shall also universally bring forth the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; I shall also universally bring forth great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

Subhuti! If that great bodhisattva thinks in this way, he falls away from prajnaparamita. If he falls away from prajnaparamita, he is unable to bring forth the paramitas of generosity, pure discipline, patience, diligence, meditation, and prajnaparamita;

nor is he able to abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which is 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature;

nor is he able to abide in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; nor is he able to abide in the Noble Truth of suffering, the Noble Truth of its origin, cessation, and the path; nor is he able to bring forth the four meditative absorptions, the four immeasurables, and the four formless concentrations; nor is he able to bring forth the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities;

nor is he able to bring forth the four foundations of mindfulness, 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; nor is he able to bring forth the Dharma-gates of liberation through emptiness, signlessness, and wishlessness; nor is he able to bring forth the five kinds of eyes and the six superknowledges; nor is he able to bring forth the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha; nor is he able to bring forth the Dharma of never losing mindfulness and the nature of constant equanimity; nor is he able to bring forth all dharani Dharma-gates and all samadhi Dharma-gates;

nor is he able to bring forth the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; nor is he able to bring forth great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

Why is this? Subhuti! It is because apart from prajnaparamita, one cannot bring forth and abide in wholesome dharmas.

Furthermore, Subhuti! Suppose a great bodhisattva thinks thus:

– The Buddha knew that all dharmas have no characteristic of being apprehended, personally realized the fruit of unsurpassed enlightenment, and, after attaining bodhi, expounded and revealed the true characteristics of all dharmas for sentient beings.

Subhuti! If that great bodhisattva thinks in this way, he falls away from profound prajnaparamita. Why is this? Subhuti! It is because the Tathagata neither knows nor understands dharmas, neither expounds nor reveals them. Why is this? Because the true characteristics of all dharmas cannot be known and cannot be established. How, then, could there be any understanding, knowing, expounding, or revealing with regard to all dharmas? If one says that there truly is understanding, knowing, expounding, and revealing of all dharmas, that is impossible.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! When a great bodhisattva practices prajnaparamita, how does he remain far removed from such errors?

The Buddha said:

– Subhuti! Suppose a great bodhisattva practicing prajnaparamita thinks thus: All dharmas are nonexistent and cannot be apprehended. If dharmas are nonexistent and cannot be apprehended, there can be no manifestation of understanding, nor can there be any expounding or revealing. To practice in this way is to practice prajnaparamita and to remain far removed from all errors. If a great bodhisattva becomes attached to the nonexistence and unapprehensibility of dharmas, he remains far removed from prajnaparamita. Why is this? Subhuti! It is because profound prajnaparamita has neither attachment to nor apprehension of any dharma. If there is attachment to or apprehension of any dharma, one remains far removed from prajnaparamita.

Then the Venerable Subhuti addressed the Buddha:

– Blessed One! Is prajnaparamita far removed or not far removed from prajnaparamita? Are the paramitas of meditation, diligence, patience, pure discipline, and generosity far removed or not far removed from the paramitas of meditation through generosity?

Blessed One! Is the emptiness of the internal far removed or not far removed from the emptiness of the internal? Are the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which is 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the nonexistence of self-nature far removed or not far removed from the emptiness of the external through the emptiness of the nonexistence of self-nature?

Blessed One! Is suchness far removed or not far removed from suchness? Are the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm far removed or not far removed from the dharma-dhatu through the inconceivable realm?

Blessed One! Is the Noble Truth of suffering far removed or not far removed from the Noble Truth of suffering? Are the Noble Truths of origin, cessation, and the path far removed or not far removed from the Noble Truths of origin, cessation, and the path?

Blessed One! Are the four meditative absorptions far removed or not far removed from the four meditative absorptions? Are the four immeasurables and the four formless concentrations far removed or not far removed from the four immeasurables and the four formless concentrations?

Blessed One! Are the eight liberations far removed or not far removed from the eight liberations? Are the eight spheres of mastery, the nine successive attainments, and the ten totalities far removed or not far removed from the eight spheres of mastery, the nine successive attainments, and the ten totalities?

Blessed One! Are the four foundations of mindfulness far removed or not far removed from the four foundations of mindfulness? Are 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 far removed or not far removed from the four right efforts through the eightfold Noble Path?

Blessed One! Is the Dharma-gate of liberation through emptiness far removed or not far removed from the Dharma-gate of liberation through emptiness? Are the Dharma-gates of liberation through signlessness and wishlessness far removed or not far removed from the Dharma-gates of liberation through signlessness and wishlessness?

Blessed One! Are the five kinds of eyes far removed or not far removed from the five kinds of eyes? Are the six superknowledges far removed or not far removed from the six superknowledges?

Blessed One! Are the ten powers of a Buddha far removed or not far removed from the ten powers of a Buddha? Are the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha far removed or not far removed from the four fearlessnesses through the eighteen distinctive qualities of a Buddha?

Blessed One! Is the Dharma of never losing mindfulness far removed or not far removed from the Dharma of never losing mindfulness? Is the nature of constant equanimity far removed or not far removed from the nature of constant equanimity?

Blessed One! Are all dharani Dharma-gates far removed or not far removed from all dharani Dharma-gates? Are all samadhi Dharma-gates far removed or not far removed from all samadhi Dharma-gates?

Blessed One! Is the knowledge of all things separated from or not separated from the knowledge of all things? Are the knowledge of the aspects of the paths and the knowledge of all aspects separated from or not separated from the knowledge of the aspects of the paths and the knowledge of all aspects?

Blessed One! If prajnaparamita is either separated from or not separated from prajnaparamita, how can a great bodhisattva, without attachment, bring forth prajnaparamita?

Blessed One! If the perfections of meditative concentration, vigor, patience, pure morality, and generosity are either separated from or not separated from the perfections of meditative concentration through generosity, how can a great bodhisattva, without attachment, bring forth the perfections of meditative concentration through generosity?

Blessed One! If inner emptiness is either separated from or not separated from inner emptiness, how can a great bodhisattva, without attachment, abide in inner emptiness?

Blessed One! If 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 the unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are either separated from or not separated from outer emptiness through the emptiness of the self-nature of nonexistence, how can a great bodhisattva, without attachment,

abide in outer emptiness through the emptiness of the self-nature of nonexistence?

Blessed One! If suchness is either separated from or not separated from suchness, how can a great bodhisattva, without attachment, abide in suchness?

Blessed One! If the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm are either separated from or not separated from the dharma-dhatu through the inconceivable realm, how can a great bodhisattva, without attachment, abide in the dharma-dhatu through the inconceivable realm?

Blessed One! If the Noble Truth of suffering is either separated from or not separated from the Noble Truth of suffering, how can a great bodhisattva, without attachment, abide in the Noble Truth of suffering?

Blessed One! If the Noble Truths of the origin, cessation, and path are either separated from or not separated from the Noble Truths of the origin, cessation, and path, how can a great bodhisattva, without attachment, abide in the Noble Truths of the origin, cessation, and path?

Blessed One! If the four meditative concentrations are either separated from or not separated from the four meditative concentrations, how can a great bodhisattva, without attachment, bring forth the four meditative concentrations?

Blessed One! If the four immeasurables and the four formless absorptions are either separated from or not separated from the four immeasurables and the four formless absorptions, how can a great bodhisattva, without attachment, bring forth the four immeasurables and the four formless absorptions?

Blessed One! If the eight liberations are either separated from or not separated from the eight liberations, how can a great bodhisattva, without attachment, bring forth the eight liberations?

Blessed One! If the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are either separated from or not separated from the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, how can a great bodhisattva, without attachment, bring forth the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality?

Blessed One! If the four foundations of mindfulness are either separated from or not separated from the four foundations of mindfulness, how can a great bodhisattva, without attachment, bring forth the four foundations of mindfulness?

Blessed One! If the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path are either separated from or not separated from the four right efforts through the Noble Eightfold Path, how can a great bodhisattva, without attachment, bring forth the four right efforts through the Noble Eightfold Path?

Blessed One! If the gateway to liberation through emptiness is either separated from or not separated from the gateway to liberation through emptiness, how can a great bodhisattva, without attachment, bring forth the gateway to liberation through emptiness?

Blessed One! If the gateways to liberation through signlessness and wishlessness are either separated from or not separated from the gateways to liberation through signlessness and wishlessness, how can a great bodhisattva, without attachment, bring forth the gateways to liberation through signlessness and wishlessness?

Blessed One! If the five kinds of eyes are either separated from or not separated from the five kinds of eyes, how can a great bodhisattva, without attachment, bring forth the five kinds of eyes?

Blessed One! If the six superknowledges are either separated from or not separated from the six superknowledges, how can a great bodhisattva, without attachment, bring forth the six superknowledges?

Blessed One! If the ten powers of a Buddha are either separated from or not separated from the ten powers of a Buddha, how can a great bodhisattva, without attachment, bring forth the ten powers of a Buddha?

Blessed One! If 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 either separated from or not separated from the four fearlessnesses through the eighteen distinctive qualities of a Buddha, how can a great bodhisattva, without attachment, bring forth the four fearlessnesses through the eighteen distinctive qualities of a Buddha?

Blessed One! If the quality of never forgetting is either separated from or not separated from the quality of never forgetting, how can a great bodhisattva, without attachment, bring forth the quality of never forgetting?

Blessed One! If the nature of constant equanimity is either separated from or not separated from the nature of constant equanimity, how can a great bodhisattva, without attachment, bring forth the nature of constant equanimity?

Blessed One! If all dharani gateways are either separated from or not separated from all dharani gateways, how can a great bodhisattva, without attachment, bring forth all dharani gateways?

Blessed One! If all samadhi gateways are either separated from or not separated from all samadhi gateways, how can a great bodhisattva, without attachment, bring forth all samadhi gateways?

Blessed One! If the knowledge of all things is either separated from or not separated from the knowledge of all things, how can a great bodhisattva, without attachment, bring forth the knowledge of all things?

Blessed One! If the knowledge of the aspects of the paths and the knowledge of all aspects are either separated from or not separated from the knowledge of the aspects of the paths and the knowledge of all aspects, how can a great bodhisattva, without attachment, bring forth the knowledge of the aspects of the paths and the knowledge of all aspects?

The Buddha said:

– Subhuti! Prajnaparamita is neither separated from nor not separated from prajnaparamita. Therefore, a great bodhisattva can, without attachment, bring forth prajnaparamita.

Subhuti! The perfections of meditative concentration, vigor, patience, pure morality, and generosity are neither separated from nor not separated from the perfections of meditative concentration through generosity. Therefore, a great bodhisattva can, without attachment, bring forth the perfections of meditative concentration through generosity.

Subhuti! Inner emptiness is neither separated from nor not separated from inner emptiness. Therefore, a great bodhisattva can, without attachment, abide in inner emptiness.

Subhuti! Outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are neither separate from nor not separate from outer emptiness through the emptiness of the self-nature of nonexistence.

Therefore, a great bodhisattva can abide without attachment in outer emptiness through the emptiness of the self-nature of nonexistence.

Subhuti! Suchness is neither separate from nor not separate from suchness. Therefore, a great bodhisattva can abide in suchness without attachment.

Subhuti! The dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm are neither separate from nor not separate from the dharma realm through the inconceivable realm. Therefore, a great bodhisattva can abide without attachment in the dharma realm through the inconceivable realm.

Subhuti! The noble truth of suffering is neither separate from nor not separate from the noble truth of suffering. Therefore, a great bodhisattva can abide in the noble truth of suffering without attachment.

Subhuti! The noble truths of the origin of suffering, cessation, and the path are neither separate from nor not separate from the noble truths of the origin of suffering, cessation, and the path. Therefore, a great bodhisattva can abide without attachment in the noble truths of the origin of suffering, cessation, and the path.

Subhuti! The four meditative absorptions are neither separate from nor not separate from the four meditative absorptions. Therefore, a great bodhisattva can develop the four meditative absorptions without attachment.

Subhuti! The four immeasurables and the four formless concentrations are neither separate from nor not separate from the four immeasurables and the four formless concentrations. Therefore, a great bodhisattva can develop the four immeasurables and the four formless concentrations without attachment.

Subhuti! The eight liberations are neither separate from nor not separate from the eight liberations. Therefore, a great bodhisattva can develop the eight liberations without attachment.

Subhuti! The eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are neither separate from nor not separate from the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. Therefore, a great bodhisattva can develop the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality without attachment.

Subhuti! The four establishments of mindfulness are neither separate from nor not separate from the four establishments of mindfulness. Therefore, can a great bodhisattva develop the four establishments of mindfulness without attachment?

Subhuti! 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 are neither separate from nor not separate from the four right efforts through the eightfold noble path. Therefore, a great bodhisattva can develop the four right efforts through the eightfold noble path without attachment.

Subhuti! The gateway to liberation through emptiness is neither separate from nor not separate from the gateway to liberation through emptiness. Therefore, a great bodhisattva can develop the gateway to liberation through emptiness without attachment.

Subhuti! The gateways to liberation through signlessness and wishlessness are neither separate from nor not separate from the gateways to liberation through signlessness and wishlessness. Therefore, a great bodhisattva can develop the gateways to liberation through signlessness and wishlessness without attachment.

Subhuti! The five kinds of eyes are neither separate from nor not separate from the five kinds of eyes. Therefore, a great bodhisattva can develop the five kinds of eyes without attachment.

Subhuti! The six superknowledges are neither separate from nor not separate from the six superknowledges. Therefore, a great bodhisattva can develop the six superknowledges without attachment.

Subhuti! The Buddha’s ten powers are neither separate from nor not separate from the Buddha’s ten powers. Therefore, a great bodhisattva can develop the Buddha’s ten powers without attachment.

Subhuti! 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 neither separate from nor not separate from the four fearlessnesses through the eighteen distinctive qualities of a Buddha. Therefore, a great bodhisattva can develop the four fearlessnesses through the eighteen distinctive qualities of a Buddha without attachment.

Subhuti! The quality of never losing mindfulness is neither separate from nor not separate from the quality of never losing mindfulness. Therefore, a great bodhisattva can develop the quality of never losing mindfulness without attachment.

Subhuti! The nature of constant equanimity is neither separate from nor not separate from the nature of constant equanimity. Therefore, a great bodhisattva can develop the nature of constant equanimity without attachment.

Subhuti! All dharani gateways are neither separate from nor not separate from all dharani gateways. Therefore, a great bodhisattva can develop all dharani gateways without attachment.

Subhuti! All samadhi gateways are neither separate from nor not separate from all samadhi gateways. Therefore, a great bodhisattva can develop all samadhi gateways without attachment.

Subhuti! The knowledge of all things is neither separate from nor not separate from the knowledge of all things. Therefore, a great bodhisattva can develop the knowledge of all things without attachment.

Subhuti! The knowledge of the aspects of the paths and the knowledge of all aspects are neither separate from nor not separate from the knowledge of the aspects of the paths and the knowledge of all aspects. Therefore, a great bodhisattva can develop the knowledge of the aspects of the paths and the knowledge of all aspects without attachment.

Why is this? Subhuti! Because it is neither precisely through self-nature nor apart from self-nature that one can abide in and develop self-nature.

Furthermore, Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not become attached to form, thinking, “This is form; this form belongs to that”; nor do they become attached to feeling, perception, formations, or consciousness, thinking, “These are feeling, perception, formations, and consciousness; these feeling, perception, formations, and consciousness belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not become attached to the eye ayatana, thinking, “This is the eye ayatana; this eye ayatana belongs to that”; nor do they become attached to the ear, nose, tongue, body, or mind ayatanas, thinking, “These are the ear, nose, tongue, body, and mind ayatanas; these ear, nose, tongue, body, and mind ayatanas belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not become attached to the form ayatana, thinking, “This is the form ayatana; this form ayatana belongs to that”; nor do they become attached to the sound, odor, taste, tangible-object, or dharma ayatanas, thinking, “These are the sound, odor, taste, tangible-object, and dharma ayatanas; these sound, odor, taste, tangible-object, and dharma ayatanas belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not become attached to the eye dhatu, thinking, “This is the eye dhatu; this eye dhatu belongs to that”; nor do they become attached to the ear, nose, tongue, body, or mind dhatus, thinking, “These are the ear, nose, tongue, body, and mind dhatus; these ear, nose, tongue, body, and mind dhatus belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the realm of forms, thinking, “This is the realm of forms; this realm of forms belongs to that”; nor do they cling to the realms of sounds, odors, tastes, tangible objects, and dharmas, thinking, “These are the realms of sounds, odors, tastes, tangible objects, and dharmas; these realms of sounds, odors, tastes, tangible objects, and dharmas belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the realm of eye-consciousness, thinking, “This is the realm of eye-consciousness; this realm of eye-consciousness belongs to that”; nor do they cling to the realms of ear-, nose-, tongue-, body-, and mind-consciousness, thinking, “These are the realms of ear-, nose-, tongue-, body-, and mind-consciousness; these realms of ear-, nose-, tongue-, body-, and mind-consciousness belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to eye-contact, thinking, “This is eye-contact; this eye-contact belongs to that”; nor do they cling to ear-, nose-, tongue-, body-, and mind-contact, thinking, “These are ear-, nose-, tongue-, body-, and mind-contact; these ear-, nose-, tongue-, body-, and mind-contact belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the feelings that arise conditioned by eye-contact, thinking, “These are the feelings that arise conditioned by eye-contact; these feelings that arise conditioned by eye-contact belong to that”; nor do they cling to the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, thinking, “These are the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact; these feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the earth dhatu, thinking, “This is the earth dhatu; this earth dhatu belongs to that”; nor do they cling to the water, fire, wind, space, and consciousness dhatus, thinking, “These are the water, fire, wind, space, and consciousness dhatus; these water, fire, wind, space, and consciousness dhatus belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to ignorance, thinking, “This is ignorance; this ignorance belongs to that”; nor do they cling to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, thinking, “These are formations through aging and death, sorrow, lamentation, pain, grief, and distress; these formations through aging and death, sorrow, lamentation, pain, grief, and distress belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the paramita of generosity, thinking, “This is the paramita of generosity; this paramita of generosity belongs to that”; nor do they cling to the paramitas of pure morality, patience, diligence, meditation, and prajnaparamita, thinking, “These are the paramitas of pure morality through prajnaparamita; these paramitas of pure morality through prajnaparamita belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the emptiness of internal dharmas, thinking, “This is the emptiness of internal dharmas; this emptiness of internal dharmas belongs to that”;

nor do they cling to 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 the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, thinking, “These are the emptiness of external dharmas through the emptiness of the self-nature of nonexistence;

these emptinesses of external dharmas through the emptiness of the self-nature of nonexistence belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to suchness, thinking, “This is suchness; this suchness belongs to that”; nor do they cling to the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm, thinking, “These are the dharma-dhatu through the inconceivable realm; these, from the dharma-dhatu through the inconceivable realm, belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the Noble Truth of suffering, thinking, “This is the Noble Truth of suffering; this Noble Truth of suffering belongs to that”; nor do they cling to the Noble Truths of the origin, cessation, and path, thinking, “These are the Noble Truths of the origin, cessation, and path; these Noble Truths of the origin, cessation, and path belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the four dhyanas, thinking, “These are the four dhyanas; these four dhyanas belong to that”; nor do they cling to the four immeasurables and the four formless concentrations, thinking, “These are the four immeasurables and the four formless concentrations; these four immeasurables and four formless concentrations belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the eight liberations, thinking, “These are the eight liberations; these eight liberations belong to that”; nor do they cling to the eight spheres of mastery, the nine successive concentrations, and the ten totalities, thinking, “These are the eight spheres of mastery, the nine successive concentrations, and the ten totalities; these eight spheres of mastery, nine successive concentrations, and ten totalities belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the four establishments of mindfulness, thinking, “These are the four establishments of mindfulness; these four establishments of mindfulness belong to that”; nor do they cling to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, thinking, “These are the four right efforts through the Noble Eightfold Path; these, from the four right efforts through the Noble Eightfold Path, belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the gateway to liberation through emptiness, thinking, “This is the gateway to liberation through emptiness; this gateway to liberation through emptiness belongs to that”; nor do they cling to the gateways to liberation through signlessness and wishlessness, thinking, “These are the gateways to liberation through signlessness and wishlessness; these gateways to liberation through signlessness and wishlessness belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the five kinds of eyes, thinking, “These are the five kinds of eyes; these five kinds of eyes belong to that”; nor do they cling to the six superknowledges, thinking, “These are the six superknowledges; these six superknowledges belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the Buddha’s ten powers, thinking, “These are the Buddha’s ten powers; these ten powers of the Buddha belong to that”; nor do they cling 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, thinking, “These are the four fearlessnesses through the eighteen unique qualities of a Buddha; these, from the four fearlessnesses through the eighteen unique qualities of a Buddha, belong to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the Dharma of non-forgetfulness, thinking, “This is the Dharma of non-forgetfulness; this Dharma of non-forgetfulness belongs to that”; nor do they cling to the nature of perpetual equanimity, thinking, “This is the nature of perpetual equanimity; this nature of perpetual equanimity belongs to that.”

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they do not cling to the knowledge of all things, thinking, “This is the knowledge of all things; this knowledge of all things belongs to that”; nor do they cling to the knowledge of the aspects of the paths and the knowledge of all aspects, thinking, “These are the knowledge of the aspects of the paths and the knowledge of all aspects; these knowledge of the aspects of the paths and knowledge of all aspects belong to that.”

Subhuti! When a great bodhisattva practices profound prajnaparamita, he does not cling to any dharani gateway, thinking, “This is a dharani gateway; this dharani gateway belongs to that”; nor does he cling to any samadhi gateway, thinking, “This is a samadhi gateway; this samadhi gateway belongs to that.”

Subhuti! When a great bodhisattva practices profound prajnaparamita, he does not cling to the fruit of stream-entry, thinking, “This is the fruit of stream-entry; this fruit of stream-entry belongs to that”; nor does he cling to the fruits of once-returning, non-returning, or arhatship, thinking, “These are the fruits of once-returning, non-returning, and arhatship; these fruits of once-returning, non-returning, and arhatship belong to that.”

Subhuti! When a great bodhisattva practices profound prajnaparamita, he does not cling to the attainment of a pratyekabuddha, thinking, “This is the attainment of a pratyekabuddha; this attainment of a pratyekabuddha belongs to that.”

Subhuti! When a great bodhisattva practices profound prajnaparamita, he does not cling to any of the practices of great bodhisattvas, thinking, “These are the practices of bodhisattvas; these practices of great bodhisattvas belong to that.”

Subhuti! When a great bodhisattva practices profound prajnaparamita, he does not cling to the supreme awakening of the Buddhas, thinking, “This is the supreme awakening of the Buddhas; this supreme awakening of the Buddhas belongs to that.”

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to bring forth the perfection of wisdom; he is also able to bring forth the perfections of meditative concentration, diligence, patience, moral discipline, and generosity.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to abide in inner emptiness; he is also able to abide in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential 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 intrinsic nature, and the emptiness of the intrinsic nature of nonexistence.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to abide in suchness; he is also able to abide in the dharma realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to abide in the Noble Truth of suffering; he is also able to abide in the Noble Truths of the origin, cessation, and path.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to bring forth the four meditative absorptions; he is also able to bring forth the four immeasurables and the four formless attainments.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to bring forth the eight liberations; he is also able to bring forth the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to bring forth the four establishments of mindfulness; he is also able to bring forth 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.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to bring forth the gateway to liberation through emptiness; he is also able to bring forth the gateways to liberation through signlessness and wishlessness.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to bring forth the five kinds of eyes; he is also able to bring forth the six superknowledges.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to bring forth the ten powers of a Buddha; he is also able to bring forth 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.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to bring forth the quality of never losing mindfulness; he is also able to bring forth the nature of perpetual equanimity.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to bring forth all dharani gateways; he is also able to bring forth all samadhi gateways.

Subhuti! Because that great bodhisattva does not cling to any such dharma, he is able to bring forth the knowledge of all things; he is also able to bring forth the knowledge of the aspects of the paths and the knowledge of all aspects.

Why is this? Subhuti! If, when practicing prajnaparamita, a great bodhisattva clings to dharmas, thinking, “This is a dharma; this dharma belongs to that,” he cannot freely bring forth and abide in these supreme qualities.

Furthermore, Subhuti! When a great bodhisattva practices profound prajnaparamita, he does not contemplate form as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached; nor does he contemplate feeling, perception, formations, or consciousness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached.

Subhuti! When a great bodhisattva practices profound prajnaparamita, he does not contemplate the eye ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached; nor does he contemplate the ear, nose, tongue, body, or mind ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached.

Subhuti! When a great bodhisattva practices profound prajnaparamita, he does not contemplate the form ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached; nor does he contemplate the sound, odor, taste, tangible-object, or mental-object ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached.

Subhuti! When a great bodhisattva practices profound prajnaparamita, he does not contemplate the eye dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached; nor does he contemplate the ear, nose, tongue, body, or mind dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he does not contemplate the element of visible form as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn; nor does he contemplate the elements of sound, odor, taste, touch, and mental objects as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he does not contemplate the element of eye-consciousness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn; nor does he contemplate the elements of ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he does not contemplate eye-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn; nor does he contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he does not contemplate the feelings that arise conditioned by eye-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn; nor does he contemplate the feelings that arise conditioned by ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he does not contemplate the earth element as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn; nor does he contemplate the water, fire, wind, space, and consciousness elements as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he does not contemplate ignorance as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn; nor does he contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, withdrawn or not withdrawn.

Fascicle 354

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