大般若波羅蜜多經

02

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

“World-Honored One! Why do good men and good women abiding in the bodhisattva vehicle, because they lack skillful means in cultivating the six paramitas, fall to the stage of a sravaka or pratyekabuddha and fail to attain the fruit of unsurpassed enlightenment?”

The Buddha said:

“Subhuti! There are good men and good women abiding in the bodhisattva vehicle who, from the time they first arouse the aspiration, lack skillful means. Thus, when cultivating generosity, they think: ‘I constantly practice generosity; I give this object; that person receives my gift.’ When cultivating pure discipline, they think: ‘I constantly observe the precepts; I observe these precepts; I perfect these precepts.’ When cultivating patient acceptance, they think: ‘I constantly cultivate patience; I am patient toward that person; I perfect this patience.’ When cultivating diligence, they think: ‘I constantly practice diligently; I am diligent for this; I perfect this diligence.’ When cultivating meditative concentration, they think: ‘I constantly cultivate concentration;

I cultivate concentration for this; I perfect this concentration.’ When cultivating prajna, they think: ‘I constantly cultivate wisdom; I cultivate wisdom for this; I perfect this wisdom.’

“Furthermore, Subhuti! When these good men and good women abiding in the bodhisattva vehicle cultivate generosity, they grasp that this generosity exists, grasp that it is due to this generosity, and grasp generosity as belonging to self; therefore, they give rise to arrogance. When cultivating pure discipline, they grasp that this pure discipline exists, grasp that it is due to this pure discipline, and grasp pure discipline as belonging to self; therefore, they give rise to arrogance.

When cultivating patient acceptance, they grasp that this patient acceptance exists, grasp that it is due to this patient acceptance, and grasp patient acceptance as belonging to self; therefore, they give rise to arrogance. When cultivating diligence, they grasp that this diligence exists, grasp that it is due to this diligence, and grasp diligence as belonging to self; therefore, they give rise to arrogance. When cultivating meditative concentration, they grasp that this meditative concentration exists, grasp that it is due to this meditative concentration, and grasp meditative concentration as belonging to self; therefore, they give rise to arrogance.

When cultivating prajna, they grasp that this prajna exists, grasp that it is due to this prajna, and grasp prajna as belonging to self; therefore, they give rise to arrogance. Because these good men and good women abiding in the bodhisattva vehicle cling firmly to self and what belongs to self, when they cultivate the paramitas of generosity through prajna, they only increase samsara and cannot be liberated from the sufferings of birth and so forth.

Why? Because within the paramita of generosity there is no such discrimination, nor is there the discrimination they have made. Why?

Because reaching this shore or the other shore is not the characteristic of the paramita of generosity. Likewise, within the paramita of prajna there is no such discrimination, nor is there the discrimination they have made. Why?

Because reaching this shore or the other shore is not the characteristic of the paramita of prajna.

“Subhuti, you should know that because these good men and good women abiding in the bodhisattva vehicle do not understand the characteristics of this shore and the other shore, they cannot embrace and uphold the paramitas of generosity, pure discipline, patient acceptance, diligence, meditative concentration, and prajna. Thus, they cannot embrace and uphold all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects. Consequently, these good men and good women abiding in the bodhisattva vehicle fall to the stage of a sravaka or pratyekabuddha and fail to attain the fruit of unsurpassed enlightenment.

“Subhuti! Because good men and good women abiding in the bodhisattva vehicle cultivate the six paramitas without such skillful means, they fall to the stage of a sravaka or pratyekabuddha and fail to attain the fruit of unsurpassed enlightenment.”

The Venerable Subhuti again said to the Buddha:

“World-Honored One! How do good men and good women abiding in the bodhisattva vehicle, being guarded and sustained by the skillful means of profound prajnaparamita, become endowed with all virtues, avoid falling to the stages of sravakas and pratyekabuddhas, and swiftly attain the fruit of unsurpassed enlightenment?”

The Buddha said:

“Subhuti! There are good men and good women abiding in the bodhisattva vehicle who, from the time they first arouse the aspiration, cultivate generosity through profound prajnaparamita while free from attachment to self and what belongs to self. When cultivating generosity, these good men and good women do not think: ‘I constantly practice generosity; I give this object; that person receives my gift.’ When cultivating pure discipline, they do not think: ‘I constantly observe the precepts; I observe these precepts; I possess these precepts in full.’ When cultivating patient acceptance, they do not think: ‘I constantly cultivate patience; I am patient toward that person; I possess this patience in full.’ When cultivating diligence, they do not think: ‘I constantly practice diligently;

I am diligent for this; I possess this diligence in full.’ When cultivating meditative concentration, they do not think: ‘I constantly cultivate concentration; I cultivate concentration for this; I possess this concentration in full.’ When cultivating prajna, they do not think: ‘I constantly cultivate wisdom; I cultivate wisdom for this; I possess this wisdom in full.’

“Furthermore, Subhuti! When these good men and good women cultivate generosity, they do not grasp that generosity exists, do not grasp that it is due to this generosity, and do not grasp generosity as belonging to self. When cultivating pure discipline, they do not grasp that pure discipline exists, do not grasp that it is due to this pure discipline, and do not grasp pure discipline as belonging to self.

When cultivating patient acceptance, they do not grasp that patient acceptance exists, do not grasp that it is due to this patient acceptance, and do not grasp patient acceptance as belonging to self. When cultivating diligence, they do not grasp that diligence exists, do not grasp that it is due to this diligence, and do not grasp diligence as belonging to self. When cultivating meditative concentration, they do not grasp that meditative concentration exists, do not grasp that it is due to this meditative concentration, and do not grasp meditative concentration as belonging to self.

When cultivating prajna, they do not grasp that prajna exists, do not grasp that it is due to this prajna, and do not grasp prajna as belonging to self. Because these good men and good women do not follow attachment to self and what belongs to self, their practice of the paramitas of generosity through prajna diminishes samsara, and they swiftly attain liberation from the sufferings of birth and so forth. Why?

Because within the paramita of generosity there is no such discrimination, they cannot give rise to this attachment; likewise, within the paramita of prajna there is no such discrimination, so they cannot give rise to this attachment. Why? Because freedom from this shore and the other shore is the characteristic of the paramita of generosity, and likewise is the characteristic of the paramita of prajna.

“Subhuti, you should know that because these good men and good women abiding in the bodhisattva vehicle skillfully understand the characteristics of this shore and the other shore, they constantly embrace and uphold the paramitas of generosity, pure discipline, patient acceptance, diligence, meditative concentration, and prajna. Thus, they constantly embrace and uphold all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects. Consequently, these good men and good women abiding in the bodhisattva vehicle do not fall to the stages of sravakas and pratyekabuddhas, and swiftly attain the fruit of unsurpassed enlightenment.”

The Venerable Subhuti again said to the Buddha:

“World-Honored One! How do good men and good women abiding in the bodhisattva vehicle cultivate the six paramitas with skillful means, so that they do not fall to the stages of sravakas and pratyekabuddhas and swiftly attain the fruit of unsurpassed enlightenment?”

The Buddha said:

“Subhuti! There are good men and good women abiding in the bodhisattva vehicle who possess skillful means from the time they first arouse the aspiration. When cultivating generosity, they do not think: ‘I constantly practice generosity; I give this object; that person receives the object I give.’ When cultivating pure discipline, they do not think: ‘I constantly observe the precepts; I observe these precepts; I accomplish these precepts.’ When cultivating patient acceptance, they do not think: ‘I constantly cultivate patience; I am patient toward that person; I accomplish this patience.’ When cultivating diligence, they do not think: ‘I constantly practice diligently; I am diligent for this;

I accomplish this diligence.’ When cultivating meditative concentration, they do not think: ‘I constantly cultivate concentration; I cultivate concentration for this; I accomplish this concentration.’ When cultivating prajna, they do not think: ‘I constantly cultivate wisdom; I cultivate wisdom for this; I accomplish this wisdom.’”

Furthermore, Subhuti! These good men and good women… who abide in the bodhisattva vehicle, when practicing generosity, do not apprehend generosity as existent, do not apprehend that which gives rise to this generosity, do not apprehend generosity as belonging to a self, and do not become conceited. When practicing pure morality, they do not apprehend pure morality as existent, do not apprehend that which gives rise to this pure morality, do not apprehend pure morality as belonging to a self, and do not become conceited.

When practicing patient endurance, they do not apprehend patient endurance as existent, do not apprehend that which gives rise to this patient endurance, do not apprehend patient endurance as belonging to a self, and do not become conceited. When practicing diligence, they do not apprehend diligence as existent, do not apprehend that which gives rise to this diligence, do not apprehend diligence as belonging to a self, and do not become conceited.

When practicing meditative concentration, they do not apprehend meditative concentration as existent, do not apprehend that which gives rise to this meditative concentration, do not apprehend meditative concentration as belonging to a self, and do not become conceited. When practicing prajna, they do not apprehend prajna as existent, do not apprehend that which gives rise to this prajna, do not apprehend prajna as belonging to a self, and do not become conceited.

Because these good men and good women… who abide in the bodhisattva vehicle do not follow attachment to a self or what belongs to a self, their practice of generosity through prajnaparamita diminishes samsara and swiftly liberates them from the sufferings of birth and so forth. Why is this? Because within the characteristic of the perfection of generosity, no such distinctions are made, nor is it as that characteristic has been discriminated.

Why is this? Because neither reaching this shore nor reaching the other shore is the characteristic of the perfection of generosity. Likewise, within the characteristic of prajnaparamita, no such distinctions are made, nor is it as that characteristic has been discriminated.

Why is this? Because neither reaching this shore nor reaching the other shore is the characteristic of prajnaparamita.

Subhuti, you should know: Because these good men and good women… who abide in the bodhisattva vehicle skillfully know the characteristics of this shore and the other shore, they constantly embrace and uphold the perfections of generosity, pure morality, patient endurance, diligence, meditative concentration, and prajna; and so forth, up to constantly embracing and upholding the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Therefore, these good men and good women… who abide in the bodhisattva vehicle do not fall to the stages of the shravakas or pratyekabuddhas, and swiftly realize unsurpassed perfect awakening.

Subhuti! Because such good men and good women… who abide in the bodhisattva vehicle possess skillful means in practicing the six perfections, they do not fall to the stages of the shravakas or pratyekabuddhas, and swiftly realize unsurpassed perfect awakening.

L. CHAPTER ON BEGINNERS

01

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! How should a great bodhisattva who has first given rise to the aspiration for awakening train in the perfections of prajna, meditative concentration, diligence, patient endurance, pure morality, and generosity?”

The Buddha said:

– Subhuti! A great bodhisattva who has newly awakened the aspiration for enlightenment and wishes to cultivate and train in the prajnaparamita, meditative concentration, vigor, patience, pure ethical discipline, and generosity paramitas should first draw near to, attend upon, and make offerings to true spiritual friends who are skilled in expounding the prajnaparamita, meditative concentration, vigor, patience, pure ethical discipline, and generosity paramitas. That is, when expounding, instructing in, and transmitting the profound Prajnaparamita Sutra, they should say to the great bodhisattva who has newly awakened the aspiration: Good son, come here. You should diligently cultivate the generosity, pure ethical discipline, patience, vigor, meditative concentration, and prajnaparamita paramitas. As you diligently cultivate them, you should employ non-apprehension as a skillful means, treat all sentient beings equally, and together with them dedicate the merit toward unsurpassed perfect enlightenment. You should not apprehend form as unsurpassed perfect enlightenment; nor should you apprehend feeling, perception, formations, or consciousness as unsurpassed perfect enlightenment. You should not apprehend the eye ayatana as unsurpassed perfect enlightenment; nor should you apprehend the ear, nose, tongue, body, or mind ayatana as unsurpassed perfect enlightenment. You should not apprehend the form ayatana as unsurpassed perfect enlightenment; nor should you apprehend the sound, odor, taste, touch, or dharma ayatana as unsurpassed perfect enlightenment. You should not apprehend the eye dhatu as unsurpassed perfect enlightenment; nor should you apprehend the ear, nose, tongue, body, or mind dhatu as unsurpassed perfect enlightenment. You should not apprehend the form dhatu as unsurpassed perfect enlightenment; nor should you apprehend the sound, odor, taste, touch, or dharma dhatu as unsurpassed perfect enlightenment. You should not apprehend the eye-consciousness dhatu as unsurpassed perfect enlightenment; nor should you apprehend the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as unsurpassed perfect enlightenment. You should not apprehend eye-contact as unsurpassed perfect enlightenment; nor should you apprehend ear-, nose-, tongue-, body-, or mind-contact as unsurpassed perfect enlightenment. You should not apprehend feelings arising in dependence upon eye-contact as unsurpassed perfect enlightenment; nor should you apprehend feelings arising in dependence upon ear-, nose-, tongue-, body-, or mind-contact as unsurpassed perfect enlightenment. You should not apprehend the generosity paramita as unsurpassed perfect enlightenment; nor should you apprehend the pure ethical discipline, patience, vigor, meditative concentration, or prajnaparamita paramita as unsurpassed perfect enlightenment. You should not apprehend inner emptiness (the emptiness of internal dharmas) as unsurpassed perfect enlightenment; nor should you apprehend outer emptiness (the emptiness of external dharmas), inner-and-outer emptiness (the emptiness of internal and external dharmas), the emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of the undispersed, emptiness of original nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of intrinsic nature, or emptiness of the intrinsic nature of nonexistence as unsurpassed perfect enlightenment. You should not apprehend suchness as unsurpassed perfect enlightenment; nor should you apprehend the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm as unsurpassed perfect enlightenment. You should not apprehend the Noble Truth of suffering as unsurpassed perfect enlightenment; nor should you apprehend the Noble Truths of the origin, cessation, or path as unsurpassed perfect enlightenment. You should not apprehend the four meditative absorptions as unsurpassed perfect enlightenment; nor should you apprehend the four immeasurables or the four formless concentrations as unsurpassed perfect enlightenment. You should not apprehend the eight liberations as unsurpassed perfect enlightenment; nor should you apprehend the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality as unsurpassed perfect enlightenment. You should not apprehend the four foundations of mindfulness as unsurpassed perfect enlightenment; nor should you apprehend 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 as unsurpassed perfect enlightenment. You should not apprehend the liberation gateway of emptiness as unsurpassed perfect enlightenment; nor should you apprehend the liberation gateways of signlessness or wishlessness as unsurpassed perfect enlightenment. You should not apprehend the five kinds of eyes as unsurpassed perfect enlightenment; nor should you apprehend the six superknowledges as unsurpassed perfect enlightenment. You should not apprehend the ten powers of a Buddha as unsurpassed perfect enlightenment; nor should you 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 as unsurpassed perfect enlightenment. You should not apprehend the thirty-two marks of a Great Being as unsurpassed perfect enlightenment; nor should you apprehend the eighty excellent characteristics as unsurpassed perfect enlightenment. You should not apprehend the quality of never losing mindfulness as unsurpassed perfect enlightenment; nor should you apprehend the nature of constant equanimity as unsurpassed perfect enlightenment. You should not apprehend the dharani gateways as unsurpassed perfect enlightenment; nor should you apprehend the samadhi gateways as unsurpassed perfect enlightenment. You should not apprehend the knowledge of all things as unsurpassed perfect enlightenment; nor should you apprehend the knowledge of the aspects of the paths or the knowledge of all aspects as unsurpassed perfect enlightenment. Why is this? If one does not apprehend form, one attains unsurpassed perfect enlightenment; if one does not apprehend feeling, perception, formations, or consciousness, one attains unsurpassed perfect enlightenment. In this way, up to and including: if one does not apprehend the knowledge of all things, one attains unsurpassed perfect enlightenment; if one does not apprehend the knowledge of the aspects of the paths or the knowledge of all aspects, one attains unsurpassed perfect enlightenment.

Good son! When you cultivate profound prajnaparamita, do not give rise to craving for form; do not give rise to craving for feeling, perception, volitional formations, or consciousness. Why?

Because form through consciousness cannot be objects of craving. Why? Because the intrinsic nature of all dharmas is empty.

Do not give rise to craving for the eye ayatana; do not give rise to craving for the ear, nose, tongue, body, or mind ayatana. Why? Because the eye ayatana through the mind ayatana cannot be objects of craving.

Why? Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the form ayatana; do not give rise to craving for the sound, odor, taste, touch, or mental-object ayatana.

Why? Because the form ayatana through the mental-object ayatana cannot be objects of craving. Why?

Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the eye dhatu; do not give rise to craving for the ear, nose, tongue, body, or mind dhatu. Why?

Because the eye dhatu through the mind dhatu cannot be objects of craving. Why? Because the intrinsic nature of all dharmas is empty.

Do not give rise to craving for the form dhatu; do not give rise to craving for the sound, odor, taste, touch, or mental-object dhatu. Why? Because the form dhatu through the mental-object dhatu cannot be objects of craving.

Why? Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the eye-consciousness dhatu; do not give rise to craving for the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu.

Why? Because the eye-consciousness dhatu through the mind-consciousness dhatu cannot be objects of craving. Why?

Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for eye-contact; do not give rise to craving for ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact. Why?

Because eye-contact through mind-contact cannot be objects of craving. Why? Because the intrinsic nature of all dharmas is empty.

Do not give rise to craving for feelings produced with eye-contact as condition; do not give rise to craving for feelings produced with ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as condition. Why? Because the feelings produced with eye-contact as condition through the feelings produced with mind-contact as condition cannot be objects of craving.

Why? Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the perfection of generosity; do not give rise to craving for the perfections of ethical discipline, patience, diligence, meditative concentration, or prajnaparamita.

Why? Because the perfection of generosity through prajnaparamita cannot be objects of craving. Why?

Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for inner emptiness (the emptiness of internal dharmas); do not give rise to craving for outer emptiness (the emptiness of external dharmas), inner-and-outer emptiness (the emptiness of internal and external dharmas), the emptiness of emptiness, great emptiness, emptiness of the ultimate truth, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of dispersion and non-dispersion, emptiness of fundamental nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of intrinsic nature, or emptiness of the intrinsic nature of nonexistence.

Why? Because inner emptiness through the emptiness of the intrinsic nature of nonexistence cannot be objects of craving. Why?

Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for suchness; do not give rise to craving for 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 fixed order of dharmas, the abiding of dharmas, the ultimate reality, the realm of empty space, or the inconceivable realm. Why?

Because suchness through the inconceivable realm cannot be objects of craving. Why? Because the intrinsic nature of all dharmas is empty.

Do not give rise to craving for the Noble Truth of suffering; do not give rise to craving for the Noble Truths of the origin of suffering, cessation, or the path. Why? Because the Noble Truth of suffering through the Noble Truth of the path cannot be objects of craving.

Why? Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the four meditative absorptions; do not give rise to craving for the four immeasurables or the four formless concentrations.

Why? Because the four meditative absorptions, the four immeasurables, and the four formless concentrations cannot be objects of craving. Why?

Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the eight liberations; do not give rise to craving for the eight spheres of mastery, the nine successive attainments, or the ten totalities. Why?

Because the eight liberations through the ten totalities cannot be objects of craving. Why? Because the intrinsic nature of all dharmas is empty.

Do not give rise to craving for the four foundations of mindfulness; do not give rise to craving for the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path. Why? Because the four foundations of mindfulness through the Noble Eightfold Path cannot be objects of craving.

Why? Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the liberation gateway of emptiness; do not give rise to craving for the liberation gateways of signlessness or wishlessness.

Why? Because the liberation gateways of emptiness, signlessness, and wishlessness cannot be objects of craving. Why?

Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the five kinds of eyes; do not give rise to craving for the six superknowledges. Why?

Because the five kinds of eyes and the six superknowledges cannot be objects of craving. Why? Because the intrinsic nature of all dharmas is empty.

Do not give rise to craving for the ten powers of a Buddha; do not give rise to craving for 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. Why? Because the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha cannot be objects of craving.

Why? Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the thirty-two marks of a Great Being; do not give rise to craving for the eighty minor characteristics.

Why? Because the thirty-two marks of a Great Being and the eighty minor characteristics cannot be objects of craving. Why?

Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the quality of never forgetting; do not give rise to craving for the nature of constant equanimity. Why?

Because the quality of never forgetting and the nature of constant equanimity cannot be objects of craving. Why? Because the intrinsic nature of all dharmas is empty.

Do not give rise to craving for the dharani gateways; do not give rise to craving for the samadhi gateways. Why? Because the dharani gateways and the samadhi gateways cannot be objects of craving.

Why? Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the knowledge of all things; do not give rise to craving for the knowledge of the aspects of the paths or the knowledge of all aspects.

Why? Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects cannot be objects of craving. Why?

Because the intrinsic nature of all dharmas is empty. Do not give rise to craving for the fruit of stream-entry; do not give rise to craving for the fruits of once-returning, non-returning, arhatship, or a pratyekabuddha's awakening. Why?

Because the fruit of stream-entry through a pratyekabuddha's awakening cannot be objects of craving. Why? Because the intrinsic nature of all dharmas is empty.

Do not give rise to craving for any practice of a great bodhisattva; do not give rise to craving for the unsurpassed perfect awakening of the Buddhas. Why? Because all the practices of great bodhisattvas and the unsurpassed perfect awakening of the Buddhas cannot be objects of craving.

Why? Because the intrinsic nature of all dharmas is empty.

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

“Blessed One! Great bodhisattvas always do what is difficult to do: within the emptiness of the intrinsic nature of all dharmas, do they seek unsurpassed perfect awakening and wish to realize unsurpassed perfect awakening?”

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said. The great bodhisattvas constantly undertake what is difficult to undertake: within the emptiness of the intrinsic nature of all dharmas, they seek unsurpassed perfect awakening and aspire to realize unsurpassed perfect awakening.

Subhuti! Although the great bodhisattvas comprehend that all dharmas are like illusions, dreams, echoes, images, shadows, mirages, magical transformations, and cities of the gandharvas, and that their intrinsic nature is entirely empty, they nevertheless proceed toward unsurpassed perfect awakening so that the world may obtain true benefit. They proceed toward unsurpassed perfect awakening to bring benefit to the world.

They proceed toward unsurpassed perfect awakening to bring peace and happiness to the world. They proceed toward unsurpassed perfect awakening because they wish to rescue the worlds. They proceed toward unsurpassed perfect awakening to become a refuge for the world.

They proceed toward unsurpassed perfect awakening to become a dwelling for the world. They proceed toward unsurpassed perfect awakening because they wish to show the world the ultimate path. They proceed toward unsurpassed perfect awakening to become an island for the world.

They proceed toward unsurpassed perfect awakening to become the sun and moon for the world. They proceed toward unsurpassed perfect awakening to become a lamp and torch for the world. They proceed toward unsurpassed perfect awakening to become a guiding teacher for the world.

They proceed toward unsurpassed perfect awakening to become a commander for the world. They proceed toward unsurpassed perfect awakening to become the destination of the world. Out of compassion for the world's suffering in birth and death, they proceed toward unsurpassed perfect awakening.

Subhuti! How do great bodhisattvas proceed toward unsurpassed perfect awakening so that the worlds may obtain true benefit? Subhuti! Wishing to free all sentient beings from suffering and distress, the great bodhisattvas skillfully cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; therefore, they proceed toward unsurpassed perfect awakening. Subhuti! This is how great bodhisattvas proceed toward unsurpassed perfect awakening so that the worlds may obtain true benefit.

Subhuti! How do great bodhisattvas proceed toward unsurpassed perfect awakening to bring benefit to the world? Subhuti! Wishing to abide in the six paramitas themselves and skillfully exhort and guide all kinds of sentient beings, helping them to abide in the six paramitas, the great bodhisattvas proceed toward unsurpassed perfect awakening. Subhuti! This is how great bodhisattvas proceed toward unsurpassed perfect awakening because they wish to bring benefit to the world.

Subhuti! How do great bodhisattvas proceed toward unsurpassed perfect awakening to bring peace and happiness to the world? Subhuti! Wishing to abide in the ten wholesome paths of karma themselves and skillfully exhort and guide all kinds of sentient beings, helping them to abide in the ten wholesome paths of karma, the great bodhisattvas proceed toward unsurpassed perfect awakening. Subhuti! This is how great bodhisattvas proceed toward unsurpassed perfect awakening to bring peace and happiness to the world.

Subhuti! How do great bodhisattvas proceed toward unsurpassed perfect awakening because they wish to rescue the worlds? Subhuti! Seeing sentient beings fall into the three evil destinies, the great bodhisattvas wish to rescue them and cause them to cultivate wholesome karma so that they may reach peaceful and untroubled states; therefore, they proceed toward unsurpassed perfect awakening. Subhuti! This is how great bodhisattvas proceed toward unsurpassed perfect awakening because they wish to rescue the worlds.

Subhuti! How do great bodhisattvas proceed toward unsurpassed perfect awakening because they wish to become a refuge for the world? Subhuti!

The great bodhisattvas wish to teach sentient beings the Dharma of having no support. That is, form has no support; feeling, perception, formations, and consciousness have no support. Thus, up to and including the knowledge of all things has no support; the knowledge of the aspects of the path and the knowledge of all aspects have no support.

Having heard this, sentient beings are freed from all birth, aging, sickness, and death, and from sorrow, lamentation, pain, grief, and distress. Therefore, the great bodhisattvas proceed toward unsurpassed perfect awakening. Subhuti!

This is how great bodhisattvas proceed toward unsurpassed perfect awakening to become a refuge to which the world may return.

Subhuti! How do great bodhisattvas proceed toward unsurpassed perfect awakening to become a dwelling for the world? Subhuti! The great bodhisattvas wish to become a refuge for sentient beings and enable them to reach the fearless palace of great nirvana; therefore, they proceed toward unsurpassed perfect awakening. Subhuti! This is how great bodhisattvas proceed toward unsurpassed perfect awakening to become a dwelling for the world.

Subhuti! How do great bodhisattvas proceed toward unsurpassed perfect awakening because they wish to show the world the ultimate path? Subhuti!

The great bodhisattvas see that sentient beings do not fully understand the characteristics of wholesome and unwholesome paths, but know only how to roam the paths of sensual desire. They therefore wish skillfully to proclaim the essential Dharma, enabling those beings to understand clearly the characteristics of the ultimate path, and thus proceed toward unsurpassed perfect awakening. What essential Dharmas do they wish to teach sentient beings?

They teach that form is ultimately eternal and fearless; they teach that feeling, perception, formations, and consciousness are ultimately eternal and fearless. Thus, up to and including, they teach that the knowledge of all things is ultimately eternal and fearless; they teach that the knowledge of the aspects of the path and the knowledge of all aspects are ultimately eternal and fearless. They teach that ultimate form is precisely not form; they teach that ultimate feeling, perception, formations, and consciousness are precisely not feeling, perception, formations, and consciousness.

Thus, up to and including, they teach that the ultimate knowledge of all things is precisely not the knowledge of all things; they teach that the ultimate knowledge of the aspects of the path and the knowledge of all aspects are precisely not the knowledge of the aspects of the path and the knowledge of all aspects.

Subhuti! Just as the ultimate characteristic of these dharmas is, so too is the characteristic of all dharmas.

The Venerable Subhuti said to the Buddha:

– Blessed One! If the characteristic of all dharmas is like that ultimate characteristic, how can great bodhisattvas manifest perfect awakening with respect to all dharmas? Why is this? Blessed One! Within ultimate form, there is no such discrimination as: “This is form.” Nor, within ultimate feeling, perception, formations, and consciousness, is there any such discrimination as: “These are feeling, perception, formations, and consciousness.” Thus, up to and including, within the ultimate knowledge of all things, there is no such discrimination as: “This is the knowledge of all things.” Nor, within the ultimate knowledge of the aspects of the path and the knowledge of all aspects, is there any such discrimination as: “These are the knowledge of the aspects of the path and the knowledge of all aspects.”

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said. Within ultimate form, there is no such discrimination as: “This is form.” Within ultimate feeling, perception, formations, and consciousness, there is likewise no such discrimination as: “These are feeling, perception, formations, and consciousness.” Thus, up to and including, within the ultimate knowledge of all things, there is no such discrimination as: “This is the knowledge of all things.” Within the ultimate knowledge of the aspects of the path and the knowledge of all aspects, there is no such discrimination as: “These are the knowledge of the aspects of the path and the knowledge of all aspects.” This is because the fundamental nature of all dharmas is empty.

Subhuti! This is an exceedingly difficult undertaking of the great bodhisattvas: although they contemplate the characteristics of all dharmas as entirely quiescent, profound, and subtle, their minds do not sink into despondency. They think: “Once I have manifested perfect awakening with respect to these dharmas and realized unsurpassed perfect awakening, I shall proclaim and reveal this quiescent, profound, and subtle Dharma to sentient beings.” Subhuti! This is how great bodhisattvas proceed toward unsurpassed perfect awakening because they wish to show the world the ultimate path.

Subhuti! How does a great bodhisattva proceed toward unsurpassed perfect awakening in order to serve as an island for the world? Subhuti!

Just as in oceans, rivers, and ponds, whether large or small, a raised area of land on which one can dwell, surrounded on all sides by water, is called an island. So it is, Subhuti! Form ceases in its earlier and later phases; feeling, perception, formations, and consciousness cease in their earlier and later phases.

Thus, up to the knowledge of all things, which ceases in its earlier and later phases; the knowledge of the aspects of the path and the knowledge of all aspects cease in their earlier and later phases. Because the earlier and later phases cease, all dharmas cease. Subhuti!

The cessation of the earlier and later phases of all these dharmas is quiescence, is sublime, and is suchness as it truly is. That is, the path of emptiness in which nothing is apprehended cuts off afflictions; craving is exhausted and does not remain; defilements are forever ended; and nirvana is ultimately attained. Subhuti!

Great bodhisattvas seek to realize unsurpassed perfect awakening. For the sake of sentient beings, they wish to proclaim, reveal, and explain this quiescent, profound, sublime Dharma of suchness as it truly is. Subhuti!

This is how a great bodhisattva proceeds toward unsurpassed perfect awakening in order to serve as an island for the world.

Subhuti! How does a great bodhisattva proceed toward unsurpassed perfect awakening in order to serve as the sun, moon, lamps, and torches for the world? Subhuti! Great bodhisattvas wish to proclaim to sentient beings the six paramitas and the true principles and meanings of the scriptures corresponding to the four means of reliance and the four means of embracing. Using skillful means, they instruct them and cause them to cultivate and train diligently, destroying all seeds of the darkness of ignorance and proceeding toward unsurpassed perfect awakening. Subhuti! This is how a great bodhisattva proceeds toward unsurpassed perfect awakening in order to serve as the sun, moon, lamps, and torches for the world.

Subhuti! How do great bodhisattvas advance toward unsurpassed, complete enlightenment in order to serve as guides and commanders for the world? Subhuti!

Great bodhisattvas, wishing to lead sentient beings far away from the four improper courses of false paths, expound the one path to them so that they may return to the right path; so that the defiled may become purified, the sorrowful may become joyful, the distressed may attain peace and happiness, sentient beings who act contrary to principle may realize the Dharma in accordance with principle, and sentient beings wandering in samsara may enter nirvana.

Therefore, they advance toward unsurpassed, complete enlightenment. Subhuti! Great bodhisattvas advance toward unsurpassed, complete enlightenment, wishing to proclaim, reveal, and explain to sentient beings that form neither arises nor ceases, is neither defiled nor purified; feeling, perception, formations, and consciousness neither arise nor cease, are neither defiled nor purified.

The eye ayatana neither arises nor ceases, is neither defiled nor purified; the ear, nose, tongue, body, and mind ayatanas neither arise nor cease, are neither defiled nor purified. The form ayatana neither arises nor ceases, is neither defiled nor purified; the sound, odor, taste, touch, and dharma ayatanas neither arise nor cease, are neither defiled nor purified. The eye dhatu neither arises nor ceases, is neither defiled nor purified; the ear, nose, tongue, body, and mind dhatus neither arise nor cease, are neither defiled nor purified.

The form dhatu neither arises nor ceases, is neither defiled nor purified; the sound, odor, taste, touch, and dharma dhatus neither arise nor cease, are neither defiled nor purified. The eye-consciousness dhatu neither arises nor ceases, is neither defiled nor purified; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus neither arise nor cease, are neither defiled nor purified. Eye-contact neither arises nor ceases, is neither defiled nor purified; ear-, nose-, tongue-, body-, and mind-contact neither arise nor cease, are neither defiled nor purified.

The feelings that arise conditioned by eye-contact neither arise nor cease, are neither defiled nor purified; the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact neither arise nor cease, are neither defiled nor purified. The perfection of generosity neither arises nor ceases, is neither defiled nor purified; the perfections of pure morality, patience, diligence, meditation, and prajnaparamita neither arise nor cease, are neither defiled nor purified.

Inner emptiness (the emptiness of internal dharmas) neither arises nor ceases, is neither defiled nor purified; outer emptiness (the emptiness of external dharmas), inner-and-outer emptiness (the emptiness of internal and external dharmas), emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of dispersion and non-dispersion, emptiness of fundamental nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the nonexistence of intrinsic nature neither arise nor cease, are neither defiled nor purified.

Suchness neither arises nor ceases, is neither defiled nor purified; the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of empty space, and the inconceivable realm neither arise nor cease, are neither defiled nor purified. The Noble Truth of suffering neither arises nor ceases, is neither defiled nor purified; the Noble Truths of the origin of suffering, cessation, and the path neither arise nor cease, are neither defiled nor purified.

The four meditative absorptions neither arise nor cease, are neither defiled nor purified; the four immeasurables and the four formless attainments neither arise nor cease, are neither defiled nor purified. The eight liberations neither arise nor cease, are neither defiled nor purified; the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality neither arise nor cease, are neither defiled nor purified.

The four foundations of mindfulness neither arise nor cease, are neither defiled nor purified; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path neither arise nor cease, are neither defiled nor purified. The emptiness gateway to liberation neither arises nor ceases, is neither defiled nor purified; the signless and wishless gateways to liberation neither arise nor cease, are neither defiled nor purified.

The stage of pure contemplation neither arises nor ceases, is neither defiled nor purified; the stage of lineage-nature, the eighth stage, the stage of complete vision, the stage of attenuation, the stage of freedom from desire, the stage of having accomplished the task, the stage of a pratyekabuddha, the bodhisattva stage, and the Tathagata stage neither arise nor cease, are neither defiled nor purified. The Stage of Utmost Joy neither arises nor ceases, is neither defiled nor purified; the Stages of Stainlessness, Luminousness, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud neither arise nor cease, are neither defiled nor purified.

The five kinds of eyes neither arise nor cease, are neither defiled nor purified; the six superknowledges neither arise nor cease, are neither defiled nor purified. The fruit of stream-entry neither arises nor ceases, is neither defiled nor purified; the fruits of once-returning, non-returning, arhatship, and pratyekabuddha enlightenment neither arise nor cease, are neither defiled nor purified. The Tathagata's ten powers neither arise nor cease, are neither defiled nor purified; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha neither arise nor cease, are neither defiled nor purified.

The thirty-two marks of a Great Being neither arise nor cease, are neither defiled nor purified; the eighty minor characteristics neither arise nor cease, are neither defiled nor purified. The Dharma of never forgetting neither arises nor ceases, is neither defiled nor purified; the nature of constant equanimity neither arises nor ceases, is neither defiled nor purified. All dharani gateways neither arise nor cease, are neither defiled nor purified; all samadhi gateways neither arise nor cease, are neither defiled nor purified.

The knowledge of all things neither arises nor ceases, is neither defiled nor purified; the knowledge of the aspects of paths and the knowledge of all aspects neither arise nor cease, are neither defiled nor purified. Subhuti! Thus do great bodhisattvas advance toward unsurpassed, complete enlightenment in order to serve as guides and commanders for the world.

Subhuti! How does a great bodhisattva proceed toward supreme enlightenment in order to become a destination for the world? Subhuti!

Great bodhisattvas who seek supreme enlightenment and cultivate the practices of great bodhisattvas wish to gather in all sentient beings by means of the four means of gathering, namely, generosity, kind speech, beneficial conduct, and cooperation. They wish to expound and reveal to sentient beings that form takes empty space as its destination; feeling, perception, formations, and consciousness likewise take empty space as their destination.

Thus, up to all-knowledge taking empty space as its destination; knowledge of all paths and knowledge of all aspects also take empty space as their destination. They wish to expound and reveal to sentient beings that future form proceeds toward emptiness and therefore comes from nowhere; past form proceeds toward emptiness and therefore goes nowhere; present form proceeds toward emptiness and therefore comes from nowhere.

Future feeling, perception, formations, and consciousness proceed toward emptiness and therefore go nowhere; past feeling, perception, formations, and consciousness proceed toward emptiness and therefore go nowhere; present feeling, perception, formations, and consciousness proceed toward emptiness and therefore likewise come from nowhere. Thus, up to future all-knowledge proceeding toward emptiness and therefore coming from nowhere; past all-knowledge proceeding toward emptiness and therefore going nowhere; present all-knowledge proceeding toward emptiness and therefore abiding nowhere.

Future knowledge of all paths and knowledge of all aspects proceed toward emptiness and therefore come from nowhere; past knowledge of all paths and knowledge of all aspects proceed toward emptiness and therefore go nowhere; present knowledge of all paths and knowledge of all aspects proceed toward emptiness and therefore likewise abide nowhere. They wish to expound and reveal to sentient beings that form neither proceeds toward anything nor does not proceed toward anything.

Why? Because the nature of form is emptiness, and within emptiness there is neither proceeding toward anything nor not proceeding toward anything. Feeling, perception, formations, and consciousness likewise neither proceed toward anything nor do not proceed toward anything.

Why? Because the nature of feeling, perception, formations, and consciousness is emptiness, and within emptiness there is neither proceeding toward anything nor not proceeding toward anything. Thus, up to all-knowledge neither proceeding toward anything nor not proceeding toward anything.

Why? Because the nature of all-knowledge is emptiness, and within emptiness there is neither proceeding toward anything nor not proceeding toward anything. Knowledge of all paths and knowledge of all aspects likewise neither proceed toward anything nor do not proceed toward anything.

Why? Because the nature of knowledge of all paths and knowledge of all aspects is emptiness, and within emptiness there is neither proceeding toward anything nor not proceeding toward anything. Subhuti!

This is how a great bodhisattva proceeds toward supreme enlightenment in order to become a destination for the world.

Fascicle 445

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