大般若波羅蜜多經

XXVII. THE PERFECTION OF WISDOM

At that time, having heard these words, Subhuti addressed the Buddha:

“World-Honored One! Is it because the great bodhisattvas have accomplished supreme wisdom of awakening that, although they are able to cultivate this profound Dharma, they do not appropriate the excellent fruits of recompense in the various realms?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say. The great bodhisattvas have accomplished supreme wisdom of awakening; although they are able to cultivate this profound Dharma, they do not appropriate the excellent fruits of recompense in the various realms. Why? Because these great bodhisattvas remain unmoved within intrinsic nature itself.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! Within what intrinsic nature do those great bodhisattvas remain unmoved?”

The Buddha said:

“Subhuti! These great bodhisattvas remain unmoved within the intrinsic nature of non-nature.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! Within non-nature, in what intrinsic nature do those great bodhisattvas remain unmoved?”

The Buddha said:

“Subhuti! These great bodhisattvas remain unmoved within the intrinsic nature of the form skandha through the consciousness skandha. They remain unmoved within the intrinsic nature of the eye ayatana through the mind ayatana.

They remain unmoved within the intrinsic nature of the form ayatana through the dharma ayatana. They remain unmoved within the intrinsic nature of the eye dhatu through the mind dhatu. They remain unmoved within the intrinsic nature of the form dhatu through the dharma dhatu.

They remain unmoved within the intrinsic nature of the eye-consciousness dhatu through the mind-consciousness dhatu. They remain unmoved within the intrinsic nature of eye-contact through mind-contact. They remain unmoved within the intrinsic nature of the feelings produced with eye-contact as condition through the feelings produced with mind-contact as condition.

“They remain unmoved within the intrinsic nature of the earth dhatu through the consciousness dhatu. They remain unmoved within the intrinsic nature of the causal condition through the dominant condition. They remain unmoved within the intrinsic nature of ignorance through aging and death.

“They remain unmoved within the intrinsic nature of generosity through prajnaparamita. They remain unmoved within the intrinsic nature of inner emptiness through the emptiness of the intrinsic nature of non-nature. They remain unmoved within the intrinsic nature of suchness through the inconceivable realm. They remain unmoved within the intrinsic nature of the noble truths of suffering, its origin, its cessation, and the path.

“They remain unmoved within the intrinsic nature of the four foundations of mindfulness through the Noble Eightfold Path. They remain unmoved within the intrinsic nature of the four dhyanas, the four immeasurables, and the four formless absorptions. They remain unmoved within the intrinsic nature of the liberation gateways of emptiness, signlessness, and wishlessness. They remain unmoved within the intrinsic nature of the eight liberations through the ten universal spheres.

“They remain unmoved within the intrinsic nature of the Stage of Pure Contemplation through the Stage of the Tathagata. They remain unmoved within the intrinsic nature of the Stage of Utmost Joy through the Stage of the Dharma Cloud. They remain unmoved within the intrinsic nature of all dharani gateways and samadhi gateways. They remain unmoved within the intrinsic nature of the five kinds of eyes and the six superknowledges.

“They remain unmoved within the intrinsic nature of the Tathagata’s ten powers through the eighteen unique qualities of a Buddha. They remain unmoved within the intrinsic nature of great loving-kindness, great compassion, great sympathetic joy, and great equanimity. They remain unmoved within the intrinsic nature of the thirty-two marks of a Great Being and the eighty minor characteristics.

They remain unmoved within the intrinsic nature of the quality of never forgetting and the nature of constant equanimity. They remain unmoved within the intrinsic nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. They remain unmoved within the intrinsic nature of the fruit of stream-entry through the awakening of a pratyekabuddha.

They remain unmoved within the intrinsic nature of all practices of the great bodhisattvas. They remain unmoved within the intrinsic nature of the Buddhas’ fruit of unsurpassed, complete awakening. They remain unmoved within the intrinsic nature of omniscient knowledge.

They remain unmoved within the intrinsic nature of the conditioned realm and the unconditioned realm.

“Why? Because the intrinsic nature of all such dharmas is itself non-nature. Regarding non-nature, the intrinsic nature of the great bodhisattvas remains unmoved, and non-nature cannot directly realize non-nature.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! Can nature realize non-nature?”

The Buddha said:

“It cannot realize it.”

Subhuti said:

“World-Honored One! Can non-nature realize nature?”

The Buddha said:

“It cannot realize it.”

Subhuti said:

“World-Honored One! Can nature realize nature?”

The Buddha said:

“It cannot realize it.”

Subhuti said:

“World-Honored One! Can non-nature realize non-nature?”

The Buddha said:

“It cannot realize it.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! If so, nature should not directly contemplate non-nature; non-nature should not directly contemplate nature; nature should not directly contemplate nature; and non-nature should not directly contemplate non-nature. If that is so, does it not follow that the World-Honored One has neither attained nor directly contemplated?”

The Buddha said:

“Subhuti! Although I have attained and directly contemplated, I am far removed from the four preceding alternatives.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! How can there be attainment and direct contemplation apart from the four alternatives?”

The Buddha said:

“Subhuti! Whether attainment or direct contemplation, it neither exists nor does not exist; it is free from characteristics and free from names, and all conceptual proliferation is eliminated. Therefore, I say there is attainment and direct contemplation while remaining far removed from the four alternatives.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! What dharmas do the great bodhisattvas take as objects of conceptual proliferation?”

The Buddha said:

“Subhuti! If great bodhisattvas contemplate the form skandha through the consciousness skandha as permanent or impermanent, suffering or pleasurable, self or non-self, pure or impure, quiescent or not quiescent, detached or not detached, as an object of complete knowledge or not an object of complete knowledge, this is conceptual proliferation. In the same way, extending through contemplating omniscient knowledge as permanent or impermanent, suffering or pleasurable, self or non-self, pure or impure, quiescent or not quiescent, detached or not detached, as an object of complete knowledge or not an object of complete knowledge, this is conceptual proliferation.

“Furthermore, Subhuti! If great bodhisattvas think, ‘The noble truth of suffering should be fully understood; the noble truth of its origin should be abandoned; the noble truth of cessation must be realized; and the noble truth of the path should be cultivated,’ this is conceptual proliferation.

“Furthermore, Subhuti! If great bodhisattvas think, ‘Generosity through prajnaparamita should be cultivated,’ this is conceptual proliferation.

“If they think, ‘One should abide in inner emptiness through the emptiness of the intrinsic nature of non-nature; one should abide in suchness through the inconceivable realm; one should abide in the noble truths of suffering, its origin, its cessation, and the path,’ this is conceptual proliferation.

“If they think, ‘One should cultivate the four foundations of mindfulness through the Noble Eightfold Path; one should cultivate the four dhyanas, the four immeasurables, and the four formless absorptions; one should cultivate the liberation gateways of emptiness, signlessness, and wishlessness; one should cultivate the eight liberations through the ten universal spheres,’ this is conceptual proliferation.

“If they think, ‘One should transcend the fruit of stream-entry through the awakening of a pratyekabuddha and proceed directly to the bodhisattva’s right certainty, the perfection of right practice, the ten bodhisattva stages, the instruction and transformation of sentient beings, and the adornment and purification of Buddha-fields,’ this is conceptual proliferation.

“If they think, ‘One should generate all dharani gateways and samadhi gateways, thereby leading to the five kinds of eyes, the six superknowledges, the Tathagata’s ten powers through the eighteen unique qualities of a Buddha; leading to great loving-kindness, great compassion, great sympathetic joy, and great equanimity; perfecting the thirty-two marks of a Great Being, the eighty minor characteristics, the quality of never forgetting, and the nature of constant equanimity; and leading to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects,’ this is conceptual proliferation.”

If they think, “I should practice all the practices of a great bodhisattva and cultivate so as to realize the unsurpassed, complete enlightenment of the Buddhas,” this is conceptual proliferation.

If they think, “I must permanently eradicate the habitual tendencies and continuity of the afflictions. I must attain the wisdom of all-knowledge,” this is conceptual proliferation.

Subhuti, you should know that when great bodhisattvas make such discriminations concerning these dharmas, this is called conceptual proliferation.

Furthermore, Subhuti, when practicing profound prajnaparamita, great bodhisattvas should contemplate whether the form skandha through the consciousness skandha are permanent or impermanent, suffering or pleasant, self or non-self, pure or impure, quiescent or not quiescent, detached or not detached, objects to be fully known or not objects to be fully known. Since none of these can be conceptually proliferated, they do not engage in conceptual proliferation.

To elaborate, they should contemplate whether the wisdom of all-knowledge is permanent or impermanent, suffering or pleasant, self or non-self, pure or impure, quiescent or not quiescent, detached or not detached, an object to be fully known or not an object to be fully known. Since none of these can be conceptually proliferated, they do not engage in conceptual proliferation.

Furthermore, Subhuti, when practicing this profound prajnaparamita, great bodhisattvas should contemplate whether the Noble Truth of suffering is to be fully understood or not to be fully understood; whether the Noble Truth of the origin of suffering is to be abandoned or not to be abandoned; whether the Noble Truth of cessation is to be realized or not to be realized; and whether the Noble Truth of the path is to be cultivated or not to be cultivated. Since none of these can be conceptually proliferated, they do not engage in conceptual proliferation.

To elaborate, they should contemplate whether the wisdom of all-knowledge is to be attained or not to be attained. Since neither can be conceptually proliferated, they do not engage in conceptual proliferation.

Subhuti, you should know that when practicing this profound prajnaparamita, great bodhisattvas should contemplate all dharmas and all sentient beings in this way: since none can be conceptually proliferated, they do not engage in conceptual proliferation. Why? Because all dharmas and sentient beings possess existence as their nature, they cannot conceptually proliferate nonexistence as their nature; nonexistence as their nature cannot conceptually proliferate existence as their nature; existence as their nature cannot conceptually proliferate existence as their nature; and nonexistence as their nature cannot conceptually proliferate nonexistence as their nature.

Apart from the natures of existence and nonexistence, the one who conceptually proliferates, the object conceptually proliferated, and the time of conceptual proliferation are all unobtainable.

Therefore, Subhuti, the form skandha is free from conceptual proliferation; the feeling, perception, formations, and consciousness skandhas are free from conceptual proliferation. To elaborate, the wisdom of all-knowledge is also free from conceptual proliferation.

Thus, Subhuti, great bodhisattvas should practice this profound prajnaparamita that is free from conceptual proliferation.

At that time, Subhuti addressed the Buddha:

“World-Honored One! When practicing this profound prajnaparamita, why do great bodhisattvas contemplate the form skandha through the consciousness skandha, and, to elaborate, the wisdom of all-knowledge, as all incapable of being conceptually proliferated, and therefore not engage in conceptual proliferation?”

The Buddha said:

“Subhuti, when practicing this profound prajnaparamita, great bodhisattvas should contemplate that the form skandha through the consciousness skandha are all devoid of intrinsic nature. To elaborate, the wisdom of all-knowledge is also devoid of intrinsic nature. Dharmas devoid of intrinsic nature cannot be conceptually proliferated.

“Therefore, Subhuti, the form skandha through the consciousness skandha cannot be conceptually proliferated. Thus, great bodhisattvas do not engage in conceptual proliferation. To elaborate, the wisdom of all-knowledge also cannot be conceptually proliferated. Therefore, great bodhisattvas do not engage in conceptual proliferation.

“Subhuti, you should know that if great bodhisattvas can thus practice skillful means and profound prajnaparamita, free from conceptual proliferation, with regard to all dharmas, they immediately enter the bodhisattva’s right nature of freedom from arising, swiftly perfect all bodhisattva stages, swiftly realize unsurpassed, complete enlightenment, and benefit and bring peace and happiness to all sentient beings until the end of the future.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! If all dharmas are devoid of intrinsic nature and no conceptual proliferation can be apprehended, by which paths do great bodhisattvas enter the bodhisattva’s right nature of freedom from arising? Is it by the path of the sravakas, the path of the pratyekabuddhas, or the path of the Buddhas?”

The Buddha said:

“Subhuti, great bodhisattvas do not enter the bodhisattva’s right nature of freedom from arising by means of the path of the sravakas, the path of the pratyekabuddhas, or the path of the Buddhas. Rather, they must first train fully in all the paths, and only afterward enter the bodhisattva’s right nature of freedom from arising by means of the bodhisattva path.

“Subhuti, you should know that, just as one at the eighth stage must first train fully in all the aforementioned paths and only afterward enter the right nature of freedom from arising of one’s own vehicle by means of one’s own path, and until the path and fruit have been perfected cannot realize the ultimate fruit of one’s own vehicle, so too is it with great bodhisattvas. They must first train fully in all paths, and only afterward enter the bodhisattva’s right nature of freedom from arising by means of the bodhisattva path.

Until they give rise to the samadhi comparable to a vajra, they have not yet attained unsurpassed, complete enlightenment. When they give rise to that samadhi, only then, in a single instant corresponding with sublime wisdom, can they attain unsurpassed, complete enlightenment.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! If great bodhisattvas, wishing to perfect the wisdom of all-knowledge, must first train fully in all paths and only afterward enter the bodhisattva’s right nature of freedom from arising by means of the bodhisattva path, then the path of one progressing toward the eighth, the path of one progressing toward stream-entry, the path of one progressing toward once-returning, the path of one progressing toward non-returning, the path of one progressing toward arhatship, the path of one progressing toward pratyekabuddhahood, and the path of one progressing toward Tathagatahood are all distinct.

If these paths are all distinct, how can great bodhisattvas, wishing to perfect the wisdom of all-knowledge, first train fully in all paths and afterward enter the bodhisattva’s right nature of freedom from arising by means of their own path? That is, when great bodhisattvas give rise to the path of the eighth, they would have to attain the eighth stage. When they give rise to the complete path of seeing, they would have to attain stream-entry.

When they give rise to the path of further cultivation, they would have to attain once-returning and non-returning. When they give rise to the path of no further training, they would have to attain arhatship. When they give rise to the path of a pratyekabuddha, they would have to attain pratyekabuddhahood.

“World-Honored One! If great bodhisattvas could enter the bodhisattva’s right nature of freedom from arising only after attaining the eighth stage, that would certainly be impossible. If they could realize unsurpassed, complete enlightenment without entering the bodhisattva’s right nature of freedom from arising, that too would be impossible.

“World-Honored One! If great bodhisattvas, after attaining the fruit of stream-entry through pratyekabuddhahood, could enter the bodhisattva’s right nature of freedom from arising and realize unsurpassed, complete enlightenment, that would be impossible. If they could realize unsurpassed, complete enlightenment without entering the bodhisattva’s right nature of freedom from arising, that too would be impossible.

“How, then, should I correctly understand that great bodhisattvas, wishing to perfect the wisdom of all-knowledge, first train fully in all paths and only afterward enter the bodhisattva’s right nature of freedom from arising, without contradicting reason?”

The Buddha said:

“Subhuti, so it is! So it is! It is exactly as you have said. If great bodhisattvas could enter the bodhisattva’s right nature of freedom from arising only after attaining the eighth stage and, to elaborate, after attaining pratyekabuddhahood, that would certainly be unreasonable. If great bodhisattvas could realize unsurpassed, complete enlightenment without entering the bodhisattva’s right nature of freedom from arising, that would be even more unreasonable.”

However, if great bodhisattvas first fully train in all the paths and only afterward enter the bodhisattva’s fixed state of non-arising, this does not contradict reason. That is, from the time they first arouse the aspiration, great bodhisattvas courageously and diligently cultivate generosity through prajnaparamita. With superior knowledge and vision, they pass beyond the eight stages, namely, the Stage of Pure Contemplation through the Stage of a pratyekabuddha.

Although it is said that they have fully trained in all these eight stages and can pass beyond them by means of superior knowledge, they enter the bodhisattva’s fixed state of non-arising through the knowledge of the aspects of the paths. After entering the bodhisattva’s fixed state of non-arising, they gradually use the knowledge of all aspects to eliminate forever the continuing habitual tendencies and attain unsurpassed, perfect enlightenment.

Subhuti, you should know that the training of one at the eighth stage, whether in knowledge or abandonment, through that of a pratyekabuddha, whether in knowledge or abandonment, is entirely the patient acceptance of a great bodhisattva.

Thus, Subhuti, great bodhisattvas must first fully train in all the paths. Only afterward do they use their own path to enter the bodhisattva’s fixed state of non-arising, gradually cultivate the bodhisattva practices, attain unsurpassed, perfect enlightenment, and use that attainment to benefit all sentient beings.

At that time, Subhuti said to the Buddha:

“Blessed One! As you have said, great bodhisattvas must fully train in all the aspects of the paths: the path of the sravakas, the path of the pratyekabuddhas, the path of the bodhisattvas, and the path of the Buddhas. Knowing all the various aspects of these paths is called the knowledge of the aspects of the paths. How, then, do great bodhisattvas generate the path of the knowledge of the aspects of the paths?”

The Buddha said:

“Subhuti! Great bodhisattvas should generate the purified knowledge of all the aspects of the paths. What does it mean for great bodhisattvas to generate the purified knowledge of all the aspects of the paths?

It means that the characteristics of practice are capable of revealing and generating the purified knowledge of the aspects of the paths. Great bodhisattvas manifest perfect awakening with respect to such characteristics of practice. Having manifestly awakened to them, they explain and reveal them to others in accordance with reality, establish and elucidate them, and enable sentient beings to understand them correctly and, according to their capacities, attain benefit and happiness.

These great bodhisattvas are thoroughly and skillfully versed in all sounds and languages. Using these sounds and languages skillfully, they proclaim the true Dharma to sentient beings throughout the great trichiliocosm, enabling them to know that everything they hear is like an echo in a mountain valley; although they understand it clearly, they do not become attached to it.

“Subhuti, you should know that through this, great bodhisattvas perfect the true knowledge of the aspects of the paths. Having fully trained in the knowledge of the aspects of the paths, they clearly know the latent tendencies, inclinations, aspirations, and various distinctions of sentient beings and bring them benefit and happiness according to their dispositions. That is, great bodhisattvas know in accordance with reality the latent tendencies, inclinations, and aspirations of beings in the hells, as well as their causes and effects. Having known them, they use skillful means to block the paths leading to those realms.

“They also know in accordance with reality the latent tendencies, inclinations, aspirations, causes, and effects of animals, hungry ghosts, dragons, yakshas, asuras, and so forth. Having known them, they use skillful means to block the paths leading to those realms.

“They also know in accordance with reality the latent tendencies, inclinations, and aspirations of humans and gods of the Desire Realm, through those in the Sphere of Neither Perception nor Non-perception. Having known them, they use skillful means to block the paths leading to those realms.

“They also know in accordance with reality the four foundations of mindfulness through the Noble Eightfold Path, as well as their causes and effects.

“They also know in accordance with reality the four dhyanas, the four immeasurables, the four formless absorptions, and their causes and effects.

“They also know in accordance with reality the liberation gateways of emptiness, signlessness, and wishlessness, as well as their causes and effects.

“They also know in accordance with reality the eight liberations through the ten totalities, as well as their causes and effects.

“They also know in accordance with reality the Noble Truths of suffering, its origin, its cessation, and the path, as well as their causes and effects.

“They also know in accordance with reality the six paramitas and their causes and effects.

“They also know in accordance with reality inner emptiness through the emptiness of the self-nature of nonexistence, as well as their causes and effects.

“They also know in accordance with reality suchness through the inconceivable realm, as well as their causes and effects.

“They also know in accordance with reality the Stage of Pure Contemplation through the Stage of the Tathagata, as well as their causes and effects.

“They also know in accordance with reality the Stage of Utmost Joy through the Stage of the Dharma Cloud, as well as their causes and effects.

“They also know in accordance with reality the dharani gateways and samadhi gateways, as well as their causes and effects.

“They also know in accordance with reality the five kinds of eyes, the six superknowledges, and their causes and effects.

“They also know in accordance with reality the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha, as well as their causes and effects.

“They also know in accordance with reality great loving-kindness, great compassion, great sympathetic joy, and great equanimity, as well as their causes and effects.

“They also know in accordance with reality the quality of never losing mindfulness and the nature of perpetual equanimity, as well as their causes and effects.

“They also know in accordance with reality the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, as well as their causes and effects.

“They also know in accordance with reality sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas, as well as their causes and effects.

“Subhuti, you should know that, having known in accordance with reality the paths of the sravakas and so forth, together with their causes and effects, great bodhisattvas establish beings, as appropriate, in the paths of the three vehicles and cause them to train diligently and energetically until they reach consummation.

“Subhuti, you should know that great bodhisattvas should generate the true knowledge of the aspects of the paths in this way. If great bodhisattvas train in the true knowledge of the aspects of the paths in this way, they skillfully penetrate the various elements, dispositions, latent tendencies, inclinations, and aspirations of sentient beings. Having penetrated them, bodhisattvas teach the Dharma as appropriate, enabling those beings to attain the excellent fruits they seek and ensuring that their efforts are not in vain.

Why? Because these great bodhisattvas skillfully know the superior and inferior faculties of sentient beings and penetrate in accordance with reality all their minds and mental factors, their differing inclinations, and their various cycles of birth and death. Thus, when they teach them the Dharma, their efforts are not in vain.

“Subhuti, you should know that great bodhisattvas should cultivate the path of prajnaparamita in this way. Why? Because all the factors conducive to enlightenment in which all sravakas, pratyekabuddhas, and bodhisattvas train are included within this profound prajnaparamita. All sravakas, pratyekabuddhas, and bodhisattvas who diligently train in this Dharma bring their training to perfection.”

The Venerable Subhuti said to the Buddha:

“Blessed One! If all the factors conducive to enlightenment, the various kinds of enlightenment, and all such dharmas are neither associated nor unassociated, are without form, invisible, and nonresistant, and have the single characteristic called signlessness, then how can such factors conducive to enlightenment apprehend enlightenment, which is also neither associated nor unassociated, without form, invisible, and nonresistant, and has the single characteristic called signlessness?

How can they accept some dharmas and reject others? Just as space neither accepts nor rejects any dharma because its self-nature is empty, so too the self-nature of all dharmas is empty, and they neither accept nor reject any dharma. How, then, can it be said that the factors conducive to enlightenment are capable of apprehending enlightenment?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. Because the self-nature of all dharmas is empty, there is neither acceptance nor rejection. Yet sentient beings are unable to understand the meaning that the self-nature of all dharmas is empty. For their benefit, great bodhisattvas skillfully proclaim that the factors conducive to enlightenment can apprehend enlightenment.”

Furthermore, Subhuti! If the form skandha through the consciousness skandha, and, in full detail, up to the knowledge of all-knowledge, within this noble Dharma-Vinaya are all neither associated nor unassociated, are without form, invisible, without resistance, and have the single characteristic called the absence of characteristics, then the Buddha’s teaching for the benefit of all kinds of sentient beings, enabling them to understand correctly and comprehend the true characteristics of all dharmas, is spoken in accordance with worldly convention, not in accordance with ultimate truth.

Subhuti, you should know that great bodhisattvas should train in knowledge and vision regarding all such dharmas. Having trained in knowledge and vision, they should contemplate those dharmas as they truly are and discern whether they should or should not be adopted.

The Venerable Subhuti said to the Buddha:

– Blessed One! Regarding which dharmas, after training in knowledge and vision and contemplating them as they truly are, should great bodhisattvas not adopt them? And regarding which dharmas, after training in knowledge and vision and contemplating them as they truly are, should they adopt them?

The Buddha said:

– Subhuti! Regarding the dharmas of the sravakas and pratyekabuddhas, after training in knowledge and vision and contemplating them as they truly are, great bodhisattvas should not adopt them. Regarding dharmas associated with the knowledge of all-knowledge, after training in knowledge and vision and contemplating them as they truly are, they should adopt them.

Subhuti, you should know that within this noble Dharma-Vinaya, great bodhisattvas should train in profound prajnaparamita in this way.

The Venerable Subhuti said to the Buddha:

– Blessed One! What is the noble Dharma-Vinaya of which you have spoken? Why is it called the noble Dharma-Vinaya?

The Buddha said:

– Subhuti! Whether they are sravakas, pratyekabuddhas, bodhisattvas, or Tathagatas, Arhats, Perfectly and Completely Awakened Ones, all of them are neither associated nor unassociated with greed, hatred, and delusion. They are neither associated nor unassociated with the view of a self, wrong views, attachment to precepts and observances, and doubt. They are neither associated nor unassociated with desire, craving, anger, and malice. They are neither associated nor unassociated with craving for the form realm, craving for the formless realm, restlessness, conceit, and ignorance. They are neither associated nor unassociated with the four dhyanas, the four immeasurables, and the four formless absorptions. They are neither associated nor unassociated with the four foundations of mindfulness through the Noble Eightfold Path. They are neither associated nor unassociated with the Noble Truths of suffering, its origin, its cessation, and the path. They are neither associated nor unassociated with the liberation gateways of emptiness, signlessness, and wishlessness. They are neither associated nor unassociated with the eight liberations through the ten totalities. They are neither associated nor unassociated with the six paramitas. They are neither associated nor unassociated with inner emptiness through the emptiness of the absence of intrinsic nature. They are neither associated nor unassociated with true suchness through the inconceivable realm. They are neither associated nor unassociated with the stage of Pure Contemplation through the stage of the Tathagata. They are neither associated nor unassociated with the stage of Utmost Joy through the stage of Dharma Cloud. They are neither associated nor unassociated with the dharani gateways and the samadhi gateways. They are neither associated nor unassociated with the five kinds of eyes and the six superknowledges. They are neither associated nor unassociated with the Tathagata’s ten powers through the eighteen unique qualities of a Buddha. They are neither associated nor unassociated with great loving-kindness, great compassion, great sympathetic joy, and great equanimity. They are neither associated nor unassociated with the thirty-two marks of a Great Being and the eighty excellent characteristics. They are neither associated nor unassociated with the quality of never forgetting and the nature of constant equanimity. They are neither associated nor unassociated with the knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects. They are neither associated nor unassociated with the fruit of stream-entry through pratyekabuddha awakening. They are neither associated nor unassociated with the practices of great bodhisattvas and the fruit of the Buddhas’ unsurpassed, perfect, complete awakening. They are neither associated nor unassociated with the knowledge of all-knowledge that permanently severs the continuity of the habitual tendencies of the afflictions. They are neither associated nor unassociated with the conditioned realm and the unconditioned realm.

Subhuti, you should know that those are called noble ones, and this is the Vinaya of the noble ones. Therefore, it is called the noble Dharma-Vinaya. Why is this so? Because all these dharmas are without form, invisible, without resistance, and have the single characteristic called the absence of characteristics, and these noble ones see them as they truly are.

Subhuti, you should know that dharmas without form and dharmas without form are neither associated nor unassociated with one another.

Invisible dharmas and invisible dharmas are neither associated nor unassociated with one another.

Dharmas without resistance and dharmas without resistance are neither associated nor unassociated with one another.

Dharmas of a single characteristic and dharmas of a single characteristic are neither associated nor unassociated with one another.

Dharmas without characteristics and dharmas without characteristics are neither associated nor unassociated with one another.

Subhuti, you should know that great bodhisattvas should constantly cultivate and train in profound prajnaparamita, which is without form, invisible, without resistance, and has the single characteristic called the absence of characteristics. Having trained in it, they do not become attached to the characteristics of those dharmas.

At that time, Subhuti said to the Buddha:

– Blessed One! Is it then unnecessary for great bodhisattvas to train in the characteristics of form through consciousness and, in full detail, up to the characteristics of the knowledge of all-knowledge? Is it unnecessary for them to train in the characteristics of knowing suffering, abandoning its origin, realizing its cessation, and cultivating the path? Is it unnecessary for them to train in the characteristics of contemplating the twelve links of dependent origination in forward and reverse order? Is it unnecessary for them to train in the characteristics of noble ones and noble dharmas? Is it unnecessary for them to train in the characteristics of the conditioned realm and the unconditioned realm?

Blessed One! If great bodhisattvas need not train in the characteristics of those dharmas and also do not train in those modes of practice, then, Blessed One, if great bodhisattvas have not trained in the characteristics of those dharmas or those modes of practice, how can they transcend the stages of the sravakas and pratyekabuddhas? If they cannot transcend the stages of the sravakas and pratyekabuddhas, how can they enter the bodhisattva’s certainty of perfect realization?

If they cannot enter the bodhisattva’s certainty of perfect realization, they cannot attain the fruit of unsurpassed, perfect, complete awakening. If they cannot attain the fruit of unsurpassed, perfect, complete awakening, how can they turn the wheel of the sublime Dharma? If they cannot turn the wheel of the sublime Dharma, how can they establish and deliver sentient beings by means of the teachings of the sravaka vehicle, the pratyekabuddha vehicle, and the unsurpassed vehicle, enabling them to escape the boundless great suffering of birth and death and abide in the pure nirvana of eternal bliss?

The Buddha said:

– Subhuti! If all dharmas truly possessed such characteristics, great bodhisattvas should train in this way. Yet because all dharmas do not truly possess characteristics, are without form, invisible, unopposed, and of a single characteristic called no-characteristic, great bodhisattvas neither train in such characteristics nor train in the dharma of no-characteristic. Why? Whether a Tathagata appears in the world or does not appear in the world, the dharmadhatu eternally abides, and all dharmas have the single characteristic still called no-characteristic. Since this no-characteristic neither possesses a characteristic nor lacks characteristics, it cannot be learned. Why? Because it is not that all dharmas formerly possessed characteristics and subsequently became without characteristics; rather, all dharmas were without characteristics from the beginning and remain without characteristics afterward. Therefore, great bodhisattvas train neither in characteristics nor in no-characteristic. The characteristic of existence and the characteristic of nonexistence are both established through mutual dependence and are not ultimate.

Venerable Subhuti addressed the Buddha:

– Blessed One! If all dharmas neither possess characteristics nor lack characteristics, and are neither of one characteristic nor of different characteristics, how can a great bodhisattva cultivate prajnaparamita? If a great bodhisattva does not cultivate prajnaparamita, how can that bodhisattva transcend the stages of the sravakas and pratyekabuddhas? If unable to transcend the stages of the sravakas and pratyekabuddhas, how can that bodhisattva enter the rightly determined state of a bodhisattva? If unable to enter the rightly determined state of a bodhisattva, how can that bodhisattva enter the bodhisattva’s patient acceptance of the non-arising of dharmas? If unable to enter the bodhisattva’s patient acceptance of the non-arising of dharmas, how can that bodhisattva produce the sublime supernormal powers of a bodhisattva? If unable to produce the sublime supernormal powers of a bodhisattva, how can that bodhisattva adorn and purify Buddha-lands and bring sentient beings to maturity? If unable to adorn and purify Buddha-lands and bring sentient beings to maturity, how can that bodhisattva attain unsurpassed, complete, perfect enlightenment? If unable to attain unsurpassed, complete, perfect enlightenment, how can that bodhisattva turn the pure Dharma wheel? If that bodhisattva does not turn the pure Dharma wheel, how can that bodhisattva skillfully establish the various kinds of sentient beings, causing them to abide in the fruition of the Sravaka Vehicle, the fruition of the Pratyekabuddha Vehicle, or the fruition of the Supreme Vehicle? How can that bodhisattva skillfully establish the various kinds of sentient beings, causing them to abide in the meritorious action of giving, the meritorious action of observing moral discipline, and the meritorious action of cultivation, so that they will attain happiness and prosperity among gods and humans?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. All dharmas neither possess characteristics nor lack characteristics and are neither of one characteristic nor of different characteristics. If all great bodhisattvas know that the characteristics, no-characteristics, single characteristics, and different characteristics of all dharmas are alike in having a single characteristic, called no-characteristic, then cultivating this no-characteristic is called cultivating prajnaparamita.

Venerable Subhuti addressed the Buddha:

– Blessed One! How does a great bodhisattva cultivate this no-characteristic such that it is called cultivating prajnaparamita?

The Buddha said:

– Subhuti! If a great bodhisattva cultivates the relinquishment of all dharmas, this is called cultivating prajnaparamita.

Venerable Subhuti addressed the Buddha:

– Blessed One! How does a great bodhisattva cultivate the relinquishment of all dharmas such that it is called cultivating prajnaparamita?

The Buddha said:

– Subhuti! If a great bodhisattva cultivates the relinquishment of form and also relinquishes this cultivation, this is called cultivating prajnaparamita. Cultivating the relinquishment of feeling, perception, formations, and consciousness, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the eye ayatana through the mind ayatana, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the form ayatana through the dharma ayatana, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the eye dhatu through the mind dhatu, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the form dhatu through the dharma dhatu, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the eye-consciousness dhatu through the mind-consciousness dhatu, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of eye-contact through mind-contact, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the feelings produced with eye-contact as condition through the feelings produced with mind-contact as condition, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the earth dhatu through the consciousness dhatu, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the causal condition through the dominant condition, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of ignorance through aging and death, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of entering and emerging from samsara and the contemplation of impurity, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the four dhyanas, the four immeasurables, and the four formless absorptions, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of mindfulness of the Buddha through mindfulness of breathing, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the perception of impermanence through the perception of cessation, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the perception of a self through the perception of an observer, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the perception of dependent arising and the perception of what is not dependently arisen, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the perceptions of permanence, bliss, self, and purity, and the perceptions of impermanence, non-bliss, non-self, and non-purity, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the four foundations of mindfulness through the Noble Eightfold Path, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the liberation gateways of emptiness, no-characteristic, and wishlessness, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the eight liberations through the ten totalities, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the perception of the Noble Truths and the perception of what are not the Noble Truths, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the samadhi with initial and sustained application of thought, the samadhi without initial but with sustained application of thought, and the samadhi without either initial or sustained application of thought, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the Noble Truths of suffering, its origin, its cessation, and the path, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of knowledge of suffering through knowledge in accordance with what has been taught, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of giving through prajnaparamita, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the emptiness of internal dharmas through the emptiness of the self-nature of dharmas that are without intrinsic nature, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of suchness through the inconceivable realm, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the Stage of Pure Contemplation through the Stage of the Tathagata, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the Stage of Utmost Joy through the Stage of the Dharma Cloud, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the dharani gateways and the samadhi gateways, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the five kinds of eyes and the six supernormal powers, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of the Tathagata’s ten powers through the eighteen unique qualities of a Buddha, and also relinquishing this cultivation, is called cultivating prajnaparamita.

Cultivating the relinquishment of great loving-kindness, great compassion, great sympathetic joy, and great equanimity, and also relinquishing this cultivation, is called cultivating prajnaparamita.

To cultivate the abandonment of the thirty-two marks of a Great Being and the eighty excellent characteristics, and also to abandon that cultivation, is called cultivating prajnaparamita.

To cultivate the abandonment of the Dharma of non-forgetfulness and the nature of constant equanimity, and also to abandon that cultivation, is called cultivating prajnaparamita.

To cultivate the abandonment of the knowledge of all phenomena, the knowledge of path aspects, and the knowledge of all aspects, and also to abandon that cultivation, is called cultivating prajnaparamita.

To cultivate the abandonment of the fruit of stream-entry through the enlightenment of a pratyekabuddha, and also to abandon that cultivation, is called cultivating prajnaparamita.

To cultivate the abandonment of all the practices of great bodhisattvas, and also to abandon that cultivation, is called cultivating prajnaparamita.

To cultivate the abandonment of the unsurpassed, complete, perfect enlightenment of all Buddhas, and also to abandon that cultivation, is called cultivating prajnaparamita.

To cultivate the abandonment forever of the continuity of the habitual tendencies of the afflictions, and also to abandon that cultivation, is called cultivating prajnaparamita.

To cultivate the abandonment of omniscient knowledge, and also to abandon that cultivation, is called cultivating prajnaparamita.

At that time, Subhuti addressed the Buddha:

“Blessed One! How is it that a great bodhisattva cultivates the abandonment of form and also abandons that cultivation, and this is called cultivating prajnaparamita? How does one cultivate the abandonment of feeling, perception, formations, and consciousness and also abandon that cultivation, and this is called cultivating prajnaparamita? And, to speak extensively, how does one abandon forever the continuity of the habitual tendencies of the afflictions and also abandon that cultivation, and this is called cultivating prajnaparamita?

“How does one cultivate the abandonment of omniscient knowledge and also abandon that cultivation, and this is called cultivating prajnaparamita?”

The Buddha said:

“Subhuti! When great bodhisattvas cultivate this profound prajnaparamita, if they conceive that form exists and that this cultivation exists, then they are not abandoning form and are not cultivating prajnaparamita. If they conceive that feeling, perception, formations, and consciousness exist and that this cultivation exists, then they are not abandoning feeling, perception, formations, and consciousness and are not cultivating prajnaparamita.

And, to speak extensively, if they conceive that the continuity of the habitual tendencies of the afflictions is permanently eliminated and that this cultivation exists, then they are not abandoning forever the continuity of the habitual tendencies of the afflictions and are not cultivating prajnaparamita. If they conceive that omniscient knowledge exists and that this cultivation exists, then they are not abandoning omniscient knowledge and are not cultivating prajnaparamita.

“However, when cultivating this profound prajnaparamita, great bodhisattvas do not conceive that form exists or that this cultivation exists; this is the abandonment of form and the cultivation of prajnaparamita. They do not conceive that feeling, perception, formations, and consciousness exist or that this cultivation exists; this is the abandonment of feeling, perception, formations, and consciousness and the cultivation of prajnaparamita.

And, to speak extensively, they do not conceive that the continuity of the habitual tendencies of the afflictions is permanently eliminated or that this cultivation exists; this is the abandonment forever of the continuity of the habitual tendencies of the afflictions and the cultivation of prajnaparamita. They do not conceive that omniscient knowledge exists or that this cultivation exists; this is the abandonment of omniscient knowledge and the cultivation of prajnaparamita.

Why is this? Because one cannot cultivate prajnaparamita while entertaining the conception of eliminating the bonds of the latent tendencies of greed, hatred, and delusion.

“Therefore, Subhuti, if a great bodhisattva cultivates the abandonment of form and also abandons that cultivation, this is called cultivating prajnaparamita. To cultivate the abandonment of feeling, perception, formations, and consciousness and also abandon that cultivation is called cultivating prajnaparamita. And, to speak extensively, to cultivate the abandonment forever of the continuity of the habitual tendencies of the afflictions and to abandon that cultivation is called cultivating prajnaparamita. To cultivate the abandonment of omniscient knowledge and to abandon that cultivation is called cultivating prajnaparamita.

“Furthermore, Subhuti, one who entertains the conception of existence cannot cultivate the perfection of generosity through prajnaparamita. And, to speak extensively, one who entertains the conception of existence cannot abandon forever the continuity of the habitual tendencies of the afflictions, nor can one cultivate omniscient knowledge. Why is this?

Because one who entertains the conception of existence still clings to a self and what belongs to a self. Because of such clinging, one remains attached to the two extremes. Because one is attached to the two extremes, one certainly cannot attain liberation from birth and death; for such a person there is neither the path nor nirvana.

How, then, could one cultivate the six paramitas in accordance with reality and, to speak extensively, abandon forever the continuity of the habitual tendencies of the afflictions and cultivate omniscient knowledge?”

The Venerable Subhuti addressed the Buddha:

“Blessed One! What constitutes existence, and what constitutes nonexistence?”

The Buddha said:

“Subhuti! Duality constitutes existence; nonduality constitutes nonexistence.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! What is duality, and what is nonduality?”

The Buddha said:

“Subhuti! The conception of form through the conception of consciousness is duality; the emptiness of the conception of form through the emptiness of the conception of consciousness is nonduality.

“The conception of the eye ayatana through the conception of the mind ayatana is duality; the emptiness of the conception of the eye ayatana through the emptiness of the conception of the mind ayatana is nonduality.

“The conception of the form ayatana through the conception of the Dharma ayatana is duality; the emptiness of the conception of the form ayatana through the emptiness of the conception of the Dharma ayatana is nonduality.

“The conception of the eye dhatu through the conception of the mind dhatu is duality; the emptiness of the conception of the eye dhatu through the emptiness of the conception of the mind dhatu is nonduality.

“The conception of the form dhatu through the conception of the Dharma dhatu is duality; the emptiness of the conception of the form dhatu through the emptiness of the conception of the Dharma dhatu is nonduality.

“The conception of the eye-consciousness dhatu through the conception of the mind-consciousness dhatu is duality; the emptiness of the conception of the eye-consciousness dhatu through the emptiness of the conception of the mind-consciousness dhatu is nonduality.

“The conception of eye-contact through the conception of mind-contact is duality; the emptiness of the conception of eye-contact through the emptiness of the conception of mind-contact is nonduality.

“The conception of the feelings arising with eye-contact as condition through the conception of the feelings arising with mind-contact as condition is duality; the emptiness of the conception of the feelings arising with eye-contact as condition through the emptiness of the conception of the feelings arising with mind-contact as condition is nonduality.

“The conception of the earth dhatu through the conception of the consciousness dhatu is duality; the emptiness of the conception of the earth dhatu through the emptiness of the conception of the consciousness dhatu is nonduality.

“The conception of the causal condition through the conception of the dominant condition is duality; the emptiness of the conception of the causal condition through the emptiness of the conception of the dominant condition is nonduality.

“The conception of ignorance through the conception of aging and death is duality; the emptiness of the conception of ignorance through the emptiness of the conception of aging and death is nonduality.

“The conception of the perfection of generosity through the conception of prajnaparamita is duality; the emptiness of the conception of the perfection of generosity through the emptiness of the conception of prajnaparamita is nonduality.

“The conception of the emptiness of internal phenomena through the conception of the emptiness of the self-nature of phenomena devoid of intrinsic nature is duality; the emptiness of the conception of the emptiness of internal phenomena through the emptiness of the conception of the emptiness of the self-nature of phenomena devoid of intrinsic nature is nonduality.

“The conception of suchness through the conception of the inconceivable realm is duality; the emptiness of the conception of suchness through the emptiness of the conception of the inconceivable realm is nonduality.

“The conception of the Noble Truths of suffering, origin, cessation, and path is duality; the emptiness of the conception of the Noble Truths of suffering, origin, cessation, and path is nonduality.

“The conception of the four establishments of mindfulness through the conception of the Noble Eightfold Path is duality; the emptiness of the conception of the four establishments of mindfulness through the emptiness of the conception of the Noble Eightfold Path is nonduality.

“The conception of the four dhyanas, the four immeasurables, and the four formless absorptions is duality; the emptiness of the conception of the four dhyanas, the four immeasurables, and the four formless absorptions is nonduality.

“The conception of the three gateways to liberation is duality; the emptiness of the conception of the three gateways to liberation is nonduality.

“The conception of the eight liberations through the conception of the ten totalities is duality; the emptiness of the conception of the eight liberations through the emptiness of the conception of the ten totalities is nonduality.

“The conception of the stage of pure contemplation through the conception of the Tathagata stage is duality; the emptiness of the conception of the stage of pure contemplation through the emptiness of the conception of the Tathagata stage is nonduality.”

The perception of the Ground of Utmost Joy through the perception of the Ground of the Dharma Cloud are duality; the emptiness of the perception of the Ground of Utmost Joy through the emptiness of the perception of the Ground of the Dharma Cloud is nonduality.

The perception of the Dharma gateway of dharani and the Dharma gateway of samadhi are duality; the emptiness of the perception of the Dharma gateway of dharani and the Dharma gateway of samadhi is nonduality.

The perception of the five kinds of eyes and the six superknowledges are duality; the emptiness of the perception of the five kinds of eyes and the six superknowledges is nonduality.

The perception of the Tathagata's ten powers through the eighteen distinctive qualities of a Buddha are duality; the emptiness of the perception of the Tathagata's ten powers through the emptiness of the perception of the eighteen distinctive qualities of a Buddha is nonduality.

The perception of great loving-kindness, great compassion, great sympathetic joy, and great equanimity are duality; the emptiness of the perception of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is nonduality.

The perception of the thirty-two marks of a Great Being and the eighty excellent characteristics are duality; the emptiness of the perception of the thirty-two marks of a Great Being and the eighty excellent characteristics is nonduality.

The perception of the Dharma of never-failing mindfulness and the nature of constant equanimity are duality; the emptiness of the perception of the Dharma of never-failing mindfulness and the nature of constant equanimity is nonduality.

The perception of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are duality; the emptiness of the perception of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects is nonduality.

The perception of the fruit of stream-entry through a pratyekabuddha's awakening are duality; the emptiness of the perception of the fruit of stream-entry through the emptiness of the perception of a pratyekabuddha's awakening is nonduality.

The perception of all the practices of great bodhisattvas and the unsurpassed, complete awakening of the Buddhas are duality; the emptiness of the perception of all the practices of great bodhisattvas and the unsurpassed, complete awakening of the Buddhas is nonduality.

The perception of the conditioned realm and the unconditioned realm are duality; the emptiness of the perception of the conditioned realm and the unconditioned realm is nonduality.

Subhuti, you should know! All perceptions whatsoever are duality. All duality whatsoever is existence. All existence whatsoever entails samsara. Where there is samsara, one cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, pain, grief, and distress.

Subhuti, you should know! The emptiness of all perceptions is nonduality. All nondual dharmas are nonexistent. All nonexistent dharmas entail no samsara. Only where there is no samsara can one be liberated from birth, old age, sickness, death, sorrow, lamentation, pain, grief, and distress.

Therefore, you should know: With regard to all things, one who perceives duality certainly has neither generosity through prajnaparamita, nor the path, nor attainment, nor direct realization. Even conformity with those does not exist for such a person, much less clear knowledge of form and, extensively, through knowledge of all aspects. Such a person cannot even cultivate the noble paths, much less attain the fruit of stream-entry through a pratyekabuddha's awakening, permanently sever the continuity of the habitual tendencies of the afflictions, realize unsurpassed, complete awakening, turn the wondrous Dharma wheel, and liberate all sentient beings.

Fascicle 527

THE END