大般若波羅蜜多經

12

The Buddha said:

– Subhuti! When a great bodhisattva practices prajnaparamita, although constantly delighting in discerning all dharmas, he does not apprehend form, nor does he apprehend feeling, perception, formations, or consciousness; he does not apprehend the eye ayatana, nor does he apprehend the ear, nose, tongue, body, or mind ayatana; he does not apprehend the form ayatana, nor does he apprehend the sound, odor, taste, touch, or dharma ayatana; he does not apprehend the eye dhatu, nor does he apprehend the ear, nose, tongue, body, or mind dhatu; he does not apprehend the form dhatu, nor does he apprehend the sound, odor, taste, touch, or dharma dhatu; he does not apprehend the eye-consciousness dhatu, nor does he apprehend the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu; he does not apprehend eye-contact, nor does he apprehend ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact; he does not apprehend feelings arising with eye-contact as condition, nor does he apprehend feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as condition; he does not apprehend the earth dhatu, nor does he apprehend the water, fire, wind, space, or consciousness dhatu; he does not apprehend ignorance, nor does he apprehend formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress; he does not apprehend the perfection of generosity, nor does he apprehend the perfections of pure morality, patience, diligence, meditation, or prajnaparamita; he does not apprehend the emptiness of the internal, nor does he apprehend 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing; he does not apprehend suchness, nor does he apprehend the dhatu of dharmas, 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 limit of reality, the realm of space, or the inconceivable realm; he does not apprehend the four foundations of mindfulness, nor does he apprehend 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; he does not apprehend the Noble Truth of suffering, nor does he apprehend the Noble Truths of its origin, cessation, or the path; he does not apprehend the four meditative absorptions, nor does he apprehend the four immeasurables or the four formless concentrations; he does not apprehend the emptiness gateway to liberation, nor does he apprehend the signless or wishless gateways to liberation; he does not apprehend the eight liberations, nor does he apprehend the eight spheres of mastery, the nine successive concentrations, or the ten totalities; he does not apprehend the gateways of samadhi, nor does he apprehend the gateways of dharani; he does not apprehend the five kinds of eyes, nor does he apprehend the six superknowledges; he does not apprehend the ten powers of a Buddha, nor does he apprehend the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha; he does not apprehend the quality of never forgetting, nor does he apprehend the nature of constant equanimity; he does not apprehend the knowledge of all things, nor does he apprehend the knowledge of the aspects of the paths or the knowledge of all aspects; he does not apprehend the fruit of stream-entry, nor does he apprehend the fruit of once-returning, non-returning, or arhatship; he does not apprehend the fruit of a pratyekabuddha; he does not apprehend any of the practices of a great bodhisattva; he does not apprehend the supreme awakening of the Buddhas.

The Venerable Subhuti said to the Buddha:

– Blessed One! When a great bodhisattva practices prajnaparamita, if they do not apprehend form, nor apprehend feeling, perception, formations, or consciousness; if they do not apprehend the eye ayatana, nor apprehend the ear, nose, tongue, body, or mind ayatana; if they do not apprehend the form ayatana, nor apprehend the sound, odor, taste, tangible object, or dharma ayatana; if they do not apprehend the eye dhatu, nor apprehend the ear, nose, tongue, body, or mind dhatu; if they do not apprehend the form dhatu, nor apprehend the sound, odor, taste, tangible object, or dharma dhatu; if they do not apprehend the eye-consciousness dhatu, nor apprehend the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; if they do not apprehend eye-contact, nor apprehend ear-, nose-, tongue-, body-, or mind-contact; if they do not apprehend the feelings arising in dependence upon eye-contact, nor apprehend the feelings arising in dependence upon ear-, nose-, tongue-, body-, or mind-contact; if they do not apprehend the earth dhatu, nor apprehend the water, fire, wind, space, or consciousness dhatu; if they do not apprehend ignorance, nor apprehend formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress; if they do not apprehend the perfection of generosity, nor apprehend the perfections of pure discipline, patience, vigor, meditation, or prajnaparamita; if they do not apprehend inner emptiness, nor apprehend outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonbeing, emptiness of self-nature, or emptiness of the self-nature of nonbeing; if they do not apprehend suchness, nor apprehend the dhatu of dharmas, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixity of dharmas, the abiding of dharmas, the reality-limit, the realm of space, or the inconceivable realm; if they do not apprehend the Noble Truth of suffering, nor apprehend the Noble Truths of its origin, cessation, or the path; if they do not apprehend the four establishments of mindfulness, nor apprehend 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; if they do not apprehend the four meditative absorptions, nor apprehend the four immeasurables or the four formless concentrations; if they do not apprehend the eight liberations, nor apprehend the eight spheres of mastery, the nine successive concentrations, or the ten totality spheres; if they do not apprehend the samadhi gateways, nor apprehend the dharani gateways; if they do not apprehend the gateway of liberation through emptiness, nor apprehend the gateways of liberation through signlessness or wishlessness; if they do not apprehend the five kinds of eyes, nor apprehend the six superknowledges; if they do not apprehend the ten powers of a Buddha, nor apprehend the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha; if they do not apprehend the Dharma of nonforgetfulness, nor apprehend the nature of perpetual equanimity; if they do not apprehend the knowledge of all things, nor apprehend the knowledge of the aspects of the path or the knowledge of all aspects; if they do not apprehend the fruit of stream-entry, nor apprehend the fruits of once-returning, non-returning, or arhatship; if they do not apprehend the state of a pratyekabuddha; if they do not apprehend all the practices of great bodhisattvas; and if they do not apprehend the unsurpassed awakening of the Buddhas, how can they perfect the perfections of generosity, pure discipline, patience, vigor, meditation, and prajnaparamita? If they cannot perfect the perfections of generosity, pure discipline, patience, vigor, meditation, and prajnaparamita, how can they enter the great bodhisattva's stage of the certainty of freedom from arising? If they do not enter the great bodhisattva's stage of the certainty of freedom from arising, how can they adorn and purify a Buddha-land? If they cannot adorn and purify a Buddha-land, how can they bring sentient beings to maturity? If they do not bring sentient beings to maturity, how can they attain the knowledge of all-knowing wisdom? If they do not attain the knowledge of all-knowing wisdom, how can they turn the wheel of the true Dharma and perform the deeds of a Buddha? If they cannot turn the wheel of the true Dharma and perform the deeds of a Buddha, how can they liberate immeasurable hundreds of thousands of kotis of millions of sentient beings of every kind from the sufferings of birth and death and enable them to attain nirvana, which is permanent, blissful, self, and pure?

The Buddha said:

– Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of form, nor do they cultivate prajnaparamita for the sake of feeling, perception, formations, or consciousness.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the eye ayatana, nor do they cultivate prajnaparamita for the sake of the ear, nose, tongue, body, or mind ayatana.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the form ayatana, nor do they cultivate prajnaparamita for the sake of the sound, odor, taste, tangible object, or dharma ayatana.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the eye dhatu, nor do they cultivate prajnaparamita for the sake of the ear, nose, tongue, body, or mind dhatu.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the form dhatu, nor do they cultivate prajnaparamita for the sake of the sound, odor, taste, tangible object, or dharma dhatu.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the eye-consciousness dhatu, nor do they cultivate prajnaparamita for the sake of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of eye-contact, nor do they cultivate prajnaparamita for the sake of ear-, nose-, tongue-, body-, or mind-contact.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the feelings arising in dependence upon eye-contact, nor do they cultivate prajnaparamita for the sake of the feelings arising in dependence upon ear-, nose-, tongue-, body-, or mind-contact.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the earth dhatu, nor do they cultivate prajnaparamita for the sake of the water, fire, wind, space, or consciousness dhatu.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of ignorance, nor do they cultivate prajnaparamita for the sake of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the perfection of generosity, nor do they cultivate prajnaparamita for the sake of the perfections of pure discipline, patience, vigor, meditation, or prajnaparamita.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of inner emptiness, nor do they cultivate prajnaparamita for the sake of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonbeing, emptiness of self-nature, or emptiness of the self-nature of nonbeing.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of suchness, nor do they cultivate prajnaparamita for the sake of the dhatu of dharmas, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixity of dharmas, the abiding of dharmas, the reality-limit, the realm of space, or the inconceivable realm.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the Noble Truth of suffering, nor does a great bodhisattva cultivate prajnaparamita for the sake of the Noble Truths of its origin, cessation, or the path.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the four foundations of mindfulness, nor does a great bodhisattva cultivate prajnaparamita for the sake of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the four dhyanas, nor does a great bodhisattva cultivate prajnaparamita for the sake of the four immeasurables or the four formless absorptions.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the eight liberations, nor does a great bodhisattva cultivate prajnaparamita for the sake of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the samadhi gateways, nor does a great bodhisattva cultivate prajnaparamita for the sake of the dharani gateways.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the gateway of liberation through emptiness, nor does a great bodhisattva cultivate prajnaparamita for the sake of the gateways of liberation through signlessness or wishlessness.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the five kinds of eyes, nor does a great bodhisattva cultivate prajnaparamita for the sake of the six superknowledges.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the Buddha’s ten powers, nor does a great bodhisattva cultivate prajnaparamita for the sake of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the quality of never losing mindfulness, nor does a great bodhisattva cultivate prajnaparamita for the sake of the nature of constant equanimity.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the knowledge of all things, nor does a great bodhisattva cultivate prajnaparamita for the sake of the knowledge of the aspects of the paths or the knowledge of all aspects.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the fruit of stream-entry, nor does a great bodhisattva cultivate prajnaparamita for the sake of the fruit of once-returning, non-returning, or arhatship.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the fruit of a pratyekabuddha.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of all the practices of a great bodhisattva.

Subhuti! A great bodhisattva does not cultivate prajnaparamita for the sake of the supreme enlightenment of the Buddhas.

Venerable Subhuti said to the Buddha:

– Blessed One! For what purpose does a great bodhisattva cultivate prajnaparamita?

The Buddha said:

– Subhuti! A great bodhisattva cultivates prajnaparamita for no purpose whatsoever. Why is this? Subhuti! All dharmas are without purpose and without activity; prajnaparamita is also without purpose and without activity; supreme enlightenment is also without purpose and without activity; and a great bodhisattva is also without purpose and without activity. Thus, Subhuti, a great bodhisattva should cultivate prajnaparamita by taking purposelessness and nonactivity as skillful means.

Venerable Subhuti said to the Buddha:

– Blessed One! If all dharmas are without purpose and without activity, should the three distinct vehicles—the shravaka vehicle, the pratyekabuddha vehicle, and the Supreme Vehicle—not be established?

The Buddha said:

– Subhuti! It is not by establishing dharmas that are purposeless, inactive, and apprehensible that dharmas which are purposeful, active, and apprehensible need to be established. Why is this? Subhuti! There are foolish, ordinary, unlearned beings who cling to form and also cling to feeling, perception, volitional formations, and consciousness; who cling to the eye ayatana and also cling to the ear, nose, tongue, body, and mind ayatanas; who cling to the form ayatana and also cling to the sound, odor, taste, tangible-object, and mental-object ayatanas; who cling to the eye dhatu and also cling to the ear, nose, tongue, body, and mind dhatus; who cling to the form dhatu and also cling to the sound, odor, taste, tangible-object, and mental-object dhatus; who cling to the eye-consciousness dhatu and also cling to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus; who cling to eye-contact and also cling to ear-, nose-, tongue-, body-, and mind-contact; who cling to feelings arising with eye-contact as their condition and also cling to feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition; who cling to the earth dhatu and also cling to the water, fire, wind, space, and consciousness dhatus; who cling to ignorance and also cling to volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; who cling to the perfection of generosity and also cling to the perfections of ethical discipline, patience, diligence, dhyana, and prajnaparamita; who cling to the emptiness of internal dharmas and also cling to the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of defining characteristics, the emptiness of shared characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; who cling to suchness and also cling to the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixed order of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; who cling to the four foundations of mindfulness and also cling to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; who cling to the Noble Truth of suffering and also cling to the Noble Truths of its origin, cessation, and the path; who cling to the four dhyanas and also cling to the four immeasurables and the four formless absorptions; who cling to the gateway of liberation through emptiness and also cling to the gateways of liberation through signlessness and wishlessness; who cling to the eight liberations and also cling to the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality; who cling to the samadhi gateways and also cling to the dharani gateways; who cling to the five kinds of eyes and also cling to the six superknowledges; who cling to the Buddha’s ten powers and also cling to 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; who cling to the quality of never losing mindfulness and also cling to the nature of constant equanimity; who cling to the knowledge of all things and also cling to the knowledge of the aspects of the paths and the knowledge of all aspects; who cling to the fruit of stream-entry and also cling to the fruit of once-returning, non-returning, and arhatship; who cling to the fruit of a pratyekabuddha; who cling to all the practices of a great bodhisattva; and who cling to the supreme enlightenment of the Buddhas.

Good Subhuti! Because those foolish, ordinary, unlearned people are attached, when they think of form, they apprehend form; when they think of feeling, perception, formations, and consciousness, they apprehend feeling, perception, formations, and consciousness. When they think of the eye ayatana, they apprehend the eye ayatana; when they think of the ear, nose, tongue, body, and mind ayatanas, they apprehend the ear, nose, tongue, body, and mind ayatanas.

When they think of the form ayatana, they apprehend the form ayatana; when they think of the sound, odor, taste, touch, and dharma ayatanas, they apprehend the sound, odor, taste, touch, and dharma ayatanas. When they think of the eye dhatu, they apprehend the eye dhatu; when they think of the ear, nose, tongue, body, and mind dhatus, they apprehend the ear, nose, tongue, body, and mind dhatus. When they think of the form dhatu, they apprehend the form dhatu; when they think of the sound, odor, taste, touch, and dharma dhatus, they apprehend the sound, odor, taste, touch, and dharma dhatus.

When they think of the eye-consciousness dhatu, they apprehend the eye-consciousness dhatu; when they think of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, they apprehend the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. When they think of eye-contact, they apprehend eye-contact; when they think of ear-, nose-, tongue-, body-, and mind-contact, they apprehend ear-, nose-, tongue-, body-, and mind-contact.

When they think of the feelings arising with eye-contact as condition, they apprehend the feelings arising with eye-contact as condition; when they think of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, they apprehend the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition. When they think of the earth dhatu, they apprehend the earth dhatu; when they think of the water, fire, wind, space, and consciousness dhatus, they apprehend the water, fire, wind, space, and consciousness dhatus.

When they think of ignorance, they apprehend ignorance; when they think of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, they apprehend formations through aging and death, sorrow, lamentation, suffering, grief, and distress. When they think of the prajnaparamita of generosity, they apprehend the prajnaparamita of generosity; when they think of the prajnaparamitas of pure ethical discipline, patient acceptance, diligence, meditation, and wisdom, they apprehend the prajnaparamitas of pure ethical discipline through wisdom.

When they think of the emptiness of internal phenomena, they apprehend the emptiness of internal phenomena; when they think of 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 the unchanging, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

they apprehend the emptiness of external phenomena through the emptiness of the self-nature of nonexistence.

When they think of suchness, they apprehend suchness; when they think 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 fixity of dharmas, the abiding of dharmas, ultimate reality, the realm of space, and the inconceivable realm, they apprehend the dharma-dhatu through the inconceivable realm. When they think of the Noble Truth of suffering, they apprehend the Noble Truth of suffering; when they think of the Noble Truths of the origin, cessation, and path, they apprehend the Noble Truths of the origin, cessation, and path.

When they think of the four establishments of mindfulness, they apprehend the four establishments of mindfulness; when they think of 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, they apprehend the four right efforts through the Noble Eightfold Path. When they think of the four meditative absorptions, they apprehend the four meditative absorptions; when they think of the four immeasurables and the four formless attainments, they apprehend the four immeasurables and the four formless attainments.

When they think of the eight liberations, they apprehend the eight liberations; when they think of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, they apprehend the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities. When they think of all samadhi Dharma gates, they apprehend all samadhi Dharma gates; when they think of all dharani Dharma gates, they apprehend all dharani Dharma gates.

When they think of the Dharma gate of the liberation of emptiness, they apprehend the Dharma gate of the liberation of emptiness; when they think of the Dharma gates of the liberations of signlessness and wishlessness, they apprehend the Dharma gates of the liberations of signlessness and wishlessness. When they think of the five kinds of eyes, they apprehend the five kinds of eyes; when they think of the six superknowledges, they apprehend the six superknowledges.

When they think of the Buddha’s ten powers, they apprehend the Buddha’s ten powers; when they think 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, they apprehend the four fearlessnesses through the eighteen distinctive qualities of a Buddha. When they think of the quality of never losing mindfulness, they apprehend the quality of never losing mindfulness; when they think of the nature of constant equanimity, they apprehend the nature of constant equanimity.

When they think of the knowledge of all things, they apprehend the knowledge of all things; when they think of the knowledge of the aspects of the paths and the knowledge of all aspects, they apprehend the knowledge of the aspects of the paths and the knowledge of all aspects. When they think of the fruit of stream-entry, they apprehend the fruit of stream-entry; when they think of the fruits of once-returning, non-returning, and arhatship, they apprehend the fruits of once-returning, non-returning, and arhatship.

When they think of the attainment of a pratyekabuddha, they apprehend the attainment of a pratyekabuddha. When they think of all the practices of great bodhisattvas, they apprehend all the practices of great bodhisattvas. When they think of the unsurpassed awakening of the Buddhas, they apprehend the unsurpassed awakening of the Buddhas.

Good Subhuti! Those foolish, ordinary, unlearned people think thus: Form can certainly be apprehended; feeling, perception, formations, and consciousness can certainly also be apprehended. I shall assuredly attain unsurpassed awakening, deliver sentient beings from all the sufferings of birth and death, and enable them to attain the ultimate nirvana of eternal bliss.

The eye ayatana can certainly be apprehended; the ear, nose, tongue, body, and mind ayatanas can certainly also be apprehended. I shall assuredly attain unsurpassed awakening, deliver sentient beings from all the sufferings of birth and death, and enable them to attain the ultimate nirvana of eternal bliss.

The form ayatana can certainly be apprehended; the sound, odor, taste, touch, and dharma ayatanas can certainly also be apprehended. I shall assuredly attain unsurpassed awakening, deliver sentient beings from all the sufferings of birth and death, and enable them to attain the ultimate nirvana of eternal bliss.

The eye dhatu can certainly be apprehended; the ear, nose, tongue, body, and mind dhatus can certainly also be apprehended. I shall assuredly attain unsurpassed awakening, deliver sentient beings from all the sufferings of birth and death, and enable them to attain the ultimate nirvana of eternal bliss.

The form dhatu can certainly be apprehended; the sound, odor, taste, touch, and dharma dhatus can certainly also be apprehended. I shall assuredly attain unsurpassed awakening, deliver sentient beings from all the sufferings of birth and death, and enable them to attain the ultimate nirvana of eternal bliss.

The eye-consciousness dhatu can certainly be apprehended; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus can certainly also be apprehended. I shall assuredly attain unsurpassed awakening, deliver sentient beings from all the sufferings of birth and death, and enable them to attain the ultimate nirvana of eternal bliss.

Eye-contact can certainly be apprehended; ear-, nose-, tongue-, body-, and mind-contact can certainly also be apprehended. I shall assuredly attain unsurpassed awakening, deliver sentient beings from all the sufferings of birth and death, and enable them to attain the ultimate nirvana of eternal bliss.

The feelings arising with eye-contact as condition can certainly be apprehended; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition can certainly also be apprehended. I shall assuredly attain unsurpassed awakening, deliver sentient beings from all the sufferings of birth and death, and enable them to attain the ultimate nirvana of eternal bliss.

The earth dhatu can certainly be apprehended; the water, fire, wind, space, and consciousness dhatus can certainly also be apprehended. I shall assuredly attain unsurpassed awakening, deliver sentient beings from all the sufferings of birth and death, and enable them to attain the ultimate nirvana of eternal bliss.

Ignorance is certainly apprehensible; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, dejection, and distress are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The perfection of generosity is certainly apprehensible; the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The emptiness of the internal is certainly apprehensible; 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 nonchange, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are certainly apprehensible as well.

I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

Suchness is certainly apprehensible; the Dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The Noble Truth of suffering is certainly apprehensible; the Noble Truths of its origin, cessation, and the path are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The four foundations of mindfulness are certainly apprehensible; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The four meditative absorptions are certainly apprehensible; the four immeasurables and four formless concentrations are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The eight liberations are certainly apprehensible; the eight spheres of mastery, nine successive attainments, and ten spheres of totality are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

All samadhi gateways are certainly apprehensible; all dharani gateways are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The gateway of liberation through emptiness is certainly apprehensible; the gateways of liberation through signlessness and wishlessness are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The five kinds of eyes are certainly apprehensible; the six superknowledges are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The ten powers of a Buddha are certainly apprehensible; the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The Dharma of never forgetting is certainly apprehensible; the nature of constant equanimity is certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The knowledge of all things is certainly apprehensible; the knowledge of the aspects of the paths and the knowledge of all aspects are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The fruit of stream-entry is certainly apprehensible; the fruits of once-returning, non-returning, and arhatship are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The fruit of a pratyekabuddha is certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

All the practices of great bodhisattvas are certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

The unsurpassed perfect enlightenment of the Buddhas is certainly apprehensible as well. I am determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful.

Subhuti! Because of their delusion, those foolish, unlearned ordinary beings think in this way and thereby slander the Buddha. Why? Subhuti! Even when a Buddha seeks form with the five kinds of eyes, it cannot be found; when he seeks feeling, perception, formations, and consciousness, they likewise cannot be found. How much less could there be someone who is determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when a Buddha seeks the eye ayatana with the five kinds of eyes, it cannot be found; when he seeks the ear, nose, tongue, body, and mind ayatanas, they likewise cannot be found. How much less could there be someone who is determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when a Buddha seeks the form ayatana with the five kinds of eyes, it cannot be found; when he seeks the sound, odor, taste, tangible-object, and mental-object ayatanas, they likewise cannot be found. How much less could there be someone who is determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when a Buddha seeks the eye dhatu with the five kinds of eyes, it cannot be found; when he seeks the ear, nose, tongue, body, and mind dhatus, they likewise cannot be found. How much less could there be someone who is determined to attain unsurpassed perfect enlightenment, deliver sentient beings from the sufferings of birth and death, and cause them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the form dhatu, it cannot be apprehended; when he seeks the sound, odor, taste, touch, and mental-object dhatus, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the eye-consciousness dhatu, it cannot be apprehended; when he seeks the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks eye-contact, it cannot be apprehended; when he seeks ear-, nose-, tongue-, body-, and mind-contact, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the feelings that arise with eye-contact as their condition, they cannot be apprehended; when he seeks the feelings that arise with ear-, nose-, tongue-, body-, and mind-contact as their condition, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the earth dhatu, it cannot be apprehended; when he seeks the water, fire, wind, space, and consciousness dhatus, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks ignorance, it cannot be apprehended; when he seeks volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the perfection of generosity, it cannot be apprehended; when he seeks the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the emptiness of internal phenomena, it cannot be apprehended; when he seeks 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 unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing,

they likewise cannot be apprehended.

How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks suchness, it cannot be apprehended; when he seeks the Dharma dhatu, the nature of phenomena, the nature free from falsity, the nature free from change, the nature of equality, the nature separated from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of empty space, and the inconceivable realm, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the Noble Truth of suffering, it cannot be apprehended; when he seeks the Noble Truths of the origin of suffering, cessation, and the path, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the four establishments of mindfulness, they cannot be apprehended; when he seeks 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, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the four dhyanas, they cannot be apprehended; when he seeks the four immeasurables and the four formless absorptions, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the eight liberations, they cannot be apprehended; when he seeks the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks all samadhi gateways, they cannot be apprehended; when he seeks all dharani gateways, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the gateway of liberation through emptiness, it cannot be apprehended; when he seeks the gateways of liberation through signlessness and wishlessness, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the five kinds of eyes, they cannot be apprehended; when he seeks the six superknowledges, they likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the ten powers of a Buddha, they cannot be apprehended; when he seeks 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 likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti! Even when the Buddha, with the five kinds of eyes, seeks the Dharma of never losing mindfulness, it cannot be apprehended; when he seeks the nature of constant equanimity, it likewise cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful? Such a thing is impossible.

Subhuti, when the Buddha seeks omniscience with the five kinds of eyes, even that cannot be apprehended; when he seeks knowledge of the aspects of the path and knowledge of all aspects, even these cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful. Such a thing is impossible.

Subhuti, when the Buddha seeks the fruit of Stream-entry with the five kinds of eyes, even that cannot be apprehended; when he seeks the fruits of Once-returning, Non-returning, and arhatship, even these cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful. Such a thing is impossible.

Subhuti, when the Buddha seeks the fruit of a pratyekabuddha with the five kinds of eyes, even that cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful. Such a thing is impossible.

Subhuti, when the Buddha seeks all the practices of great bodhisattvas with the five kinds of eyes, even these cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful. Such a thing is impossible.

Subhuti, when the Buddha seeks the supreme enlightenment of the Buddhas with the five kinds of eyes, even that cannot be apprehended. How much less could there be anyone who will definitely attain supreme enlightenment, free sentient beings from the sufferings of birth and death, and enable them to attain ultimate nirvana, which is eternally blissful. Such a thing is impossible.

The Venerable Subhuti addressed the Buddha:

– Blessed One, if all Tathagatas, Arhats, Perfectly Enlightened Ones, using the five kinds of eyes, seek form and cannot apprehend it, and seek feeling, perception, formations, and consciousness and cannot apprehend them; seek the eye ayatana and cannot apprehend it, and seek the ear, nose, tongue, body, and mind ayatanas and cannot apprehend them; seek the form ayatana and cannot apprehend it, and seek the sound, odor, taste, tangible-object, and dharma ayatanas and cannot apprehend them; seek the eye dhatu and cannot apprehend it, and seek the ear, nose, tongue, body, and mind dhatus and cannot apprehend them; seek the form dhatu and cannot apprehend it, and seek the sound, odor, taste, tangible-object, and dharma dhatus and cannot apprehend them; seek the eye-consciousness dhatu and cannot apprehend it, and seek the ear-, nose-, tongue-, body-, and mind-consciousness dhatus and cannot apprehend them; seek eye-contact and cannot apprehend it, and seek ear-, nose-, tongue-, body-, and mind-contact and cannot apprehend them; seek the feelings arising with eye-contact as condition and cannot apprehend them, and seek the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and cannot apprehend them; seek the earth dhatu and cannot apprehend it, and seek the water, fire, wind, space, and consciousness dhatus and cannot apprehend them; seek ignorance and cannot apprehend it, and seek formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress and cannot apprehend them; seek the perfection of generosity and cannot apprehend it, and seek the perfections of pure ethical discipline, patient endurance, diligence, meditation, and prajnaparamita and cannot apprehend them; seek the emptiness of internal phenomena and cannot apprehend it, and seek 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 unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing and cannot apprehend them; seek suchness and cannot apprehend it, and seek 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 certainty of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, and the inconceivable realm and cannot apprehend them; seek the four establishments of mindfulness and cannot apprehend them, and seek 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 and cannot apprehend them; seek the Noble Truth of suffering and cannot apprehend it, and seek the Noble Truths of its origin, cessation, and the path and cannot apprehend them; seek the four meditative absorptions and cannot apprehend them, and seek the four immeasurables and the four formless concentrations and cannot apprehend them; seek the emptiness gateway to liberation and cannot apprehend it, and seek the signless and wishless gateways to liberation and cannot apprehend them; seek the eight liberations and cannot apprehend them, and seek the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality and cannot apprehend them; seek the gateways of samadhi and cannot apprehend them, and seek the gateways of dharani and cannot apprehend them; seek the five kinds of eyes and cannot apprehend them, and seek the six superknowledges and cannot apprehend them; seek the Buddha’s ten powers and cannot apprehend them, and seek the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha and cannot apprehend them; seek the quality of never forgetting and cannot apprehend it, and seek the nature of constant equanimity and cannot apprehend it; seek omniscience and cannot apprehend it, and seek knowledge of the aspects of the path and knowledge of all aspects and cannot apprehend them; seek the fruit of Stream-entry and cannot apprehend it, and seek the fruits of Once-returning, Non-returning, and arhatship and cannot apprehend them; seek the fruit of a pratyekabuddha and cannot apprehend it; seek all the practices of great bodhisattvas and cannot apprehend them; seek the supreme enlightenment of the Buddhas and cannot apprehend it; and sentient beings likewise cannot be sought or apprehended—thus, there is definitely no attainment of supreme enlightenment, nor any freeing of sentient beings from the sufferings of birth and death and enabling them to attain ultimate nirvana, which is eternally blissful—then how did the Blessed One attain supreme enlightenment and establish the three distinct classes of sentient beings, namely, the class definitely established in rightness, the class definitely established in wrongness, and the indeterminate class?

The Buddha said:

– Subhuti, with the five kinds of eyes I contemplate things just as they truly are: there is definitely no self capable of attaining supreme enlightenment and establishing the three distinct classes of sentient beings, namely, the class definitely established in rightness, the class definitely established in wrongness, and the indeterminate class. Yet foolish and deluded sentient beings perversely conceive unreal phenomena to be real phenomena and conceive unreal sentient beings to be real sentient beings. To eliminate such false attachments, I speak in reliance upon conventional truth, not upon ultimate truth.

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