大般若波羅蜜多經

05

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate the perfection of giving as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the perfection of pure discipline, patience, diligence, meditative concentration, or prajnaparamita as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate inner emptiness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated;

nor does he contemplate 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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate suchness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate the Noble Truth of suffering as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the Noble Truths of the origin of suffering, cessation, and the path as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate the four meditative concentrations as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the four immeasurables or the four formless attainments as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate the eight liberations as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the eight spheres of mastery, the nine successive attainments, or the ten totalities as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate the four establishments of mindfulness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate the gateway to liberation through emptiness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the gateways to liberation through signlessness and wishlessness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate the five kinds of eyes as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the six superknowledges as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate the ten powers of a Buddha as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate the Dharma of never losing mindfulness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the nature of constant equanimity as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he does not contemplate the knowledge of all things as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does he contemplate the knowledge of the aspects of the path or the knowledge of all aspects as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Subhuti! When a great bodhisattva practices profound prajnaparamita, they do not contemplate any dharani gateway as permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or non-quiescent, detached or non-detached; nor do they contemplate any samadhi gateway as permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or non-quiescent, detached or non-detached.

Subhuti! When a great bodhisattva practices profound prajnaparamita, they do not contemplate the fruit of stream-entry as permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or non-quiescent, detached or non-detached; nor do they contemplate the fruits of once-returning, non-returning, or arhatship as permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or non-quiescent, detached or non-detached.

Subhuti! When a great bodhisattva practices profound prajnaparamita, they do not contemplate the attainment of a pratyekabuddha as permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or non-quiescent, detached or non-detached.

Subhuti! When a great bodhisattva practices profound prajnaparamita, they do not contemplate any practice of a great bodhisattva as permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or non-quiescent, detached or non-detached.

Subhuti! When a great bodhisattva practices profound prajnaparamita, they do not contemplate the supreme enlightenment of the Buddhas as permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or non-quiescent, detached or non-detached.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to bring forth prajnaparamita; they are also able to bring forth the paramitas of meditative concentration, vigor, patient acceptance, pure discipline, and generosity.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to abide in inner emptiness; they are also able to abide in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to abide in suchness; they are also able to abide in the dharma-dhatu, dharma-nature, 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.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to abide in the Noble Truth of suffering; they are also able to abide in the Noble Truths of the origin of suffering, its cessation, and the path.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to bring forth the four meditative absorptions; they are also able to bring forth the four immeasurables and the four formless attainments.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to bring forth the eight liberations; they are 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 contemplate any of these dharmas, they are able to bring forth the four foundations of mindfulness; they are 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 enlightenment, and the eight factors of the Noble Path.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to bring forth the gateway to liberation through emptiness; they are also able to bring forth the gateways to liberation through signlessness and wishlessness.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to bring forth the five kinds of eyes; they are also able to bring forth the six superknowledges.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to bring forth the ten powers of a Buddha; they are 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 contemplate any of these dharmas, they are able to bring forth the Dharma of never forgetting; they are also able to bring forth the nature of constant equanimity.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to bring forth all dharani gateways; they are also able to bring forth all samadhi gateways.

Subhuti! Because that great bodhisattva does not contemplate any of these dharmas, they are able to bring forth the knowledge of all things; they are also able to bring forth the knowledge of the aspects of the paths and the knowledge of all aspects. Why is this? Subhuti! If, while practicing profound prajnaparamita, a great bodhisattva were to contemplate dharmas as permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or non-quiescent, detached or non-detached, they would be unable freely to bring forth and abide in the supreme qualities.

Furthermore, Subhuti! If a great bodhisattva practices profound prajnaparamita, they are thereby practicing the paramita of meditative concentration; they are also practicing the paramitas of vigor, patient acceptance, pure discipline, and generosity.

Subhuti! If a great bodhisattva practices profound prajnaparamita, they are thereby practicing inner emptiness; they are also practicing outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

Subhuti! If a great bodhisattva practices profound prajnaparamita, they are thereby practicing suchness; they are also practicing the dharma-dhatu, dharma-nature, 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.

Subhuti! If a great bodhisattva practices profound prajnaparamita, they are thereby practicing the Noble Truth of suffering; they are also practicing the Noble Truths of the origin of suffering, its cessation, and the path.

Subhuti! If a great bodhisattva practices profound prajnaparamita, they are thereby practicing the four meditative absorptions; they are also practicing the four immeasurables and the four formless attainments.

Subhuti! If a great bodhisattva practices the profound prajnaparamita, that is the practice of the eight liberations; it is also the practice of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities.

Subhuti! If a great bodhisattva practices the profound prajnaparamita, that is the practice of the four foundations of mindfulness; it is also the practice of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

Subhuti! If a great bodhisattva practices the profound prajnaparamita, that is the practice of the gateway to liberation through emptiness; it is also the practice of the gateways to liberation through signlessness and wishlessness.

Subhuti! If a great bodhisattva practices the profound prajnaparamita, that is the practice of the five kinds of eyes; it is also the practice of the six superknowledges.

Subhuti! If a great bodhisattva practices the profound prajnaparamita, that is the practice of the Buddha’s ten powers; it is also the practice of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Subhuti! If a great bodhisattva practices the profound prajnaparamita, that is the practice of the Dharma of never forgetting; it is also the practice of the nature of constant equanimity.

Subhuti! If a great bodhisattva practices the profound prajnaparamita, that is the practice of all dharani gateways; it is also the practice of all samadhi gateways.

Subhuti! If a great bodhisattva practices the profound prajnaparamita, that is the practice of the knowledge of all things; it is also the practice of the knowledge of the aspects of the paths and the knowledge of all aspects.

Furthermore, Subhuti! Wherever the profound prajnaparamita proceeds, all the other paramitas and all the other factors conducive to enlightenment that it possesses proceed together with the profound prajnaparamita; wherever it arrives, all the other paramitas and all the other factors conducive to enlightenment that it possesses arrive there with it.

Subhuti! Just as a wheel-turning sage-king has four valiant divisions of troops, and wherever that Wheel-Turning King proceeds, those four valiant divisions all follow him; wherever that Wheel-Turning King arrives, those four valiant divisions all arrive with him. The profound prajnaparamita is also thus: wherever it proceeds and wherever it arrives, all the other paramitas and factors conducive to enlightenment that it possesses follow it, ultimately arriving at the knowledge of all-knowing wisdom.

Subhuti! Just as a skilled charioteer, driving a chariot drawn by four horses, avoids dangerous roads, travels upon the right road, and can reach the intended destination according to his wish, so too is the profound prajnaparamita: it skillfully guides all the other paramitas and all the other factors conducive to enlightenment, avoids the dangerous roads of samsara and nirvana, travels upon the right road of benefiting oneself and others, and reaches the sought-after destination—the knowledge of all-knowing wisdom.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! What is the path of great bodhisattvas, and what is not their path?

The Buddha said:

– Subhuti! The path of ordinary beings is not the path of great bodhisattvas; the path of the sravakas is not the path of great bodhisattvas; the path of the pratyekabuddhas is not the path of great bodhisattvas. The path of benefiting oneself and others is the path of great bodhisattvas; the path to the knowledge of all-knowing wisdom is the path of great bodhisattvas; the path of abiding neither in samsara nor in nirvana is the path of great bodhisattvas.

Subhuti! Such is the path of great bodhisattvas and what is not their path.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! The profound prajnaparamita appears in the world for a great purpose: namely, to reveal to great bodhisattvas the characteristics of the path and what is not the path, enabling them to know, “This is the path; this is not the path,” so that they may swiftly attain the knowledge of all-knowing wisdom.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. The profound prajnaparamita appears in the world for a great purpose: namely, to reveal to great bodhisattvas the characteristics of the path and what is not the path, enabling them to know, “This is the path; this is not the path,” so that they may swiftly attain the knowledge of all-knowing wisdom.

Furthermore, Subhuti! The profound prajnaparamita appears in the world for a great purpose: namely, to liberate immeasurable, countless, and boundless sentient beings, enabling them to attain benefit and well-being.

Subhuti! Although the profound prajnaparamita brings boundless benefit and well-being to beings, it does not grasp at this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of form, it does not cling to this; although it constantly reveals the functions of feeling, perception, volitional formations, and consciousness, it does not cling to this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of the eye ayatana, it does not cling to this; although it constantly reveals the functions of the ear, nose, tongue, body, and mind ayatanas, it does not cling to this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of the form ayatana, it does not cling to this; although it constantly reveals the functions of the sound, odor, taste, tangible-object, and mental-object ayatanas, it does not cling to this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of the eye dhatu, it does not cling to this; although it constantly reveals the functions of the ear, nose, tongue, body, and mind dhatus, it does not cling to this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of the form dhatu, it does not cling to this; although it constantly reveals the functions of the sound, odor, taste, tangible-object, and mental-object dhatus, it does not cling to this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of the eye-consciousness dhatu, it does not cling to this; although it constantly reveals the functions of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, it does not cling to this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of eye-contact, it does not cling to this; although it constantly reveals the functions of ear-, nose-, tongue-, body-, and mind-contact, it does not cling to this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of the feelings arising with eye-contact as condition, it does not cling to this; although it constantly reveals the functions of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, it does not cling to this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of the earth dhatu, it does not cling to this; although it constantly reveals the functions of the water, fire, wind, space, and consciousness dhatus, it does not cling to this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of ignorance, it does not cling to this; although it constantly reveals the functions of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, it does not cling to this.

Subhuti! Although the profound prajnaparamita constantly reveals the functions of the paramita of generosity, it does not cling to this; although it constantly reveals the functions of the paramitas of pure ethical discipline, patience, diligence, meditation, and prajnaparamita, it does not cling to this.

Subhuti! Although profound prajnaparamita constantly reveals the function of internal emptiness, it does not become attached to it; although it constantly reveals the functions of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of 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 unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of suchness, it does not become attached to it; although it constantly reveals the functions of the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the Noble Truth of suffering, it does not become attached to it; although it constantly reveals the functions of the Noble Truths of origin, cessation, and the path, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the four dhyanas, it does not become attached to them; although it constantly reveals the functions of the four immeasurables and the four formless absorptions, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the eight liberations, it does not become attached to them; although it constantly reveals the functions of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the four foundations of mindfulness, it does not become attached to them; although it constantly reveals the functions of 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, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the liberation gateway of emptiness, it does not become attached to it; although it constantly reveals the functions of the liberation gateways of signlessness and wishlessness, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the ten bodhisattva grounds, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the five kinds of eyes, it does not become attached to them; although it constantly reveals the function of the six superknowledges, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the ten powers of a Buddha, it does not become attached to them; although it constantly reveals the functions of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the Dharma of never losing mindfulness, it does not become attached to it; although it constantly reveals the function of the nature of perpetual equanimity, it does not become attached to it.

Subhuti! Although profound prajnaparamita constantly reveals the function of the knowledge of all things, it does not become attached to it; although it constantly reveals the functions of the knowledge of the aspects of the paths and the knowledge of all aspects, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of all dharani gateways, it does not become attached to them; although it constantly reveals the function of all samadhi gateways, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the fruit of stream-entry, it does not become attached to it; although it constantly reveals the functions of the fruits of once-returning, non-returning, and arhatship, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the fruit of a pratyekabuddha, it does not become attached to it.

Subhuti! Although profound prajnaparamita constantly reveals the function of all the practices of great bodhisattvas, it does not become attached to them.

Subhuti! Although profound prajnaparamita constantly reveals the function of the supreme awakening of the Buddhas, it does not become attached to it.

Subhuti! Profound prajnaparamita guides great bodhisattvas toward supreme awakening, and they will certainly never turn back midway.

Subhuti! Although profound prajnaparamita causes great bodhisattvas to leave far behind the stages of shravakas and pratyekabuddhas and to draw near to supreme awakening, it neither causes dharmas to arise nor causes them to cease, for it takes the abiding nature of dharmas as its standard.

At that time, the Venerable Subhuti said to the Buddha:

– Blessed One! If profound prajnaparamita neither causes any dharma to arise nor causes any dharma to cease, why must great bodhisattvas, when practicing profound prajnaparamita, cultivate the paramita of generosity? Why must great bodhisattvas, when practicing profound prajnaparamita, cultivate the paramita of pure morality? Why must great bodhisattvas, when practicing profound prajnaparamita, cultivate the paramita of patient acceptance? Why must great bodhisattvas, when practicing profound prajnaparamita, cultivate the paramita of diligence? Why must great bodhisattvas, when practicing profound prajnaparamita, cultivate the paramita of dhyana? Why must great bodhisattvas, when practicing profound prajnaparamita, cultivate prajnaparamita?

The Buddha said:

– Subhuti! When practicing profound prajnaparamita, great bodhisattvas should take omniscience as their object and cultivate the paramita of generosity for the sake of sentient beings; when practicing profound prajnaparamita, great bodhisattvas should take omniscience as their object and cultivate the paramita of pure morality for the sake of sentient beings; when practicing profound prajnaparamita, great bodhisattvas should take omniscience as their object and cultivate the paramita of patient acceptance for the sake of sentient beings; when practicing profound prajnaparamita, great bodhisattvas should take omniscience as their object and cultivate the paramita of diligence for the sake of sentient beings; when practicing profound prajnaparamita, great bodhisattvas should take omniscience as their object and cultivate the paramita of dhyana for the sake of sentient beings; when practicing profound prajnaparamita, great bodhisattvas should take omniscience as their object and cultivate prajnaparamita for the sake of sentient beings.

Subhuti! Those great bodhisattvas share these roots of virtue equally with all sentient beings and dedicate them to supreme awakening. When making this dedication, they remain free from three thoughts: who makes the dedication, for what purpose the dedication is made, and to what the dedication is directed.

Subhuti! When that great bodhisattva dedicates these roots of virtue toward seeking the fruit of unsurpassed perfect enlightenment in this manner, his cultivation of the six paramitas swiftly reaches perfection; likewise, his cultivation of the bodhisattva’s loving-kindness, compassion, sympathetic joy, and equanimity swiftly reaches perfection. Thereby, he quickly realizes the knowledge of all-aspects and, even after taking his seat upon the wondrous seat of enlightenment, never departs from these six paramitas.

Subhuti! If a great bodhisattva does not depart from the six paramitas, he does not depart from the knowledge of all-aspects. Therefore, Subhuti, if a great bodhisattva wishes swiftly to realize the sought-after fruit of unsurpassed perfect enlightenment, he should diligently and vigorously study the six paramitas and should diligently and vigorously practice the six paramitas.

Subhuti! If a great bodhisattva constantly and diligently studies and practices the six paramitas in this manner, all his roots of virtue will swiftly reach perfection, and he will quickly realize the fruit of unsurpassed perfect enlightenment. Therefore, Subhuti, great bodhisattvas should always remain associated with the six paramitas and should never depart from them.

At that time, the Venerable Subhuti said to the Buddha:

– Blessed One! How does a great bodhisattva always remain associated with the six paramitas and never depart from them?

The Buddha said:

– Subhuti! If a great bodhisattva contemplates form in accordance with reality as neither associated nor unassociated, and contemplates feeling, perception, volitional formations, and consciousness in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the eye ayatana in accordance with reality as neither associated nor unassociated, and contemplates the ear, nose, tongue, body, and mind ayatanas in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the form ayatana in accordance with reality as neither associated nor unassociated, and contemplates the sound, odor, taste, tangible-object, and dharma ayatanas in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the eye dhatu in accordance with reality as neither associated nor unassociated, and contemplates the ear, nose, tongue, body, and mind dhatus in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the form dhatu in accordance with reality as neither associated nor unassociated, and contemplates the sound, odor, taste, tangible-object, and dharma dhatus in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the eye-consciousness dhatu in accordance with reality as neither associated nor unassociated, and contemplates the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates eye-contact in accordance with reality as neither associated nor unassociated, and contemplates ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the feelings arising with eye-contact as condition in accordance with reality as neither associated nor unassociated, and contemplates the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as conditions in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the earth dhatu in accordance with reality as neither associated nor unassociated, and contemplates the water, fire, wind, space, and consciousness dhatus in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates ignorance in accordance with reality as neither associated nor unassociated, and contemplates volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the paramita of generosity in accordance with reality as neither associated nor unassociated, and contemplates the paramitas of pure ethical discipline, patience, vigor, meditative concentration, and prajnaparamita in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the emptiness of internal phenomena in accordance with reality as neither associated nor unassociated, and contemplates the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the nonexistence of self-nature in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates suchness in accordance with reality as neither associated nor unassociated, and contemplates the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the definitiveness of phenomena, the abiding nature of phenomena, the ultimate reality, the realm of space, and the inconceivable realm in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the Noble Truth of suffering in accordance with reality as neither associated nor unassociated, and contemplates the Noble Truths of the origin of suffering, cessation, and the path in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the four meditative absorptions in accordance with reality as neither associated nor unassociated, and contemplates the four immeasurables and the four formless attainments in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates the eight liberations in accordance with reality as neither associated nor unassociated, and contemplates the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres in accordance with reality as neither associated nor unassociated, then that great bodhisattva always remains associated with the six paramitas and never departs from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that the four foundations of mindfulness are neither associated nor unassociated, and contemplates in accordance with reality that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are neither associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that the liberation gateway of emptiness is neither associated nor unassociated, and contemplates in accordance with reality that the liberation gateways of signlessness and wishlessness are neither associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that the five kinds of eyes are neither associated nor unassociated, and contemplates in accordance with reality that the six superknowledges are neither associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that the ten powers of a Buddha are neither associated nor unassociated, and contemplates in accordance with reality that 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 associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that the quality of never losing mindfulness is neither associated nor unassociated, and contemplates in accordance with reality that the nature of constant equanimity is neither associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that the knowledge of all things is neither associated nor unassociated, and contemplates in accordance with reality that the knowledge of the aspects of the paths and the knowledge of all aspects are neither associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that all dharani gateways are neither associated nor unassociated, and contemplates in accordance with reality that all samadhi gateways are neither associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that the fruit of stream-entry is neither associated nor unassociated, and contemplates in accordance with reality that the fruits of once-returning, non-returning, and arhatship are neither associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that the fruit of a pratyekabuddha is neither associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that all practices of a great bodhisattva are neither associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva contemplates in accordance with reality that the supreme enlightenment of the Buddhas is neither associated nor unassociated, then that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in form, nor should I abide in feeling, perception, formations, or consciousness. Why? Because form is neither that which abides nor that wherein one abides; feeling, perception, formations, and consciousness are likewise neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in the eye ayatana, nor should I abide in the ear, nose, tongue, body, or mind ayatana. Why? Because the eye ayatana is neither that which abides nor that wherein one abides; the ear, nose, tongue, body, and mind ayatanas are likewise neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is always associated with the six paramitas, never parting from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in the form ayatana, nor should I abide in the sound, odor, taste, tangible-object, or dharma ayatana. Why? Because the form ayatana is neither that which abides nor that wherein one abides; the sound, odor, taste, tangible-object, and dharma ayatanas are likewise neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is always associated with the six paramitas, never parting from them.

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