大般若波羅蜜多經

04

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he should contemplate great loving-kindness as either permanent or impermanent; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate great compassion, great sympathetic joy, and great equanimity as either permanent or impermanent; since they cannot be conceptually elaborated, he should not conceptually elaborate them.

He should contemplate great loving-kindness as either pleasant or painful; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate great compassion, great sympathetic joy, and great equanimity as either pleasant or painful; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate great loving-kindness as either self or non-self; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate great compassion, great sympathetic joy, and great equanimity as either self or non-self; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate great loving-kindness as either pure or impure; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate great compassion, great sympathetic joy, and great equanimity as either pure or impure; since they cannot be conceptually elaborated, he should not conceptually elaborate them.

He should contemplate great loving-kindness as either peaceful or not peaceful; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate great compassion, great sympathetic joy, and great equanimity as either peaceful or not peaceful; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate great loving-kindness as either detached or not detached; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate great compassion, great sympathetic joy, and great equanimity as either detached or not detached; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate great loving-kindness as either something to be fully known or not something to be fully known; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate great compassion, great sympathetic joy, and great equanimity as either things to be fully known or not things to be fully known; since they cannot be conceptually elaborated, he should not conceptually elaborate them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he should contemplate the Dharma of unfailing mindfulness as either permanent or impermanent; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the nature of constant equanimity as either permanent or impermanent; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate the Dharma of unfailing mindfulness as either pleasant or painful; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the nature of constant equanimity as either pleasant or painful; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the Dharma of unfailing mindfulness as either self or non-self; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate the nature of constant equanimity as either self or non-self; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the Dharma of unfailing mindfulness as either pure or impure; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the nature of constant equanimity as either pure or impure; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate the Dharma of unfailing mindfulness as either peaceful or not peaceful; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the nature of constant equanimity as either peaceful or not peaceful; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the Dharma of unfailing mindfulness as either detached or not detached; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate the nature of constant equanimity as either detached or not detached; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the Dharma of unfailing mindfulness as either something to be fully known or not something to be fully known; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the nature of constant equanimity as either something to be fully known or not something to be fully known; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he should contemplate the knowledge of all things as either permanent or impermanent; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either permanent or impermanent; since they cannot be conceptually elaborated, he should not conceptually elaborate them.

He should contemplate the knowledge of all things as either pleasant or painful; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either pleasant or painful; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate the knowledge of all things as either self or non-self; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either self or non-self; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate the knowledge of all things as either pure or impure; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either pure or impure; since they cannot be conceptually elaborated, he should not conceptually elaborate them.

He should contemplate the knowledge of all things as either peaceful or not peaceful; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either peaceful or not peaceful; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate the knowledge of all things as either detached or not detached; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either detached or not detached; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate the knowledge of all things as either something to be fully known or not something to be fully known; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either things to be fully known or not things to be fully known; since they cannot be conceptually elaborated, he should not conceptually elaborate them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he should contemplate the fruit of stream-entry as either permanent or impermanent; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, as either permanent or impermanent; since they cannot be conceptually elaborated, he should not conceptually elaborate them.

He should contemplate the fruit of stream-entry as either pleasant or painful; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, as either pleasant or painful; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate the fruit of stream-entry as either self or non-self; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, as either self or non-self; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate the fruit of stream-entry as either pure or impure; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, as either pure or impure; since they cannot be conceptually elaborated, he should not conceptually elaborate them.

He should contemplate the fruit of stream-entry as either peaceful or not peaceful; since it cannot be conceptually elaborated, he should not conceptually elaborate it. He should contemplate the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, as either peaceful or not peaceful; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate the fruit of stream-entry as either detached or not detached; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, as either detached or not detached; since they cannot be conceptually elaborated, he should not conceptually elaborate them. He should contemplate the fruit of stream-entry as either something to be fully known or not something to be fully known; since it cannot be conceptually elaborated, he should not conceptually elaborate it.

He should contemplate the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, as either things to be fully known or not things to be fully known; since they cannot be conceptually elaborated, he should not conceptually elaborate them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate all practices of great bodhisattvas as either permanent or impermanent; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the supreme enlightenment of all Buddhas as either permanent or impermanent; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it.

The great bodhisattva should contemplate all practices of great bodhisattvas as either blissful or suffering; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the supreme enlightenment of all Buddhas as either blissful or suffering; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it.

The great bodhisattva should contemplate all practices of great bodhisattvas as either self or non-self; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the supreme enlightenment of all Buddhas as either self or non-self; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it.

The great bodhisattva should contemplate all practices of great bodhisattvas as either pure or impure; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the supreme enlightenment of all Buddhas as either pure or impure; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it.

The great bodhisattva should contemplate all practices of great bodhisattvas as either quiescent or not quiescent; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the supreme enlightenment of all Buddhas as either quiescent or not quiescent; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it.

The great bodhisattva should contemplate all practices of great bodhisattvas as either detached or not detached; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the supreme enlightenment of all Buddhas as either detached or not detached; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it.

The great bodhisattva should contemplate all practices of great bodhisattvas as either objects to be fully known or not objects to be fully known; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the supreme enlightenment of all Buddhas as either an object to be fully known or not an object to be fully known; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it.

Furthermore, Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate the Noble Truth of suffering as either to be fully known or not to be fully known; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it. The great bodhisattva should contemplate the Noble Truth of the origin of suffering as either to be forever abandoned or not to be forever abandoned; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it.

The great bodhisattva should contemplate the Noble Truth of cessation as either to be directly realized or not to be directly realized; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it. The great bodhisattva should contemplate the Noble Truth of the path as either to be cultivated or not to be cultivated; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate the four dhyanas as either to be cultivated or not to be cultivated; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the four immeasurables and the four formless concentrations as either to be cultivated or not to be cultivated; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate the four foundations of mindfulness as either to be cultivated or not to be cultivated; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate 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 as either to be cultivated or not to be cultivated; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate the gateway to liberation through emptiness as either to be cultivated or not to be cultivated; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it. The great bodhisattva should contemplate the gateways to liberation through signlessness and wishlessness as either to be cultivated or not to be cultivated; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate the eight liberations as either to be cultivated or not to be cultivated; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality as either to be cultivated or not to be cultivated; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate the five kinds of eyes as either to be cultivated or not to be cultivated; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the six superknowledges as either to be cultivated or not to be cultivated; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate the fruit of stream-entry as either to be transcended or not to be transcended; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it. The great bodhisattva should contemplate the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha as either to be transcended or not to be transcended; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate the perfection of generosity as either to be practiced or not to be practiced; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it. The great bodhisattva should contemplate the perfections of pure morality, patient endurance, vigor, meditation, and prajnaparamita as either to be practiced or not to be practiced; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate inner emptiness as either to be established in or not to be established in; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it. The great bodhisattva should contemplate outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as either to be established in or not to be established in; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate suchness as either to be established in or not to be established in; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it. The great bodhisattva should contemplate the dharmadhatu, 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, and the inconceivable realm as either to be established in or not to be established in; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate a bodhisattva’s true nature of freedom from arising as either to be entered or not to be entered; since it cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning it. The great bodhisattva should contemplate the right practices of the ten bodhisattva grounds as either to be perfected or not to be perfected; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate all sentient beings as either to be brought to maturity or not to be brought to maturity; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate all Buddha-fields as either to be purified and adorned or not to be purified and adorned; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the great bodhisattva should contemplate the ten powers of a Buddha as either to be brought forth or not to be brought forth; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them. The great bodhisattva should contemplate the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha as either to be brought forth or not to be brought forth; since they cannot be subject to conceptual proliferation, one should not engage in conceptual proliferation concerning them.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he should contemplate great loving-kindness—whether it should arise or should not arise—and, since it cannot be conceptually elaborated, he should not conceptually elaborate upon it. He should contemplate great compassion, great sympathetic joy, and great equanimity—whether they should arise or should not arise—and, since they cannot be conceptually elaborated, he should not conceptually elaborate upon them.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he should contemplate the Dharma of never losing mindfulness—whether it should arise or should not arise—and, since it cannot be conceptually elaborated, he should not conceptually elaborate upon it. He should contemplate the nature of constant equanimity—whether it should arise or should not arise—and, since it cannot be conceptually elaborated, he should not conceptually elaborate upon it.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he should contemplate the knowledge of all things—whether it should arise or should not arise—and, since it cannot be conceptually elaborated, he should not conceptually elaborate upon it. He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects—whether they should arise or should not arise—and, since they cannot be conceptually elaborated, he should not conceptually elaborate upon them.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he should contemplate all samadhi Dharma gateways—whether they should arise or should not arise—and, since they cannot be conceptually elaborated, he should not conceptually elaborate upon them. He should contemplate all dharani Dharma gateways—whether they should arise or should not arise—and, since they cannot be conceptually elaborated, he should not conceptually elaborate upon them.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he should contemplate the continuous succession of all habitual tendencies of the afflictions—whether they should be abandoned or should not be abandoned—and, since they cannot be conceptually elaborated, he should not conceptually elaborate upon them. He should contemplate the supreme enlightenment of the Buddhas—whether it should be realized or should not be realized—and, since it cannot be conceptually elaborated, he should not conceptually elaborate upon it.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, he should contemplate that all such dharmas and all sentient beings cannot be conceptually elaborated and therefore should not be conceptually elaborated upon. Why is this? Subhuti, dharmas possessing existence cannot conceptually elaborate upon existence; dharmas lacking existence cannot conceptually elaborate upon nonexistence; existence cannot conceptually elaborate upon nonexistence; and nonexistence cannot conceptually elaborate upon existence.

Apart from the natures of existence and nonexistence, no dharma can be apprehended. That which conceptually elaborates, that which is conceptually elaborated upon, and the place where conceptual elaboration occurs are all utterly nonexistent. Therefore, Subhuti, form is free from conceptual elaboration; feeling, perception, formations, and consciousness are free from conceptual elaboration.

The eye ayatana is free from conceptual elaboration; the ear, nose, tongue, body, and mind ayatanas are free from conceptual elaboration. The form ayatana is free from conceptual elaboration; the sound, odor, taste, tangible-object, and mental-object ayatanas are free from conceptual elaboration. The eye dhatu is free from conceptual elaboration; the ear, nose, tongue, body, and mind dhatus are free from conceptual elaboration.

The form dhatu is free from conceptual elaboration; the sound, odor, taste, tangible-object, and mental-object dhatus are free from conceptual elaboration. The eye-consciousness dhatu is free from conceptual elaboration; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are free from conceptual elaboration. Eye-contact is free from conceptual elaboration; ear-, nose-, tongue-, body-, and mind-contact are free from conceptual elaboration.

Feelings arising in dependence upon eye-contact are free from conceptual elaboration; feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact are free from conceptual elaboration. The earth dhatu is free from conceptual elaboration; the water, fire, wind, space, and consciousness dhatus are free from conceptual elaboration. Ignorance is free from conceptual elaboration; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are free from conceptual elaboration.

The perfection of generosity is free from conceptual elaboration; the perfections of pure morality, patience, vigor, meditation, and prajnaparamita are free from conceptual elaboration. The emptiness of inner phenomena is free from conceptual elaboration;

the emptiness of outer phenomena, the emptiness of inner and outer phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all 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 free from conceptual elaboration.

Suchness is free from conceptual elaboration; the dharmadhatu, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm are free from conceptual elaboration. The four establishments of mindfulness are free from conceptual elaboration; 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 are free from conceptual elaboration.

The Noble Truth of suffering is free from conceptual elaboration; the Noble Truths of its origin, cessation, and the path are free from conceptual elaboration. The four meditative absorptions are free from conceptual elaboration; the four immeasurables and the four formless attainments are free from conceptual elaboration. The eight liberations are free from conceptual elaboration; the eight spheres of mastery, the nine successive attainments, and the ten totalities are free from conceptual elaboration.

All samadhi Dharma gateways are free from conceptual elaboration; all dharani Dharma gateways are free from conceptual elaboration. The liberation gateway of emptiness is free from conceptual elaboration; the liberation gateways of signlessness and wishlessness are free from conceptual elaboration. The Ground of Extreme Joy is free from conceptual elaboration; the Grounds of Stainlessness, Luminosity, Blazing Wisdom, Utterly Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are free from conceptual elaboration.

The five kinds of eyes are free from conceptual elaboration; the six superknowledges are free from conceptual elaboration. The ten powers of a Buddha are free from conceptual elaboration; the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha are free from conceptual elaboration. Great loving-kindness is free from conceptual elaboration; great compassion, great sympathetic joy, and great equanimity are free from conceptual elaboration.

The Dharma of never losing mindfulness is free from conceptual elaboration; the nature of constant equanimity is free from conceptual elaboration. The knowledge of all things is free from conceptual elaboration; the knowledge of the aspects of the paths and the knowledge of all aspects are free from conceptual elaboration. The fruit of stream-entry is free from conceptual elaboration; the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha are free from conceptual elaboration.

All practices of great bodhisattvas are free from conceptual elaboration. The permanent eradication of the continuous succession of habitual tendencies of the afflictions is free from conceptual elaboration. The supreme enlightenment of the Buddhas is free from conceptual elaboration.

Thus, Subhuti, great bodhisattvas should practice the profound prajnaparamita that is free from conceptual elaboration.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, when a great bodhisattva practices the profound prajnaparamita, how does he contemplate all dharmas as being free from conceptual elaboration?”

The Buddha said:

“Subhuti, when a great bodhisattva practices the profound prajnaparamita, he contemplates form as having no self-nature; he contemplates feeling, perception, formations, and consciousness as having no self-nature. If a dharma has no self-nature, it should not be conceptually elaborated upon. Therefore, form is free from conceptual elaboration; feeling, perception, formations, and consciousness are also free from conceptual elaboration.

“Subhuti, when a great bodhisattva practices the profound prajnaparamita, he contemplates the eye ayatana as having no self-nature; he contemplates the ear, nose, tongue, body, and mind ayatanas as having no self-nature. If a dharma has no self-nature, it should not be conceptually elaborated upon. Therefore, the eye ayatana is free from conceptual elaboration; the ear, nose, tongue, body, and mind ayatanas are also free from conceptual elaboration.

“Subhuti, when a great bodhisattva practices the profound prajnaparamita, he contemplates the form ayatana as having no self-nature; he contemplates the sound, odor, taste, tangible-object, and mental-object ayatanas as having no self-nature. If a dharma has no self-nature, it should not be conceptually elaborated upon. Therefore, the form ayatana is free from conceptual elaboration; the sound, odor, taste, tangible-object, and mental-object ayatanas are also free from conceptual elaboration.

“Subhuti, when a great bodhisattva practices the profound prajnaparamita, he contemplates the eye dhatu as having no self-nature; he contemplates the ear, nose, tongue, body, and mind dhatus as having no self-nature. If a dharma has no self-nature, it should not be conceptually elaborated upon. Therefore, the eye dhatu is free from conceptual elaboration; the ear, nose, tongue, body, and mind dhatus are also free from conceptual elaboration.”

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the element of visible form as having no intrinsic nature; they contemplate the elements of sound, odor, taste, touch, and mental objects as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the element of visible form is free from conceptual proliferation; the elements of sound, odor, taste, touch, and mental objects are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the element of eye-consciousness as having no intrinsic nature; they contemplate the elements of ear-, nose-, tongue-, body-, and mind-consciousness as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the element of eye-consciousness is free from conceptual proliferation; the elements of ear-, nose-, tongue-, body-, and mind-consciousness are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate eye-contact as having no intrinsic nature; they contemplate ear-, nose-, tongue-, body-, and mind-contact as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, eye-contact is free from conceptual proliferation; ear-, nose-, tongue-, body-, and mind-contact are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the feelings arising with eye-contact as their condition as having no intrinsic nature; they contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their conditions as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the feelings arising with eye-contact as their condition are free from conceptual proliferation; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their conditions are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the earth element as having no intrinsic nature; they contemplate the water, fire, wind, space, and consciousness elements as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the earth element is free from conceptual proliferation; the water, fire, wind, space, and consciousness elements are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate ignorance as having no intrinsic nature; they contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, ignorance is free from conceptual proliferation; formations through aging and death, sorrow, lamentation, pain, grief, and distress are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the perfection of generosity as having no intrinsic nature; they contemplate the perfections of pure discipline, patient endurance, diligence, meditation, and prajnaparamita as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the perfection of generosity is free from conceptual proliferation; the perfections of pure discipline, patient endurance, diligence, meditation, and prajnaparamita are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate internal emptiness as having no intrinsic nature; they contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as having no intrinsic nature.

If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, internal emptiness is free from conceptual proliferation; external emptiness through the emptiness of the self-nature of nonexistence are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate suchness as having no intrinsic nature; they contemplate the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the certainty of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, suchness is free from conceptual proliferation; the dharma-dhatu through the inconceivable realm are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the four foundations of mindfulness as having no intrinsic nature; they contemplate 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 as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the four foundations of mindfulness are free from conceptual proliferation; the four right efforts through the Noble Eightfold Path are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the Noble Truth of suffering as having no intrinsic nature; they contemplate the Noble Truths of the origin of suffering, its cessation, and the path as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the Noble Truth of suffering is free from conceptual proliferation; the Noble Truths of the origin of suffering, its cessation, and the path are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the four meditative absorptions as having no intrinsic nature; they contemplate the four immeasurables and the four formless attainments as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the four meditative absorptions are free from conceptual proliferation; the four immeasurables and the four formless attainments are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the eight liberations as having no intrinsic nature; they contemplate the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the eight liberations are free from conceptual proliferation; the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate all gateways of samadhi as having no intrinsic nature; they contemplate all gateways of dharani as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the gateways of samadhi are free from conceptual proliferation; the gateways of dharani are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the gateway of liberation through emptiness as having no intrinsic nature; they contemplate the gateways of liberation through signlessness and wishlessness as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the gateway of liberation through emptiness is free from conceptual proliferation; the gateways of liberation through signlessness and wishlessness are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the Ground of Great Joy as having no intrinsic nature; they contemplate the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the Ground of Great Joy is free from conceptual proliferation; the Ground of Stainlessness through the Dharma Cloud Ground are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the five kinds of eyes as having no intrinsic nature; they contemplate the six superknowledges as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the five kinds of eyes are free from conceptual proliferation; the six superknowledges are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the ten powers of a Buddha as having no intrinsic nature; they contemplate the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the ten powers of a Buddha are free from conceptual proliferation; the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha are also free from conceptual proliferation.

Subhuti! When a great bodhisattva practices profound prajnaparamita, the great bodhisattva contemplates great loving-kindness as having no intrinsic nature and contemplates great compassion, great sympathetic joy, and great equanimity as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, great loving-kindness is free from conceptual proliferation, and great compassion, great sympathetic joy, and great equanimity are also free from conceptual proliferation.

Subhuti! When a great bodhisattva practices profound prajnaparamita, the great bodhisattva contemplates the quality of never forgetting as having no intrinsic nature and contemplates the nature of perpetual equanimity as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the quality of never forgetting is free from conceptual proliferation, and the nature of perpetual equanimity is also free from conceptual proliferation.

Subhuti! When a great bodhisattva practices profound prajnaparamita, the great bodhisattva contemplates the knowledge of all things as having no intrinsic nature and contemplates the knowledge of the aspects of the paths and the knowledge of all aspects as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the knowledge of all things is free from conceptual proliferation, and the knowledge of the aspects of the paths and the knowledge of all aspects are also free from conceptual proliferation.

Subhuti! When a great bodhisattva practices profound prajnaparamita, the great bodhisattva contemplates the fruit of stream-entry as having no intrinsic nature and contemplates the fruits of once-returning, non-returning, and arhatship, as well as the state of a pratyekabuddha, as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the fruit of stream-entry is free from conceptual proliferation, and the fruits of once-returning, non-returning, and arhatship, as well as the state of a pratyekabuddha, are also free from conceptual proliferation.

Subhuti! When a great bodhisattva practices profound prajnaparamita, the great bodhisattva contemplates all practices of great bodhisattvas as having no intrinsic nature and contemplates the eternal elimination of the continuous succession of all afflictive habitual tendencies and the supreme enlightenment of all Buddhas as having no intrinsic nature. If a dharma has no intrinsic nature, it should not be subject to conceptual proliferation. Therefore, all practices of great bodhisattvas are free from conceptual proliferation; the eternal elimination of the continuous succession of all afflictive habitual tendencies and the supreme enlightenment of all Buddhas are also free from conceptual proliferation.

Subhuti! If a great bodhisattva is able to practice profound prajnaparamita free from conceptual proliferation in this way, the great bodhisattva realizes that all dharmas, being without intrinsic nature, are entirely free from conceptual proliferation, and thereupon enters the bodhisattva’s certainty of rightness.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! If all dharmas have no intrinsic nature, are free from conceptual proliferation, and cannot be apprehended, by which path does a great bodhisattva enter the bodhisattva’s certainty of rightness? Is it by the path of a sravaka, by the path of a pratyekabuddha, or by the path of a Buddha?”

The Buddha said:

“Subhuti! A great bodhisattva does not enter the bodhisattva’s certainty of rightness by the path of a sravaka, by the path of a pratyekabuddha, or by the path of a Buddha. Rather, great bodhisattvas first train fully in all paths and then enter the bodhisattva’s certainty of rightness by means of the bodhisattva path.

“Subhuti! Just as one at the eighth stage first trains in the various paths and afterward, by means of one’s own path, is able to realize and enter the certainty of rightness—and until the path of the fruit beyond training has arisen, one has not yet attained the fruit of arhatship—so too is it with a great bodhisattva. The great bodhisattva first trains fully in all paths and then, by means of the bodhisattva path, enters the bodhisattva’s certainty of rightness. Until the vajropama-samadhi has arisen, the great bodhisattva is not yet able to attain the knowledge of all-knowing wisdom. When this samadhi arises, only then, in a single moment of mind associated with wondrous wisdom, can the great bodhisattva attain the knowledge of all-knowing wisdom.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! If great bodhisattvas, wishing to perfect the knowledge of all aspects, must first train universally in all paths and then, by means of the bodhisattva path, enter the stage of the bodhisattva’s certainty of rightness—

“Blessed One! The path of one at the eighth stage is one thing; the path to the fruit of stream-entry is another; the path of one progressing toward once-returning is another; the path of the fruit of once-returning is another; the path of one progressing toward non-returning is another; the path of the fruit of non-returning is another; the path of one progressing toward arhatship is another; the path of the fruit of arhatship is another; the path of a pratyekabuddha is another; and the path of a Tathagata is another.

“Blessed One! Since these paths differ in this way, great bodhisattvas who wish to perfect the knowledge of all aspects must train fully in all paths before entering the bodhisattva’s certainty of rightness. When such a great bodhisattva gives rise to the path of one at the eighth stage, the great bodhisattva becomes one at the eighth stage.

When the great bodhisattva gives rise to the path of complete vision, the great bodhisattva attains the fruit of stream-entry. When the great bodhisattva gives rise to the path of further cultivation, the great bodhisattva becomes one progressing toward once-returning or attains the fruit of once-returning; or becomes one progressing toward non-returning, attains the fruit of non-returning, or becomes one progressing toward arhatship.

When the great bodhisattva gives rise to the path beyond training, the great bodhisattva attains the fruit of arhatship; and when the great bodhisattva gives rise to the path of a pratyekabuddha, the great bodhisattva attains the state of a pratyekabuddha.

“Blessed One! It is impossible for a great bodhisattva, after becoming one at the eighth stage, to enter the bodhisattva’s certainty of rightness. It is likewise impossible for the great bodhisattva to attain the knowledge of all-knowing wisdom without entering the bodhisattva’s certainty of rightness.

“Blessed One! It is impossible for a great bodhisattva, after attaining the fruit of stream-entry, becoming one progressing toward once-returning, attaining the fruit of once-returning, becoming one progressing toward non-returning, attaining the fruit of non-returning, becoming one progressing toward arhatship, attaining the fruit of arhatship, or attaining the state of a pratyekabuddha, to enter the bodhisattva’s certainty of rightness. It is likewise impossible for the great bodhisattva to attain the knowledge of all-knowing wisdom without entering the bodhisattva’s certainty of rightness.

“Blessed One! How can I understand clearly, in accordance with reality and without contradiction, that great bodhisattvas must train fully in all paths before entering the bodhisattva’s certainty of rightness?”

The Buddha said:

“Subhuti! So it is! So it is!

It is exactly as you have said. It is impossible for a great bodhisattva, after becoming one at the eighth stage, to enter the bodhisattva’s certainty of rightness. It is likewise impossible for the great bodhisattva to attain the knowledge of all-knowing wisdom without entering the bodhisattva’s certainty of rightness.

It is impossible for a great bodhisattva, after attaining the fruit of stream-entry, becoming one progressing toward once-returning, attaining the fruit of once-returning, becoming one progressing toward non-returning, attaining the fruit of non-returning, becoming one progressing toward arhatship, attaining the fruit of arhatship, or attaining the state of a pratyekabuddha, to enter the bodhisattva’s certainty of rightness.

It is likewise impossible for the great bodhisattva to attain the knowledge of all-knowing wisdom without entering the bodhisattva’s certainty of rightness. Nevertheless, it is not contrary to reason that great bodhisattvas must train fully in all paths before entering the bodhisattva’s certainty of rightness. From the time they first arouse the aspiration, great bodhisattvas courageously and diligently practice the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and through superior knowledge and vision they pass beyond the eight stages.

What are the eight? They are the stage of pure contemplation, the stage of the lineage, the eighth stage, the stage of vision, the stage of attenuation, the stage of freedom from desire, the stage of having completed the task, and the stage of a pratyekabuddha. Although these great bodhisattvas train fully in all eight stages just mentioned, through superior knowledge and vision they are able to pass beyond them and, by means of the knowledge of the aspects of the paths, enter the bodhisattva’s certainty of rightness.

Having entered the stage of the bodhisattva’s certainty of rightness, they then use the knowledge of all aspects to eliminate forever the continuous succession of all habitual tendencies and enter the stage of a Tathagata. Only in this way do they accomplish the knowledge of all-knowing wisdom.

“Subhuti! Whatever knowledge or abandonment such a great bodhisattva has trained in at the eighth stage is entirely the great bodhisattva’s patient acceptance. Whatever knowledge or abandonment that great bodhisattva has trained in regarding stream-entry, once-returning, non-returning, arhatship, and pratyekabuddhahood is likewise the great bodhisattva’s patient acceptance.”

Subhuti! After that great bodhisattva has fully mastered all the paths of the sravakas and pratyekabuddhas, he uses the knowledge of all aspects of the paths to enter the bodhisattva's certainty of non-arising. Having entered the bodhisattva's certainty of non-arising, he then uses the knowledge of all aspects to eliminate forever the entire continuum of habitual tendencies and enters the stage of the Tathagata; only then does he perfect the knowledge of all-knowing wisdom.

Subhuti! Thus, only after a great bodhisattva has completely cultivated and mastered every path does he realize unsurpassed perfect enlightenment. Having realized unsurpassed perfect enlightenment, he uses that realization to benefit all sentient beings.

At that time, the Venerable Subhuti again addressed the Buddha:

“World-Honored One! As the Buddha has taught, regarding all aspects of the paths—whether the path of the sravakas, the path of the pratyekabuddhas, or the path of the Buddhas—how do great bodhisattvas give rise, in relation to the Buddha path, to the knowledge of all aspects of the paths?”

The Buddha said:

“Subhuti! Great bodhisattvas should give rise to the purified knowledge of all aspects of the paths.”

“World-Honored One! How does a great bodhisattva give rise to the purified knowledge of all aspects of the paths?”

“Subhuti! Whatever modes, characteristics, and signs can clearly engender the purified knowledge of all aspects of the paths, that great bodhisattva fully awakens to all such modes, characteristics, and signs. Having fully awakened to them, he teaches, reveals, expounds, and systematically explains them to others in accordance with reality, enabling sentient beings to gain understanding free from error and thereby proceed toward benefit and happiness.

“Subhuti! That great bodhisattva acquires skill in all sounds and languages. With such skillful sounds and languages, he proclaims the true Dharma to the various kinds of sentient beings throughout the trichiliocosm, enabling them to understand that everything heard is like an echo in a mountain valley; although they understand it, they do not become attached.

“Subhuti! For this reason, that great bodhisattva should fully master the knowledge of all aspects of the paths. Having fully mastered the knowledge of all aspects of the paths, he should know in accordance with reality all the various differences in the latent tendencies and inclinations of every sentient being.

He should know in accordance with reality the path of hell beings and the causes and effects of the hells; having known them, he should use skillful means to prevent that path and those causes and effects. He should know in accordance with reality the path of animal beings and the causes and effects of the animal realm; having known them, he should use skillful means to prevent that path and those causes and effects. He should know in accordance with reality the path of beings in the realm of ghosts and the causes and effects of the ghost realm; having known them, he should use skillful means to prevent that path and those causes and effects.

He should know in accordance with reality the paths and their respective causes and effects of nagas, yakshas, asuras, kimnaras, gandharvas, garudas, kumbhandas, Garunas, mahoragas, mantra-holders, and others; having known them, he should use skillful means to prevent those paths and their causes and effects. He should know in accordance with reality the path and the causes and effects of human beings. He should know in accordance with reality the paths and the causes and effects of the gods of the Four Great Kings, the Thirty-Three Gods, the Yama gods, the Tushita gods, the gods who Delight in Creation, and the gods who Exercise Mastery over Others’ Creations.

He should know in accordance with reality the paths and the causes and effects of the gods of Brahma’s Assembly, Brahma’s Ministers, Brahma’s Retinue, and Great Brahma. He should know in accordance with reality the paths and the causes and effects of the gods of Light, Limited Light, Measureless Light, and Utmost Purity of Light. He should know in accordance with reality the paths and the causes and effects of the gods of Purity, Limited Purity, Measureless Purity, and Universal Purity.

He should know in accordance with reality the paths and the causes and effects of the gods of Vastness, Limited Vastness, Measureless Vastness, and Abundant Fruit. He should know in accordance with reality the path and the causes and effects of the gods without perception. He should know in accordance with reality the paths and the causes and effects of the gods Free from Affliction, Free from Heat, Beautifully Manifest, Beautiful to Behold, and Akanishtha.

He should know in accordance with reality the paths and the causes and effects of the gods of the Sphere of Infinite Space, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception; having known them, he should employ skillful means, as appropriate, either to prevent those paths and their causes and effects or to exhort beings to embrace, cultivate, and realize wholesome dharmas. He should know in accordance with reality the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and their causes and effects.

He should know in accordance with reality the liberation gateway of emptiness, the liberation gateways of signlessness and wishlessness, and their causes and effects. He should know in accordance with reality the Noble Truths of suffering, its origin, its cessation, and the path, together with their causes and effects. He should know in accordance with reality the four dhyanas, the four immeasurables, the four formless absorptions, and their causes and effects.

He should know in accordance with reality the eight liberations, the eight spheres of mastery, the nine successive absorptions, the ten totalities, and their causes and effects. He should know in accordance with reality the perfections of generosity, pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, together with their causes and effects. He should know in accordance with reality the emptiness of internal phenomena, 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 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the self-nature of nonexistence, and their causes and effects.

He should know in accordance with reality suchness, the dharma realm, the nature of dharmas, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, the inconceivable realm, and their causes and effects. He should know in accordance with reality all gateways of samadhi, all gateways of dharani, and their causes and effects.

He should know in accordance with reality the five kinds of eyes, the six superknowledges, and their causes and effects. He should know in accordance with reality the ten bodhisattva bhumis and their causes and effects. He should know in accordance with reality the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, and their causes and effects.

He should know in accordance with reality great loving-kindness, great compassion, great sympathetic joy, great equanimity, and their causes and effects. He should know in accordance with reality the quality of never losing mindfulness, the nature of constant equanimity, and their causes and effects. He should know in accordance with reality the knowledge of all things, the knowledge of all aspects of the paths, the knowledge of all aspects, and their causes and effects.

He should know in accordance with reality the paths of the sravakas, the paths of the pratyekabuddhas, the paths of the bodhisattvas, and their causes and effects.

“Subhuti! That great bodhisattva establishes sentient beings upon these paths. Sentient beings who should attain the fruit of stream-entry are established through the teachings pertaining to the fruit of stream-entry.

Those who should attain the fruit of once-returning are established through the teachings pertaining to the fruit of once-returning. Those who should attain the fruit of non-returning are established through the teachings pertaining to the fruit of non-returning. Those who should attain the fruit of arhatship are established through the teachings pertaining to the fruit of arhatship.

Those who should attain the fruit of pratyekabuddhahood are established through the teachings pertaining to the fruit of pratyekabuddhahood. Those who should attain unsurpassed perfect enlightenment are established through the teachings pertaining to unsurpassed perfect enlightenment.”

Subhuti! These are called the aspects of the knowledge of the paths that a great bodhisattva should arouse. Having cultivated and trained in the knowledge of the paths in this way, a great bodhisattva skillfully comprehends the various dispositions of sentient beings, their various latent tendencies, and their various inclinations.

Having comprehended them, the bodhisattva teaches them the true Dharma according to what is appropriate, enabling them all to attain benefit and happiness, so that nothing passes in vain. Why is this? Subhuti!

It is because that great bodhisattva skillfully penetrates the superior and inferior faculties of sentient beings and knows, just as they truly are, the diverse courses taken by the minds and mental factors of sentient beings as they pass back and forth through birth and death.

Subhuti! Great bodhisattvas should practice the paths of prajnaparamita in this way. Why is this? Subhuti! It is because the paths in which all sravakas should train, the paths in which all pratyekabuddhas should train, the paths in which all great bodhisattvas should train, and all such factors conducive to enlightenment are encompassed by prajnaparamita.

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