大般若波羅蜜多經

XIX. CHAPTER ON SUCHNESS

01

At that time, the devas of the Desire Realm and the Form Realm each brought various kinds of powdered incense and many kinds of celestial flowers, scattering them from afar as offerings to the Buddha. Having bowed at his feet, they withdrew and stood to one side, joined their palms respectfully, and said:

“Blessed One! Such prajnaparamita is exceedingly profound, difficult to see and difficult to understand, inconceivable, transcending the realm of thought, subtle and quiescent, and knowable only by the wise and intelligent. It is not something that ordinary people of the world can believe and understand; rather, it is unsurpassed, perfect enlightenment.

In this profound scripture of prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones declare: The five skandhas are precisely the knowledge of all-knowledge, and the knowledge of all-knowledge is precisely the five skandhas. Extensively stated, up to the knowledge of all aspects is precisely the knowledge of all-knowledge, and the knowledge of all-knowledge is precisely the knowledge of all aspects. The Buddhas are precisely the knowledge of all-knowledge, and the knowledge of all-knowledge is precisely the Buddhas.

Why is this? Because the suchness of the five skandhas, the suchness of the knowledge of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different. Extensively stated, the suchness of the knowledge of all aspects, the suchness of the knowledge of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different.

Likewise, the suchness of the Buddhas, the suchness of the knowledge of all-knowledge, and the suchness of all dharmas are all one suchness, neither two nor different.”

The Buddha then told the devas:

“So it is! So it is! It is just as you have said. Devas, you should know that when I contemplated this meaning, my mind inclined only toward silence, and I did not wish to teach the Dharma. Why? Because this Dharma is profound, difficult to see and difficult to understand, beyond investigation and thought, transcending investigation and thought, subtle and quiescent. It can be known only by those who are wise and intelligent. It is not something that ordinary people of the world can believe and understand. That is to say, profound prajnaparamita is the unsurpassed, perfect enlightenment realized by the Tathagatas, Arhats, Perfectly Enlightened Ones.

“Devas, you should know that although the Buddhas have realized unsurpassed, perfect enlightenment, there is neither one who realizes nor anything realized, neither a place of realization nor a time of realization.

“Devas, you should know that this profound and wondrous Dharma is the activity of nonduality. The world cannot measure it.

“Devas, you should know that because space is profound, this Dharma is profound. Because suchness, up to the inconceivable realm, is profound, this Dharma is profound. Because the immeasurable and boundless are profound, this Dharma is profound.

Because neither going nor coming is profound, this Dharma is profound. Because neither arising nor ceasing is profound, this Dharma is profound. Because neither defilement nor purity is profound, this Dharma is profound.

Because neither knowing nor attaining is profound, this Dharma is profound. Because neither creating nor acting is profound, this Dharma is profound. Because the self, up to the seer, is profound, this Dharma is profound.

Because the five skandhas are profound, this Dharma is profound. Extensively stated, because the knowledge of all aspects is profound, this Dharma is profound. Because all Buddha-dharmas are profound, this Dharma is profound.”

The devas again addressed the Buddha:

“Blessed One! This profound and wondrous Dharma taught here is not something that ordinary people of the world can believe and accept. Why?

This profound and wondrous Dharma is not taught for the sake of grasping the five skandhas, nor is it taught to them for the sake of abandoning the five skandhas. Extensively stated, it is not taught for the sake of grasping the knowledge of all aspects, nor is it taught to them for the sake of abandoning the knowledge of all aspects. It is not taught for the sake of grasping all Buddha-dharmas, nor is it taught to them for the sake of abandoning all Buddha-dharmas.

Sentient beings in the world engage in much grasping and cling to a self and what belongs to a self. That is, they regard form as the self or as belonging to the self; they regard feeling, perception, formations, and consciousness as the self or as belonging to the self. Extensively stated, they regard the knowledge of all things as the self or as belonging to the self; they regard the knowledge of the aspects of the path and the knowledge of all aspects as the self or as belonging to the self.”

The Blessed One then told the devas:

“So it is! So it is! It is just as you have said. Devas, you should know that if a great bodhisattva practices for the sake of grasping the five skandhas or practices for the sake of abandoning the five skandhas—extensively stated, up to practicing for the sake of grasping all Buddha-dharmas or practicing for the sake of abandoning all Buddha-dharmas—then this great bodhisattva cannot practice the perfections of prajna, meditation, vigor, patience, ethical discipline, and generosity. Extensively stated, such a bodhisattva cannot practice the knowledge of all aspects.”

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

“Blessed One! This profound Dharma accords with all dharmas. That is, it accords with the perfections of prajna, meditation, vigor, patience, ethical discipline, and generosity, and, extensively stated, up to the knowledge of all aspects. This profound Dharma is entirely unobstructed. That is, it is unobstructed with regard to form, feeling, perception, formations, and consciousness, and, extensively stated, up to the knowledge of all aspects.

“This profound Dharma has unobstructedness as its characteristic. Why? Because space is equal; because suchness, up to the inconceivable realm, is equal; because emptiness, signlessness, and wishlessness are equal; because neither arising nor ceasing is equal; because neither creating nor acting is equal; and because neither defilement nor purity is equal, this profound Dharma has unobstructedness as its characteristic.

“This profound Dharma neither arises nor ceases. Why? Because form neither arises nor ceases; feeling, perception, formations, and consciousness neither arise nor cease; extensively stated, up to the knowledge of all things neither arises nor ceases; and the knowledge of the aspects of the path and the knowledge of all aspects neither arise nor cease. Therefore, this profound Dharma neither arises nor ceases.

“This profound Dharma leaves absolutely no trace. Why? Because no trace of form can be apprehended; no trace of feeling, perception, formations, or consciousness can be apprehended. Extensively stated, no trace of the knowledge of all things can be apprehended; no trace of the knowledge of the aspects of the path or the knowledge of all aspects can be apprehended. Therefore, this profound Dharma leaves absolutely no trace.”

The devas of the Desire Realm and the Form Realm again addressed the Buddha:

“Venerable Subhuti is indeed a son of the Buddha, born from the Tathagata. Why? Because everything Venerable Subhuti says accords with emptiness.”

The Venerable Subhuti asked the devas of the Desire Realm and the Form Realm:

“You say that I am indeed a son of the Buddha, born from the Tathagata. In what sense, then, is Subhuti born from the Tathagata? It means that he is born from the suchness of the Tathagata. Why? Because the suchness of the Tathagata neither comes nor goes, and the suchness of Subhuti likewise neither comes nor goes; therefore, Subhuti is said to be born from the Tathagata. The suchness of the Tathagata is precisely the suchness of all dharmas. The suchness of all dharmas is precisely the suchness of the Tathagata. Such suchness possesses neither the nature of suchness nor the nature of non-suchness. The suchness of Subhuti is likewise so; therefore, Subhuti is said to be born from the Tathagata.

“The suchness of the Tathagata has abiding permanence as its characteristic. The suchness of Subhuti is likewise so; therefore, Subhuti is said to be born from the Tathagata.

“The suchness of the Tathagata is unchanging and free from discrimination, yet pervades and functions throughout all dharmas. The suchness of Subhuti is likewise so; therefore, Subhuti is said to be born from the Tathagata.”

The true suchness of the Tathagata is unobstructed, and the true suchness of all dharmas is likewise unobstructed. Whether it is the true suchness of the Tathagata or the true suchness of all dharmas, they are one and the same true suchness, neither two nor different, neither created nor produced. This true suchness always bears the characteristic of true suchness and never bears the characteristic of non-suchness. Because it always bears the characteristic of true suchness and never bears the characteristic of non-suchness, it is neither two nor different. The true suchness of Subhuti is also thus; therefore, it is said that Subhuti was born from the Tathagata.

In all places, the true suchness of the Tathagata neither recollects nor discriminates. The true suchness of Subhuti is also thus; therefore, it is said that Subhuti was born from the Tathagata.

The true suchness of the Tathagata is without differentiation and cannot be apprehended. The true suchness of Subhuti is also thus; therefore, it is said that Subhuti was born from the Tathagata.

The true suchness of the Tathagata is not separate from the true suchness of all dharmas. The true suchness of all dharmas is not separate from the true suchness of the Tathagata. This true suchness always bears the characteristic of true suchness and never bears the characteristic of non-suchness. The true suchness of Subhuti is also thus; therefore, it is said that Subhuti was born from the Tathagata.

Although it is said that he was born from the Tathagata, there is no place from which he was born, because the true suchness of Subhuti is not different from the true suchness of the Buddha.

The true suchness of the Tathagata does not belong to the past, does not belong to the present, and does not belong to the future. The true suchness of all dharmas likewise does not belong to the past, does not belong to the present, and does not belong to the future. The true suchness of Subhuti is also thus; therefore, it is said that Subhuti was born from the Tathagata.

Because the true suchness of the past is equal, the true suchness of the Tathagata is equal. Because the true suchness of the Tathagata is equal, the true suchness of the past is equal. Because the true suchness of the future is equal, the true suchness of the Tathagata is equal.

Because the true suchness of the Tathagata is equal, the true suchness of the future is equal. Because the true suchness of the present is equal, the true suchness of the Tathagata is equal. Because the true suchness of the Tathagata is equal, the true suchness of the present is equal.

Whether it is the equality of the true suchness of the past, the equality of the true suchness of the future, the equality of the true suchness of the present, or the equality of the true suchness of the Tathagata, they are one and the same equality of true suchness, neither two nor different.

Because the true suchness of form is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of form is equal. Because the true suchness of feeling, perception, formations, and consciousness is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of feeling, perception, formations, and consciousness is equal.

Whether it is the equality of the true suchness of form, the equality of the true suchness of feeling, perception, formations, and consciousness, or the equality of the true suchness of the Tathagata, they are one and the same equality of true suchness, neither two nor different. In the same way, through to: because the true suchness of all-knowledge is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of all-knowledge is equal.

Because the true suchness of the knowledge of path aspects and the knowledge of all aspects is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the knowledge of path aspects and the knowledge of all aspects is equal. Whether it is the equality of the true suchness of all-knowledge, the equality of the true suchness of the knowledge of path aspects and the knowledge of all aspects, or the equality of the true suchness of the Tathagata, they are one and the same equality of true suchness, neither two nor different.

Sons of the devas, you should know that because great bodhisattvas directly realize the equality of the true suchness of all dharmas in this way, they are called Tathagatas, Arhats, Perfectly and Completely Awakened Ones. Because I have profound faith in and understanding of this true suchness of all dharmas, it is said that Subhuti was born from the Tathagata.

As this characteristic of true suchness was being taught, the entire trichiliocosm trembled in six ways: the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the center rose and the perimeter sank; and the perimeter rose and the center sank.

At that time, the sons of the devas of the Desire Realm and the Form Realm successively brought various kinds of wondrous celestial powdered incense and celestial flowers, reverently scattering them as offerings over the Blessed One and Subhuti, and then said to the Buddha:

“Blessed One! How extraordinary, how unprecedented! The Venerable Subhuti was born from the Tathagata by virtue of true suchness.”

Subhuti then addressed the sons of the devas of the Desire Realm and the Form Realm:

“Sons of the devas, you should know that I, Subhuti, was born from the Tathagata not by virtue of form, nor was I born from the Tathagata by virtue of feeling, perception, formations, or consciousness. I was not born from the Tathagata by virtue of the true suchness of form, nor was I born from the Tathagata by virtue of the true suchness of feeling, perception, formations, or consciousness. I was not born from the Tathagata apart from form, nor was I born from the Tathagata apart from feeling, perception, formations, or consciousness.

I was not born from the Tathagata apart from the true suchness of form, nor was I born from the Tathagata apart from the true suchness of feeling, perception, formations, or consciousness. In the same way, through to: I was not born from the Tathagata by virtue of all-knowledge, nor was I born from the Tathagata by virtue of the knowledge of path aspects or the knowledge of all aspects. I was not born from the Tathagata by virtue of the true suchness of all-knowledge, nor was I born from the Tathagata by virtue of the true suchness of the knowledge of path aspects or the knowledge of all aspects.

I was not born from the Tathagata apart from all-knowledge, nor was I born from the Tathagata apart from the knowledge of path aspects or the knowledge of all aspects. I was not born from the Tathagata apart from the true suchness of all-knowledge, nor was I born from the Tathagata apart from the true suchness of the knowledge of path aspects or the knowledge of all aspects. I was not born from the Tathagata by virtue of the conditioned, nor was I born from the Tathagata by virtue of the unconditioned.

I was not born from the Tathagata by virtue of the true suchness of the conditioned, nor was I born from the Tathagata by virtue of the true suchness of the unconditioned. I was not born from the Tathagata apart from the conditioned, nor was I born from the Tathagata apart from the unconditioned. I was not born from the Tathagata apart from the true suchness of the conditioned, nor was I born from the Tathagata apart from the true suchness of the unconditioned.

Why is this? All these dharmas are utterly nonexistent. Those who arise in accordance with these dharmas, the arising in accordance with these dharmas, that by virtue of which they arise, and the locus in which they arise accordingly—all are unapprehensible, because the intrinsic nature of all dharmas is emptiness.”

At that time, Shariputra said to the Buddha:

“Blessed One! The true suchness of all dharmas, and so forth through to the inconceivable realm, is exceedingly profound. That is to say, within it form is unapprehensible, and feeling, perception, formations, and consciousness are likewise unapprehensible.

The true suchness of form is unapprehensible, and the true suchness of feeling, perception, formations, and consciousness is likewise unapprehensible. Why is this? Here, even form through consciousness are unapprehensible; how much less could the true suchness of form through the true suchness of consciousness be apprehended?

In the same way, through to: here, all-knowledge is unapprehensible, and the knowledge of path aspects and the knowledge of all aspects are likewise unapprehensible. The true suchness of all-knowledge is unapprehensible, and the true suchness of the knowledge of path aspects and the knowledge of all aspects is likewise unapprehensible. Why is this?

Here, even all-knowledge, the knowledge of path aspects, and the knowledge of all aspects are unapprehensible; how much less could the true suchness of all-knowledge, the knowledge of path aspects, and the knowledge of all aspects be apprehended?”

The Buddha then said to Shariputra:

– So it is! So it is! It is exactly as you have said. While this characteristic of true suchness was being expounded, two thousand bhiksus brought all their outflows to an end, their minds were liberated, and they became arhats. Furthermore, five hundred bhiksunis became free from dust and defilement and attained the pure Dharma-eye with regard to all dharmas. Five thousand bodhisattvas simultaneously attained the patient acceptance of the non-arising of dharmas. Six thousand bodhisattvas brought all their outflows to an end, their minds were liberated, and they attained arhatship.

At that time, the Buddha said to Sariputra:

– In this assembly, these six thousand bodhisattvas, in the presence of five hundred Buddhas of the past, drew near to them and made offerings, went forth from the household life with right faith, and diligently cultivated the pure conduct. Although they practiced giving, pure morality, patient acceptance, diligence, and meditative concentration, they did not embrace the profound prajnaparamita together with skillful means, but instead gave rise to discriminative conceptions and practiced discriminative conduct. When practicing giving, they thought: This is giving; this is the recipient; this is the gift; and I am the one capable of giving. When cultivating pure morality, they thought: This is pure morality; this is the deed that produces transgression; this is what must be guarded; and I am the one capable of observing the precepts. When cultivating patient acceptance, they thought: This is patient acceptance; this is an obstacle to patience; this is the object toward which patience is exercised; and I am the one capable of patient acceptance. When cultivating diligence, they thought: This is diligence; this is indolence; this is the task that has been performed; and I am the one capable of diligence. When cultivating meditative concentration, they thought: This is meditative concentration; this is distraction; this is what has been cultivated; and I am the one capable of cultivating concentration. They did not embrace the profound prajnaparamita together with skillful means, but relied solely upon discriminative conceptions to cultivate the discriminative practices of giving, pure morality, patient acceptance, diligence, and meditative concentration. Because of these discriminative conceptions and discriminative practices, they did not attain the bodhisattva's freedom from discriminative conception and lost the bodhisattva's non-discriminative practice. For this reason, they could not enter the bodhisattva's rightly determined state. Because they did not enter the bodhisattva's rightly determined state, they attained the fruit of stream-entry and only gradually reached arhatship. Therefore, Sariputra, if great bodhisattvas possess the path of great bodhisattvas and the liberation gateways of emptiness, signlessness, and wishlessness, but do not embrace the profound prajnaparamita together with skillful means and immediately realize ultimate reality, they will fall to the level of sravakas or pratyekabuddhas.

Then Sariputra said to the Buddha:

– For what reason do some great bodhisattvas cultivate emptiness, signlessness, and wishlessness, yet because they do not embrace the profound prajnaparamita together with skillful means, when they realize ultimate reality they fall to the level of sravakas or pratyekabuddhas? And why are there other bodhisattvas who cultivate emptiness, signlessness, and wishlessness, yet because they embrace the profound prajnaparamita together with skillful means, enter the bodhisattva's rightly determined state, successively cultivate the practices of great bodhisattvas, and eventually attain unsurpassed, complete, perfect enlightenment?

At that time, the Blessed One said to Sariputra:

– If bodhisattvas become separated from the mind of the wisdom of all-knowledge, do not take great compassion as their guide, and cultivate emptiness, signlessness, and wishlessness, then because they do not embrace the profound prajnaparamita together with skillful means and immediately realize ultimate reality, they fall to the level of sravakas or pratyekabuddhas. If bodhisattvas do not become separated from the mind of the wisdom of all-knowledge, take great compassion as their guide, cultivate emptiness, signlessness, and wishlessness, and also embrace the profound prajnaparamita together with skillful means, they enter the bodhisattva's rightly determined state, successively cultivate the bodhisattva practices, and eventually attain unsurpassed, complete, perfect enlightenment.

Sariputra, suppose there were a bird whose immense body measured one hundred yojanas, or two hundred, or even five hundred yojanas, but which had no wings. Suppose this bird were to cast itself down from the Heaven of the Thirty-three and fall toward Jambudvipa. While falling, it might think: I wish to return to the Heaven of the Thirty-three. What do you think? Would this bird be able to return to the Heaven of the Thirty-three?

Sariputra said to the Buddha:

– No, Blessed One, it could not! No, Sugata, it could not!

The Buddha said:

– Sariputra, while falling, this bird might wish: When my body reaches Jambudvipa, may it suffer no injury. What do you think? Could this bird's wish be fulfilled?

Sariputra said to the Buddha:

– No, Blessed One, it could not! No, Sugata, it could not! When it reached Jambudvipa, the bird's body would certainly be injured; it would either lose its life or suffer pain and be close to death. Why? Because the bird's body is exceedingly large, it has fallen from exceedingly far away, and it has no wings.

The Buddha said:

– Sariputra, so it is! So it is! It is exactly as you have said.

Sariputra, there are bodhisattvas who are likewise. Although for immeasurable, countless great kalpas they have diligently cultivated giving, pure morality, patient acceptance, diligence, and meditative concentration, and have also cultivated the liberation gateways of emptiness, signlessness, and wishlessness, because they do not embrace the profound prajnaparamita together with skillful means and immediately realize ultimate reality, they fall to the level of sravakas or pratyekabuddhas.

Why? Because these bodhisattvas become separated from the mind of the wisdom of all-knowledge and do not take great compassion as their guide. Although for immeasurable, countless great kalpas they have diligently cultivated giving, pure morality, patient acceptance, diligence, and meditative concentration, and have also cultivated the liberation gateways of emptiness, signlessness, and wishlessness, because they do not embrace the profound prajnaparamita together with skillful means, they fall to the level of sravakas or pratyekabuddhas.

Although these great bodhisattvas recollect the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all the Buddha-Blessed Ones of the past, future, and present, make offerings to and reverence them, and practice in accordance with them, they nevertheless apprehend characteristics in those dharmas. Consequently, they are unable to correctly understand the true qualities of the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of the Buddha-Blessed Ones.

Because these bodhisattvas are unable to correctly understand the Buddha's qualities, although they hear the path of great bodhisattvas and the words concerning emptiness, signlessness, and wishlessness, they rely upon these words and apprehend their characteristics. Having apprehended their characteristics, they dedicate them toward unsurpassed, complete, perfect enlightenment. Because these great bodhisattvas make dedications in this way, they do not attain unsurpassed, complete, perfect enlightenment, but instead fall to the level of sravakas or pratyekabuddhas.

Why? Sariputra, because they do not embrace the profound prajnaparamita together with skillful means, even though they dedicate the roots of goodness they have cultivated toward unsurpassed, complete, perfect enlightenment, these bodhisattvas still fall to the level of sravakas or pratyekabuddhas.

Furthermore, Sariputra, there are bodhisattvas who, from the time they first give rise to the aspiration for enlightenment, never become separated from the mind of the wisdom of all-knowledge, always take great compassion as their guide, diligently cultivate giving, pure morality, patient acceptance, diligence, and meditative concentration, and also constantly embrace the profound prajnaparamita together with skillful means.

Although they recollect the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all the Buddha-Blessed Ones of the past, future, and present, they do not apprehend their characteristics. Although they cultivate the liberation gateways of emptiness, signlessness, and wishlessness, they do not apprehend their characteristics. Although they recollect their own qualities and those of others, impartially dedicate them for the benefit of sentient beings, and together dedicate them toward unsurpassed, complete, perfect enlightenment, they likewise do not apprehend any characteristics.

Śāriputra! You should know that this great bodhisattva proceeds directly toward unsurpassed, perfect enlightenment and does not fall to the level of śrāvakas or pratyekabuddhas. Why?

Because from the initial arising of the aspiration until the ultimate end, this great bodhisattva never departs from the mind of all-knowledge and always places great compassion foremost. Although cultivating generosity, pure discipline, patient acceptance, vigor, and meditative concentration, this bodhisattva does not apprehend their characteristics. Although recollecting the skandha of discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation of all the Buddhas, the Blessed Ones, of the past, future, and present, this bodhisattva likewise does not apprehend their characteristics.

Although cultivating the path of great bodhisattvas and the teachings of emptiness, signlessness, and wishlessness, this bodhisattva likewise does not apprehend their characteristics.

Śāriputra! Because this great bodhisattva possesses skillful means, the bodhisattva cultivates generosity through prajnaparamita with a mind free from characteristics; and, in full detail, cultivates all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects with a mind free from characteristics. Therefore, this bodhisattva will certainly attain the sought-after unsurpassed, perfect enlightenment.

At that time, Śāriputra addressed the Buddha:

“As I understand the meaning of the Buddha’s words, from the initial arising of the aspiration until the ultimate end, a great bodhisattva who constantly embraces profound prajnaparamita together with skillful means will draw near to unsurpassed, perfect enlightenment. Why? Because from the initial arising of the aspiration until the ultimate end, this great bodhisattva sees absolutely no subtle dharma that can be apprehended. That is to say, the one who realizes, that which is realized, the place of realization, the time of realization, and that through which realization occurs are all utterly ungraspable. Moreover, the dharmas designated as form, feeling, perception, formations, and consciousness, and, in full detail, knowledge of all aspects, are all ungraspable.

“Furthermore, Blessed One! There are good men and others abiding in the bodhisattva vehicle who seek unsurpassed, perfect enlightenment but are unable to embrace profound prajnaparamita together with skillful means. One should know that the unsurpassed, perfect enlightenment they seek remains uncertain and doubtful: they may or may not attain it.

Why? Because these good men and others abiding in the bodhisattva vehicle are unable to embrace profound prajnaparamita together with skillful means. They apprehend the characteristics of the practices they cultivate, such as generosity, pure discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita; and, in full detail, they apprehend the characteristics of the practices they cultivate, such as all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects.

For this reason, these good men and others abiding in the bodhisattva vehicle remain uncertain and doubtful as to whether they will or will not realize unsurpassed, perfect enlightenment.

“Therefore, Blessed One! Any great bodhisattva who wishes to attain unsurpassed, perfect enlightenment must certainly never depart from the skillful means of prajnaparamita. When this great bodhisattva abides in the skillful means of prajnaparamita, the bodhisattva takes non-attainment as skillful means and, with a mind corresponding to signlessness, cultivates generosity through prajnaparamita; and, in full detail, with a mind corresponding to signlessness, cultivates all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects.

When abiding in the skillful means of prajnaparamita, if a great bodhisattva takes non-attainment as skillful means and, with a mind corresponding to signlessness, cultivates all such Buddha-dharmas, that bodhisattva will certainly attain unsurpassed, perfect enlightenment.”

Thereupon, the devas of the Desire Realm and the Form Realm together addressed the Buddha:

“The unsurpassed, perfect enlightenment of the Buddhas is exceedingly difficult to understand through faith and exceedingly difficult to attain. Why? Because great bodhisattvas must directly know the individual characteristics and common characteristics of all dharmas before they can attain the unsurpassed, perfect enlightenment they seek, yet all the characteristics of dharmas known by great bodhisattvas are nonexistent and ungraspable.”

The Buddha then told the devas:

“So it is! So it is! It is exactly as you have said. The unsurpassed, perfect enlightenment of the Buddhas is exceedingly difficult to understand and exceedingly difficult to attain.

“Devas, you should know that when I directly realized the knowledge of the characteristics of all dharmas and attained unsurpassed, perfect enlightenment, I ultimately found no characteristic of any dharma in the ultimate truth of which it could be said: ‘This is the one who realizes; this is that which is realized; this is the place of realization; this is the time of realization; and it is through this that realization is attained.’ Why? Devas! Because all dharmas are ultimately pure, conditioned and unconditioned dharmas alike are ultimately empty. Therefore, unsurpassed, perfect enlightenment is exceedingly difficult to understand through faith and exceedingly difficult to attain.”

The Venerable Subhūti then addressed the Buddha:

“The Blessed One has said that the unsurpassed, perfect enlightenment of the Buddhas is exceedingly difficult to understand through faith and exceedingly difficult to attain. As I consider the meaning of the Buddha’s words, however, the unsurpassed, perfect enlightenment of the Buddhas is exceedingly easy to understand through faith and exceedingly easy to attain. Why?

If one can understand through faith that there is no dharma that realizes, no dharma that is realized, no place of realization, no time of realization, and nothing through which realization occurs, then one can understand through faith the unsurpassed, perfect enlightenment of the Buddhas. If one directly knows that there is no dharma that realizes, no dharma that is realized, no place of realization, no time of realization, and nothing through which realization occurs, then one can attain the sought-after unsurpassed, perfect enlightenment.

Why? Because all dharmas are ultimately empty. Within ultimate emptiness, there is absolutely no dharma that can be called the one who realizes, that which is realized, the place of realization, the time of realization, or that through which realization occurs.

Why? Because the nature and characteristics of all dharmas are empty; whether increased or diminished, they are nonexistent and utterly ungraspable. For this reason, the generosity through prajnaparamita cultivated by great bodhisattvas is entirely nonexistent and wholly ungraspable.

In full detail, all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects are entirely nonexistent and wholly ungraspable. Great bodhisattvas contemplate all dharmas—whether having form or formless, visible or invisible, resistant or nonresistant, contaminated or uncontaminated, conditioned or unconditioned—as all nonexistent and ungraspable. For this reason, as I consider the meaning of the Buddha’s words, the unsurpassed, perfect enlightenment of the Buddhas is exceedingly easy to understand through faith and exceedingly easy to attain.

In this regard, great bodhisattvas should not say that it is difficult to understand through faith or difficult to attain. Why? Because form is empty of the intrinsic nature of form; feeling, perception, formations, and consciousness are empty of the intrinsic nature of feeling, perception, formations, and consciousness.

In full detail, all-knowledge is empty of the intrinsic nature of all-knowledge; knowledge of the aspects of the path and knowledge of all aspects are empty of the intrinsic nature of knowledge of the aspects of the path and knowledge of all aspects. If a great bodhisattva deeply understands through faith this meaning of the emptiness of intrinsic nature and realizes it without error, the bodhisattva immediately attains unsurpassed, perfect enlightenment.

For this reason, I say that unsurpassed, perfect enlightenment is not difficult to understand through faith and not difficult to attain.”

At that time, Śāriputra said to Subhūti:

– It is also owing to this cause and condition that the unsurpassed, perfect enlightenment of the Buddhas is extremely difficult to comprehend with faith and extremely difficult to realize. Why? Because the great bodhisattvas contemplate all dharmas as utterly devoid of intrinsic nature and all like empty space. Just as empty space does not think, “I shall comprehend with faith and realize unsurpassed, perfect enlightenment,” so too the great bodhisattvas do not think, “I shall comprehend with faith and realize unsurpassed, perfect enlightenment.” Why? Because the nature and characteristics of all dharmas are empty and equal to empty space. Great bodhisattvas must comprehend with faith that all dharmas are empty and equal to empty space, and must realize this without contradiction, before they can attain unsurpassed, perfect enlightenment. If it were easy for great bodhisattvas who comprehend with faith that all dharmas are equal to empty space to develop faithful comprehension of and realize unsurpassed, perfect enlightenment, then great bodhisattvas as numerous as the sands of the Ganges would not don the armor of great merit, set forth toward unsurpassed, perfect enlightenment, and then retreat midway. Therefore, one should know that unsurpassed, perfect enlightenment is extremely difficult to comprehend with faith and extremely difficult to realize.

At that time, the Venerable Subhuti asked Sariputra:

– What do you think, Venerable One? Does form undergo any regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! It does not.

– What do you think, Venerable One? Do feeling, perception, volitional formations, and consciousness undergo any regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! They do not.

– What do you think, Venerable One? Apart from form, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? Apart from feeling, perception, volitional formations, and consciousness, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? In the true suchness of form, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? In the true suchness of feeling, perception, volitional formations, and consciousness, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? Apart from the true suchness of form, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? Apart from the true suchness of feeling, perception, volitional formations, and consciousness, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? Extending the discourse up to the knowledge of all things, does it undergo any regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! It does not.

– What do you think, Venerable One? Do the knowledge of the aspects of the paths and the knowledge of all aspects undergo any regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! They do not.

– What do you think, Venerable One? Apart from the knowledge of all things, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? Apart from the knowledge of the aspects of the paths and the knowledge of all aspects, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? In the true suchness of the knowledge of all things, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? In the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? Apart from the true suchness of the knowledge of all things, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– What do you think, Venerable One? Apart from the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects, is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

– Furthermore, Sariputra! What do you think, Venerable One? Does the true suchness of all dharmas—extending the discourse up to the inconceivable realm—undergo any regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! It does not.

– What do you think, Venerable One? Apart from the true suchness of all dharmas—extending the discourse up to the inconceivable realm—is there any dharma that undergoes regression with respect to the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! There is not.

At that time, the Venerable Subhuti said to Sariputra:

– If all dharmas, in their true and abiding nature, are utterly nonexistent and wholly unobtainable, then what dharmas could possibly undergo regression with respect to unsurpassed, perfect enlightenment?

At that time, Sariputra asked Subhuti:

– According to what the Venerable One has said, within the patient acceptance of the non-arising of dharmas, nothing whatsoever exists, nor is there any bodhisattva of whom it may be said that they regress from unsurpassed, perfect enlightenment. If so, why did the Buddha speak of three classes of persons abiding in the bodhisattva vehicle, when he should have spoken of only one? Furthermore, according to what the Venerable One has said, there should be no distinction among three bodhisattva vehicles, but only the single vehicle of perfect enlightenment.

At that time, Purna Maitrayaniputra addressed the Venerable Sariputra:

– Ask Subhuti whether only a single bodhisattva vehicle is needed. Then ask further: Why is it necessary to establish three distinct vehicles, or is there only the single vehicle of perfect enlightenment?

Sariputra asked Subhuti:

– Is it sufficient that there be only a single bodhisattva vehicle?

The Venerable Subhuti said to Sariputra:

– What do you think, Venerable One? Within the true suchness of all dharmas, are there three classes of persons abiding in the bodhisattva vehicle who have distinct characteristics—namely, one who falls into the sravaka vehicle, one who falls into the pratyekabuddha vehicle, or one who realizes the unsurpassed vehicle?

Sariputra replied:

– Subhuti! There are not.

– What do you think, Venerable One? Within the true suchness of all dharmas, are there three distinct bodhisattva vehicles?

Sariputra replied:

– Subhuti! There are not.

– What do you think, Venerable One? Within the true suchness of all dharmas, does the single vehicle of perfect enlightenment of the great bodhisattvas truly exist?

Sariputra replied:

– Subhuti! It does not.

– What do you think, Venerable One? Does the true suchness of all dharmas have one characteristic, two characteristics, or three characteristics?

Sariputra replied:

– Subhuti! It does not.

– What do you think, Venerable One? Within the true suchness of all dharmas, is there any single dharma or any single bodhisattva that can be apprehended?

Sariputra replied:

– Subhuti! There is not.

At that time, the Venerable Subhuti said to Sariputra:

– If all dharmas, in their true and abiding nature, are utterly nonexistent and wholly unobtainable, why, Sariputra, do you give rise to the thought: With respect to the unsurpassed, perfect enlightenment of the Buddhas, this bodhisattva will certainly regress; or, with respect to the unsurpassed, perfect enlightenment of the Buddhas, this bodhisattva will certainly not regress; or, with respect to the unsurpassed, perfect enlightenment of the Buddhas, this bodhisattva is said to be indeterminate? Likewise, is this bodhisattva of the sravaka vehicle, is this bodhisattva of the pratyekabuddha vehicle, or is this bodhisattva of the unsurpassed vehicle? Thus, are there three, or is there one?

Shariputra! If a great bodhisattva is utterly without attainment with regard to all dharmas, also has complete faith and understanding with regard to the true suchness of all dharmas while finding them all to be without attainment, is without attainment with regard to bodhisattvas, and is also without attainment with regard to the unsurpassed, complete awakening of the Buddhas, you should know that this one is truly a great bodhisattva.

Shariputra! If, upon hearing it taught that the characteristic of the true suchness of all dharmas is unobtainable, this great bodhisattva's mind is neither startled, frightened, nor terrified, and neither doubts, regrets, retreats, nor falters, then this great bodhisattva will swiftly realize unsurpassed, complete awakening and will certainly never regress along the way.

The Blessed One then praised Subhuti:

– Excellent! Excellent! Today you have taught the essential Dharma for the great bodhisattvas. Everything you have said has been spoken through the awesome spiritual power of the Tathagata. Subhuti, you should know that a great bodhisattva has profound faith and understanding regarding the unobtainable characteristic of the true suchness of all dharmas and knows that all dharmas are without differentiated characteristics. When such a bodhisattva hears it taught that the characteristic of the true suchness of all dharmas is unobtainable, and the bodhisattva's mind is neither startled, frightened, nor terrified, and neither doubts, regrets, retreats, nor falters, then this great bodhisattva will swiftly realize unsurpassed, complete awakening.

Shariputra then addressed the Buddha:

– Blessed One! If a great bodhisattva perfects this Dharma, will that bodhisattva swiftly realize unsurpassed, complete awakening?

The Buddha then told Shariputra:

– So it is! So it is! It is exactly as you say. If a great bodhisattva perfects this Dharma, that bodhisattva will swiftly realize unsurpassed, complete awakening and will not fall into the ranks of the shravakas or pratyekabuddhas.

Venerable Subhuti again addressed the Buddha:

– If a great bodhisattva wishes swiftly to attain the unsurpassed, complete awakening that is sought, in what should that bodhisattva abide, and how should that bodhisattva abide?

The Buddha said:

– Subhuti! If a great bodhisattva wishes swiftly to attain the unsurpassed, complete awakening that is sought, the bodhisattva should abide with a mind of impartiality toward all sentient beings and should not abide with a mind of partiality. The bodhisattva should arouse a mind of impartiality toward all sentient beings and should not arouse a mind of partiality. The bodhisattva should speak to all sentient beings with a mind of impartiality and should not speak to them with a mind of partiality.

The bodhisattva should arouse a mind of great loving-kindness toward all sentient beings and should not arouse anger toward them. The bodhisattva should regard all sentient beings with a mind of great compassion and should not regard them with a mind intent on harming them. The bodhisattva should speak to all sentient beings with a mind of great compassion and should not speak to them with a mind intent on harming them.

The bodhisattva should arouse a mind of great sympathetic joy toward all sentient beings and should not arouse jealousy toward them. The bodhisattva should speak to all sentient beings with a mind of great sympathetic joy and should not speak to them with a jealous mind.

The bodhisattva should arouse a mind of great equanimity toward all sentient beings and should not arouse partiality toward them. The bodhisattva should speak to all sentient beings with a mind of great equanimity and should not speak to them with a partial mind.

The bodhisattva should arouse a respectful mind toward all sentient beings and should not arouse arrogance toward them. The bodhisattva should speak to all sentient beings with a respectful mind and should not speak to them with an arrogant mind.

The bodhisattva should arouse a sincere mind toward all sentient beings and should not arouse deceit or flattery toward them. The bodhisattva should speak to all sentient beings with a sincere mind and should not speak to them with a deceitful or flattering mind.

The bodhisattva should arouse a gentle mind toward all sentient beings and should not arouse harshness toward them. The bodhisattva should speak to all sentient beings with a mild and harmonious mind and should not speak to them with a fierce or violent mind.

The bodhisattva should arouse a mind intent on benefiting all sentient beings and should not arouse a mind intent on bringing them no benefit. The bodhisattva should speak to all sentient beings with a mind intent on benefiting them and should not speak to them with a mind intent on bringing them no benefit.

The bodhisattva should arouse a mind intent on bringing peace and happiness to all sentient beings and should not arouse a mind intent on bringing them neither peace nor happiness. The bodhisattva should speak to all sentient beings with a mind intent on bringing them peace and happiness and should not speak to them with a mind intent on bringing them neither peace nor happiness.

The bodhisattva should arouse an unobstructed mind toward all sentient beings and should not arouse an obstructed mind toward them. The bodhisattva should speak to all sentient beings with an unobstructed mind and should not speak to them with an obstructed mind.

Toward all sentient beings, the bodhisattva should arouse the same mind as toward parents, brothers, sisters, sons and daughters, and close relatives, and should also speak to them with this mind.

The bodhisattva should arouse a mind of friendship toward all sentient beings and should also speak to them with this mind. Toward all sentient beings, the bodhisattva should arouse the same mind as toward teachers, preceptors, disciples, and fellow students, and should also speak to them with this mind.

Toward all sentient beings, the bodhisattva should arouse the same mind as toward stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, great bodhisattvas, and Tathagatas, Worthy Ones, Completely Awakened Ones, and should also speak to them with this mind.

Toward all sentient beings, the bodhisattva should arouse the mind that they ought to be given offerings, revered, honored, and praised, and should also speak to them with this mind.

Toward all sentient beings, the bodhisattva should arouse a mind intent on rescuing, compassionately caring for, and protecting them, and should also speak to them with this mind.

Toward all sentient beings, the bodhisattva should arouse the mind that they are ultimately empty, nonexistent, and unobtainable, and should also speak to them with this mind.

Toward all sentient beings, the bodhisattva should arouse a mind of emptiness, signlessness, and wishlessness, and should also speak to them with this mind.

Subhuti! Any great bodhisattva who wishes swiftly to attain unsurpassed, complete awakening should abide in this way, employing non-attainment as skillful means.

Furthermore, Subhuti! Any great bodhisattva who wishes swiftly to attain unsurpassed, complete awakening should personally abstain from taking life and should also encourage others to abstain from taking life. The bodhisattva should always rightly praise the Dharma of abstaining from taking life and joyfully commend those who abstain from taking life. Extending this in full, the bodhisattva should personally abandon wrong views and should also encourage others to abandon wrong views. The bodhisattva should always rightly praise the Dharma of abandoning wrong views and joyfully commend those who abandon wrong views.

The bodhisattva should personally cultivate the four dhyanas, the four immeasurables, and the four formless absorptions, and should also encourage others to cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. The bodhisattva should always rightly praise the Dharma of cultivating the four dhyanas, the four immeasurables, and the four formless absorptions, and joyfully commend those who cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

The bodhisattva should personally perfect the paramita of generosity through the prajnaparamita and should also encourage others to perfect the paramita of generosity through the prajnaparamita. The bodhisattva should always rightly praise the Dharma of perfecting the paramita of generosity through the prajnaparamita and joyfully commend those who perfect the paramita of generosity through the prajnaparamita.

The bodhisattva should personally abide in inner emptiness through the emptiness of the absence of intrinsic nature and should also encourage others to abide in inner emptiness through the emptiness of the absence of intrinsic nature. The bodhisattva should always rightly praise abiding in inner emptiness through the emptiness of the absence of intrinsic nature and joyfully commend those who abide in inner emptiness through the emptiness of the absence of intrinsic nature.

The bodhisattva should personally abide in true suchness through the inconceivable realm and should also encourage others to abide in true suchness through the inconceivable realm. The bodhisattva should always rightly praise the Dharma of abiding in true suchness through the inconceivable realm and joyfully commend those who abide in true suchness through the inconceivable realm.

One should oneself abide in the Four Noble Truths and also exhort others to abide in the Four Noble Truths. One should always rightly praise the Dharma of abiding in the Four Noble Truths and joyfully commend those who abide in the Four Noble Truths.

One should oneself cultivate the four foundations of mindfulness through the Noble Eightfold Path and also exhort others to cultivate the four foundations of mindfulness through the Noble Eightfold Path. One should always rightly praise the Dharma of cultivating the four foundations of mindfulness through the Noble Eightfold Path and joyfully commend those who cultivate the four foundations of mindfulness through the Noble Eightfold Path.

One should oneself cultivate the gates of liberation of emptiness, signlessness, and wishlessness and also exhort others to cultivate the gates of liberation of emptiness, signlessness, and wishlessness. One should always rightly praise the Dharma of cultivating the gates of liberation of emptiness, signlessness, and wishlessness and joyfully commend those who cultivate the gates of liberation of emptiness, signlessness, and wishlessness.

One should oneself cultivate the eight liberations through the ten totalities and also exhort others to cultivate the eight liberations through the ten totalities. One should always rightly praise the Dharma of cultivating the eight liberations through the ten totalities and joyfully commend those who cultivate the eight liberations through the ten totalities.

One should oneself perfect the bodhisattva stages and also exhort others to perfect the bodhisattva stages. One should always rightly praise the Dharma of perfecting the bodhisattva stages and joyfully commend those who perfect the bodhisattva stages.

One should oneself perfect the dharani gateways and the samadhi gateways and also exhort others to perfect the dharani gateways and the samadhi gateways. One should always rightly praise the Dharma of perfecting the dharani gateways and the samadhi gateways and joyfully commend those who perfect the dharani gateways and the samadhi gateways.

One should oneself perfect the five kinds of eyes and the six superknowledges and also exhort others to perfect the five kinds of eyes and the six superknowledges. One should always rightly praise the Dharma of perfecting the five kinds of eyes and the six superknowledges and joyfully commend those who perfect the five kinds of eyes and the six superknowledges.

One should oneself perfect the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha and also exhort others to perfect the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha. One should always rightly praise the Dharma of perfecting the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha and joyfully commend those who perfect the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha.

One should oneself perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity and also exhort others to perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity. One should always rightly praise the Dharma of perfecting great loving-kindness, great compassion, great sympathetic joy, and great equanimity and joyfully commend those who perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

One should oneself perfect the thirty-two marks and the eighty excellent characteristics and also exhort others to perfect the thirty-two marks and the eighty excellent characteristics. One should always rightly praise the Dharma of perfecting the thirty-two marks and the eighty excellent characteristics and joyfully commend those who perfect the thirty-two marks and the eighty excellent characteristics.

One should oneself perfect the quality of never forgetting and the nature of constant equanimity and also exhort others to perfect the quality of never forgetting and the nature of constant equanimity. One should always rightly praise the Dharma of perfecting the quality of never forgetting and the nature of constant equanimity and joyfully commend those who perfect the quality of never forgetting and the nature of constant equanimity.

One should oneself contemplate the twelve links of dependent origination in both forward and reverse order and also exhort others to contemplate the twelve links of dependent origination in both forward and reverse order. One should always rightly praise the Dharma of contemplating the twelve links of dependent origination in both forward and reverse order and joyfully commend those who contemplate the twelve links of dependent origination in both forward and reverse order.

One should oneself fully know suffering, abandon its origin, realize its cessation, and cultivate the path and also exhort others to fully know suffering, abandon its origin, realize its cessation, and cultivate the path. One should always rightly praise the Dharma of fully knowing suffering, abandoning its origin, realizing its cessation, and cultivating the path and joyfully commend those who fully know suffering, abandon its origin, realize its cessation, and cultivate the path.

One should oneself arouse the wisdom that realizes the fruit of stream-entry through a pratyekabuddha’s awakening, yet without actually attaining the ultimate reality of the fruit of stream-entry through a pratyekabuddha’s awakening; one should also exhort others to arouse the wisdom that realizes the fruit of stream-entry through a pratyekabuddha’s awakening and to attain the ultimate reality of the fruit of stream-entry through a pratyekabuddha’s awakening.

One should always rightly praise the Dharma of arousing the wisdom that realizes the fruit of stream-entry through a pratyekabuddha’s awakening and the Dharma of attaining the ultimate reality of the fruit of stream-entry through a pratyekabuddha’s awakening; and one should joyfully commend those who arouse the wisdom that realizes the fruit of stream-entry through a pratyekabuddha’s awakening and attain the ultimate reality of the fruit of stream-entry through a pratyekabuddha’s awakening.

One should oneself enter the bodhisattva’s stage of the assurance of the right nature and also exhort others to enter the bodhisattva’s stage of the assurance of the right nature. One should always rightly praise the Dharma of entering the bodhisattva’s stage of the assurance of the right nature and joyfully commend those who have entered the bodhisattva’s stage of the assurance of the right nature.

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