大般若波羅蜜多經

02

Why is this so? Subhuti! All dharmas have emptiness, signlessness, and wishlessness as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within emptiness, signlessness, and wishlessness, destination and non-destination are unobtainable.

Subhuti! All dharmas have non-arising and non-acting as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within non-arising and non-acting, destination and non-destination are unobtainable.

Subhuti! All dharmas have neither birth nor cessation as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within neither birth nor cessation, destination and non-destination are unobtainable.

Subhuti! All dharmas have neither defilement nor purification as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within neither defilement nor purification, destination and non-destination are unobtainable.

Subhuti! All dharmas have nonexistence as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within nonexistence, destination and non-destination are unobtainable.

Subhuti! All dharmas have illusions, dreams, echoes, images, shadows, mirages, magical transformations, and cities of the gandharvas as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within illusions, dreams, echoes, images, shadows, mirages, magical transformations, and cities of the gandharvas, destination and non-destination are unobtainable.

Subhuti! All dharmas have the immeasurable and the boundless as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within the immeasurable and the boundless, destination and non-destination are unobtainable.

Subhuti! All dharmas have neither giving nor receiving as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within neither giving nor receiving, destination and non-destination are unobtainable.

Subhuti! All dharmas have neither rising nor falling as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within neither rising nor falling, destination and non-destination are unobtainable.

Subhuti! All dharmas have neither going nor coming as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within neither going nor coming, destination and non-destination are unobtainable.

Subhuti! All dharmas have neither increase nor decrease as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within neither increase nor decrease, destination and non-destination are unobtainable.

Subhuti! All dharmas have neither entering nor emerging as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within neither entering nor emerging, destination and non-destination are unobtainable.

Subhuti! All dharmas have neither gathering nor dispersing as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within neither gathering nor dispersing, destination and non-destination are unobtainable.

Subhuti! All dharmas have neither union nor separation as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because within neither union nor separation, destination and non-destination are unobtainable.

Subhuti! All dharmas have self, sentient being, living being, one who is born, one who is nurtured, person, pudgala, mind-born being, youth, agent, one who causes action, one who initiates, one who causes initiation, experiencer, one who causes experience, knower, and seer as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because the self through to the seer are ultimately nonexistent and unobtainable; how much more so are destination and non-destination unobtainable.

Subhuti! All dharmas have no self, no sentient being, no living being, no one who is born, no one who is nurtured, no person, no pudgala, no mind-born being, no youth, no agent, no one who causes action, no one who initiates, no one who causes initiation, no experiencer, no one who causes experience, no knower, and no seer as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because selflessness through to the absence of a seer are ultimately nonexistent and unobtainable; how much more so are destination and non-destination unobtainable.

Subhuti! All dharmas have permanence, bliss, self, and purity as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because permanence, bliss, self, and purity are ultimately nonexistent and unobtainable; how much more so are destination and non-destination unobtainable.

Subhuti! All dharmas have impermanence, absence of bliss, non-self, and absence of purity as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because impermanence, absence of bliss, non-self, and absence of purity are ultimately nonexistent and unobtainable; how much more so are destination and non-destination unobtainable.

Subhuti! All dharmas have greed, hatred, and delusion as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because greed, hatred, and delusion are ultimately nonexistent and unobtainable; how much more so are destination and non-destination unobtainable.

Subhuti! All dharmas have the various kinds of views as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because the various kinds of views are ultimately nonexistent and unobtainable; how much more so are destination and non-destination unobtainable.

Subhuti! All dharmas have suchness, the dharma-dhatu, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of empty space, and the inconceivable realm as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because suchness through to the inconceivable realm are ultimately nonexistent and unobtainable; how much more so are destination and non-destination unobtainable.

Subhuti! All dharmas have the immovable nature as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because the immovable nature is ultimately nonexistent and unobtainable; how much more so can destination and non-destination be obtained.

Subhuti! All dharmas have form, feeling, perception, formations, and consciousness as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because form through to consciousness are ultimately nonexistent and unobtainable; how much more so can destination and non-destination be obtained.

Subhuti! All dharmas have the eye, ear, nose, tongue, body, and mind ayatanas as their destination. Great bodhisattvas cannot transcend such a destination. Why? Because the eye ayatana through to the mind ayatana are ultimately nonexistent and unobtainable; how much more so can destination and non-destination be obtained.

Subhuti! All dharmas take the sense fields of form, sound, odor, taste, touch, and mental objects as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the sense field of form through the sense field of mental objects are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the eye, ear, nose, tongue, body, and mind dhatus as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the eye dhatu through the mind dhatu are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the form, sound, odor, taste, touch, and mental-object dhatus as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the form dhatu through the mental-object dhatu are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the eye-consciousness dhatu through the mind-consciousness dhatu are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because eye-contact through mind-contact are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the feelings that arise conditioned by eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the feelings that arise conditioned by eye-contact through the feelings that arise conditioned by mind-contact are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the perfection of generosity through prajnaparamita are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the emptiness of internal dharmas (the emptiness of internal phenomena), the emptiness of external dharmas (the emptiness of external phenomena), internal-and-external emptiness (the emptiness of internal and external phenomena), the emptiness of emptiness (the emptiness of emptiness itself), great emptiness, the emptiness of ultimate truth, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness (the emptiness of the final ‘ultimate’), boundless emptiness, the emptiness of non-dispersion, the emptiness of intrinsic nature (‘natural nature’), the emptiness of individual and common characteristics, the emptiness of all dharmas (the emptiness of all that exists), the emptiness of the unobtainable,

the emptiness of nonexistence (‘that which does not exist’), the emptiness of self-nature, and the emptiness of the self-nature of nonexistence (‘the self-nature of that which does not exist’) as their destination.

Great bodhisattvas cannot go beyond such a destination. Why? Because the emptiness of internal dharmas through the emptiness of the self-nature of nonexistence are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the four establishments of mindfulness through the eight factors of the Noble Path are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the Noble Truths of suffering, its origin, its cessation, and the path as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the Noble Truths of suffering, its origin, its cessation, and the path are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the four meditative absorptions, the four immeasurables, and the four formless attainments as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the four meditative absorptions, the four immeasurables, and the four formless attainments are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the eight liberations through the ten spheres of totality are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the gateways to liberation of emptiness, signlessness, and wishlessness as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the gateways to liberation of emptiness, signlessness, and wishlessness are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the Three Vehicles and the ten bodhisattva grounds as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the Three Vehicles and the ten bodhisattva grounds are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the five kinds of eyes and the six superknowledges as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the five kinds of eyes and the six superknowledges are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the dharani gateways and the samadhi gateways as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the dharani gateways and the samadhi gateways are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the Tathagata’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the Tathagata’s ten powers through the eighteen exclusive qualities of a Buddha are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the thirty-two marks of a Great Being and the eighty minor characteristics as their destination. Great bodhisattvas cannot go beyond such a destination. Why? Because the thirty-two marks of a Great Being and the eighty minor characteristics are ultimately nonexistent and unobtainable; how much less could either having a destination or having no destination be apprehended?

Subhuti! All dharmas take the quality of non-forgetfulness and the nature of perpetual equanimity as their destination. The great bodhisattvas cannot transcend such a destination. Why? Because even the quality of non-forgetfulness and the nature of perpetual equanimity are ultimately nonexistent and unobtainable, how much less could a destination or non-destination be apprehended.

Subhuti! All dharmas take the knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects as their destination. The great bodhisattvas cannot transcend such a destination. Why? Because even the knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects are ultimately nonexistent and unobtainable, how much less could a destination or non-destination be apprehended.

Subhuti! All dharmas take the fruits of stream-entry, once-returning, non-returning, arhatship, and a pratyekabuddha’s bodhi as their destination. The great bodhisattvas cannot transcend such a destination. Why? Because even the fruit of stream-entry through a pratyekabuddha’s bodhi are ultimately nonexistent and unobtainable, how much less could a destination or non-destination be apprehended.

Subhuti! All dharmas take all the practices of great bodhisattvas and the attainment of the unsurpassed, complete, perfect enlightenment of the Buddhas as their destination. The great bodhisattvas cannot transcend such a destination. Why? Because even all the practices of great bodhisattvas and the attainment of the unsurpassed, complete, perfect enlightenment of the Buddhas are ultimately nonexistent and unobtainable, how much less could a destination or non-destination be apprehended.

Subhuti! All dharmas take stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas, Worthy Ones, Perfectly Enlightened Ones as their destination. The great bodhisattvas cannot transcend such a destination. Why? Because even stream-enterers through Tathagatas, Worthy Ones, Perfectly Enlightened Ones are ultimately nonexistent and unobtainable, how much less could a destination or non-destination be apprehended.

Thus, Subhuti, great bodhisattvas proceed toward unsurpassed, complete, perfect enlightenment in order to serve as a destination for the world.

Subhuti! How do great bodhisattvas, out of compassion for the world’s suffering in birth and death, proceed toward unsurpassed, complete, perfect enlightenment? Subhuti! Great bodhisattvas proceed toward unsurpassed, complete, perfect enlightenment in order to attain unhindered mastery of supernormal powers and rescue sentient beings from the great suffering of birth and death. Subhuti! This is how great bodhisattvas, out of compassion for the world’s suffering in birth and death, proceed toward unsurpassed, complete, perfect enlightenment.

LI. CHAPTER ON SUBDUING GREED AND THE OTHER AFFLICTIONS

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

“Blessed One! Who can constantly give rise to pure faith and resolute understanding regarding such profound prajnaparamita?”

The Buddha said:

“Subhuti! Great bodhisattvas who aspire to the attainment of unsurpassed, complete, perfect enlightenment and diligently cultivate the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita; who have previously made offerings to hundreds of thousands of innumerable Buddhas; who have long cultivated the pure conduct in the presence of the Buddhas; who have made vast vows; whose roots of virtue have matured; and who are assisted and kept in mind by immeasurable spiritual friends—only they can constantly give rise to pure faith and resolute understanding regarding such profound prajnaparamita.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! If a great bodhisattva constantly gives rise to pure faith and resolute understanding regarding such profound prajnaparamita, what is the nature of this great bodhisattva’s mind? What are its characteristics, form, and appearance?”

The Buddha said:

“Subhuti! If a great bodhisattva gives rise to pure faith and resolute understanding regarding such profound prajnaparamita, the bodhisattva’s mind takes the subduing of greed, hatred, and delusion and the abandonment of greed, hatred, and delusion as its nature, characteristics, form, and appearance.

“Furthermore, Subhuti! This great bodhisattva’s mind takes the subduing of greed, hatred, and delusion and the absence of greed, hatred, and delusion, as well as the abandonment of greed, hatred, and delusion and the absence of greed, hatred, and delusion, as its nature, characteristics, form, and appearance.

“Subhuti! Only when a great bodhisattva has perfected such a nature, characteristics, form, and appearance can that bodhisattva’s mind constantly give rise to pure faith and resolute understanding regarding prajnaparamita.”

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

“Blessed One! If a great bodhisattva constantly gives rise to pure faith and resolute understanding regarding such profound prajnaparamita, where will this great bodhisattva arrive?”

The Buddha said:

“Subhuti! This great bodhisattva will arrive at omniscience.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! Is it the case that any great bodhisattva who attains omniscience will serve as a destination for all sentient beings?”

The Buddha said:

“Subhuti! So it is! So it is! It is just as you have said. Any great bodhisattva who constantly gives rise to pure faith and resolute understanding regarding such profound prajnaparamita constantly proceeds toward omniscience. If that bodhisattva constantly proceeds toward omniscience, then that bodhisattva constantly serves as a destination for all sentient beings.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! This great bodhisattva constantly undertakes what is difficult: donning firm armor and a helmet and vowing, ‘I shall liberate all sentient beings and enable every one of them to attain ultimate nirvana.’ Although acting in this way for sentient beings, the bodhisattva ultimately sees no sentient being who is liberated?”

The Buddha said:

“Subhuti! So it is! So it is! It is just as you have said.

“Furthermore, Subhuti! The armor and helmet donned by this great bodhisattva do not pertain to form, nor do they pertain to feeling, perception, formations, or consciousness. Why?

Because form through consciousness are all ultimately nonexistent: there is no bodhisattva and no armor or helmet. Therefore, it is said that this armor and helmet do not pertain to form, nor do they pertain to feeling, perception, formations, or consciousness. The armor and helmet donned by this great bodhisattva do not pertain to form through the knowledge of all things, nor do they pertain to the knowledge of the aspects of the path or the knowledge of all aspects.

Why? Because the knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects are all ultimately nonexistent: there is no bodhisattva and no armor or helmet. Therefore, it is said that this armor and helmet do not pertain to the knowledge of all things, nor do they pertain to the knowledge of the aspects of the path or the knowledge of all aspects.

The armor and helmet donned by this great bodhisattva do not pertain to any dharma. Why? Because all dharmas are ultimately nonexistent: there is no bodhisattva and no armor or helmet.

Therefore, it is said that this armor and helmet do not pertain to any dharma.

“Subhuti! Because this great bodhisattva cultivates profound prajnaparamita in this way, the bodhisattva constantly dons this armor and helmet of merit: ‘I shall liberate all sentient beings and enable them to attain ultimate nirvana.’”

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

“Blessed One! If a great bodhisattva constantly dons firm armor and a helmet in this way, thinking, ‘I shall liberate all sentient beings and enable every one of them to attain ultimate nirvana,’ then that bodhisattva will not fall to the stage of the sravakas or the stage of the pratyekabuddhas. Why? Blessed One! Because this great bodhisattva dons such firm armor and a helmet in order to establish limitless sentient beings.”

The Buddha said:

“Subhuti! In contemplation of what meaning of the Dharma do you say, ‘A great bodhisattva who constantly dons such firm armor and a helmet will not fall to the stage of the sravakas or the stage of the pratyekabuddhas’?”

The Venerable Subhuti replied:

“Blessed One! This great bodhisattva does not don such firm armor and a helmet in order to liberate only a small number of sentient beings, nor does the bodhisattva don such firm armor and a helmet in order to seek only a small measure of knowledge. Why? Because this great bodhisattva dons such firm armor and a helmet in order to rescue all sentient beings universally and enable them to enter nirvana; the bodhisattva dons such firm armor and a helmet solely in order to seek omniscience. Therefore, the bodhisattva does not fall to the stage of the sravakas or the stage of the pratyekabuddhas.”

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said.

Then the Venerable Subhuti addressed the Buddha:

– Blessed One! Such prajnaparamita is exceedingly profound. There is no practitioner, no Dharma to be practiced, no place of practice, nor is practice accomplished by means of this. Why is this? Blessed One! It is because, within the profound meaning of this prajnaparamita, there is not the slightest real dharma that can be apprehended and called a person who continually practices, a Dharma that is practiced, a place of practice, or that by means of which practice is undertaken.

Blessed One! To cultivate space is to cultivate prajnaparamita. To cultivate all dharmas is to cultivate prajnaparamita. To cultivate dharmas as unreal is to cultivate prajnaparamita. To cultivate nonexistence is to cultivate prajnaparamita. To cultivate nonappropriation is to cultivate prajnaparamita. To cultivate the relinquishment of dharmas is to cultivate prajnaparamita.

The Buddha asked:

– Subhuti! The cultivation of relinquishing which dharmas is the cultivation of prajnaparamita?

The Venerable Subhuti addressed the Buddha:

– Blessed One! To cultivate the relinquishment of form is to cultivate prajnaparamita; to cultivate the relinquishment of feeling, perception, formations, and consciousness is to cultivate prajnaparamita. To cultivate the relinquishment of the six internal ayatanas is to cultivate prajnaparamita; to cultivate the relinquishment of the six external ayatanas is to cultivate prajnaparamita. To cultivate the relinquishment of the six internal dhatus is to cultivate prajnaparamita; to cultivate the relinquishment of the six external dhatus is to cultivate prajnaparamita. To cultivate the relinquishment of the six consciousness dhatus is to cultivate prajnaparamita. To cultivate the relinquishment of self is to cultivate prajnaparamita. To cultivate the relinquishment of a sentient being, a living being, one who is born, one who is nurtured, a person, a pudgala, a mind-born being, a youth, an agent, an experiencer, a knower, and a seer is to cultivate prajnaparamita. To cultivate the relinquishment of the perfection of generosity is to cultivate prajnaparamita; to cultivate the relinquishment of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita is to cultivate prajnaparamita. To cultivate the relinquishment of internal emptiness through the emptiness of the absence of intrinsic nature is to cultivate prajnaparamita. To cultivate the relinquishment of suchness through the inconceivable realm is to cultivate prajnaparamita. To cultivate the relinquishment of the Noble Truths of suffering, its origin, its cessation, and the path is to cultivate prajnaparamita. To cultivate the relinquishment of the four establishments of mindfulness through the Noble Eightfold Path is to cultivate prajnaparamita. To cultivate the relinquishment of the four meditative absorptions, the four immeasurables, and the four formless concentrations is to cultivate prajnaparamita. To cultivate the relinquishment of the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities is to cultivate prajnaparamita. To cultivate the relinquishment of the liberation gateways of emptiness, signlessness, and wishlessness is to cultivate prajnaparamita. To cultivate the relinquishment of the Stage of Pure Contemplation through the Stage of the Tathagata is to cultivate prajnaparamita. To cultivate the relinquishment of the Stage of Utmost Joy through the Stage of the Dharma Cloud is to cultivate prajnaparamita. To cultivate the relinquishment of the five kinds of eyes and the six superknowledges is to cultivate prajnaparamita. To cultivate the relinquishment of the Tathagata's ten powers through the eighteen distinctive qualities of a Buddha is to cultivate prajnaparamita. To cultivate the relinquishment of the thirty-two marks of a Great Being and the eighty minor characteristics is to cultivate prajnaparamita. To cultivate the relinquishment of the quality of never losing mindfulness and the disposition of constant equanimity is to cultivate prajnaparamita. To cultivate the relinquishment of the dharani gateways and the samadhi gateways is to cultivate prajnaparamita. To cultivate the relinquishment of the fruit of stream-entry through the enlightenment of a pratyekabuddha is to cultivate prajnaparamita. To cultivate the relinquishment of all the practices of great bodhisattvas and the fruit of the Buddhas' unsurpassed, perfect enlightenment is to cultivate prajnaparamita. To cultivate the relinquishment of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is to cultivate prajnaparamita.

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said.

Furthermore, Subhuti! Irreversible great bodhisattvas should be discerned by relying upon such profound prajnaparamita. A great bodhisattva who, although practicing prajnaparamita, remains unattached should be known as an irreversible great bodhisattva.

A great bodhisattva who, although practicing the perfections of meditation, diligence, patience, pure morality, and generosity, remains unattached should be known as an irreversible great bodhisattva. A great bodhisattva who, although practicing internal emptiness through the emptiness of the absence of intrinsic nature, remains unattached should be known as an irreversible great bodhisattva. A great bodhisattva who, although practicing suchness through the inconceivable realm, remains unattached should be known as an irreversible great bodhisattva.

A great bodhisattva who, although practicing the Noble Truths of suffering, its origin, its cessation, and the path, remains unattached should be known as an irreversible great bodhisattva. A great bodhisattva who, although practicing the four establishments of mindfulness, and so forth in full, through the knowledge of all aspects, remains unattached should be known as an irreversible great bodhisattva.

Furthermore, Subhuti! The true and essential purpose of irreversible great bodhisattvas when cultivating profound prajnaparamita is that they do not look to the words and instructions of others; nor do they merely trust what others have done. Their minds are neither defiled by craving, hatred, delusion, pride, and so forth, nor are they carried away by them.

When irreversible great bodhisattvas practice profound prajnaparamita, they do not depart from the perfection of generosity through prajnaparamita. When irreversible great bodhisattvas practice profound prajnaparamita and hear such profound prajnaparamita taught, their minds are not startled, alarmed, or afraid; they neither sink nor become attached, nor do they abandon their aspiration for unsurpassed, perfect enlightenment.

They joyfully desire to hear, retain, recite, thoroughly comprehend, mindfully contemplate, and practice in accordance with the teaching of profound prajnaparamita, without ever becoming weary. You should know that such irreversible great bodhisattvas, in former lives, heard many teachings on the meaning of profound prajnaparamita, retained and recited them, contemplated them correctly, and diligently practiced them without becoming weary.

Why is this? Because when such profound prajnaparamita is taught, the minds of these irreversible great bodhisattvas are not startled, alarmed, or afraid; they neither sink nor become attached, nor do they abandon their aspiration for unsurpassed, perfect enlightenment. They rejoice in profound prajnaparamita and delight in hearing, retaining, reciting, thoroughly comprehending, correctly contemplating, and diligently practicing it, without becoming weary.

The Venerable Subhuti addressed the Buddha:

– Blessed One! When a great bodhisattva hears such profound prajnaparamita taught, his mind is not startled, alarmed, or afraid; he neither sinks nor becomes attached, nor does he abandon his aspiration for unsurpassed, perfect enlightenment. He rejoices in profound prajnaparamita and delights in hearing, retaining, reciting, thoroughly comprehending, mindfully contemplating, and diligently practicing it, without becoming weary. How does this great bodhisattva cultivate profound prajnaparamita?

The Buddha said:

– Subhuti! Continuously conforming to and advancing toward the knowledge of all-knowledge, this great bodhisattva should cultivate profound prajnaparamita in this way.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does this great bodhisattva continuously conform to and advance toward the knowledge of all-knowledge while practicing profound prajnaparamita?

The Buddha said:

– Subhuti! If a great bodhisattva, in continuous accordance, enters emptiness, signlessness, wishlessness, space, nothingness, non-arising, non-ceasing, non-defilement, non-purity, suchness, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, the inconceivable realm, the uncreated, the unconditioned, the illusory, the dreamlike, the echolike, the imagelike, the shadowlike, the miragelike, the magically conjured, and the city of the Gandharvas, and thus practices prajnaparamita, then this great bodhisattva, in continuous accordance, enters the wisdom of all-knowledge and practices profound prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One! As the Blessed One has said, if a great bodhisattva, in continuous accordance, enters emptiness, signlessness, wishlessness, and so forth, up to the city of the Gandharvas, and practices profound prajnaparamita, then this great bodhisattva, in continuous accordance, enters the wisdom of all-knowledge and practices profound prajnaparamita. When this great bodhisattva practices profound prajnaparamita, does he practice form? Does he practice feeling, perception, formations, and consciousness? Thus, up to: Does he practice the knowledge of all things? Does he practice the knowledge of paths and the knowledge of all aspects?

The Buddha said:

– Subhuti! When this great bodhisattva practices profound prajnaparamita, he does not practice form, nor does he practice feeling, perception, formations, or consciousness. Thus, up to: He does not practice the knowledge of all things, nor does he practice the knowledge of paths or the knowledge of all aspects. Why? Because this great bodhisattva has entered the wisdom of all-knowledge in accordance with it. No one can produce it, and no one can destroy it. It comes from nowhere, goes nowhere, and abides nowhere. It has no direction, realm, number, or measure; it neither departs nor arrives. Since it has no number or measure and neither departs nor arrives, it cannot be apprehended and cannot be realized.

Subhuti! Such wisdom of all-knowledge cannot be realized through form, nor can it be realized through feeling, perception, formations, or consciousness. Thus, up to: It cannot be realized through the knowledge of all things, nor can it be realized through the knowledge of paths or the knowledge of all aspects.

Why? Because form is itself the nature of the wisdom of all-knowledge; feeling, perception, formations, and consciousness are themselves the nature of the wisdom of all-knowledge. Thus, up to: The knowledge of all things is itself the nature of the wisdom of all-knowledge; the knowledge of paths and the knowledge of all aspects are themselves the nature of the wisdom of all-knowledge.

Why? Because the suchness of form, the suchness of the wisdom of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different; the suchness of feeling, perception, formations, and consciousness, the suchness of the wisdom of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different. Thus, up to: The suchness of the knowledge of all things, the suchness of the wisdom of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different; the suchness of the knowledge of paths and the knowledge of all aspects, the suchness of the wisdom of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different.

Therefore, the wisdom of all-knowledge cannot be realized through form; it cannot be realized through feeling, perception, formations, or consciousness. Thus, up to: It cannot be realized through the knowledge of all things; it cannot be realized through the knowledge of paths or the knowledge of all aspects.

LII. CHAPTER ON SUCHNESS

01

At that time, the devas of the Desire Realm and the Form Realm together scattered before the Buddha powdered sandalwood incense, powdered tagara incense (fragrant thoroughwort), powdered tamala incense (patchouli), and heavenly blue, red, white, and yellow lotuses. They then approached the Buddha, bowed their heads at his feet, withdrew to one side, joined their palms reverently, and said:

– Blessed One! Such prajnaparamita is exceedingly profound, difficult to see, difficult to understand, inconceivable, beyond the realm of thought, subtle, and quiescent. It can be known only by the wise, brilliant, and keen; it cannot be accepted with faith by the worlds. Only the fruition of a Buddha—the unsurpassed, complete, perfect enlightenment—and all Tathagatas, Arhats, Perfectly Enlightened Ones, declare concerning this profound prajnaparamita: Form is itself the wisdom of all-knowledge, and the wisdom of all-knowledge is itself form; feeling, perception, formations, and consciousness are themselves the wisdom of all-knowledge, and the wisdom of all-knowledge is itself feeling, perception, formations, and consciousness. Thus, up to: The knowledge of all things is itself the wisdom of all-knowledge, and the wisdom of all-knowledge is itself the knowledge of all things; the knowledge of paths and the knowledge of all aspects are themselves the wisdom of all-knowledge, and the wisdom of all-knowledge is itself the knowledge of paths and the knowledge of all aspects. Why? Because the suchness of form, the suchness of the wisdom of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different, and are also inexhaustible; the suchness of feeling, perception, formations, and consciousness, the suchness of the wisdom of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different, and are also inexhaustible. Thus, up to: The suchness of the knowledge of all things, the suchness of the wisdom of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different, and are also inexhaustible; the suchness of the knowledge of paths and the knowledge of all aspects, the suchness of the wisdom of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different, and are also inexhaustible.

The Buddha told the devas of the Desire Realm and the Form Realm:

– So it is! So it is! It is just as you have said. Devas, you should know that, because I contemplated this meaning, my mind constantly inclined toward quiescence, and I did not wish to teach the Dharma. Why? Because this Dharma is profound, difficult to see, difficult to understand, inconceivable, beyond the realm of thought, subtle, and quiescent. It can be known only by the wise, brilliant, and keen; it cannot be accepted with faith by the worlds. What is called such profound prajnaparamita is precisely the realization by the Tathagata, Arhat, Perfectly Enlightened One, of unsurpassed, complete, perfect enlightenment. Devas, you should know that in such unsurpassed, complete, perfect enlightenment, there is neither one who realizes nor that which is realized, neither a basis nor a time of realization. Devas, you should know that this subtle Dharma is the manifestation of nonduality and cannot be measured by the world. Devas, you should know that because space is profound, this Dharma is profound. Because suchness is profound, this Dharma is profound. Because the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are profound, this Dharma is profound. Because the immeasurable and boundless are profound, this Dharma is profound. Because neither departing nor arriving is profound, this Dharma is profound. Because non-arising and non-ceasing are profound, this Dharma is profound. Because non-defilement and non-purity are profound, this Dharma is profound. Because non-knowing and non-attainment are profound, this Dharma is profound. Because the uncreated and the unconditioned are profound, this Dharma is profound. Because the self is profound, this Dharma is profound. Because a sentient being, a living being, one born, one nurtured, a person, a pudgala, a mind-born being, a youth, an agent, an experiencer, a knower, and a seer are profound, this Dharma is profound. Because form is profound, this Dharma is profound; because feeling, perception, formations, and consciousness are profound, this Dharma is profound. Thus, up to: Because the knowledge of all things is profound, this Dharma is profound; because the knowledge of paths and the knowledge of all aspects are profound, this Dharma is profound. Because all Buddha-dharmas are profound, this Dharma is profound.

At that time, the devas said:

– Blessed One! The Dharma taught here is profound and subtle, and the worlds cannot readily believe and accept it. Why? Because this subtle Dharma is not taught for the sake of grasping form, nor is it taught for the sake of relinquishing form; it is not taught for the sake of grasping feeling, perception, formations, and consciousness, nor is it taught for the sake of relinquishing feeling, perception, formations, and consciousness. In this way, up to and including the wisdom of all-knowledge, it is not taught for the sake of grasping the wisdom of all-knowledge, nor is it taught for the sake of relinquishing the wisdom of all-knowledge; it is not taught for the sake of grasping the wisdom of the aspects of the path and the wisdom of all aspects, nor is it taught for the sake of relinquishing the wisdom of the aspects of the path and the wisdom of all aspects. It is not taught for the sake of grasping any of the Buddha-dharmas, nor is it taught for the sake of relinquishing any of the Buddha-dharmas.

Blessed One! Most worldly sentient beings act with attachment to and grasping at a self and what belongs to a self, regarding form as the self or as belonging to the self, and feeling, perception, formations, and consciousness as the self or as belonging to the self. In this way, up to and including the wisdom of all-knowledge, they regard the wisdom of all-knowledge as the self or as belonging to the self, and the wisdom of the aspects of the path and the wisdom of all aspects as the self or as belonging to the self.

The Buddha said to the devas:

– So it is! So it is! It is just as you have said. This Dharma is subtle. It is not taught for the sake of grasping form, nor is it taught for the sake of relinquishing form; it is not taught for the sake of grasping feeling, perception, formations, and consciousness, nor is it taught for the sake of relinquishing feeling, perception, formations, and consciousness. In this way, up to and including the wisdom of all-knowledge, it is not taught for the sake of grasping the wisdom of all-knowledge, nor is it taught for the sake of relinquishing the wisdom of all-knowledge; it is not taught for the sake of grasping the wisdom of the aspects of the path and the wisdom of all aspects, nor is it taught for the sake of relinquishing the wisdom of the aspects of the path and the wisdom of all aspects. It is not taught for the sake of grasping any of the Buddha-dharmas, nor is it taught for the sake of relinquishing any of the Buddha-dharmas. Most worldly sentient beings act with attachment to and grasping at a self and what belongs to a self, regarding form as the self or as belonging to the self, and feeling, perception, formations, and consciousness as the self or as belonging to the self. In this way, up to and including the wisdom of all-knowledge, they regard the wisdom of all-knowledge as the self or as belonging to the self, and the wisdom of the aspects of the path and the wisdom of all aspects as the self or as belonging to the self. Devas, you should know that if a bodhisattva practices for the sake of grasping form or practices for the sake of relinquishing form; practices for the sake of grasping feeling, perception, formations, and consciousness or practices for the sake of relinquishing feeling, perception, formations, and consciousness; and, in this way, up to and including the wisdom of all-knowledge, practices for the sake of grasping the wisdom of all-knowledge or practices for the sake of relinquishing the wisdom of all-knowledge; practices for the sake of grasping the wisdom of the aspects of the path and the wisdom of all aspects or practices for the sake of relinquishing the wisdom of the aspects of the path and the wisdom of all aspects, then that bodhisattva cannot cultivate the prajnaparamita, nor can that bodhisattva cultivate the perfections of meditative concentration, vigor, patient acceptance, pure discipline, and generosity. In this way, that bodhisattva cannot cultivate the wisdom of all-knowledge, nor can that bodhisattva cultivate the wisdom of the aspects of the path or the wisdom of all aspects.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! This profound Dharma always accords with all dharmas. Blessed One! With which dharmas does this profound Dharma always accord? Blessed One! This profound Dharma always accords with the prajnaparamita, and it also always accords with the perfections of meditative concentration, vigor, patient acceptance, pure discipline, and generosity. This profound Dharma always accords with inner emptiness, and it also always accords with outer emptiness, up to and including the emptiness of the essential nature of nonexistence. This profound Dharma always accords with suchness, and it also always accords with the dharma-dhatu, up to and including the inconceivable realm. This profound Dharma always accords with the noble truths of suffering, its origin, its cessation, and the path. This profound Dharma always accords with the four foundations of mindfulness, and it also always accords with the four right efforts, up to and including the Noble Eightfold Path. This profound Dharma always accords with the four meditative absorptions, and it also always accords with the four immeasurables and the four formless concentrations. This profound Dharma always accords with the eight liberations, and it also always accords with the eight spheres of mastery, the nine successive attainments, and the ten totalities. This profound Dharma always accords with the liberation gateways of emptiness, signlessness, and wishlessness. This profound Dharma always accords with the Stage of Pure Contemplation, and it also always accords with the Stage of Lineage, up to and including the Stage of the Tathagata. This profound Dharma always accords with the Stage of Extreme Joy, and it also always accords with the Stage of Stainlessness, up to and including the Stage of the Dharma Cloud. This profound Dharma always accords with the five kinds of eyes, and it also always accords with the six superknowledges. This profound Dharma always accords with the ten powers of the Tathagata, and it also always accords with the four fearlessnesses, up to and including the eighteen unique qualities of a Buddha. This profound Dharma always accords with the thirty-two marks of a Great Being, and it also always accords with the eighty excellent characteristics. This profound Dharma always accords with the quality of never losing mindfulness, and it also always accords with the nature of constant equanimity. This profound Dharma always accords with the dharani gateways, and it also always accords with the samadhi gateways. This profound Dharma always accords with the fruit of stream-entry, and it also always accords with the fruits of once-returning, non-returning, arhatship, and the enlightenment of a pratyekabuddha. This profound Dharma always accords with all the practices of great bodhisattvas, and it also always accords with the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas. This profound Dharma always accords with the wisdom of all-knowledge, and it also always accords with the wisdom of the aspects of the path and the wisdom of all aspects.

Blessed One! This profound Dharma is entirely unobstructed. Blessed One! With respect to what is this profound Dharma unobstructed? Blessed One! This profound Dharma is unobstructed with respect to form; it is unobstructed with respect to feeling, perception, formations, and consciousness. In this way, up to and including the wisdom of all-knowledge, it is unobstructed with respect to the wisdom of all-knowledge; it is unobstructed with respect to the wisdom of the aspects of the path and the wisdom of all aspects.

Blessed One! Unobstructedness is the characteristic of this profound Dharma. Why? Blessed One! Because the nature of space is equal. The nature of suchness is equal. The nature of the dharma-dhatu, up to and including the inconceivable realm, is equal. The nature of emptiness, signlessness, and wishlessness is equal. The nature of the uncreated and the unconditioned is equal. The nature of neither defilement nor purity is equal.

Blessed One! This profound Dharma neither arises nor ceases. Why? Blessed One! Because the non-arising and non-cessation of form cannot be apprehended; the non-arising and non-cessation of feeling, perception, formations, and consciousness cannot be apprehended. In this way, up to and including the wisdom of all-knowledge, the non-arising and non-cessation of the wisdom of all-knowledge cannot be apprehended; the non-arising and non-cessation of the wisdom of the aspects of the path and the wisdom of all aspects cannot be apprehended.

Blessed One! This profound Dharma is entirely without any trace. Why? Blessed One! Because no trace of form can be apprehended; no trace of feeling, perception, formations, or consciousness can be apprehended. In this way, up to and including the wisdom of all-knowledge, no trace of the wisdom of all-knowledge can be apprehended; no trace of the wisdom of the aspects of the path or the wisdom of all aspects can be apprehended.

Fascicle 446

END