大般若波羅蜜多經

02

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

“Blessed One! If all dharmas are devoid of intrinsic nature, free from conceptual elaborations, and unobtainable, then by which path do great bodhisattvas attain the bodhisattva’s certainty of rightness: the path of the shravakas, the path of the pratyekabuddhas, or the path of the Tathagata?”

The Buddha said:

“Subhuti! Great bodhisattvas do not enter the bodhisattva’s certainty of rightness by means of the shravaka path, the pratyekabuddha path, or the Tathagata path. Rather, after fully training in all the paths, they enter the bodhisattva’s certainty of rightness by means of the bodhisattva path.

Just as a bodhisattva at the eighth stage must first train in all the paths and thereafter, by means of his own path, enter the certainty of rightness of his own vehicle, yet cannot attain the supreme fruit of his vehicle until the path and its fruit have been perfected, so too, great bodhisattvas must first train fully in all the paths and thereafter, by means of their own path, enter the bodhisattva’s certainty of rightness.

Until the samadhi likened to a vajra has arisen, they still cannot attain the knowledge of all-knowledge. Only when this samadhi, conjoined with prajna, arises for a single instant can they attain the knowledge of all-knowledge.”

The Venerable Subhuti again addressed the Buddha:

“If great bodhisattvas first train fully in all the paths and thereafter, by means of their own path, enter the bodhisattva’s certainty of rightness, then, Blessed One, are not the respective paths leading to and fruits of the eighth person, stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, and Tathagata all different? Blessed One! If these paths are thus different, why must great bodhisattvas first train fully in all the paths and thereafter, by means of their own path, enter the bodhisattva’s certainty of rightness?

That is to say, great bodhisattvas would have to arouse the path of the eighth person to become the eighth person; arouse the path of complete vision to become stream-enterers; arouse the path of progressive cultivation to become once-returners or non-returners; arouse the path of no-more-learning to become arhats; and arouse the pratyekabuddha path to become pratyekabuddhas.

“Blessed One! It is unreasonable that great bodhisattvas could enter the bodhisattva’s certainty of rightness only after becoming the eighth person; and it is likewise truly unreasonable that they could attain the knowledge of all-knowledge without entering the bodhisattva’s certainty of rightness.

“Blessed One! It is truly unreasonable that great bodhisattvas who have already become stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas could then enter the bodhisattva’s certainty of rightness; and it is likewise truly unreasonable that they could attain the knowledge of all-knowledge without entering the bodhisattva’s certainty of rightness.

“Blessed One! How am I to understand, in accordance with reality and without contradicting reason, that great bodhisattvas must train fully in all the paths before they can enter the bodhisattva’s certainty of rightness?”

The Buddha said to Subhuti:

“So it is! So it is! It is just as you say. It is truly unreasonable that great bodhisattvas, after becoming the eighth person and, to speak more fully, after becoming pratyekabuddhas, could enter the bodhisattva’s certainty of rightness; and it is likewise truly unreasonable that they could attain the knowledge of all-knowledge without entering the bodhisattva’s certainty of rightness.”

The Venerable Subhuti said:

“Blessed One! If so, why must great bodhisattvas first train fully in all the paths and thereafter, by means of their own path, enter the bodhisattva’s certainty of rightness? Having entered the bodhisattva’s certainty of rightness, they progressively attain the knowledge of all-knowledge and forever eliminate the continuity of all habitual tendencies of the afflictions.”

The Buddha said to Subhuti:

“From the time they first arouse the aspiration for awakening, great bodhisattvas diligently and vigorously cultivate the six paramitas. With superior wisdom, they transcend the eight stages, from the stage of pure contemplation through the stage of the pratyekabuddha. Although they cultivate all eight of these stages, they transcend them by means of superior wisdom. By means of the knowledge of the aspects of the paths, they enter the bodhisattva’s certainty of rightness. After entering the bodhisattva’s certainty of rightness, they progressively and, through the knowledge of all aspects, completely attain the knowledge of all-knowledge, forever eliminating the continuity of all habitual tendencies.

“Subhuti! You should know that the knowledge of the eighth person is itself the receptivity of a great bodhisattva, and the knowledge or abandonment of a stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha is likewise the receptivity of a great bodhisattva. Thus, Subhuti, great bodhisattvas must first train fully in all the paths and thereafter, by means of their own path, enter the bodhisattva’s certainty of rightness. Having entered the bodhisattva’s certainty of rightness, they progressively attain the knowledge of all-knowledge. Only after attaining the knowledge of all-knowledge do they use that attainment to benefit all sentient beings.”

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

“Blessed One! As has been said, great bodhisattvas should train to know the characteristics of all paths, whether the shravaka path, the pratyekabuddha path, the bodhisattva path, or the Tathagata path. The knowledge that knows every kind of characteristic of these paths is called the knowledge of the aspects of the paths. How do great bodhisattvas generate this knowledge of the aspects of the paths?”

The Buddha said to Subhuti:

– The practices, modes, and characteristics capable of revealing the knowledge of the aspects of the path are such that, with regard to all such practices, modes, and characteristics, the great bodhisattvas directly realize Perfect Enlightenment. Having directly realized Perfect Enlightenment, they expound them in accordance with reality, disclose and demonstrate them, and establish them for others, enabling sentient beings to understand without error and freely obtain the benefits they seek. With regard to all sounds and languages, these great bodhisattvas attain skillfulness in the Dharma gateway of dharani. Through this skillfulness in the Dharma gateway of dharani, they produce all manner of sounds and languages and expound the true Dharma to all kinds of sentient beings throughout the great trichiliocosm, enabling them to know that every sound they hear is like an echo. Thus, although they understand, they do not become attached. Subhuti! For this reason, great bodhisattvas should train to perfect the knowledge of the aspects of the path. Having perfected their training in the knowledge of the aspects of the path, they know in accordance with reality the diverse inclinations and latent tendencies of all kinds of sentient beings. To benefit them and bring them peace and happiness according to their inclinations means that they know in accordance with reality the inclinations and latent tendencies of beings in the hells and their causes and effects, and, having known them, devise means to block that path; they likewise know in accordance with reality the inclinations and latent tendencies of beings among animals and their causes and effects, and, having known them, devise means to block that path; they likewise know in accordance with reality the inclinations and latent tendencies of beings in the realm of hungry ghosts and their causes and effects, and, having known them, devise means to block that path; they likewise know in accordance with reality the inclinations and latent tendencies of nagas, yakshas, and asuras and their causes and effects, and, having known them, devise means to block those paths; they likewise know in accordance with reality the inclinations and latent tendencies of humans and devas of the Desire Realm and their causes and effects, and, having known them, devise means to block those paths; they likewise know in accordance with reality the inclinations and latent tendencies of the devas of the Brahma Assembly up to the devas of Akanishtha and their causes and effects, and, having known them, devise means to block those paths; they likewise know in accordance with reality the inclinations and latent tendencies of the devas of the Sphere of Infinite Space up to the devas of the Sphere of Neither Perception nor Non-Perception and their causes and effects, and, having known them, devise means to block those paths. They also know in accordance with reality the four establishments of mindfulness up to the Noble Eightfold Path and their causes and effects; they also know in accordance with reality the three gateways to liberation and their causes and effects; they also know in accordance with reality the four dhyanas, the four immeasurables, the four formless concentrations, and their causes and effects; they also know in accordance with reality the eight liberations, the eight spheres of mastery, the nine successive attainments, the ten totalities, and their causes and effects; they also know in accordance with reality the Noble Truths of suffering, its origin, its cessation, and the path, and their causes and effects; they also know in accordance with reality the paramita of generosity up to the prajnaparamita and their causes and effects; they also know in accordance with reality inner emptiness up to the emptiness of the absence of self-nature and their causes and effects; they also know in accordance with reality suchness up to the inconceivable realm and their causes and effects; they also know in accordance with reality the Stage of Pure Contemplation up to the Stage of the Tathagata and their causes and effects; they also know in accordance with reality the Stage of Great Joy up to the Stage of the Dharma Cloud and their causes and effects; they also know in accordance with reality all Dharma gateways of dharani, all Dharma gateways of samadhi, and their causes and effects; they also know in accordance with reality the five kinds of eyes, the six superknowledges, and their causes and effects; they also know in accordance with reality the ten powers of the Tathagata up to the eighteen distinctive qualities of a Buddha and their causes and effects; they also know in accordance with reality the Dharma of never losing mindfulness, the nature of constant equanimity, and their causes and effects; they also know in accordance with reality the knowledge of all things, the knowledge of the aspects of the path, the knowledge of all aspects, and their causes and effects.

Subhuti! Having known in accordance with reality the paths of the shravakas and others, together with their causes and effects, great bodhisattvas establish sentient beings upon the paths of the Three Vehicles according to their faculties and cause them to train diligently until they reach the ultimate goal.

Subhuti! Great bodhisattvas should give rise to the knowledge of the aspects of the path in this manner. Any great bodhisattva capable of training in this knowledge of the aspects of the path can know the various dispositions, inclinations, and latent tendencies of sentient beings. Having known them, that bodhisattva expounds the true Dharma according to their faculties, helping them obtain the excellent fruits they seek, without ever suffering loss. Why is this? Because this great bodhisattva thoroughly comprehends the superior and inferior faculties of sentient beings and knows in accordance with reality the distinctions among their mental factors and their coming and going through birth and death; therefore, the Dharma the bodhisattva expounds does not harm sentient beings.

Subhuti! Great bodhisattvas should practice these paths of prajnaparamita. Why is this? Because all factors conducive to enlightenment and the paths of the shravakas and pratyekabuddhas in which bodhisattvas train are subsumed within profound prajnaparamita. All shravakas, pratyekabuddhas, and bodhisattvas who train in this Dharma attain the ultimate goal.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! If all factors conducive to enlightenment, up to enlightenment itself—all such dharmas—neither combine nor disperse, are without form, invisible, and without resistance, and have a single characteristic called no-characteristic, then how can such factors conducive to enlightenment apprehend enlightenment?

Blessed One! All dharmas neither combine nor disperse, are without form, invisible, and without resistance, and have a single characteristic called no-characteristic; they neither grasp nor relinquish any other dharma. Just as space neither grasps nor relinquishes anything, because the self-nature of all dharmas is emptiness, so too, because the self-nature of all dharmas is emptiness, they neither grasp nor relinquish any other dharma. How, then, can it be said that factors conducive to enlightenment, such as the four establishments of mindfulness and so forth, can apprehend enlightenment?

The Buddha said to Subhuti:

– So it is! So it is! It is just as you have said. Because the self-nature of all dharmas is emptiness, they neither grasp nor relinquish anything. Yet sentient beings are unable to understand that the self-nature of all dharmas is emptiness. Therefore, to benefit them, I expediently teach that the factors conducive to enlightenment can apprehend enlightenment.

Furthermore, Subhuti! Whether form, feeling, perception, formations, and consciousness; whether the eye ayatana through the dharma ayatana; whether the form ayatana through the dharma ayatana; whether the eye dhatu through the mind dhatu; whether the form dhatu through the dharma dhatu; whether the eye-consciousness dhatu through the mind-consciousness dhatu; whether eye-contact through mind-contact; whether the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition; whether the earth dhatu through the consciousness dhatu; whether causal condition through dominant condition; whether ignorance through aging and death; whether the perfection of generosity through prajnaparamita;

whether inner emptiness through the emptiness of the absence of intrinsic nature; whether suchness through the inconceivable realm; whether the Noble Truths of suffering, its origin, its cessation, and the path; whether the four foundations of mindfulness through the Noble Eightfold Path; whether the four dhyanas, the four immeasurables, and the four formless attainments; whether the three gateways to liberation; whether the eight liberations through the ten universal bases; whether the Stage of Purified Contemplation through the Stage of the Tathagata; whether the Stage of Great Joy through the Stage of the Dharma Cloud; whether all dharani gateways and samadhi gateways; whether the five kinds of eyes and the six superknowledges;

whether the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; whether the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being; whether the quality of never forgetting and the nature of constant equanimity; whether the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; whether the fruit of stream-entry through the bodhi of a pratyekabuddha; whether all the practices of great bodhisattvas; whether the fruit of the unsurpassed, complete and perfect bodhi of the Buddhas; whether the severance of the continuity of the habitual tendencies of the afflictions;

or whether the knowledge of all-knowing wisdom—all these dharmas, within the Noble Dharma and discipline, neither combine nor disperse.

They are without form, invisible, without resistance, and of one characteristic, called the absence of characteristics. In order to benefit all sentient beings, helping them correctly understand and enter the true characteristic of dharmas, the Tathagata teaches in reliance upon conventional truth, not upon ultimate truth.

Subhuti, you should know: Great bodhisattvas should train to understand all dharmas in this way. Having trained and understood them, they comprehend in accordance with reality that dharmas such as these should be employed, while dharmas such as those should not be employed.

The Venerable Subhuti then addressed the Buddha:

– In what dharmas must great bodhisattvas train and gain understanding so that they may comprehend in accordance with reality the dharmas that should not be employed? In what dharmas must they train and gain understanding so that they may comprehend in accordance with reality the dharmas that should be employed?

The Buddha told Subhuti:

– Great bodhisattvas must train in and understand the dharmas of the shravakas and pratyekabuddhas; only then will they comprehend in accordance with reality that these should not be employed. They must train in and understand all dharmas corresponding to all-knowing wisdom; only then will they be able to comprehend in accordance with reality all the various characteristics that should be employed.

Subhuti! Great bodhisattvas should train in profound prajnaparamita in this way within this Noble Dharma and discipline.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! You have spoken of the Noble Dharma and discipline. Why are that Dharma and discipline called the Noble Dharma and discipline?

The Buddha told Subhuti:

– Whether shravakas, pratyekabuddhas, bodhisattvas, or Tathagatas, they neither combine nor disperse. With regard to greed, hatred, and delusion, they neither combine nor disperse. With regard to the five lower fetters, they neither combine nor disperse. With regard to the five higher fetters, they neither combine nor disperse. With regard to the four dhyanas, the four immeasurables, and the four formless attainments, they neither combine nor disperse. With regard to the four foundations of mindfulness through the Noble Eightfold Path, they neither combine nor disperse. With regard to the Noble Truths of suffering, its origin, its cessation, and the path, they neither combine nor disperse. With regard to the three gateways to liberation, they neither combine nor disperse. With regard to the eight liberations through the ten universal bases, they neither combine nor disperse. With regard to the Stage of Purified Contemplation through the Stage of the Tathagata, they neither combine nor disperse. With regard to the five kinds of eyes and the six superknowledges, they neither combine nor disperse. With regard to the perfection of generosity through prajnaparamita, they neither combine nor disperse. With regard to inner emptiness through the emptiness of the absence of intrinsic nature, they neither combine nor disperse. With regard to suchness through the inconceivable realm, they neither combine nor disperse. With regard to the Stage of Great Joy through the Stage of the Dharma Cloud, they neither combine nor disperse. With regard to all dharani gateways and samadhi gateways, they neither combine nor disperse. With regard to the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha, they neither combine nor disperse. With regard to the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being, they neither combine nor disperse. With regard to the quality of never forgetting and the nature of constant equanimity, they neither combine nor disperse. With regard to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they neither combine nor disperse. With regard to the fruit of stream-entry through the bodhi of a pratyekabuddha, they neither combine nor disperse. With regard to all the practices of great bodhisattvas, they neither combine nor disperse. With regard to the fruit of the unsurpassed, complete and perfect bodhi of the Buddhas, they neither combine nor disperse. With regard to the permanent severance of the continuity of all the habitual tendencies of the afflictions, they neither combine nor disperse. With regard to the knowledge of all-knowing wisdom, they neither combine nor disperse. With regard to the conditioned realm, they neither combine nor disperse. With regard to the unconditioned realm, they neither combine nor disperse.

Subhuti! Those are called the Noble Ones, and this is the Dharma and discipline of those Noble Ones; therefore, it is called the Noble Dharma and discipline. Why is this so? All dharmas are without form, invisible, without resistance, and of one characteristic, called the absence of characteristics. Those Noble Ones see these dharmas in accordance with reality.

Subhuti, you should know: A formless dharma neither combines nor disperses with regard to a formless dharma; an invisible dharma neither combines nor disperses with regard to an invisible dharma; a dharma without resistance neither combines nor disperses with regard to a dharma without resistance; a dharma of one characteristic neither combines nor disperses with regard to a dharma of one characteristic; a dharma without characteristics neither combines nor disperses with regard to a dharma without characteristics.

Subhuti! Great bodhisattvas should constantly cultivate and train in this profound prajnaparamita, which is without form, invisible, without resistance, of one characteristic, and without characteristics. Having trained in it, they do not apprehend the characteristics of any dharma.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Should bodhisattva-mahasattvas not study the characteristic of form through the characteristic of consciousness? Should they not study the characteristic of the eye ayatana through the characteristic of the mind ayatana? Should they not study the characteristic of the form ayatana through the characteristic of the Dharma ayatana? Should they not study the characteristic of the eye dhatu through the characteristic of the mind dhatu? Should they not study the characteristic of the form dhatu through the characteristic of the Dharma dhatu? Should they not study the characteristic of the eye-consciousness dhatu through the characteristic of the mind-consciousness dhatu? Should they not study the characteristic of eye-contact through the characteristic of mind-contact? Should they not study the characteristic of the feelings arising with eye-contact as condition through the characteristic of the feelings arising with mind-contact as condition? Should they not study the characteristic of the earth dhatu through the characteristic of the consciousness dhatu? Should they not study the characteristic of the causal condition through the characteristic of the dominant condition? Should they not study the characteristic of ignorance through the characteristic of aging and death? Should they not study the characteristic of the perfection of generosity through the characteristic of the perfection of prajna? Should they not study the characteristic of inner emptiness through the characteristic of the emptiness of the absence of intrinsic nature in dharmas? Should they not study the characteristic of suchness through the characteristic of the inconceivable realm? Should they not study the characteristic of the noble truths of suffering, its origin, its cessation, and the path? Should they not study the characteristic of the four dhyanas, the four immeasurables, and the four formless concentrations? Should they not study the characteristic of the four foundations of mindfulness through the characteristic of the Noble Eightfold Path? Should they not study the characteristic of the eight liberations through the characteristic of the ten spheres of totality? Should they not study the characteristic of the Dharma-gates of liberation through emptiness, signlessness, and wishlessness? Should they not study the characteristic of the Ground of Pure Contemplation through the characteristic of the Ground of the Tathagata? Should they not study the characteristic of the Ground of Utmost Joy through the characteristic of the Ground of the Dharma Cloud? Should they not study the characteristic of all dharani-gates and samadhi-gates? Should they not study the characteristic of the five kinds of eyes and the six superknowledges? Should they not study the characteristic of the ten powers of the Tathagata through the characteristic of the eighteen distinctive qualities of a Buddha? Should they not study the characteristic of the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being? Should they not study the characteristic of the quality of never losing mindfulness and the nature of constant equanimity? Should they not study the characteristic of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects? Should they not study the characteristic of the fruit of stream-entry through the characteristic of the bodhi of a pratyekabuddha? Should they not study the characteristic of all the practices of bodhisattva-mahasattvas and the fruit of the unsurpassed, complete enlightenment of the Buddhas? Should they not study the characteristic of permanently severing the continuity of the habitual tendencies of the afflictions and the characteristic of the knowledge of all-knowing knowledge? Should they not study the characteristic of fully knowing suffering, abandoning the cause of suffering, realizing nirvana, and cultivating the path? Should they not study the characteristic of contemplating dependent origination in forward and reverse order? Should they not study the characteristic of the noble Dharma of all noble ones? Should they not study the characteristic of the conditioned realm and the unconditioned realm?

Blessed One! If bodhisattva-mahasattvas do not study the characteristics of dharmas and the characteristics of their modes of activity, how can they transcend the stages of all sravakas and pratyekabuddhas? If they cannot transcend the stages of all sravakas and pratyekabuddhas, how can they enter the bodhisattva's certainty of the birthlessness of dharmas?

If they cannot enter the bodhisattva's certainty of the birthlessness of dharmas, how can they attain the knowledge of all-knowing knowledge? If they cannot attain the knowledge of all-knowing knowledge, how can they turn the sublime Dharma wheel? If they cannot turn the sublime Dharma wheel, how can they establish sentient beings in the true Dharma of the three vehicles and help them cross the boundless ocean of suffering in birth and death?

The Buddha said:

– Subhuti! If all dharmas possessed real characteristics, bodhisattva-mahasattvas should study those dharmas. Because all dharmas possess no real characteristics, bodhisattva-mahasattvas study neither their characteristics nor the dharma of signlessness. Why? Whether a Buddha appears in the world or does not appear in the world, the dharma-dhatu abides eternally, and all dharmas have only one characteristic, namely signlessness. This signlessness neither has a characteristic nor is without a characteristic; therefore, it cannot be studied.

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

– Blessed One! If all dharmas neither possess characteristics nor are nonexistent, how can bodhisattva-mahasattvas cultivate prajnaparamita? Blessed One! Bodhisattva-mahasattvas who cannot cultivate prajnaparamita cannot transcend the stages of sravakas and pratyekabuddhas. If they cannot transcend the stages of sravakas and pratyekabuddhas, they cannot enter the bodhisattva's certainty of the birthlessness of dharmas. If they cannot enter the bodhisattva's certainty of the birthlessness of dharmas, they cannot produce the bodhisattva's patient acceptance of the non-arising of dharmas. If they cannot produce the bodhisattva's patient acceptance of the non-arising of dharmas, they cannot produce the bodhisattva's supremely wondrous superknowledges. If they cannot produce the bodhisattva's supremely wondrous superknowledges, they cannot adorn Buddha-fields or bring sentient beings to maturity. If they cannot adorn Buddha-fields or bring sentient beings to maturity, they cannot attain the knowledge of all-knowing knowledge. If they cannot attain the knowledge of all-knowing knowledge, they cannot turn the sublime Dharma wheel. If they cannot turn the sublime Dharma wheel, they cannot establish sentient beings and help them abide in the fruit of stream-entry, or the fruit of non-returning, or the fruit of non-returning, or the fruit of arhatship, or the bodhi of a pratyekabuddha, or the fruit of unsurpassed, complete enlightenment. Nor can they establish sentient beings and help them abide in the meritorious action consisting of generosity, the meritorious action consisting of moral discipline, or the meritorious action consisting of cultivation, so that they may attain wealth, happiness, and freedom among gods and humans.

The Buddha said to Subhuti:

– So it is! So it is! It is just as you say: all dharmas neither possess characteristics nor are without characteristics. Bodhisattva-mahasattvas who know that all dharmas, whether possessing characteristics, being without characteristics, or having one identical characteristic, are called signless—by cultivating this signlessness, they cultivate prajnaparamita.

The Venerable Subhuti again said to the Buddha:

– Blessed One! Why is it that when bodhisattva-mahasattvas cultivate this signlessness, they cultivate prajnaparamita?

The Buddha said to Subhuti:

– Bodhisattva-mahasattvas who cultivate the abandonment of all dharmas cultivate prajnaparamita.

The Venerable Subhuti again said to the Buddha:

– Blessed One! Why is it that when bodhisattva-mahasattvas cultivate the abandonment of all dharmas, they cultivate prajnaparamita?

The Buddha said to Subhuti:

– Any great bodhisattva who cultivates the abandonment of form, feeling, perception, formations, and consciousness cultivates prajnaparamita. To cultivate the abandonment of the eye ayatana through the mind ayatana is to cultivate prajnaparamita. To cultivate the abandonment of the form ayatana through the dharma ayatana is to cultivate prajnaparamita. To cultivate the abandonment of the eye dhatu through the mind dhatu is to cultivate prajnaparamita. To cultivate the abandonment of the form dhatu through the dharma dhatu is to cultivate prajnaparamita. To cultivate the abandonment of the eye-consciousness dhatu through the mind-consciousness dhatu is to cultivate prajnaparamita. To cultivate the abandonment of eye-contact through mind-contact is to cultivate prajnaparamita. To cultivate the abandonment of feelings arising with eye-contact as condition, through feelings arising with mind-contact as condition, is to cultivate prajnaparamita. To cultivate the abandonment of the earth dhatu through the consciousness dhatu is to cultivate prajnaparamita. To cultivate the abandonment of the causal condition through the dominant condition is to cultivate prajnaparamita. To cultivate the abandonment of ignorance through aging and death is to cultivate prajnaparamita. To cultivate the abandonment of the Ground of Pure Contemplation is to cultivate prajnaparamita. To cultivate the abandonment of the four dhyanas, the four immeasurables, and the four formless concentrations is to cultivate prajnaparamita. To cultivate the abandonment of mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of morality, mindfulness of generosity, mindfulness of deities, mindfulness of peace, and mindfulness of breathing in and out is to cultivate prajnaparamita. To cultivate the abandonment of the perception of impermanence, the perception of suffering, the perception of non-self, the perception of emptiness, the perception of origination, the perception of cause, the perception of arising, the perception of condition, the perception of cessation, the perception of peace, the perception of excellence, the perception of relinquishment, the perception of the path, the perception of suchness, the perception of formations, and the perception of emergence is to cultivate prajnaparamita. To cultivate the abandonment of the perception of a self, the perception of a sentient being, through the perception of a knower and the perception of a seer is to cultivate prajnaparamita. To cultivate the abandonment of the perceptions of permanence, pleasure, self, and purity is to cultivate prajnaparamita. To cultivate the abandonment of the perception of dependent origination is to cultivate prajnaparamita. To cultivate the abandonment of the perception of the Noble Truths is to cultivate prajnaparamita. To cultivate the abandonment of the four foundations of mindfulness through the Noble Eightfold Path is to cultivate prajnaparamita. To cultivate the abandonment of the three gateways to liberation is to cultivate prajnaparamita. To cultivate the abandonment of the eight liberations through the ten totalities is to cultivate prajnaparamita. To cultivate the abandonment of the samadhi with applied thought and sustained thought, the samadhi without applied thought but with sustained thought, and the samadhi without applied thought or sustained thought is to cultivate prajnaparamita. To cultivate the abandonment of the Noble Truths of suffering, origination, cessation, and the path is to cultivate prajnaparamita. To cultivate the abandonment of knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of dharmas, subsequent knowledge, conventional knowledge, knowledge of others’ minds, knowledge of exhaustion, knowledge of non-arising, and knowledge in accordance with what is taught is to cultivate prajnaparamita. To cultivate the abandonment of the paramita of generosity through prajnaparamita is to cultivate prajnaparamita. To cultivate the abandonment of the emptiness of internal dharmas through the emptiness of the self-nature of dharmas devoid of intrinsic nature is to cultivate prajnaparamita. To cultivate the abandonment of suchness through the inconceivable realm is to cultivate prajnaparamita. To cultivate the abandonment of the Ground of Pure Contemplation through the Ground of the Tathagata is to cultivate prajnaparamita. To cultivate the abandonment of the Ground of Utmost Joy through the Ground of the Dharma Cloud is to cultivate prajnaparamita. To cultivate the abandonment of all dharani gateways and samadhi gateways is to cultivate prajnaparamita. To cultivate the abandonment of the five kinds of eyes and the six superknowledges is to cultivate prajnaparamita. To cultivate the abandonment of the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha is to cultivate prajnaparamita. To cultivate the abandonment of the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being is to cultivate prajnaparamita. To cultivate the abandonment of the quality of never forgetting and the nature of constant equanimity is to cultivate prajnaparamita. To cultivate the abandonment of knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects is to cultivate prajnaparamita. To cultivate the abandonment of the fruit of stream-entry through the enlightenment of a pratyekabuddha is to cultivate prajnaparamita. To cultivate the abandonment of all the practices of great bodhisattvas is to cultivate prajnaparamita. To cultivate the abandonment of the Buddhas’ unsurpassed, complete, perfect enlightenment is to cultivate prajnaparamita. To cultivate the abandonment of the knowledge of all-knowing knowledge is to cultivate prajnaparamita. To cultivate the abandonment of the permanent severance of the continuity of all habitual tendencies of the afflictions is to cultivate prajnaparamita.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Why is it that when a great bodhisattva cultivates the abandonment of form, feeling, perception, formations, and consciousness, this is the cultivation of prajnaparamita? And likewise, up to why is cultivating the abandonment of the permanent severance of the continuity of all habitual tendencies of the afflictions the cultivation of prajnaparamita?

The Buddha said to Subhuti:

– When practicing prajnaparamita, if great bodhisattvas conceive that form, feeling, perception, formations, and consciousness exist and do not abandon form, feeling, perception, formations, and consciousness, then they do not cultivate prajnaparamita. Likewise, up to if they conceive that the permanent severance of the continuity of all habitual tendencies of the afflictions exists and do not abandon the permanent severance of the continuity of all habitual tendencies of the afflictions, then they do not cultivate prajnaparamita. However, when practicing profound prajnaparamita, great bodhisattvas do not conceive that form, feeling, perception, formations, and consciousness exist; their abandonment of form, feeling, perception, formations, and consciousness is the cultivation of prajnaparamita. Likewise, up to their not conceiving that the permanent severance of the continuity of all habitual tendencies of the afflictions exists, and their abandonment of the permanent severance of the continuity of all habitual tendencies of the afflictions, is the cultivation of prajnaparamita. Why? Because one who entertains perceptions cannot practice prajnaparamita. Therefore, Subhuti, any great bodhisattva who abandons form, feeling, perception, formations, and consciousness cultivates prajnaparamita, and likewise, up to cultivating the abandonment of the permanent severance of the continuity of all habitual tendencies of the afflictions is the cultivation of prajnaparamita.

Furthermore, Subhuti, one who abides in the perception of existence cannot cultivate the paramita of generosity through prajnaparamita; cannot cultivate the four foundations of mindfulness through the Noble Eightfold Path; cannot abide in internal emptiness through the emptiness of the self-nature of dharmas devoid of intrinsic nature; cannot abide in suchness through the inconceivable realm; cannot abide in the Noble Truths of suffering, origination, cessation, and the path; cannot cultivate the gateways to liberation of emptiness, signlessness, and wishlessness; cannot cultivate the four dhyanas, the four immeasurables, and the four sublime formless concentrations; cannot cultivate the eight liberations through the ten totalities;

cannot cultivate the Ground of Utmost Joy through the Ground of the Dharma Cloud; cannot cultivate all dharani gateways and samadhi gateways; cannot cultivate the five kinds of eyes and the six superknowledges; cannot cultivate the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha; cannot cultivate the quality of never forgetting and the nature of constant equanimity; cannot cultivate knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; cannot cultivate all the practices of great bodhisattvas; cannot cultivate the Buddhas’ unsurpassed, complete, perfect enlightenment; cannot cultivate the knowledge of all-knowing knowledge;

and cannot cultivate the permanent severance of the continuity of all habitual tendencies of the afflictions.

Why? Because one who abides in the perception of existence will cling to self and what belongs to self. Because of this attachment, one clings to the two extremes; and because one clings to the two extremes, one certainly cannot be liberated from birth and death.

If there is no path and no nirvana, how could one truly cultivate the six paramitas, up to permanently severing the continuity of all habitual tendencies of the afflictions?

The Venerable Subhuti again addressed the Buddha:

– What is existence, and what is nonexistence?

The Buddha said to Subhuti:

– Duality is existence; nonduality is nonexistence.

Subhuti again asked:

– What is duality? What is nonduality?

The Buddha said:

– The perception of form through the perception of consciousness is duality; the perception that form is empty through the perception that consciousness is empty is nonduality. The perception of the eye ayatana through the perception of the mind ayatana is duality; the perception that the eye ayatana is empty through the perception that the mind ayatana is empty is nonduality. The perception of the form ayatana through the perception of the dharma ayatana is duality; the perception that the form ayatana is empty through the perception that the dharma ayatana is empty is nonduality. The perception of the eye dhatu through the perception of the mind dhatu is duality; the perception that the eye dhatu is empty through the perception that the mind dhatu is empty is nonduality. The perception of the form dhatu through the perception of the dharma dhatu is duality; the perception that the form dhatu is empty through the perception that the dharma dhatu is empty is nonduality. The perception of the eye-consciousness dhatu through the perception of the mind-consciousness dhatu is duality; the perception that the eye-consciousness dhatu is empty through the perception that the mind-consciousness dhatu is empty is nonduality. The perception of eye-contact through the perception of mind-contact is duality; the perception that eye-contact is empty through the perception that mind-contact is empty is nonduality. The perception of the feelings that arise conditioned by eye-contact through the perception of the feelings that arise conditioned by mind-contact is duality; the perception that the feelings arising conditioned by eye-contact are empty through the perception that the feelings arising conditioned by mind-contact are empty is nonduality. The perception of the earth dhatu through the perception of the consciousness dhatu is duality; the perception that the earth dhatu is empty through the perception that the consciousness dhatu is empty is nonduality. The perception of the causal condition through the perception of the dominant condition is duality; the perception that the causal condition is empty through the perception that the dominant condition is empty is nonduality. The perception of ignorance through the perception of aging and death is duality; the perception that ignorance is empty through the perception that aging and death are empty is nonduality. The perception of the perfection of generosity through the perception of the perfection of prajna is duality; the perception that the perfection of generosity is empty through the perception that the perfection of prajna is empty is nonduality. The perception of inner emptiness through the perception of the emptiness of the self-nature of what is devoid of self-nature is duality; the perception that inner emptiness is empty through the perception that the emptiness of the self-nature of what is devoid of self-nature is empty is nonduality. The perception of suchness through the perception of the inconceivable realm is duality; the perception that suchness is empty through the perception that the inconceivable realm is empty is nonduality. The perception of the Noble Truths of suffering, its arising, its cessation, and the path is duality; the perception that the Noble Truths of suffering, its arising, its cessation, and the path are empty is nonduality. The perception of the four foundations of mindfulness through the perception of the Noble Eightfold Path is duality; the perception that the four foundations of mindfulness are empty through the perception that the Noble Eightfold Path is empty is nonduality. The perception of the four dhyanas, the four immeasurables, and the four formless absorptions is duality; the perception that the four dhyanas, the four immeasurables, and the four formless absorptions are empty is nonduality. The perception of the eight liberations through the perception of the ten totalities is duality; the perception that the eight liberations are empty through the perception that the ten totalities are empty is nonduality. The perception of the liberation gateways of emptiness, signlessness, and wishlessness is duality; the perception that the liberation gateways of emptiness, signlessness, and wishlessness are empty is nonduality. The perception of the Stage of Pure Contemplation through the perception of the Tathagata Stage is duality; the perception that the Stage of Pure Contemplation is empty through the perception that the Tathagata Stage is empty is nonduality. The perception of the Stage of Utmost Joy through the perception of the Stage of the Dharma Cloud is duality; the perception that the Stage of Utmost Joy is empty through the perception that the Stage of the Dharma Cloud is empty is nonduality. The perception of the dharani gateways and the samadhi gateways is duality; the perception that all dharani gateways and samadhi gateways are empty is nonduality. The perception of the five kinds of eyes and the six superknowledges is duality; the perception that the five kinds of eyes and the six superknowledges are empty is nonduality. The perception of the Tathagata's ten powers through the perception of the eighteen distinctive qualities of a Buddha is duality; the perception that the Tathagata's ten powers are empty through the perception that the eighteen distinctive qualities of a Buddha are empty is nonduality. The perception of the thirty-two excellent marks and the eighty minor characteristics of a Great Being is duality; the perception that the thirty-two excellent marks and the eighty minor characteristics of a Great Being are empty is nonduality. The perception of the quality of never forgetting and the nature of constant equanimity is duality; the perception that the quality of never forgetting and the nature of constant equanimity are empty is nonduality. The perception of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is duality; the perception that the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are empty is nonduality. The perception of the fruit of stream-entry through the perception of a pratyekabuddha's enlightenment is duality; the perception that the fruit of stream-entry is empty through the perception that a pratyekabuddha's enlightenment is empty is nonduality. The perception of all the practices of great bodhisattvas and the Buddhas' fruit of unsurpassed, complete enlightenment is duality; the perception that all the practices of great bodhisattvas and the Buddhas' fruit of unsurpassed, complete enlightenment are empty is nonduality. The perception of the conditioned realm and the unconditioned realm is duality; the perception that the conditioned realm and the unconditioned realm are empty is nonduality.

Subhuti! All perceptions, without exception, are duality; all dualities, without exception, are existence; and wherever there is existence, there is samsara. Where there is samsara, one cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, grief, anguish, suffering, and distress.

Subhuti! The emptiness of all perceptions is nondual. All nondual dharmas are nonexistent. All nonexistent dharmas are without samsara. Those who are without samsara can be liberated from birth, aging, sickness, death, sorrow, grief, suffering, and distress.

Subhuti! For this reason, you should know that all those who entertain perceptions of duality certainly cannot practice the perfections of generosity, pure morality, patient acceptance, vigor, dhyana, and prajna; they cannot attain or directly realize even conforming acceptance, which they do not possess at all, much less completely know all form, feeling, perception, formations, and consciousness. Thus, they cannot completely know even the knowledge of all-knowledge. They cannot cultivate the four foundations of mindfulness through the Noble Eightfold Path, much less attain the fruit of stream-entry through a pratyekabuddha's enlightenment, attain the knowledge of all-knowledge, or permanently sever the continuity of all habitual tendencies of the afflictions.

LXXIII. CHAPTER ON THE SEQUENTIAL ORDER

01

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

– Blessed One! If one who abides in the perception of existence or nonexistence has no conforming acceptance, does not cultivate the path, and does not attain its fruits through direct realization, then how could one who abides in the perception of emptiness have conforming acceptance or the Stage of Pure Contemplation, and so forth, through to the Tathagata Stage, or cultivate the Noble Path? Only by cultivating the Noble Path can the afflictions be eliminated. One who remains obstructed by these afflictions cannot even attain a stage corresponding to a sravaka or pratyekabuddha, much less enter the bodhisattva's certainty of rightness. If one cannot enter the bodhisattva's certainty of rightness, how can one attain the knowledge of all-knowledge? If one cannot attain the knowledge of all-knowledge, how can one permanently sever the continuity of all habitual tendencies of the afflictions?

Blessed One! If all dharmas are utterly nonexistent, unborn, unceased, undefiled, and unpurified, and if such dharmas are entirely unborn, how can the knowledge of all-knowledge be attained?

The Buddha said to Subhuti:

– So it is! So it is! It is just as you say. One who abides in the perception of emptiness has no conforming acceptance and, ultimately, does not permanently sever the continuity of all habitual tendencies of the afflictions. If all dharmas are utterly nonexistent, unborn, unceased, undefiled, and unpurified, and if these dharmas are entirely unborn, how can the knowledge of all-knowledge be attained?

The Venerable Subhuti again addressed the Buddha:

– When practicing the profound prajnaparamita, do great bodhisattvas entertain the perception of existence and the perception of nonexistence? Do they entertain perceptions of form and of feeling, perception, formations, and consciousness? Thus, up to: do they entertain a perception of the knowledge of all-aspect knowledge? Do they entertain a perception of permanently ending the continuity of all habitual tendencies of the afflictions? Do they entertain a perception of form and a perception of the cessation of form? Do they entertain perceptions of feeling, perception, formations, and consciousness, and perceptions of the cessation of feeling, perception, formations, and consciousness? Do they entertain perceptions of the eye ayatana through the mind ayatana, and perceptions of the cessation of the eye ayatana through the mind ayatana? Do they entertain perceptions of the form ayatana through the dharma ayatana, and perceptions of the cessation of the form ayatana through the dharma ayatana? Do they entertain perceptions of the eye dhatu through the mind dhatu, and perceptions of the cessation of the eye dhatu through the mind dhatu? Do they entertain perceptions of the form dhatu through the dharma dhatu, and perceptions of the cessation of the form dhatu through the dharma dhatu? Do they entertain perceptions of the eye-consciousness dhatu through the mind-consciousness dhatu, and perceptions of the cessation of the eye-consciousness dhatu through the mind-consciousness dhatu? Do they entertain perceptions of eye-contact through mind-contact, and perceptions of the cessation of eye-contact through mind-contact? Do they entertain perceptions of the feelings that arise conditioned by eye-contact, through the feelings that arise conditioned by mind-contact, and perceptions of the cessation of the feelings that arise conditioned by eye-contact, through the cessation of the feelings that arise conditioned by mind-contact? Do they entertain perceptions of the earth dhatu through the consciousness dhatu, and perceptions of the cessation of the earth dhatu through the consciousness dhatu? Do they entertain perceptions of the causal condition through the dominant condition, and perceptions of the cessation of the causal condition through the dominant condition? Do they entertain perceptions of greed, hatred, and delusion, and perceptions of the cessation of greed, hatred, and delusion? Do they entertain perceptions of ignorance through aging and death, sorrow, lamentation, and suffering, and perceptions of the cessation of ignorance through aging and death, sorrow, lamentation, and suffering? Do they entertain a perception of the Noble Truth of suffering and a perception of the cessation of the Noble Truth of suffering? Do they entertain a perception of the Noble Truth of the origin of suffering and a perception of the cessation of the Noble Truth of the origin of suffering? Do they entertain a perception of the Noble Truth of cessation and a perception of the cessation of the Noble Truth of cessation? Do they entertain a perception of the Noble Truth of the path and a perception of the cessation of the Noble Truth of the path? Thus, up to: do they entertain a perception of the knowledge of all-aspect knowledge and a perception of the cessation of the knowledge of all-aspect knowledge? Do they entertain a perception of ending the continuity of all habitual tendencies of the afflictions and a perception of permanently ending the continuity of all habitual tendencies of the afflictions?

The Buddha said to Subhuti:

– When practicing prajnaparamita, great bodhisattvas do not entertain a perception of existence with regard to any dharma, nor do they entertain a perception of nonexistence. One who entertains neither a perception of existence nor a perception of nonexistence should be known as a bodhisattva who has attained the concordant acceptance; this is also cultivation of the path, attainment of its fruit, and direct realization.

Furthermore, Subhuti! Great bodhisattvas take the absence of intrinsic nature as the noble path and take the absence of intrinsic nature as direct realization, fully comprehending that all dharmas have the absence of intrinsic nature as their intrinsic nature. For this reason, you should know that all dharmas have the absence of intrinsic nature as their own intrinsic nature.

The Venerable Subhuti then addressed the Buddha:

– If all dharmas have the absence of intrinsic nature as their intrinsic nature, how is it that, with regard to all dharmas whose nature is the absence of intrinsic nature, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, after directly realizing perfect awakening, are called Buddhas and freely turn all dharmas and all spheres of experience?

The Buddha said to Subhuti:

– So it is! So it is! All dharmas have the absence of intrinsic nature as their intrinsic nature. Formerly, while training in the bodhisattva path, I practiced in accordance with the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. Thereby, secluded from sensual desires and unwholesome dharmas, with applied thought and sustained thought, and with the joy and bliss born of seclusion, I entered the first meditative concentration and fully abided therein. Thus, up to: with the cessation of pleasure and pain, and with previous joy and sorrow having vanished, in a state neither painful nor pleasant, with purity of equanimity and mindfulness, I entered the fourth meditative concentration and fully abided therein. At that time, although I fully apprehended the characteristics of the meditative concentrations and their factors, I did not become attached to them, did not crave the sweet savor of the meditative concentrations or their factors, and did not apprehend the meditative concentrations or their factors at all. At that time, my modes of practice in the four meditative concentrations were pure and entirely free from discrimination. Although I had completely mastered the meditative concentrations and their factors, I did not accept their resultant rewards; I relied upon meditative concentration solely to bring forth the superknowledges of miraculous powers, the divine ear, knowledge of others’ minds, recollection of past lives, the divine eye, and liberating knowledge. Although I fully apprehended the characteristics of these five superknowledges, I did not become attached to them or delight in their sweet savor. I neither apprehended nor discriminated among the spheres of superknowledge, but abided like empty space. At that time, I contemplated all dharmas as equal, their equality consisting in having the absence of intrinsic nature as their nature. Through corresponding with prajnaparamita for a single moment, I attained unsurpassed, perfect, and complete awakening; that is, I knew in accordance with reality: this is the Noble Truth of suffering, this is the Noble Truth of the origin of suffering, this is the Noble Truth of cessation, and this is the Noble Truth of the path. All of them share the single characteristic of signlessness, and this signlessness is itself nonexistent. Thereby, I perfected the Tathagata’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and innumerable inconceivable, sublime qualities. With the Buddha’s sublime wisdom, I established sentient beings in three distinct groups: the group definitely established in correctness, the group definitely established in error, and the indeterminate group. Having established them in these three distinct groups, I then taught and transformed them according to their capacities, enabling them to attain supreme benefit and happiness.

The Venerable Subhuti again addressed the Buddha:

– Within the nature that is the absence of intrinsic nature of all dharmas, how does the Tathagata, Arhat, Perfectly and Completely Awakened One bring forth the four meditative concentrations and five superknowledges, attain great awakening, perfect all qualities, and establish the three groups of sentient beings in benefit and happiness?

The Buddha said to Subhuti:

– If sensual desires and unwholesome dharmas possessed even the slightest intrinsic nature, or if they took the intrinsic nature of something else as their own intrinsic nature, then formerly, while practicing the bodhisattva path, I would not have needed to comprehend fully that all sensual desires and unwholesome dharmas have the absence of intrinsic nature as their intrinsic nature before becoming secluded from sensual desires and entering the first meditative concentration, up to entering the fourth meditative concentration and fully abiding therein. Because sensual desires and unwholesome dharmas are entirely devoid of intrinsic nature and also devoid of any extrinsic nature, having only the absence of intrinsic nature as their intrinsic nature, formerly, while practicing the bodhisattva path, I had to comprehend fully that sensual desires and unwholesome dharmas have the absence of intrinsic nature as their intrinsic nature. After becoming secluded from sensual desires and so forth, I entered the first meditative concentration, up to entering the fourth meditative concentration.

Furthermore, Subhuti! If the five superknowledges possessed even the slightest intrinsic nature, or took an extrinsic nature as their own intrinsic nature, then formerly, while practicing the bodhisattva path, I would not have needed to comprehend fully that all superknowledges have the absence of intrinsic nature as their intrinsic nature before bringing forth various superknowledges that are sovereign, wondrous in function, and unobstructed with regard to all spheres.

Because the superknowledges are entirely devoid of intrinsic nature and also devoid of any extrinsic nature, having only the absence of intrinsic nature as their intrinsic nature, formerly, while practicing the bodhisattva path, I comprehended fully that the superknowledges have the absence of intrinsic nature as their intrinsic nature, and brought forth various superknowledges that are sovereign, wondrous in function, and unobstructed with regard to all spheres.

Furthermore, Subhuti! If the unsurpassed, perfect enlightenment of the Buddhas possessed even the slightest intrinsic nature, or took another nature as its own nature, then formerly, while cultivating the bodhisattva path, I would not have needed to comprehend fully that the Buddha’s unsurpassed, perfect enlightenment and all its qualities take non-nature as their own nature, and I would have attained unsurpassed, perfect enlightenment endowed with all qualities.

Because unsurpassed, perfect enlightenment and all its qualities possess neither intrinsic nature nor another nature whatsoever, but take only non-nature as their own nature, formerly, while cultivating the bodhisattva path, I comprehended fully that unsurpassed, perfect enlightenment takes non-nature as its own nature, and thus attained unsurpassed, perfect enlightenment endowed with all qualities.

Furthermore, Subhuti! If sentient beings possessed even the slightest intrinsic nature, or took another nature as their own nature, then after attaining Buddhahood, I would not have comprehended fully that all sentient beings take non-nature as their own nature; nor would I have established sentient beings in three distinct groups and, according to their capacities, devised skillful means to teach and transform them, enabling them to attain happiness and supreme benefit.

Because sentient beings possess neither intrinsic nature nor another nature whatsoever, but take only non-nature as their own nature, after attaining Buddhahood, I comprehended fully that all sentient beings take non-nature as their own nature. I then established sentient beings in three distinct groups and, according to their capacities, devised skillful means to teach and transform them, enabling them to attain happiness and supreme benefit.

Fascicle 465

END