大般若波羅蜜多經

XVIII. CHAPTER ON SPIRITUAL FRIENDS

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

“Blessed One! How should great bodhisattvas newly training in the Great Vehicle learn the perfections of prajnaparamita, meditative concentration, vigor, patience, pure morality, and generosity?”

The Buddha said:

“Subhuti! Great bodhisattvas newly training in the Great Vehicle who wish to learn prajnaparamita through the perfection of generosity should first draw near to, attend upon, and make offerings to genuine and pure spiritual friends who are skilled in explaining and discerning prajnaparamita through the perfection of generosity. That is to say, when teaching the profound scripture of prajnaparamita, they should exhort and instruct bodhisattvas newly training in the Great Vehicle: ‘Come, good man!

You should diligently cultivate the perfections of generosity, pure morality, patience, vigor, meditative concentration, and prajnaparamita. While diligently cultivating them, you should employ non-attainment as skillful means, share the merit equally with all sentient beings, and together dedicate it to unsurpassed, complete, perfect enlightenment. You should not grasp unsurpassed, complete, perfect enlightenment by means of the form skandha through the consciousness skandha.

You should not grasp unsurpassed, complete, perfect enlightenment by means of the eye ayatana through the mind ayatana. You should not grasp unsurpassed, complete, perfect enlightenment by means of the form ayatana through the dharma ayatana. You should not grasp unsurpassed, complete, perfect enlightenment by means of the eye dhatu through the mind dhatu.

You should not grasp unsurpassed, complete, perfect enlightenment by means of the form dhatu through the dharma dhatu. You should not grasp unsurpassed, complete, perfect enlightenment by means of the eye-consciousness dhatu through the mind-consciousness dhatu. You should not grasp unsurpassed, complete, perfect enlightenment by means of eye-contact through mind-contact.

You should not grasp unsurpassed, complete, perfect enlightenment by means of the feelings arising in dependence upon eye-contact through the feelings arising in dependence upon mind-contact. You should not grasp unsurpassed, complete, perfect enlightenment by means of the earth dhatu through the consciousness dhatu. You should not grasp unsurpassed, complete, perfect enlightenment by means of the causal condition through the dominant condition.

You should not grasp unsurpassed, complete, perfect enlightenment by means of ignorance through old age and death. You should not grasp unsurpassed, complete, perfect enlightenment by means of the perfection of generosity through prajnaparamita. You should not grasp unsurpassed, complete, perfect enlightenment by means of inner emptiness through the emptiness of the self-nature of nonexistence.

You should not grasp unsurpassed, complete, perfect enlightenment by means of suchness through the inconceivable realm. You should not grasp unsurpassed, complete, perfect enlightenment by means of the noble truths of suffering, its origin, its cessation, and the path. You should not grasp unsurpassed, complete, perfect enlightenment by means of the four foundations of mindfulness through the Noble Eightfold Path.

You should not grasp unsurpassed, complete, perfect enlightenment by means of the four meditative concentrations, the four immeasurables, or the four formless attainments. You should not grasp unsurpassed, complete, perfect enlightenment by means of the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality. You should not grasp unsurpassed, complete, perfect enlightenment by means of the liberation gateways of emptiness, signlessness, and wishlessness.

You should not grasp unsurpassed, complete, perfect enlightenment by means of the Stage of Pure Contemplation through the Stage of the Tathagata. You should not grasp unsurpassed, complete, perfect enlightenment by means of the Stage of Utmost Joy through the Stage of the Dharma Cloud. You should not grasp unsurpassed, complete, perfect enlightenment by means of any dharani gateway or samadhi gateway.

You should not grasp unsurpassed, complete, perfect enlightenment by means of the five kinds of eyes or the six superknowledges. You should not grasp unsurpassed, complete, perfect enlightenment by means of the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. You should not grasp unsurpassed, complete, perfect enlightenment by means of the thirty-two marks or the eighty excellent characteristics.

You should not grasp unsurpassed, complete, perfect enlightenment by means of the quality of never forgetting or the nature of constant equanimity. You should not grasp unsurpassed, complete, perfect enlightenment by means of the fruit of stream-entry through the enlightenment of a pratyekabuddha. You should not grasp unsurpassed, complete, perfect enlightenment by means of any practice of a great bodhisattva or the unsurpassed, complete, perfect enlightenment of the Buddhas.

You should not grasp unsurpassed, complete, perfect enlightenment by means of the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects. Why is this? Good man!

Through not grasping form, one attains unsurpassed, complete, perfect enlightenment; likewise, through not grasping the knowledge of all aspects, one attains unsurpassed, complete, perfect enlightenment.

“Good man! Although you practice profound prajnaparamita, you should not become attached to form, feeling, perception, formations, or consciousness, and, in full detail, through the knowledge of all aspects. Why is this? Because form through the knowledge of all aspects is not worthy of attachment. Why is this? Good man! Because the self-nature of all dharmas is empty.”

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

“Great bodhisattvas continually accomplish what is difficult: although the defining characteristics of all dharmas are empty, they seek unsurpassed, complete, perfect enlightenment and wish to realize unsurpassed, complete, perfect enlightenment.”

The Buddha said:

“Subhuti! So it is! So it is! Great bodhisattvas continually accomplish what is difficult: although the defining characteristics of all dharmas are empty, they seek unsurpassed, complete, perfect enlightenment and wish to realize unsurpassed, complete, perfect enlightenment.

“Subhuti, you should know that although great bodhisattvas know that all dharmas are like magical illusions and, in full detail, like a city of gandharvas, and that their defining characteristics are all empty, they nevertheless proceed toward unsurpassed, complete, perfect enlightenment so that the world may obtain true benefit. They proceed toward unsurpassed, complete, perfect enlightenment because they wish to benefit the world.

They proceed toward unsurpassed, complete, perfect enlightenment because they wish to bring peace and happiness to the world. They proceed toward unsurpassed, complete, perfect enlightenment because they wish to rescue the worlds. They proceed toward unsurpassed, complete, perfect enlightenment because they wish to become a refuge upon which the world may rely.

They proceed toward unsurpassed, complete, perfect enlightenment because they wish to become a dwelling place for the world. They proceed toward unsurpassed, complete, perfect enlightenment because they wish to show the world the path to the ultimate goal. They proceed toward unsurpassed, complete, perfect enlightenment because they wish to become an island for the world.

They proceed toward unsurpassed, complete, perfect enlightenment because they wish to become the sun and moon for the world. They proceed toward unsurpassed, complete, perfect enlightenment because they wish to become a shining lamp for the world. They proceed toward unsurpassed, complete, perfect enlightenment because they wish to become a guiding teacher for the world.

They proceed toward unsurpassed, complete, perfect enlightenment because they wish to become a commanding general for the world. They proceed toward unsurpassed, complete, perfect enlightenment because they wish to become a destination for the world.

“How does a great bodhisattva proceed toward unsurpassed, complete, perfect enlightenment because of the wish that the world obtain true benefit? Subhuti! A great bodhisattva cultivates generosity through prajnaparamita and proceeds toward unsurpassed, complete, perfect enlightenment because of the wish to liberate all sentient beings from suffering and affliction. This is how a great bodhisattva proceeds toward unsurpassed, complete, perfect enlightenment because of the wish that the world obtain true benefit.

“How does a great bodhisattva proceed toward unsurpassed, complete, perfect enlightenment because of the wish to benefit the world? Subhuti! A great bodhisattva proceeds toward unsurpassed, complete, perfect enlightenment because of the wish to rescue sentient beings trembling in fear within the five destinies and convey them to the shore of nirvana, where they will be secure and free from fear. This is how a great bodhisattva proceeds toward unsurpassed, complete, perfect enlightenment because of the wish to benefit the world.”

What does it mean that a great bodhisattva, wishing to bring peace and happiness to the world, sets out for unsurpassed, complete awakening? Subhuti! A great bodhisattva sets out for unsurpassed, complete awakening in order to rescue sentient beings from suffering, sorrow, and distress, and bring them safely to the further shore of nirvana. This is what it means that a great bodhisattva, wishing to bring peace and happiness to the world, sets out for unsurpassed, complete awakening.

What does it mean that a great bodhisattva, wishing to rescue the worlds, sets out for unsurpassed, complete awakening? Subhuti! Seeing sentient beings fallen into the three evil destinies, a great bodhisattva sets out for unsurpassed, complete awakening in order to rescue them, cause them to cultivate wholesome karma, and gradually lead them to rely upon the Three Vehicles and attain deliverance. This is what it means that a great bodhisattva, wishing to rescue the worlds, sets out for unsurpassed, complete awakening.

What does it mean that a great bodhisattva, wishing to become a refuge and support for the world, sets out for unsurpassed, complete awakening? Subhuti! A great bodhisattva sets out for unsurpassed, complete awakening in order that sentient beings may swiftly be liberated from the sufferings of birth, aging, sickness, death, sorrow, lamentation, grief, anxiety, affliction, and so forth, and abide in the realm of nirvana without remainder. This is what it means that a great bodhisattva, wishing to become a refuge and support for the world, sets out for unsurpassed, complete awakening.

What does it mean that a great bodhisattva, wishing to become a dwelling place for the world, sets out for unsurpassed, complete awakening? Subhuti! If a great bodhisattva wishes to teach sentient beings that all dharmas are without conjunction, that bodhisattva sets out for unsurpassed, complete awakening. This is what it means that a great bodhisattva, wishing to become a dwelling place for the world, sets out for unsurpassed, complete awakening.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! What does it mean that all dharmas are without conjunction?

The Buddha said:

– Subhuti! Forms are without conjunction, meaning that forms are not dependent upon one another. If forms are not dependent upon one another, then forms do not arise. If forms do not arise, then forms do not cease. If forms do not cease, then forms are without conjunction. The same applies to feeling, perception, formations, and consciousness, and, in full detail, up to the knowledge of all aspects. Great bodhisattvas who wish to teach sentient beings that all dharmas possess this absence of conjunction set out for unsurpassed, complete awakening.

What does it mean that a great bodhisattva, wishing to reveal the ultimate path to the world, sets out for unsurpassed, complete awakening? Subhuti! A great bodhisattva who sets out for unsurpassed, complete awakening teaches the Dharma to sentient beings in this way: Form at the further shore is precisely not form; feeling, perception, formations, and consciousness at the further shore are precisely not feeling, perception, formations, or consciousness.

In full detail, up to the knowledge of all things at the further shore is precisely not the knowledge of all things; the knowledge of path aspects and the knowledge of all aspects at the further shore are precisely not the knowledge of path aspects or the knowledge of all aspects. Subhuti, you should know that just as the characteristics of form and so forth at the further shore are, so too are all dharmas.

The Venerable Subhuti then addressed the Buddha:

– If all dharmas, like form and so forth, have the characteristic of the further shore, why must a great bodhisattva still manifest perfect awakening with regard to all dharmas? For what purpose? Why? Because within form at the further shore there is no such discrimination as: This is form; this is feeling, perception, formations, or consciousness; and, in full detail, up to: This is the knowledge of all aspects.

The Buddha said:

– Subhuti! So it is! So it is! Within form at the further shore there is no such discrimination as: This is form; and, in full detail, up to: This is the knowledge of all aspects. Likewise, even within the knowledge of all aspects at the further shore there is no such discrimination as: This is form; and, in full detail, up to: This is the knowledge of all aspects. This is because the intrinsic nature of all dharmas is emptiness.

Subhuti, you should know that great bodhisattvas are able to accomplish what is difficult to accomplish. Although they contemplate the characteristics of all dharmas as utterly quiescent, extremely profound, subtle, and wondrous, they do not relinquish their resolve. Instead, they think: Once I have manifested perfect awakening with regard to this Dharma and attained unsurpassed, complete awakening, I shall proclaim, disclose, and reveal this profound, wondrous, and quiescent Dharma to sentient beings. This is what it means that a great bodhisattva, wishing to reveal the ultimate path to the world, sets out for unsurpassed, complete awakening.

What does it mean that a great bodhisattva, wishing to become an island for the world, sets out for unsurpassed, complete awakening? Subhuti! Suppose that amid an ocean, river, or lake, whether great or small, there is a raised area of habitable land surrounded by water; this is called an island.

Subhuti! In the same way, the prior and subsequent limits of form through consciousness are cut off; and, in full detail, the prior and subsequent limits of the knowledge of all aspects are also cut off. Because these prior and subsequent limits are cut off, all dharmas are brought to an end.

The ending of the prior and subsequent limits of all dharmas is quiescence in accordance with reality, profound and wondrous—namely, the emptiness of nirvana, non-attainment, the severance of the path, the exhaustion of craving, the absence of remainder, freedom from defilement, eternal cessation, and ultimate consummation. Subhuti! A great bodhisattva seeking to realize unsurpassed, complete awakening wishes to proclaim, disclose, and reveal to sentient beings that these dharmas, whose prior and subsequent limits have been cut off, are quiescent in accordance with reality, profound and wondrous.

This is what it means that a great bodhisattva, wishing to become an island for the world, sets out for unsurpassed, complete awakening.

What does it mean that a great bodhisattva, wishing to become the sun and moon for the world, sets out for unsurpassed, complete awakening? Subhuti! A great bodhisattva sets out for unsurpassed, complete awakening in order to break through the shell of ignorance that throughout the long night has long enshrouded sentient beings in layer upon layer of darkness; to cure sentient beings of the eye disease of unknowing and enable them to see clearly; and to illuminate all deluded and benighted sentient beings. This is what it means that a great bodhisattva, wishing to become the sun and moon for the world, sets out for unsurpassed, complete awakening.

What does it mean that a great bodhisattva, wishing to become a radiant torch for the world, sets out for unsurpassed, complete awakening? Subhuti! A great bodhisattva sets out for unsurpassed, complete awakening in order to proclaim to sentient beings the six paramitas and the true principles of the scriptures corresponding to the four means of gathering beings; to instruct them through skillful means; to cause them to cultivate and train diligently; and to eradicate every kind of dark ignorance. This is what it means that a great bodhisattva, wishing to become a radiant torch for the world, sets out for unsurpassed, complete awakening.

What does it mean that a great bodhisattva, wishing to become a guide for the world, sets out for unsurpassed, complete awakening? Subhuti! A great bodhisattva sets out for unsurpassed, complete awakening in order to cause sentient beings who follow wrong paths to leave the four places where they should not go, and to show them the single path by which they may return to the right way; to cause the defiled to become purified, the sorrowful to become uplifted, the grief-stricken to become joyful, those who act contrary to reason to accord with reason, and those who wander in cyclic existence to attain complete cessation. This is what it means that a great bodhisattva, wishing to become a guide for the world, sets out for unsurpassed, complete awakening.

How does a great bodhisattva, wishing to serve as a commander for the world, proceed toward unsurpassed, perfect enlightenment? Subhuti, a great bodhisattva who seeks unsurpassed, perfect enlightenment wishes to explain and reveal to sentient beings that form neither arises nor ceases, and is neither defiled nor purified; and that feeling, perception, formations, and consciousness neither arise nor cease, and are neither defiled nor purified.

Thus, in full detail, up to the knowledge of all aspects, which neither arises nor ceases and is neither defiled nor purified; and the knowledge of the aspects of the paths and the knowledge of all aspects, which neither arise nor cease and are neither defiled nor purified. This is how a great bodhisattva, wishing to serve as a commander for the world, proceeds toward unsurpassed, perfect enlightenment.

How does a great bodhisattva, wishing to serve as a destination for the world, proceed toward unsurpassed, perfect enlightenment? Subhuti, a great bodhisattva who seeks unsurpassed, perfect enlightenment wishes to explain and reveal to sentient beings that form has empty space as its destination; and feeling, perception, formations, and consciousness have empty space as their destination. Thus, in full detail, up to all-knowledge, which has empty space as its destination; and the knowledge of the aspects of the paths and the knowledge of all aspects, which have empty space as their destination.

Because all dharmas are like empty space and have no inherent existence, the great bodhisattva wishes to explain and reveal to sentient beings that form neither reaches a destination nor fails to reach a destination. Why? Because the nature of form is emptiness.

Within emptiness there is neither reaching nor not reaching. Feeling, perception, formations, and consciousness neither reach a destination nor fail to reach a destination. Why?

Because the nature of feeling, perception, formations, and consciousness is emptiness. Within emptiness there is neither reaching nor not reaching. Thus, in full detail, up to all-knowledge, which neither reaches a destination nor fails to reach a destination.

Why? Because the nature of all-knowledge is emptiness. Within emptiness there is neither reaching nor not reaching.

The knowledge of the aspects of the paths and the knowledge of all aspects neither reach a destination nor fail to reach a destination. Why? Because the nature of the knowledge of the aspects of the paths and the knowledge of all aspects is emptiness.

Within emptiness there is neither reaching nor not reaching. This is how a great bodhisattva, wishing to serve as a destination for the world, proceeds toward unsurpassed, perfect enlightenment.

Why is this so? Subhuti, all dharmas have emptiness, signlessness, and wishlessness as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within emptiness, signlessness, and wishlessness, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have non-arising and non-activity as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within non-arising and non-activity, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have non-arising and non-cessation as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within non-arising and non-cessation, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have non-defilement and non-purification as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within non-defilement and non-purification, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have nonexistence as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within nonexistence, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have being like a dream, up to being like a city of gandharvas, as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within being like a dream, up to being like a city of gandharvas, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have immeasurability and boundlessness as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within immeasurability and boundlessness, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have neither relinquishing nor grasping as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within that which is neither relinquished nor grasped, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have neither elevation nor lowering as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within neither elevation nor lowering, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have neither coming nor going as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within neither coming nor going, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have neither increase nor decrease as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within neither increase nor decrease, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have neither entering nor emerging as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within neither entering nor emerging, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have neither aggregation nor disintegration as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within neither aggregation nor disintegration, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have neither union nor separation as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because within neither union nor separation, neither a destination nor what is not a destination can be apprehended.

Subhuti, all dharmas have the self, up to the seer, as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because even the self, up to the seer, is ultimately without existence; how much less could a destination or what is not a destination be apprehended therein?

Subhuti, all dharmas have non-self, up to the absence of a seer, as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because even non-self, up to the absence of a seer, is ultimately without existence; how much less could a destination or what is not a destination be apprehended therein?

Subhuti, all dharmas have permanence, bliss, self, and purity as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because even permanence, bliss, self, and purity are ultimately without existence; how much less could a destination or what is not a destination be apprehended therein?

Subhuti, all dharmas have impermanence, suffering, non-self, and impurity as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because even impermanence, suffering, non-self, and impurity are ultimately without existence; how much less could a destination or what is not a destination be apprehended therein?

Subhuti, all dharmas have the activities of greed, hatred, and delusion as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because even the activities of greed, hatred, and delusion are ultimately without existence; how much less could a destination or what is not a destination be apprehended therein?

Subhuti, all dharmas have that which is produced by views as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because even that which is produced by views is ultimately without existence; how much less could a destination or what is not a destination be apprehended therein?

Subhuti, all dharmas have true suchness, up to the inconceivable realm, as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because even true suchness, up to the inconceivable realm, is ultimately without existence; how much less could a destination or what is not a destination be apprehended therein?

Subhuti, all dharmas have immovability as their destination. Great bodhisattvas cannot pass beyond this destination. Why? Because even the nature of immovability is ultimately without existence; how much less could a destination or what is not a destination be apprehended therein?

Subhuti! All dharmas take the five skandhas as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because form through consciousness are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six internal ayatanas as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the eye ayatana through the mind ayatana are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six external ayatanas as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the form ayatana through the dharma ayatana are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six internal dhatus as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the eye dhatu through the mind dhatu are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six external dhatus as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the form dhatu through the dharma dhatu are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six consciousness dhatus as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the eye-consciousness dhatu through the mind-consciousness dhatu are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six contacts as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because eye-contact through mind-contact are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six feelings as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six elements as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the earth element through the consciousness element are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the four conditions as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the causal condition through the dominant condition are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the twelve links of dependent origination as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because ignorance through aging and death are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six paramitas as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the paramita of generosity through prajnaparamita are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the sixteen emptinesses as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the emptiness of internal dharmas through the emptiness of the intrinsic nature of non-nature are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the Four Noble Truths as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the Noble Truths of suffering, its origin, its cessation, and the path are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the thirty-seven factors of enlightenment as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the four foundations of mindfulness through the Noble Eightfold Path are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the four dhyanas, the four immeasurables, and the four formless attainments as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the four dhyanas, the four immeasurables, and the four formless attainments are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the three gates of liberation as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the Dharma gates of liberation through emptiness, signlessness, and wishlessness are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the grounds of the Three Vehicles and the ten grounds as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the Ground of Pure Contemplation through the Ground of the Tathagata are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the ten bodhisattva grounds as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the Ground of Great Joy through the Dharma Cloud Ground are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the dharani Dharma gates and the samadhi Dharma gates as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the dharani Dharma gates and the samadhi Dharma gates are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the five kinds of eyes and the six superknowledges as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the five kinds of eyes and the six superknowledges are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the Tathagata's ten powers, the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the Tathagata's ten powers through the eighteen distinctive qualities of a Buddha are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take great loving-kindness, great compassion, great sympathetic joy, and great equanimity as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because great loving-kindness, great compassion, great sympathetic joy, and great equanimity are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the thirty-two marks and the eighty minor characteristics as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the thirty-two marks and the eighty minor characteristics are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the quality of never forgetting and the nature of constant equanimity as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the quality of never forgetting and the nature of constant equanimity are entirely without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are ultimately without existence; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the fruit of stream-entry through the awakening of a pratyekabuddha as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because even the fruit of stream-entry through the awakening of a pratyekabuddha is ultimately nonexistent; how much less could there be within it any destination or non-destination that can be apprehended.

Subhuti! All dharmas take all the practices of great bodhisattvas and the unsurpassed, complete awakening of the Buddhas as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because even all the practices of great bodhisattvas and the unsurpassed, complete awakening of the Buddhas are ultimately nonexistent; how much less could there be within them any destination or non-destination that can be apprehended.

Subhuti! All dharmas take the stream-enterer through the Tathagata as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because even the stream-enterer through the Tathagata are ultimately nonexistent; how much less could there be within them any destination or non-destination that can be apprehended.

Subhuti! Thus, because great bodhisattvas wish to become a destination for the world, they proceed toward unsurpassed, complete awakening.

At that time, Subhuti again said to the Buddha:

– Who can deeply believe in and understand this profound prajnaparamita?

The Buddha said:

– Subhuti! A great bodhisattva who has long resolved to seek unsurpassed, complete awakening and has diligently cultivated the path; who has previously made offerings to immeasurable Buddhas; who, in the presence of those Buddhas, has made vast vows; whose many roots of virtue have all matured; and who is supported, protected, and kept in mind by immeasurable spiritual friends—only such a one can deeply believe in and understand this profound prajnaparamita.

The Venerable Subhuti again said to the Buddha:

– By what nature, what characteristic, what form, and what appearance does this great bodhisattva deeply believe in and understand this prajnaparamita?

The Buddha said:

– Subhuti! This great bodhisattva takes the nature that subdues greed, hatred, and delusion as his nature. He takes the characteristic of being free from greed, hatred, and delusion as his characteristic. He takes the form of being free from greed, hatred, and delusion as his form. He takes the appearance of being free from greed, hatred, and delusion as his appearance.

Furthermore, Subhuti! This great bodhisattva takes the nature that subdues both greed, hatred, and delusion and non-greed, non-hatred, and non-delusion as his nature. He takes the characteristic of being free from both greed, hatred, and delusion and non-greed, non-hatred, and non-delusion as his characteristic. He takes the form of being free from both greed, hatred, and delusion and non-greed, non-hatred, and non-delusion as his form. He takes the appearance of being free from both greed, hatred, and delusion and non-greed, non-hatred, and non-delusion as his appearance.

Subhuti, you should know that only a great bodhisattva who has perfected such a nature, characteristic, form, and appearance can deeply believe in and understand this profound prajnaparamita.

The Venerable Subhuti again said to the Buddha:

– If this great bodhisattva deeply believes in and understands this profound prajnaparamita, what destination will he reach?

The Buddha said:

– Subhuti! That great bodhisattva will reach the knowledge of all-knowing wisdom.

The Venerable Subhuti again said to the Buddha:

– If a great bodhisattva reaches the knowledge of all-knowing wisdom, will he always serve as a refuge for sentient beings?

The Buddha said:

– Subhuti! So it is! So it is! If a great bodhisattva deeply believes in and understands this profound prajnaparamita, he reaches the knowledge of all-knowing wisdom. If he reaches the knowledge of all-knowing wisdom, he becomes a refuge for sentient beings.

The Venerable Subhuti said to the Buddha:

– This great bodhisattva always undertakes what is difficult. That is, he dons such steadfast armor and helmet and declares, “I shall liberate all sentient beings and cause them to attain ultimate nirvana.” Although he acts in this way for sentient beings, he sees absolutely no sentient being who can be established as such.

The Buddha said:

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

Furthermore, Subhuti! The armor and helmet donned by this great bodhisattva do not belong to form through consciousness. Why?

Because form through consciousness are all ultimately nonexistent and are neither the bodhisattva nor the armor and helmet; therefore, it is said that his armor and helmet do not belong to form through consciousness. In the same way, the armor and helmet donned by this great bodhisattva do not belong to the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects. Why?

Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are all ultimately nonexistent and are neither the bodhisattva nor the armor and helmet; therefore, it is said that his armor and helmet do not belong to the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

The armor and helmet donned by this great bodhisattva do not belong to the self through the viewer. Why? Because the self through the viewer are all ultimately nonexistent and are neither the bodhisattva nor the armor and helmet; therefore, it is said that his armor and helmet do not belong to the self through the viewer. The armor and helmet donned by this great bodhisattva do not belong to any dharma. Why? Because all dharmas are ultimately nonexistent and are neither the bodhisattva nor the armor and helmet; therefore, it is said that his armor and helmet do not belong to any dharma.

Subhuti! Because this great bodhisattva practices profound prajnaparamita in this way, he always dons this steadfast armor and helmet and declares, “I shall liberate all sentient beings and cause them all to attain ultimate nirvana.”

The Venerable Subhuti again said to the Buddha:

– If a great bodhisattva can don such steadfast armor and helmet and declare, “I shall liberate all sentient beings and cause them all to attain nirvana,” he will not fall into the ranks of the sravakas or the pratyekabuddhas. There is no possibility that this great bodhisattva could fall into the ranks of the sravakas, the pratyekabuddhas, and so forth. Why? Because this great bodhisattva dons such steadfast armor and helmet without setting any limits among sentient beings.

The Buddha said:

– Subhuti! On what basis do you say that if a great bodhisattva dons such steadfast armor and helmet, he will not fall into the ranks of the sravakas or the pratyekabuddhas?

Then Subhuti said to the Buddha:

– Blessed One! This great bodhisattva does not don such steadfast armor and helmet merely to liberate a limited number of sentient beings, nor does he don such steadfast armor and helmet merely to seek a small measure of knowledge. Why? Because this great bodhisattva dons such steadfast armor and helmet in order to save all sentient beings universally and cause them to enter nirvana; he dons such steadfast armor and helmet solely to seek the knowledge of all-knowing wisdom. For this reason, he does not fall into the ranks of the sravakas or the pratyekabuddhas.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. This great bodhisattva dons such steadfast armor and helmet in order to save all sentient beings universally and cause them to enter nirvana, and solely to seek the knowledge of all-knowing wisdom. For this reason, he does not fall into the ranks of the sravakas or the pratyekabuddhas.

At that time, Subhuti again said to the Buddha:

– Thus, prajnaparamita is exceedingly profound: there is no cultivator, no dharma to be cultivated, no place of cultivation, nor is cultivation accomplished by means of this. Why? Because within the profound meaning of this profound prajnaparamita, there is not the slightest real dharma that can be called a cultivator, a dharma to be cultivated, a place of cultivation, or that by means of which cultivation is undertaken.

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

The Buddha asked:

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

Subhuti said to the Buddha:

– Cultivating the relinquishment of the five skandhas is cultivating prajnaparamita. Cultivating the relinquishment of the six inner ayatanas is cultivating prajnaparamita. Cultivating the relinquishment of the six outer ayatanas is cultivating prajnaparamita. Cultivating the relinquishment of the six inner dhatus is cultivating prajnaparamita. Cultivating the relinquishment of the six outer dhatus is cultivating prajnaparamita. Cultivating the relinquishment of the six consciousness dhatus is cultivating prajnaparamita. Cultivating the relinquishment of the six contacts is cultivating prajnaparamita. Cultivating the relinquishment of the six feelings is cultivating prajnaparamita. Cultivating the relinquishment of the six elements is cultivating prajnaparamita. Cultivating the relinquishment of the four conditions is cultivating prajnaparamita. Cultivating the relinquishment of the twelve links of dependent origination is cultivating prajnaparamita. Cultivating the relinquishment of self through to a seer is cultivating prajnaparamita. Cultivating the relinquishment of the perfection of giving through to prajnaparamita is cultivating prajnaparamita. Cultivating the relinquishment of the emptiness of inner phenomena through to the emptiness of the absence of intrinsic nature in phenomena is cultivating prajnaparamita. Cultivating the relinquishment of suchness through to the inconceivable realm is cultivating prajnaparamita. Cultivating the relinquishment of the four Noble Truths is cultivating prajnaparamita. Cultivating the relinquishment of the four foundations of mindfulness through to the Noble Eightfold Path is cultivating prajnaparamita. Cultivating the relinquishment of the four dhyanas, the four immeasurables, and the four formless absorptions is cultivating prajnaparamita. Cultivating the relinquishment of the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities is cultivating prajnaparamita. Cultivating the relinquishment of the liberation gates of emptiness, signlessness, and wishlessness is cultivating prajnaparamita. Cultivating the relinquishment of the Stage of Pure Contemplation through to the Stage of the Tathagata is cultivating prajnaparamita. Cultivating the relinquishment of the Stage of Utmost Joy through to the Stage of the Dharma Cloud is cultivating prajnaparamita. Cultivating the relinquishment of all dharani gates and samadhi gates is cultivating prajnaparamita. Cultivating the relinquishment of the five kinds of eyes and the six superknowledges is cultivating prajnaparamita. Cultivating the relinquishment of the ten powers of the Tathagata through to the eighteen unique qualities of a Buddha is cultivating prajnaparamita. Cultivating the relinquishment of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is cultivating prajnaparamita. Cultivating the relinquishment of the thirty-two marks and the eighty excellent characteristics is cultivating prajnaparamita. Cultivating the relinquishment of the quality of never forgetting and the nature of constant equanimity is cultivating prajnaparamita. Cultivating the relinquishment of the fruit of stream-entry through to the enlightenment of a pratyekabuddha is cultivating prajnaparamita. Cultivating the relinquishment of all practices of great bodhisattvas and the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas is cultivating prajnaparamita. Cultivating the relinquishment of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is cultivating prajnaparamita.

The Buddha said:

– Subhuti! So it is! So it is! If a great bodhisattva cultivates the relinquishment of form, and so forth through to the knowledge of all aspects, this is cultivating prajnaparamita.

Furthermore, Subhuti! One should rely upon this profound prajnaparamita to discern a non-retrogressing great bodhisattva. If a great bodhisattva practices prajnaparamita through to the perfection of giving without attachment, you should know that this is a non-retrogressing great bodhisattva. To elaborate, if a great bodhisattva practices the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects without attachment, you should know that this is a non-retrogressing great bodhisattva.

Furthermore, Subhuti! When non-retrogressing great bodhisattvas practice profound prajnaparamita, they do not regard the words and instructions of others as authoritative, nor do they act merely out of faith in what others say. They are not defiled by craving, anger, delusion, or arrogance, nor do these sway their minds.

There are also non-retrogressing great bodhisattvas who, while practicing profound prajnaparamita, never depart from the perfection of giving through to prajnaparamita. When non-retrogressing great bodhisattvas practice profound prajnaparamita and hear this profound prajnaparamita taught, their minds are neither alarmed nor afraid, neither startled nor bewildered, and they do not retreat from seeking unsurpassed, complete, perfect enlightenment.

They rejoice in profound prajnaparamita and delight in hearing, retaining, reading, reciting, and thoroughly comprehending it; they concentrate upon and contemplate it, practice in accordance with the teaching, and are never disheartened or weary. You should know that these non-retrogressing great bodhisattvas, in previous lives, heard extensively the meaning and principles of profound prajnaparamita, retained, read, and recited it, contemplated it in accordance with reason, and diligently practiced it without their minds becoming disheartened or weary.

Why? Because when these great bodhisattvas hear such profound prajnaparamita taught, their minds are neither alarmed nor terrified nor afraid; and so forth, through to practicing in accordance with the teaching without ever becoming disheartened or weary.

The Venerable Subhuti again addressed the Buddha:

– If, upon hearing this profound prajnaparamita taught, a great bodhisattva is neither alarmed nor afraid, neither startled nor bewildered, and does not retreat from seeking unsurpassed, complete, perfect enlightenment, but rejoices in profound prajnaparamita and delights in hearing, retaining, reading, reciting, and thoroughly comprehending it, concentrates upon and contemplates it, and practices in accordance with the teaching without ever becoming disheartened or weary, then how does this great bodhisattva practice profound prajnaparamita?

The Buddha said:

– Subhuti! Because this great bodhisattva continuously accords with, advances toward, and enters the knowledge of all-knowing wisdom, the bodhisattva practices this profound prajnaparamita.

The Venerable Subhuti addressed the Buddha:

– While practicing profound prajnaparamita, how does this great bodhisattva continuously accord with, advance toward, and enter the knowledge of all-knowing wisdom?

The Buddha said:

– Subhuti! When practicing profound prajnaparamita, if a great bodhisattva continuously accords with, advances toward, and enters emptiness, signlessness, wishlessness, space, nonexistence, non-arising, non-cessation, non-defilement, non-purity, and suchness through to the inconceivable realm; the uncreated and the unconditioned; and that which is like a dream through to that which is like a gandharva city, then this is a great bodhisattva who, while practicing profound prajnaparamita, continuously accords with, advances toward, and enters the knowledge of all-knowing wisdom.

The Venerable Subhuti again addressed the Buddha:

– As the Blessed One has taught, if, while practicing profound prajnaparamita, a great bodhisattva continuously accords with, advances toward, and enters emptiness, signlessness, and wishlessness, and so forth through to that which is like a gandharva city, then this is a great bodhisattva who, while practicing profound prajnaparamita, continuously accords with, advances toward, and enters the knowledge of all-knowing wisdom. When this great bodhisattva practices profound prajnaparamita, does the bodhisattva practice the five skandhas through to the knowledge of all aspects?

The Buddha said:

– Subhuti! That great bodhisattva does not practice the five skandhas through to the knowledge of all aspects. Why? Because this great bodhisattva continuously accords with, advances toward, and enters the knowledge of all-knowing wisdom, which no one can produce and no one can destroy, which comes from nowhere and goes nowhere, and which has no abiding place, no direction, no boundary, no number, no measure, no passing, and no returning. Since no number, measure, passing, or returning can be apprehended, there is also no one who realizes it.

Subhuti! Such knowledge of all knowledge cannot be realized by means of the five skandhas; and, to speak more fully, it cannot be realized by means of the knowledge of all aspects. Why is this?

Because the five skandhas are themselves the knowledge of all knowledge; and, to speak more fully, the knowledge of all aspects is itself the knowledge of all knowledge. Why is this? Because whether it is the suchness of the five skandhas, the suchness of the knowledge of all knowledge, or the suchness of all dharmas, all are one suchness, neither two nor different.

To speak more fully, whether it is the suchness of the knowledge of all aspects, the suchness of the knowledge of all knowledge, or the suchness of all dharmas, all are one suchness, neither two nor different. Therefore, the knowledge of all knowledge cannot be realized by means of the five skandhas; and, to speak more fully, it cannot be realized by means of the knowledge of all aspects.

Fascicle 512

END