大般若波羅蜜多經

06

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

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

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

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

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in the feelings arising with eye-contact as their condition, nor should I abide in the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition.” Why? Because the feelings arising with eye-contact as their condition are neither that which abides nor that wherein one abides; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are likewise neither that which abides nor that wherein one abides—then, Subhuti, that great bodhisattva is always in accord with the six paramitas and never becomes separated from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in the earth dhatu, nor should I abide in the water, fire, wind, space, or consciousness dhatu.” Why? Because the earth dhatu is neither that which abides nor that wherein one abides; the water, fire, wind, space, and consciousness dhatus are likewise neither that which abides nor that wherein one abides—then, Subhuti, that great bodhisattva is always in accord with the six paramitas and never becomes separated from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in ignorance, nor should I abide in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress.” Why? Because ignorance is neither that which abides nor that wherein one abides; formations through aging and death, sorrow, lamentation, pain, grief, and distress are likewise neither that which abides nor that wherein one abides—then, Subhuti, that great bodhisattva is always in accord with the six paramitas and never becomes separated from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in the paramita of generosity, nor should I abide in the paramitas of pure morality, patient acceptance, diligence, meditative concentration, or prajnaparamita.” Why? Because the paramita of generosity is neither that which abides nor that wherein one abides; the paramitas of pure morality through prajnaparamita are likewise neither that which abides nor that wherein one abides—then, Subhuti, that great bodhisattva is always in accord with the six paramitas and never becomes separated from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in the emptiness of the internal, nor should I abide in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.” Why?

Because the emptiness of the internal is neither that which abides nor that wherein one abides; the emptiness of the external through the emptiness of the self-nature of nonexistence are likewise neither that which abides nor that wherein one abides—then, Subhuti, that great bodhisattva is always in accord with the six paramitas and never becomes separated from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in suchness, nor should I 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 true limit, the realm of space, or the inconceivable realm.” Why? Because suchness is neither that which abides nor that wherein one abides; the dharma dhatu through the inconceivable realm are likewise neither that which abides nor that wherein one abides—then, Subhuti, that great bodhisattva is always in accord with the six paramitas and never becomes separated from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in the Noble Truth of suffering, nor should I abide in the Noble Truths of the origin of suffering, its cessation, or the path.” Why? Because the Noble Truth of suffering is neither that which abides nor that wherein one abides; the Noble Truths of the origin of suffering, its cessation, and the path are likewise neither that which abides nor that wherein one abides—then, Subhuti, that great bodhisattva is always in accord with the six paramitas and never becomes separated from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in the four meditative absorptions, nor should I abide in the four immeasurables or the four formless attainments.” Why? Because the four meditative absorptions are neither that which abides nor that wherein one abides; the four immeasurables and the four formless attainments are likewise neither that which abides nor that wherein one abides—then, Subhuti, that great bodhisattva is always in accord with the six paramitas and never becomes separated from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in the eight liberations, nor should I abide in the eight spheres of mastery, the nine successive attainments, or the ten totalities.” Why? Because the eight liberations are neither that which abides nor that wherein one abides; the eight spheres of mastery, the nine successive attainments, and the ten totalities are likewise neither that which abides nor that wherein one abides—then, Subhuti, that great bodhisattva is always in accord with the six paramitas and never becomes separated from them.

Subhuti! If a great bodhisattva constantly thinks thus: “I should not abide in the four foundations of mindfulness, nor should I abide in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path.” Why? Because the four foundations of mindfulness are neither that which abides nor that wherein one abides; the four right efforts through the Noble Eightfold Path are likewise neither that which abides nor that wherein one abides—then, Subhuti, that great bodhisattva is always in accord with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly thinks: “I should not abide in the gateway to liberation through emptiness, nor should I abide in the gateways to liberation through signlessness and wishlessness. Why? Because the gateway to liberation through emptiness is neither that which abides nor that wherein one abides; the gateways to liberation through signlessness and wishlessness are likewise neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is constantly conjoined with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly thinks: “I should not abide in the five kinds of eyes, nor should I abide in the six superknowledges. Why? Because the five kinds of eyes are neither that which abides nor that wherein one abides; the six superknowledges are likewise neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is constantly conjoined with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly thinks: “I should not abide in the ten powers of a Buddha, nor should I abide in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen exclusive qualities of a Buddha. Why? Because the ten powers of a Buddha are neither that which abides nor that wherein one abides; from the four fearlessnesses through the eighteen exclusive qualities of a Buddha, these too are neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is constantly conjoined with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly thinks: “I should not abide in the quality of never forgetting, nor should I abide in the nature of perpetual equanimity. Why? Because the quality of never forgetting is neither that which abides nor that wherein one abides; the nature of perpetual equanimity is likewise neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is constantly conjoined with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly thinks: “I should not abide in the knowledge of all things, nor should I abide in the knowledge of the aspects of the path or the knowledge of all aspects. Why? Because the knowledge of all things is neither that which abides nor that wherein one abides; the knowledge of the aspects of the path and the knowledge of all aspects are likewise neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is constantly conjoined with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly thinks: “I should not abide in any dharani gateway, nor should I abide in any samadhi gateway. Why? Because all dharani gateways are neither that which abides nor that wherein one abides; all samadhi gateways are likewise neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is constantly conjoined with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly thinks: “I should not abide in the fruit of stream-entry, nor should I abide in the fruits of once-returning, non-returning, or arhatship. Why? Because the fruit of stream-entry is neither that which abides nor that wherein one abides; the fruits of once-returning, non-returning, and arhatship are likewise neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is constantly conjoined with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly thinks: “I should not abide in the fruit of a pratyekabuddha. Why? Because the fruit of a pratyekabuddha is neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is constantly conjoined with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly thinks: “I should not abide in any practice of a great bodhisattva. Why? Because all practices of a great bodhisattva are neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is constantly conjoined with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly thinks: “I should not abide in the supreme enlightenment of the Buddhas. Why? Because the supreme enlightenment of the Buddhas is neither that which abides nor that wherein one abides,” then, Subhuti, that great bodhisattva is constantly conjoined with the six paramitas and never becomes separated from them.

Subhuti, if a great bodhisattva constantly employs such skillful means of non-abiding to cultivate the six paramitas, that great bodhisattva will swiftly attain supreme enlightenment.

Subhuti, suppose a person wishes to eat an amra fruit (mango) or a panasa fruit (a fruit resembling a winter melon). First, that person takes its seed and plants it in fertile soil, watering, tending, and protecting it at the proper times. Gradually, the seed sprouts and produces branches and leaves.

When the season is favorable, it bears flowers and fruit, and when the fruit has ripened, the person picks and eats it. Subhuti, a great bodhisattva is likewise so. Wishing to attain supreme enlightenment, the bodhisattva first trains in the six paramitas.

The bodhisattva then draws sentient beings to the Dharma through giving, kind speech, beneficial conduct, or cooperation. Having drawn them in, the bodhisattva instructs them and causes them to abide in the paramitas of giving, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Once they abide in these, they become liberated from all birth, aging, sickness, and death, and attain ultimate, everlasting peace and happiness.

Such a bodhisattva will attain supreme enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable beings. Therefore, Subhuti, if a great bodhisattva wishes personally to comprehend all dharmas without relying upon other conditions; wishes to bring all sentient beings to maturity; wishes to adorn and purify Buddha lands; wishes swiftly to sit upon the wondrous seat of enlightenment; wishes to subdue all the armies of Mara; wishes quickly to attain the knowledge of all-knowing wisdom; and wishes to turn the Dharma wheel to rescue sentient beings from birth, aging, sickness, and death, then that bodhisattva should train in the six paramitas and employ the four means of attraction as skillful means to draw in all kinds of sentient beings.

While diligently training in this way, such a bodhisattva should constantly and diligently train in prajnaparamita.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, does the Buddha teach that great bodhisattvas should constantly and diligently train in prajnaparamita?”

The Buddha said:

“Subhuti, so it is! So it is! I teach that great bodhisattvas should constantly and diligently train in prajnaparamita.

“Subhuti, if great bodhisattvas wish to attain great mastery over all dharmas, they should train in prajnaparamita. Why? Subhuti, because profound prajnaparamita enables bodhisattvas to attain mastery over all dharmas.

“Furthermore, Subhuti, profound prajnaparamita is the means by which wholesome dharmas arise and flourish, and the gateway toward which they proceed. Just as the great ocean is the means by which precious things arise and flourish and the destination toward which all rivers proceed, so too, Subhuti, profound prajnaparamita is the means by which wholesome dharmas arise and flourish, and the gateway toward which they proceed. Therefore, Subhuti, beings who seek the Sravaka Vehicle, beings who seek the Pratyekabuddha Vehicle, and beings who seek the Bodhisattva Vehicle should all constantly and diligently train in this profound prajnaparamita.”

Subhuti! When great bodhisattvas diligently cultivate and study this profound prajnaparamita, they should diligently cultivate and study the perfection of generosity; they should diligently cultivate and study the perfections of pure discipline, patience, diligence, meditative concentration, and prajnaparamita. They should diligently abide in internal emptiness;

they should diligently abide in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature.

They should diligently abide in suchness; they should diligently abide in the dharma-dhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of empty space, and the inconceivable realm. They should diligently abide in the Noble Truth of suffering; they should diligently abide in the Noble Truths of the origin of suffering, cessation, and the path.

They should diligently cultivate and study the four meditative absorptions; they should diligently cultivate and study the four immeasurables and the four formless attainments. They should diligently cultivate and study the eight liberations; they should diligently cultivate and study the eight spheres of mastery, the nine successive attainments, and the ten universal spheres. They should diligently cultivate and study the four foundations of mindfulness; they should diligently cultivate and study 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.

They should diligently cultivate and study the liberation gateway of emptiness; they should diligently cultivate and study the liberation gateways of signlessness and wishlessness. They should diligently cultivate and study the five kinds of eyes; they should diligently cultivate and study the six superknowledges. They should diligently cultivate and study the ten powers of a Buddha; they should diligently cultivate and study 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.

They should diligently cultivate and study the Dharma of never losing mindfulness; they should diligently cultivate and study the nature of constant equanimity. They should diligently cultivate and study all dharani gateways; they should diligently cultivate and study all samadhi gateways. They should diligently cultivate and study the knowledge of all things; they should diligently cultivate and study the knowledge of the aspects of the paths and the knowledge of all aspects.

Subhuti! It is like a skilled archer who wears strong armor and a sturdy helmet, holds a fine bow and arrows, and does not fear hostile enemies. A great bodhisattva is likewise: they embrace prajnaparamita and embrace the perfections of meditative concentration, diligence, patience, pure discipline, and generosity.

They embrace internal emptiness; they embrace external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature.

They embrace suchness; they embrace the dharma-dhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of empty space, and the inconceivable realm. They embrace the Noble Truth of suffering; they embrace the Noble Truths of the origin of suffering, cessation, and the path.

They embrace the four meditative absorptions; they embrace the four immeasurables and the four formless attainments. They embrace the eight liberations; they embrace the eight spheres of mastery, the nine successive attainments, and the ten universal spheres. They embrace the four foundations of mindfulness; they embrace 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.

They embrace the liberation gateway of emptiness; they embrace the liberation gateways of signlessness and wishlessness. They embrace the five kinds of eyes and the six superknowledges. They embrace the ten powers of a Buddha; they embrace 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.

They embrace the Dharma of never losing mindfulness and the nature of constant equanimity. They embrace all dharani gateways and all samadhi gateways. They embrace the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

When embracing such meritorious qualities, they employ prajnaparamita as the skillful means in every case. For this reason, none of the armies of Mara, non-Buddhist practitioners, or proponents of other doctrines can overcome them. Therefore, Subhuti, if great bodhisattvas wish to attain unsurpassed awakening, they should diligently cultivate and study profound prajnaparamita.

Subhuti! When great bodhisattvas practice prajnaparamita in this way, they are watched over and kept in mind by the Buddhas of the past, future, and present.

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

– Blessed One! Why are great bodhisattvas who practice prajnaparamita in this way watched over and kept in mind by the Buddhas of the past, future, and present?

The Buddha said:

– Subhuti! When great bodhisattvas practice prajnaparamita in this way and constantly practice the perfection of generosity and constantly practice the perfections of pure discipline, patience, diligence, meditative concentration, and prajnaparamita, they are watched over and kept in mind by the Buddhas of the past, future, and present.

Subhuti! When great bodhisattvas practice prajnaparamita in this way and constantly practice internal emptiness and constantly practice external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature,

they are watched over and kept in mind by the Buddhas of the past, future, and present.

Subhuti! When great bodhisattvas practice prajnaparamita in this way and constantly practice suchness and constantly practice the dharma-dhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of empty space, and the inconceivable realm, they are watched over and kept in mind by the Buddhas of the past, future, and present.

Subhuti! When great bodhisattvas practice prajnaparamita in this way and constantly practice the Noble Truth of suffering and constantly practice the Noble Truths of the origin of suffering, cessation, and the path, they are watched over and kept in mind by the Buddhas of the past, future, and present.

Subhuti! When great bodhisattvas practice prajnaparamita in this way and constantly practice the four meditative absorptions and constantly practice the four immeasurables and the four formless attainments, they are watched over and kept in mind by the Buddhas of the past, future, and present.

Subhuti! When great bodhisattvas practice prajnaparamita in this way and constantly practice the eight liberations and constantly practice the eight spheres of mastery, the nine successive attainments, and the ten universal spheres, they are watched over and kept in mind by the Buddhas of the past, future, and present.

Subhuti! When great bodhisattvas practice prajnaparamita in this way and constantly practice the four foundations of mindfulness and constantly practice 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, they are watched over and kept in mind by the Buddhas of the past, future, and present.

Subhuti! When great bodhisattvas practice prajnaparamita in this way and constantly practice the liberation gateway of emptiness and constantly practice the liberation gateways of signlessness and wishlessness, they are watched over and kept in mind by the Buddhas of the past, future, and present.

Subhuti! If a great bodhisattva, while practicing prajnaparamita in this way, constantly cultivates the five kinds of eyes and constantly cultivates the six superknowledges, that bodhisattva is kept in mind and protected by the Buddhas of the past, future, and present.

Subhuti! If a great bodhisattva, while practicing prajnaparamita in this way, constantly cultivates the ten powers of a Buddha, constantly cultivates 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, that bodhisattva is kept in mind and protected by the Buddhas of the past, future, and present.

Subhuti! If a great bodhisattva, while practicing prajnaparamita in this way, constantly cultivates the Dharma of non-forgetfulness and constantly cultivates the nature of perpetual equanimity, that bodhisattva is kept in mind and protected by the Buddhas of the past, future, and present.

Subhuti! If a great bodhisattva, while practicing prajnaparamita in this way, constantly cultivates all dharani gateways and constantly cultivates all samadhi gateways, that bodhisattva is kept in mind and protected by the Buddhas of the past, future, and present.

Subhuti! If a great bodhisattva, while practicing prajnaparamita in this way, constantly cultivates the knowledge of all things, constantly cultivates the knowledge of the aspects of the paths and the knowledge of all aspects, that bodhisattva is kept in mind and protected by the Buddhas of the past, future, and present.

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How is that great bodhisattva, while practicing the perfection of generosity, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing inner emptiness, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing 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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature,

kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing suchness, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the boundary of reality, the realm of space, and the inconceivable realm, kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing the Noble Truth of suffering, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing the Noble Truths of the origin of suffering, its cessation, and the path, kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing the four meditative absorptions, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing the four immeasurables and the four formless attainments, kept in mind and protected by the Buddhas of the past and future?

“Blessed One! How is that great bodhisattva, while practicing the eight liberations, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing the four foundations of mindfulness, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing 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, kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing the gateway to liberation through emptiness, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing the gateways to liberation through signlessness and wishlessness, kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing the five kinds of eyes, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing the six superknowledges, kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing the ten powers of a Buddha, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing 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, kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing the Dharma of non-forgetfulness, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing the nature of perpetual equanimity, kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing all dharani gateways, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing all samadhi gateways, kept in mind and protected by the Buddhas of the past, future, and present?

“Blessed One! How is that great bodhisattva, while practicing the knowledge of all things, kept in mind and protected by the Buddhas of the past, future, and present? How is that great bodhisattva, while practicing the knowledge of the aspects of the paths and the knowledge of all aspects, kept in mind and protected by the Buddhas of the past, future, and present?”

The Buddha said:

“Subhuti! When that great bodhisattva practices the perfection of generosity, that bodhisattva contemplates the perfection of generosity as non-apprehensible and is therefore kept in mind and protected by the Buddhas of the past, future, and present. When practicing the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, that bodhisattva contemplates pure morality through prajnaparamita as non-apprehensible and is therefore kept in mind and protected by the Buddhas of the past, future, and present.

“Subhuti! When that great bodhisattva practices inner emptiness, that bodhisattva contemplates inner emptiness as non-apprehensible and is therefore kept in mind and protected by the Buddhas of the past, future, and present. When practicing 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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the nonexistence of self-nature, that bodhisattva contemplates outer emptiness through the emptiness of the nonexistence of self-nature as non-apprehensible and is therefore kept in mind and protected by the Buddhas of the past, future, and present.

“Subhuti! When that great bodhisattva practices suchness, that bodhisattva contemplates suchness as non-apprehensible and is therefore kept in mind and protected by the Buddhas of the past, future, and present. When practicing the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the boundary of reality, the realm of space, and the inconceivable realm, that bodhisattva contemplates the dharma-dhatu through the inconceivable realm as non-apprehensible and is therefore kept in mind and protected by the Buddhas of the past, future, and present.

“Subhuti! When that great bodhisattva practices the Noble Truth of suffering, that bodhisattva contemplates the Noble Truth of suffering as non-apprehensible and is therefore kept in mind and protected by the Buddhas of the past, future, and present. When practicing the Noble Truths of the origin of suffering, its cessation, and the path, that bodhisattva contemplates the Noble Truths of the origin of suffering, its cessation, and the path as non-apprehensible and is therefore kept in mind and protected by the Buddhas of the past, future, and present.”

Subhuti! Because, when that great bodhisattva practices the four dhyanas, he contemplates the four dhyanas as ungraspable, he is protected and kept in mind by the Buddhas of the past, future, and present. When he practices the four immeasurable states and the four formless concentrations, he contemplates the four immeasurable states and the four formless concentrations as ungraspable, and therefore is protected and kept in mind by the Buddhas of the past, future, and present.

Subhuti! Because, when that great bodhisattva practices the eight liberations, he contemplates the eight liberations as ungraspable, he is protected and kept in mind by the Buddhas of the past, future, and present. When he practices the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, he contemplates the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality as ungraspable, and therefore is protected and kept in mind by the Buddhas of the past, future, and present.

Subhuti! Because, when that great bodhisattva practices the four foundations of mindfulness, he contemplates the four foundations of mindfulness as ungraspable, he is protected and kept in mind by the Buddhas of the past, future, and present. When he practices 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, he contemplates the four right efforts through the Noble Eightfold Path as ungraspable, and therefore is protected and kept in mind by the Buddhas of the past, future, and present.

Subhuti! Because, when that great bodhisattva practices the gateway to liberation through emptiness, he contemplates the gateway to liberation through emptiness as ungraspable, he is protected and kept in mind by the Buddhas of the past, future, and present. When he practices the gateways to liberation through signlessness and wishlessness, he contemplates the gateways to liberation through signlessness and wishlessness as ungraspable, and therefore is protected and kept in mind by the Buddhas of the past, future, and present.

Subhuti! Because, when that great bodhisattva practices the five kinds of eyes, he contemplates the five kinds of eyes as ungraspable, he is protected and kept in mind by the Buddhas of the past, future, and present. When he practices the six superknowledges, he contemplates the six superknowledges as ungraspable, and therefore is protected and kept in mind by the Buddhas of the past, future, and present.

Subhuti! Because, when that great bodhisattva practices the ten powers of a Buddha, he contemplates the ten powers of a Buddha as ungraspable, he is protected and kept in mind by the Buddhas of the past, future, and present. When he practices 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, he contemplates the four fearlessnesses through the eighteen distinctive qualities of a Buddha as ungraspable, and therefore is protected and kept in mind by the Buddhas of the past, future, and present.

Subhuti! Because, when that great bodhisattva practices the Dharma of never losing mindfulness, he contemplates the Dharma of never losing mindfulness as ungraspable, he is protected and kept in mind by the Buddhas of the past, future, and present. When he practices the nature of constant equanimity, he contemplates the nature of constant equanimity as ungraspable, and therefore is protected and kept in mind by the Buddhas of the past, future, and present.

Subhuti! Because, when that great bodhisattva practices all dharani gateways, he contemplates all dharani gateways as ungraspable, he is protected and kept in mind by the Buddhas of the past, future, and present. When he practices all samadhi gateways, he contemplates all samadhi gateways as ungraspable, and therefore is protected and kept in mind by the Buddhas of the past, future, and present.

Subhuti! Because, when that great bodhisattva practices the knowledge of all things, he contemplates the knowledge of all things as ungraspable, he is protected and kept in mind by the Buddhas of the past, future, and present. When he practices the knowledge of the aspects of the paths and the knowledge of all aspects, he contemplates the knowledge of the aspects of the paths and the knowledge of all aspects as ungraspable, and therefore is protected and kept in mind by the Buddhas of the past, future, and present.

Furthermore, Subhuti! Because the suchness of form is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of feeling, perception, formations, and consciousness is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of the eye ayatana is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of the ear, nose, tongue, body, and mind ayatanas is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of the form ayatana is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of the sound, odor, taste, tangible-object, and dharma ayatanas is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of the eye dhatu is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of the ear, nose, tongue, body, and mind dhatus is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of the form dhatu is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of the sound, odor, taste, tangible-object, and dharma dhatus is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of the eye-consciousness dhatu is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of eye-contact is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of ear-, nose-, tongue-, body-, and mind-contact is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of the feelings arising with eye-contact as condition is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of the earth dhatu is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of the water, fire, wind, space, and consciousness dhatus is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of ignorance is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of the perfection of generosity is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of the perfections of ethical discipline, patience, diligence, dhyana, and prajnaparamita is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of the emptiness of the internal is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the 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 is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the suchness of true suchness is ungraspable, the Buddhas of the past, future, and present protect and keep that great bodhisattva in mind. Because the suchness of the dharma-dhatu, 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 ultimate reality, the realm of space, and the inconceivable realm is ungraspable, they protect and keep that great bodhisattva in mind.

Subhuti! Because the noble truth of suffering is unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because the noble truths of the origin of suffering, its cessation, and the path are unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because the four dhyanas are unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because the four immeasurables and the four formless attainments are unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because the eight liberations are unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because the eight spheres of mastery, the nine successive attainments, and the ten totalities are unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because the four foundations of mindfulness are unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because 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 unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because the gateway to liberation through emptiness is unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because the gateways to liberation through signlessness and wishlessness are unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because the five kinds of eyes are unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because the six superknowledges are unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because the ten powers of a Buddha are unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because the Dharma of never losing mindfulness is unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because the nature of constant equanimity is unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because the knowledge of all things is unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because the knowledge of the aspects of the paths and the knowledge of all aspects are unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because all dharani gateways are unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because all samadhi gateways are unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because the fruit of stream-entry is unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; because the fruits of once-returning, non-returning, and arhatship are unapprehendable, they watch over and keep this great bodhisattva in mind.

Subhuti! Because the attainment of a pratyekabuddha is unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind.

Subhuti! Because all the practices of great bodhisattvas are unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind.

Subhuti! Because the unsurpassed enlightenment of the Buddhas is unapprehendable, the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind.

Furthermore, Subhuti! It is not on account of form that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of feeling, perception, formations, or consciousness that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the eye ayatana that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the ear, nose, tongue, body, or mind ayatana that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the form ayatana that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the sound, odor, taste, tangible object, or mental-object ayatana that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the eye dhatu that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the ear, nose, tongue, body, or mind dhatu that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the form dhatu that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the sound, odor, taste, tangible object, or mental-object dhatu that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the eye-consciousness dhatu that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of eye-contact that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of ear-, nose-, tongue-, body-, or mind-contact that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the feelings arising with eye-contact as condition that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the earth dhatu that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the water, fire, wind, space, or consciousness dhatu that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of ignorance that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, or aging-and-death that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the perfection of generosity that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the perfections of ethical discipline, patience, diligence, dhyana, or prajnaparamita that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of inner emptiness that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of 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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehendable, the emptiness of nonbeing, the emptiness of self-nature,

or the emptiness of the self-nature of nonbeing that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of suchness that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of 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 reality-limit, the realm of empty space, or the inconceivable realm that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the noble truth of suffering that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the noble truths of the origin of suffering, its cessation, or the path that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the four dhyanas that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the four immeasurables or the four formless attainments that they watch over and keep this great bodhisattva in mind.

Subhuti! It is not on account of the eight liberations that the Buddhas of the past, future, and present watch over and keep this great bodhisattva in mind; it is not on account of the eight spheres of mastery, the nine successive attainments, or the ten totalities that they watch over and keep this great bodhisattva in mind.

Fascicle 356

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