摩訶般若波羅蜜經

CHAPTER ON THE TREE OF THE PATH

SEVENTY-FIRST

Venerable Subhuti said, “Blessed One! This prajnaparamita is exceedingly profound. Although the great bodhisattvas perceive no sentient beings, they nevertheless seek unsurpassed perfect enlightenment for the sake of sentient beings. This is exceedingly difficult. It is like a person wishing to plant a tree in empty space—this would be exceedingly difficult.

Blessed One! So too, the great bodhisattvas seek unsurpassed perfect enlightenment for the sake of sentient beings, although sentient beings themselves are also unobtainable.”

The Buddha said, “It is just so. Subhuti! What the great bodhisattvas undertake is exceedingly difficult: they seek unsurpassed perfect enlightenment for the sake of sentient beings and liberate those sentient beings who, through delusion, cling to a self and what belongs to a self.

Subhuti! It is like a person who plants a tree without apprehending its roots, trunk, branches, leaves, flowers, or fruit, yet cherishes and tends it, cultivating and watering it. As the tree gradually grows, its flowers, leaves, fruit, and seeds all reach maturity and may be enjoyed.

So too, the great bodhisattvas seek unsurpassed perfect enlightenment for the sake of sentient beings and gradually practice the six paramitas. They attain knowledge of all aspects and bring the Buddha-tree to maturity, using its flowers, leaves, fruit, and seeds to benefit sentient beings.

Subhuti! How do the leaves of the tree benefit sentient beings?

Through the great bodhisattva, sentient beings are able to escape the three evil destinies. This is the benefit they receive.

How do the flowers benefit sentient beings?

Through the great bodhisattva, sentient beings are born as humans into noble families, or are born in the Heaven of the Four Heavenly Kings, and so forth, up to the Heaven of Neither Perception nor Non-Perception. This is the benefit of the flowers.

How does the fruit benefit sentient beings?

That great bodhisattva attains knowledge of all aspects and enables sentient beings to attain the fruit of stream-entry, and so forth, up to the fruit of Buddhahood. These sentient beings gradually enter the great nirvana without remainder by means of the Dharma of the three vehicles. This is the benefit of the fruit to sentient beings.

That great bodhisattva does not perceive any truly existent sentient beings, yet liberates sentient beings and enables them to abandon the deluded attachment to a self. The great bodhisattva thinks: ‘Among all dharmas there are no sentient beings. I seek knowledge of all aspects for the sake of sentient beings, although those sentient beings are truly unobtainable.’”

“Blessed One! One should know that such a bodhisattva is like a Buddha.

Why is this so?

Because through that bodhisattva, all seeds of birth among hell beings, animals, and hungry ghosts are cut off; all seeds of calamity, poverty, and lowly status are cut off; and all seeds of the desire realm, form realm, and formless realm are cut off.”

“It is just so. Subhuti! One should know that such a bodhisattva is like a Buddha.

Subhuti! If the great bodhisattvas had not first generated the aspiration to seek unsurpassed perfect enlightenment, there would be no Buddhas of the past, future, or present in the world. Nor would there be pratyekabuddhas, arhats, non-returners, once-returners, or stream-enterers in the world. Nor would the three evil destinies and the three realms ever come to an end.

Subhuti! It is exactly as you have said: that great bodhisattva is like a Buddha.

Why is this so? Because it is through suchness that one is called a Tathagata. It is through suchness that one is called a pratyekabuddha, an arhat, or any of the noble sages. It is through suchness that form, feeling, perception, formations, and consciousness are so called. It is through suchness that all dharmas, up to and including the conditioned nature and the unconditioned nature, are so called. All such instances of suchness accord with reality and are without difference; therefore they are called suchness.

The great bodhisattvas who train in this suchness attain knowledge of all aspects and are called Tathagatas.

For these causes and conditions and by this mode of practice, it is said that one should know a great bodhisattva to be like a Buddha, for this is the characteristic of suchness.

Subhuti! Therefore, a great bodhisattva should train in prajnaparamita as suchness.

When a bodhisattva trains in prajnaparamita as suchness, the bodhisattva is able to train in the suchness of all dharmas. By training in the suchness of all dharmas, the bodhisattva fully realizes the suchness of all dharmas. Having fully realized the suchness of all dharmas, the bodhisattva abides in the suchness of all dharmas and attains mastery. Having attained mastery while abiding in the suchness of all dharmas, the bodhisattva skillfully knows the faculties of all sentient beings. Having skillfully known the faculties of all sentient beings, the bodhisattva skillfully knows when the faculties of all sentient beings have reached maturity and skillfully knows the karmic causes and conditions of all sentient beings.

Having known the karmic causes and conditions of all sentient beings, the bodhisattva perfects the wisdom that fulfills aspirations.

Having perfected the wisdom that fulfills aspirations, the bodhisattva’s wisdom concerning the three times becomes pure.

When wisdom concerning the three times has become pure, the bodhisattva benefits all sentient beings.

Having benefited all sentient beings, the bodhisattva purifies the Buddha-land.

Having purified the Buddha-land, the bodhisattva attains knowledge of all aspects.

Having attained knowledge of all aspects, the bodhisattva turns the Dharma wheel.

Having turned the Dharma wheel, the bodhisattva establishes sentient beings in the three vehicles and causes them to enter nirvana without remainder.

Thus, Subhuti, a great bodhisattva who wishes to attain all virtues that benefit both self and others should generate the aspiration for unsurpassed perfect enlightenment.”

“Blessed One! A great bodhisattva who is able to practice profound prajnaparamita in accordance with the teaching should be reverently honored by the entire world, including devas, humans, and asuras.”

“Subhuti! It is just so. A great bodhisattva who is able to practice profound prajnaparamita in accordance with the teaching should be reverently honored by the entire world, including devas, humans, and asuras.”

“Blessed One! How much merit does a great bodhisattva who has newly generated the aspiration gain by seeking unsurpassed perfect enlightenment for the sake of sentient beings?”

“Subhuti! Suppose all sentient beings throughout a small chiliocosm generated the aspiration for the shravaka vehicle or the pratyekabuddha vehicle. What do you think? Would their merit be great?”

“Blessed One! It would be immeasurably great.”

“Subhuti! Compared with the merit of a bodhisattva who has newly generated the aspiration, their merit would not equal one hundredth, one thousandth, or one hundred-millionth part of it; no calculation or analogy could compare with it.

Why is this so? Because those who generate the aspiration for the shravaka vehicle or the pratyekabuddha vehicle all arise through bodhisattvas, whereas bodhisattvas never arise through shravakas or pratyekabuddhas.

The same comparison applies to a medium dichiliocosm and a great trichiliocosm.

Furthermore, suppose all sentient beings throughout a great trichiliocosm generated the aspiration for the shravaka vehicle or the pratyekabuddha vehicle. Suppose again that all sentient beings throughout that great trichiliocosm dwelt on the Stage of Dry Wisdom, the Stage of Nature, the Stage of the Eight Persons, the Stage of Seeing, the Stage of Attenuation, the Stage of Freedom from Desire, the Stage of Completion, or the Stage of a Pratyekabuddha. If all that merit were compared with the merit of a bodhisattva who has newly generated the aspiration, it would still not equal one hundredth, one thousandth, or one hundred-millionth part of it; no calculation or analogy could compare with it.

Subhuti! The merit of all the great bodhisattvas newly generating the aspiration throughout a great trichiliocosm does not equal that of a bodhisattva who has entered the fixed position in the Dharma. The merit of all the great bodhisattvas who have entered the fixed position in the Dharma throughout a great trichiliocosm does not equal that of a bodhisattva progressing toward the path of Buddhahood. The merit of all the bodhisattvas progressing toward the path of Buddhahood throughout a great trichiliocosm does not equal one hundredth, one thousandth, or one hundred-millionth part of a Buddha’s virtue; no calculation or analogy could compare with it.”

“Blessed One! What dharmas should a bodhisattva who has newly generated the aspiration keep in mind?”

“Subhuti! The bodhisattva should keep knowledge of all aspects in mind.”

“Blessed One! What is knowledge of all aspects? What are the conditions, dominant conditions, modes of practice, and characteristics of knowledge of all aspects?”

“Subhuti! Knowledge of all aspects has no locus, no thought, no arising, and no manifestation.

You ask about the conditions, dominant conditions, practices, and characteristics of knowledge of all aspects.

Subhuti! Knowledge of all aspects has no dharma as its object; mindfulness is its dominant condition, quiescence is its practice, and signlessness is its orientation. These are called the conditions, dominant conditions, practice, and characteristics of knowledge of all aspects.”

“Blessed One! Is it only knowledge of all aspects that has no dharma, or do form, feeling, perception, formations, and consciousness, up to the characteristics of the conditioned and the characteristics of the unconditioned, also have no dharma?”

“Subhuti! Form, and so forth, up to the characteristics of the conditioned and the characteristics of the unconditioned, also have no dharma.”

– Blessed One! For what reason is the knowledge of all modes without any dharma, and why are form through the conditioned characteristic and the unconditioned characteristic without any dharma?

– Subhuti! Because the intrinsic nature of the knowledge of all modes is empty. If the intrinsic nature of a dharma is empty, it is said to be without any dharma. The same applies to form through the conditioned characteristic and the unconditioned characteristic.

– Blessed One! For what reason is the intrinsic nature of all dharmas empty?

– Subhuti! All dharmas arise through the conjunction of causes and conditions. Within dharmas there is no intrinsic nature; if there is no intrinsic nature, they are said to be without any dharma.

Therefore, a great bodhisattva must know that all dharmas are without nature. Why? Because the nature of all dharmas is empty.

– Blessed One! If all dharmas are without nature, by what power of skillful means can a bodhisattva who has first aroused the aspiration practice dana paramita through prajnaparamita, purify Buddha lands, bring beings to fulfillment, and practice the four dhyanas, the four immeasurable minds, the four formless concentrations, inner emptiness through the emptiness of nonexistence and existence, the four foundations of mindfulness through the Noble Eightfold Path, the three samadhis, the eight liberations, the nine successive concentrations, the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, great loving-kindness and great compassion, the knowledge of all modes, the purification of Buddha lands, and the bringing of beings to fulfillment?

– Subhuti! A great bodhisattva can train in the absence of nature of all dharmas and can also purify Buddha lands and bring beings to fulfillment, knowing that lands and beings are likewise without nature. This is precisely the power of skillful means.

– Subhuti! That great bodhisattva practices the six paramitas and trains in the Buddha path, up to practicing the knowledge of all modes and training in the Buddha path, while also knowing that the Buddha path is without nature. This great bodhisattva practices the six paramitas and trains in the Buddha path. Until the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, great loving-kindness and great compassion, and the knowledge of all modes have been perfected, this is called training in the Buddha path. When the causes and conditions of the Buddha path have been fulfilled, through wisdom corresponding to a single thought-moment, the bodhisattva attains the knowledge of all modes. At that same time, all afflictions and habitual tendencies are permanently extinguished, because they do not arise.

Then, viewing the great trichiliocosm with the Buddha-eye, even a nonexistent dharma is unfindable, much less an existent dharma.

Thus, Subhuti, a great bodhisattva must practice the prajnaparamita of the absence of nature.

Subhuti! This is called the power of skillful means of a great bodhisattva: even a nonexistent dharma is unfindable, much less an existent dharma.

Subhuti! When this great bodhisattva gives: the giving, the recipient, and the bodhisattva’s mind—even a nonexistent dharma cannot be apprehended, much less an existent dharma. Up to the knowledge of all modes: the one who attains, the dharma attained, and the place of attainment—even a nonexistent dharma cannot be apprehended, much less an existent dharma.

Why? Because the original nature of all dharmas is thus. It was not made by a Buddha, nor by a sravaka, a pratyekabuddha, or anyone else, for all dharmas have no maker.

– Blessed One! Is the nature of dharmas separate from dharmas?

– It is so. Subhuti! The nature of dharmas is separate from dharmas.

– Blessed One! If the nature of dharmas is separate from dharmas, how could a separate dharma know a separate dharma, whether existent or nonexistent?

Why? Because a nonexistent dharma does not know a nonexistent dharma; an existent dharma does not know an existent dharma; a nonexistent dharma does not know an existent dharma; and an existent dharma does not know a nonexistent dharma.

Blessed One! If all dharmas are thus without characteristics, why does a great bodhisattva distinguish whether a dharma exists or does not exist?

– Subhuti! It is in accordance with conventional truth that a great bodhisattva tells beings that something exists or does not exist, not in accordance with ultimate truth.

– Blessed One! Are conventional truth and ultimate truth different?

– Subhuti! Conventional truth and ultimate truth are not different. Why? Because the suchness of conventional truth is itself the suchness of ultimate truth. Because beings neither see nor know this suchness, a great bodhisattva teaches beings by means of conventional truth, saying that something exists or does not exist.

Furthermore, Subhuti! Because beings grasp characteristics within the five skandhas and do not know that they are without anything whatsoever, a great bodhisattva, in order to teach those beings, says that something exists or does not exist, enabling them to know that there is nothing whatsoever.

Thus, Subhuti! A great bodhisattva should practice prajnaparamita in this way.”

CHAPTER: THE BODHISATTVA’S PRACTICE

SEVENTY-TWO

Venerable Subhuti said: “Blessed One! The Blessed One speaks of the bodhisattva’s practice. What is the bodhisattva’s practice?”

The Buddha taught: “Subhuti! The practice undertaken for unsurpassed bodhi is called the bodhisattva’s practice.”

– Blessed One! How does a great bodhisattva undertake practice for unsurpassed bodhi, which is called the bodhisattva’s practice?

– Subhuti! If a great bodhisattva practices the emptiness of form; practices the emptiness of feeling, perception, formations, and consciousness; practices the emptiness of the eye through the mind; practices the emptiness of form through dharmas; practices the emptiness of the eye dhatu through the mind-consciousness dhatu; practices dana paramita through prajnaparamita; practices inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless emptiness, the emptiness of dispersion, the emptiness of all dharmas, the emptiness of nature, the emptiness of intrinsic characteristics, the emptiness of nonexistence, the emptiness of existence, and the emptiness of nonexistence and existence; practices the first dhyana through the fourth dhyana; practices loving-kindness, compassion, sympathetic joy, and equanimity; practices the sphere of infinite space through the sphere of neither perception nor non-perception; practices the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the factors of the Noble Eightfold Path; practices the samadhi of emptiness and the samadhi of signlessness; practices the eight liberations; practices the nine successive concentrations; practices the Buddha’s ten powers, the four fearlessnesses, and the four unobstructed knowledges; practices the eighteen unique qualities; practices great loving-kindness and great compassion; practices the purification of Buddha lands; practices bringing beings to fulfillment; practices the various forms of eloquence; practices letters; practices the absence of letters; practices the various dharani gateways; practices the nature of the conditioned; and practices the nature of the unconditioned—all these practices accord solely with unsurpassed bodhi and are not practiced as two distinct things.

Thus, Subhuti! When a great bodhisattva practices prajnaparamita, it is called the practice of unsurpassed bodhi; this is the bodhisattva’s practice.

– Blessed One! The Blessed One speaks of “Buddha.” By what meaning is one called a Buddha?

– Subhuti! Because one knows the true meaning of all dharmas, one is called a Buddha.

Because one realizes the true characteristic of all dharmas, one is called a Buddha.

Because one fully comprehends the great true meaning, one is called a Buddha.

Because one knows all dharmas just as they truly are, one is called a Buddha.

– Blessed One! By what meaning is it called bodhi?

– Subhuti! The meaning of emptiness is the meaning of bodhi. The meaning of suchness, the meaning of the Dharma-nature, and the meaning of the true limit are the meaning of bodhi.

Furthermore, Subhuti! Names, characteristics, and verbal expressions are the meaning of bodhi.

Subhuti! The true meaning of bodhi cannot be destroyed and cannot be discriminated; this is the meaning of bodhi.

Furthermore, Subhuti! The true characteristic of all dharmas is neither false nor different; this is the meaning of bodhi. Therefore, it is called bodhi.

Furthermore, Subhuti! Because this bodhi is possessed by all Buddhas, it is called bodhi.

Furthermore, Subhuti! Because all Buddhas are Fully and Perfectly Enlightened Ones, it is called bodhi.

– Blessed One! If a great bodhisattva practices the six paramitas through the knowledge of all modes for the sake of this bodhi, is there, with regard to all dharmas, attainment or loss, increase or decrease, arising or cessation, defilement or purity?

– Subhuti! If a great bodhisattva practices the six paramitas through the knowledge of all modes for the sake of bodhi, with regard to all dharmas there is no attainment, no loss, no increase, no decrease, no arising, no cessation, no defilement, and no purity.

Why is this? Because when a great bodhisattva practices prajnaparamita, he does not set forth on account of gain or loss, increase or decrease, arising or cessation, defilement or purity.

“Blessed One! If a great bodhisattva practicing prajnaparamita does not set forth on account of gain or loss, increase or decrease, arising or cessation, defilement or purity, then how can the great bodhisattva practicing prajnaparamita attain Dana paramita through Prajnaparamita? How can he practice inner emptiness through the emptiness of nonexistence and existence?

How can he practice the four dhyanas, the four immeasurable minds, and the four formless concentrations? How can he practice the four foundations of mindfulness through the Noble Eightfold Path? How can he practice the gates of liberation of emptiness, signlessness, and wishlessness?

How can he practice the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, eighteen distinctive qualities, great loving-kindness, and great compassion? How can he practice the ten bodhisattva bhumis, surpass the stages of the sravaka and pratyekabuddha, and enter the bodhisattva stage?”

“Subhuti! When practicing prajnaparamita, a great bodhisattva practices the six paramitas without apprehending duality, and likewise practices all-knowledge of all modes without apprehending duality.”

“Blessed One! If a great bodhisattva practices the six paramitas without apprehending duality, and likewise practices all-knowledge of all modes without apprehending duality, how can the bodhisattva increase his roots of goodness from the first arising of the aspiration until the final mind?”

“Subhuti! If one practices while apprehending duality, one’s roots of goodness cannot increase.

“Why is this? Because all ordinary beings rely upon duality and thus cannot increase their roots of goodness. Because a great bodhisattva practices without apprehending duality, his roots of goodness increase from the first mind until the final mind. Therefore, all beings in the worlds—devas, humans, and asuras—cannot subdue or destroy the great bodhisattva’s roots of goodness and cause him to fall into the stages of the sravaka or pratyekabuddha, or into evil and unwholesome states. Nor can they restrain the great bodhisattva and prevent him from practicing the six paramitas and increasing his roots of goodness.

“Subhuti! A great bodhisattva should practice prajnaparamita in this way.”

“Blessed One! Does a great bodhisattva practice prajnaparamita for the sake of roots of goodness?”

“Subhuti! A great bodhisattva practices prajnaparamita neither for the sake of roots of goodness, nor not for the sake of roots of goodness, nor for the sake of what is not roots of goodness.

“Why is this?

“Subhuti! According to the Dharma of great bodhisattvas, one cannot attain all-knowledge of all modes without first having made offerings to the Buddhas, perfected roots of goodness, and found true spiritual friends.

“Blessed One! How does a great bodhisattva make offerings to the Buddhas, perfect roots of goodness, and find true spiritual friends so that he can attain all-knowledge of all modes?”

“Subhuti! From the first arising of the aspiration, a great bodhisattva makes offerings to the Buddhas. When he hears the twelve divisions of scripture taught by the Buddhas, from sutra through expositions, he receives and retains them, recites them from memory, reflects upon them, and fully comprehends them.

Through full comprehension, he attains dharani. Through attaining dharani, he brings forth unobstructed knowledge. Through bringing forth unobstructed knowledge, wherever he is born, until he attains all-knowledge, he never forgets it.

The great bodhisattva also plants roots of goodness in the presence of the Buddhas. Protected by those roots of goodness, he never falls into the unfortunate destinies or adverse circumstances. Through those roots of goodness, he attains profound purity of mind.

Because he attains profound purity of mind, he can purify Buddha lands and bring sentient beings to maturity. Sustained by those roots of goodness, he is never separated from spiritual friends: the Buddhas, great bodhisattvas, and sravakas who praise the Buddha, Dharma, and Sangha.

“Thus, Subhuti, a great bodhisattva should make offerings to the Buddhas, plant roots of goodness, and draw near to true spiritual friends.”

CHAPTER ON PLANTING ROOTS OF GOODNESS

SEVENTY-THREE

The Venerable Subhuti said, “Blessed One! If a great bodhisattva does not make offerings to the Buddhas, does not perfect roots of goodness, and does not find true spiritual friends, will he attain all-knowledge of all modes?”

The Buddha said, “Subhuti! Even when a great bodhisattva makes offerings to the Buddhas, plants roots of goodness, and finds true spiritual friends, it is still difficult for him to attain all-knowledge of all modes. How much more so if he does not make offerings to the Buddhas, does not plant roots of goodness, and does not find true spiritual friends!”

“Blessed One! Why is it still difficult for a great bodhisattva who makes offerings to the Buddhas, plants roots of goodness, and finds true spiritual friends to attain all-knowledge of all modes?”

“Subhuti! That great bodhisattva is separated from skillful means, has not heard skillful means from the Buddhas, has not fully perfected the roots of goodness he has planted, and does not constantly follow the instructions of true spiritual friends.”

“Blessed One! What are the skillful means by practicing which a great bodhisattva attains all-knowledge of all modes?”

“Subhuti! From the first arising of the aspiration, when a great bodhisattva practices Dana paramita, he gives to a Buddha, a pratyekabuddha, a sravaka, a human, or a nonhuman in accord with the aspiration for all-knowledge. At that time, the great bodhisattva does not conceive the notion of giving and does not conceive the notion of a recipient.

Why is this? Because he contemplates the emptiness of the intrinsic nature of all dharmas: they are unborn, signless, fixed, and without transition. He thereby enters the true nature of all dharmas, namely, the unconditioned and unarisen character of all dharmas.

By these skillful means, the great bodhisattva causes his roots of goodness to increase. With his roots of goodness thus increased, he practices Dana paramita, purifies Buddha lands, and brings sentient beings to maturity, yet in giving he does not experience worldly rewards. The great bodhisattva practices Dana paramita solely because he wishes to liberate all sentient beings.

“Furthermore, Subhuti! From the first arising of the aspiration, when a great bodhisattva practices Sila paramita, he observes the precepts in accord with the aspiration for all-knowledge of all modes. He does not fall into lust, anger, or delusion, nor into the turbid afflictions of the klesas, nor into unwholesome states that destroy the Path, such as stinginess, violation of the precepts, ill will, indolence, distracted thought, ignorance, pride, great pride, pride of pride, self-pride, overweening pride, inferior pride, and perverse pride. Nor does he entertain the mind of a sravaka or the mind of a pratyekabuddha.

“Why is this? Because that great bodhisattva contemplates the emptiness of the intrinsic nature of all dharmas: they are unborn, signless, fixed, and without transition. He thereby enters the true nature of all dharmas, namely, the unconditioned and unarisen character of all dharmas. Because that great bodhisattva has perfected these skillful means, through the roots of goodness of Sila paramita he purifies Buddha lands and brings sentient beings to maturity. In observing the precepts, he does not conceive the thought of experiencing worldly rewards. He practices Sila paramita solely because he wishes to liberate all sentient beings.

“Furthermore, Subhuti! From the first arising of the aspiration, when a great bodhisattva practices Ksanti paramita in accord with the aspiration for all-knowledge, because he has perfected skillful means, he practices the path of insight and the path of cultivation, yet does not realize the fruits of stream-enterer, once-returner, non-returner, or arhat. Why is this? Because that great bodhisattva knows the emptiness of the intrinsic nature of all dharmas: they are unborn, signless, fixed, and without transition. Although that great bodhisattva practices the dharmas that assist the Path, he surpasses the stages of the sravaka and pratyekabuddha. This is called the great bodhisattva’s patient acceptance of the non-arising of dharmas.

“Furthermore, Subhuti! From the first arising of the aspiration, when a great bodhisattva practices Virya paramita, he enters the first dhyana through the fourth dhyana, and enters the four immeasurable minds and the four formless concentrations. Although he enters and emerges from these dhyanas, he does not experience their rewards. Why is this? Because that great bodhisattva has perfected skillful means and knows that the intrinsic nature of all dhyanas and concentrations is empty: they are unborn, signless, fixed, and without transition. He purifies Buddha lands and brings sentient beings to maturity; though he practices vigor, he does not experience worldly rewards. He practices Virya paramita solely because he wishes to liberate all sentient beings.”

Furthermore, Subhuti! From the time a great bodhisattva first gives rise to the aspiration and practices dhyana paramita, in accord with the mind of all-knowledge, he enters the eight liberations and the nine successive meditative attainments, yet does not realize the fruit of stream-entry, up to the fruit of arhatship. Why is this? Because that great bodhisattva knows that the intrinsic characteristics of all dharmas are empty, unborn, without any fixed characteristic, and without anything that turns.

Furthermore, Subhuti! From the time a great bodhisattva first gives rise to the aspiration and practices prajnaparamita, he studies the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen distinctive qualities, great loving-kindness, and great compassion. Until he has attained knowledge of all modes, purified the Buddha-land, and brought beings to maturity, throughout the intervening period he must train in this way. Why is this? Because that great bodhisattva knows that the intrinsic characteristics of all dharmas are empty, unborn, without any fixed characteristic, and without anything that turns.

Subhuti! A great bodhisattva should practice prajnaparamita in this way, without experiencing the fruits of retribution.”

CHAPTER ON UNIVERSAL TRAINING

SEVENTY-FOUR

The Venerable Subhuti said, “Blessed One! Although that great bodhisattva, endowed with great wisdom, practices this exceedingly profound Dharma, he still does not experience the fruits of retribution.”

The Buddha replied, “So it is. Subhuti! Although that great bodhisattva, endowed with great wisdom, practices this profound prajnaparamita, he does not appropriate the fruits of retribution. Why is this? Because that great bodhisattva abides unmoving within the nature of all dharmas.”

“Blessed One! What nature within all dharmas is unmoving?”

“Subhuti! He is unmoving within the nature of nonexistence. He is unmoving within the nature of form. He is unmoving within the nature of feeling, perception, formations, and consciousness. He is unmoving within the nature of dana paramita, and within the nature of sila paramita through prajnaparamita. He is unmoving within the nature of the four dhyanas, the nature of the four immeasurable minds, and the nature of the formless concentrations. He is unmoving within the nature of the four foundations of mindfulness through the nature of the Noble Eightfold Path. He is unmoving within the nature of the three samadhis and the nature of great loving-kindness and great compassion.

“Why is this? Because the nature of those dharmas is precisely nonexistence. A dharma of nonexistence cannot apprehend a dharma of existence.”

“Blessed One! Can a dharma of existence apprehend a dharma of existence?”

“Subhuti! No.”

“Blessed One! Can a dharma of existence apprehend a dharma of nonexistence?”

“Subhuti! No.”

“Blessed One! Can a dharma of nonexistence apprehend a dharma of nonexistence?”

“Subhuti! No.”

“Blessed One! If a dharma of nonexistence cannot apprehend a dharma of existence, a dharma of existence cannot apprehend a dharma of existence, a dharma of existence cannot apprehend a dharma of nonexistence, a dharma of existence cannot apprehend a dharma of nonexistence, and a dharma of nonexistence cannot apprehend a dharma of nonexistence, does this mean that the Blessed One did not attain the path?”

“Subhuti! There is attainment, but not by means of those four propositions.”

“Blessed One! How is there attainment?”

“Subhuti! It is neither existence nor nonexistence and is free from all conceptual proliferation. This is called attainment of the path.”

“Blessed One! What constitutes a great bodhisattva’s conceptual proliferation?”

“Subhuti! If a great bodhisattva conceives form to be either permanent or impermanent, that is conceptual proliferation. Conceiving feeling, perception, formations, and consciousness to be permanent or impermanent is conceptual proliferation.

Conceiving form to be suffering or happiness is conceptual proliferation. Conceiving feeling, perception, formations, and consciousness to be suffering or happiness is conceptual proliferation. Conceiving form to be self or non-self is conceptual proliferation.

Conceiving feeling, perception, formations, and consciousness to be self or non-self is conceptual proliferation. Conceiving form to be quiescent or not quiescent is conceptual proliferation. Conceiving feeling, perception, formations, and consciousness to be quiescent or not quiescent is conceptual proliferation.

Conceiving that the Noble Truth of Suffering must be seen, the Noble Truth of the Origin of Suffering must be abandoned, the Noble Truth of Cessation must be realized, and the Noble Truth of the Path must be cultivated is conceptual proliferation. Conceiving that the four dhyanas, the four immeasurable minds, and the four formless concentrations must be cultivated is conceptual proliferation. Conceiving that the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path must be cultivated is conceptual proliferation.

Conceiving that the liberation-gate of emptiness, the liberation-gate of signlessness, and the liberation-gate of wishlessness must be cultivated is conceptual proliferation. Conceiving that the eight liberations and the nine successive meditative attainments must be cultivated is conceptual proliferation. Thinking, ‘I must surpass the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, and the path of a pratyekabuddha,’ is conceptual proliferation.

Thinking, ‘I must perfect the bodhisattva’s ten grounds,’ is conceptual proliferation. Thinking, ‘I must enter the bodhisattva’s spiritual position,’ is conceptual proliferation. Thinking, ‘I must purify the Buddha-land,’ is conceptual proliferation.

Thinking, ‘I must bring beings to maturity,’ is conceptual proliferation. Thinking, ‘I must produce the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities,’ is conceptual proliferation. Thinking, ‘I shall attain knowledge of all modes,’ is conceptual proliferation.

Thinking, ‘I shall eliminate the habitual tendencies of all afflictions,’ is conceptual proliferation.

“Subhuti! When that great bodhisattva practices prajnaparamita, because form, feeling, perception, formations, and consciousness, up to knowledge of all modes, cannot be conceptually proliferated, he does not engage in conceptual proliferation.

“Why is this? Nature does not conceptually proliferate nature, and non-nature does not conceptually proliferate non-nature. Apart from nature and non-nature, no dharma can be apprehended that could be called one who engages in conceptual proliferation, a dharma of conceptual proliferation, or an object of conceptual proliferation.

“Therefore, Subhuti, form, up to knowledge of all modes, is free from conceptual proliferation.

“In this way, Subhuti, a great bodhisattva should practice prajnaparamita free from conceptual proliferation.”

“Blessed One! How is it that form cannot be conceptually proliferated, up to knowledge of all modes being unable to be conceptually proliferated?”

“Subhuti! The nature of form is empty, up to the nature of knowledge of all modes being empty.

“If the nature of a dharma is empty, then it is free from conceptual proliferation. Therefore, form, up to knowledge of all modes, cannot be conceptually proliferated.

“Subhuti! If a great bodhisattva can thus practice prajnaparamita free from conceptual proliferation, he immediately enters the bodhisattva’s spiritual position.”

“Blessed One! If dharmas have no nature, by practicing what path does a bodhisattva enter the bodhisattva’s spiritual position? Is it by the path of a sravaka, the path of a pratyekabuddha, or the path of a Buddha?”

“Subhuti! It is not by the path of a sravaka, not by the path of a pratyekabuddha, and not by the path of a Buddha that he enters the bodhisattva’s spiritual position.

“A great bodhisattva studies all paths universally and thereby enters the bodhisattva’s spiritual position.

“Subhuti! It is like the Eighth Person, who first studies all the paths and afterward enters the stage of certainty: before attaining the fruit, the path leading to that fruit first arises.

“In the same way, a bodhisattva first studies all paths universally and afterward enters the bodhisattva’s spiritual position. Before attaining knowledge of all modes, he first gives rise to the vajra samadhi. At that time, through wisdom corresponding to a single thought-moment, he attains knowledge of all modes.”

“Blessed One! If a great bodhisattva studies all paths universally and enters the bodhisattva’s spiritual position, then the Eighth Person directed toward stream-entry attains stream-entry; one directed toward once-returning attains once-returning; one directed toward non-returning attains non-returning; and one directed toward arhatship attains arhatship. There are also the path of a pratyekabuddha and the path of a Buddha. All these paths are individually distinct.

“Blessed One! If a great bodhisattva studies all paths universally and afterward enters the bodhisattva’s spiritual position, then if this bodhisattva gives rise to the path of the Eighth Person, he should become an Eighth Person; if he gives rise to the path of seeing, he should become a stream-enterer; if he gives rise to the path of cultivation, he should become a once-returner, a non-returner, or an arhat; and if he gives rise to the path of a pratyekabuddha, he should become a pratyekabuddha.

“Blessed One! That a great bodhisattva should become an Eighth Person and afterward enter the bodhisattva’s spiritual position is impossible. That he should attain knowledge of all modes without entering the bodhisattva’s spiritual position is also impossible. That a great bodhisattva should become a stream-enterer, up to becoming a pratyekabuddha, and afterward enter the bodhisattva’s spiritual position is likewise impossible. That he should attain knowledge of all modes without entering the bodhisattva’s spiritual position is also impossible.”

“Blessed One! How should I understand that a great bodhisattva, by fully studying all the paths, enters the bodhisattva stage?”

“Just so. Subhuti! It is never possible for a great bodhisattva first to become one of the Eight Persons, attain the fruit of stream-entry, and so on up to attaining the fruit of arhatship, then attain the path and fruit of a pratyekabuddha, and afterward enter the bodhisattva stage. Nor is it ever possible to attain all-knowledge without entering the bodhisattva stage.

“Subhuti! From the time a great bodhisattva first gives rise to the aspiration and practices the six paramitas, he uses wisdom to contemplate the stages of mind. What are the eight? They are the Stage of Dry Wisdom, the Stage of the Nature, the Stage of the Eight Persons, the Stage of Seeing, the Stage of Attenuation, the Stage of Freedom from Desire, the Stage of Accomplishment, and the Stage of the Pratyekabuddha. Through knowledge of the varieties of paths, he enters the bodhisattva stage. After entering the bodhisattva stage, he uses all-knowledge to eliminate all habitual tendencies of the afflictions.

“Subhuti! Whether it is the wisdom or the relinquishment of one of the Eight Persons, of a stream-enterer, and so on, or the wisdom or the relinquishment of an arhat or a pratyekabuddha, all of it constitutes that bodhisattva’s patient acceptance of the non-arising of dharmas.

“That bodhisattva thus studies the path of the sravakas and the path of the pratyekabuddhas and, through knowledge of the varieties of paths, enters the bodhisattva stage. Having entered the bodhisattva stage, he uses all-knowledge to eliminate all habitual tendencies of the afflictions and attains the path of Buddhahood.

“Thus, Subhuti, when a great bodhisattva fully perfects all the paths, he attains unsurpassed, complete enlightenment. Having attained unsurpassed, complete enlightenment, he benefits all sentient beings.”

“Blessed One! The paths proclaimed by the Blessed One are the path of the sravakas, the path of the pratyekabuddhas, and the path of the Buddhas. What is a bodhisattva’s knowledge of the varieties of paths?”

“Subhuti! A great bodhisattva must generate purified knowledge of all the varieties of paths.

“What is purified knowledge of the varieties of paths?

“A bodhisattva must correctly know the characteristics of all dharmas and whatever can be revealed concerning them. Having correctly known them, he explains, teaches, and reveals them to others, enabling sentient beings to understand.

“This great bodhisattva must understand all sounds, languages, and forms of speech. Using those sounds, he teaches the Dharma throughout the great trichiliocosm, like an echo.

“Therefore, Subhuti, a great bodhisattva must first study and fully master all the paths. Having perfected knowledge of the paths, he discernibly knows the innermost minds of sentient beings. He must know and prevent the causes and fruits that lead sentient beings to the paths of hell beings, animals, and hungry ghosts.

He must know and prevent the causes and fruits that lead to birth as nagas, spirits, asuras, and the beings of the eight classes. He must know the causes and fruits of the paths of humans and devas. He must know the causes and fruits of the four foundations of mindfulness through the factors of the Noble Eightfold Path.

He must know the causes and fruits of the liberative gateways of emptiness, signlessness, and wishlessness; the Buddha’s ten powers; the four fearlessnesses; the four unobstructed knowledges; the eighteen unique qualities; and great loving-kindness and great compassion.

“Through this path, the bodhisattva enables sentient beings to enter the fruit of stream-entry through the fruit of arhatship, the path of the pratyekabuddha, and the path to unsurpassed, complete enlightenment.

“Subhuti! This is called a great bodhisattva’s purified knowledge of the varieties of paths.

“Having studied this knowledge of the varieties of paths, the bodhisattva penetrates the characteristics of the innermost minds of sentient beings. Having penetrated them, he teaches the Dharma appropriately in accordance with their minds, and his words are never in vain.

“Why is this? Because that great bodhisattva skillfully knows the characteristics of the faculties of sentient beings, skillfully knows the minds and mental factors of all sentient beings, and knows where they go in the cycle of birth and death.

“Subhuti! A great bodhisattva must practice prajnaparamita in this way.

“Why is this? Because all practices of Dharma and all dharmas conducive to the path that great bodhisattvas, sravakas, and pratyekabuddhas must practice are included within prajnaparamita.”

“Blessed One! If all dharmas, from the four foundations of mindfulness through unsurpassed, complete enlightenment, neither combine nor disperse, have no form, no shape, and no opposition, and possess the single characteristic of signlessness, how can these dharmas conducive to the path bring about unsurpassed, complete enlightenment?

“Blessed One! A dharma of a single characteristic neither combines nor disperses; it has no form, no shape, and no opposition. Such a signless dharma has nothing to grasp and nothing to relinquish. Like empty space, it is beyond grasping and relinquishing.”

“Subhuti! Just so. The intrinsic characteristics of all dharmas are empty, with nothing to grasp and nothing to relinquish.

“Subhuti! Some sentient beings do not know that the intrinsic characteristics of all dharmas are empty. For the sake of those sentient beings, the dharmas conducive to the path are revealed so that they may reach unsurpassed, complete enlightenment.

“Furthermore, Subhuti, all such dharmas as form, feeling, perception, formations, and consciousness; the six paramitas; the eighteen kinds of emptiness; the four dhyanas; the four immeasurable states of mind; the four formless concentrations; the four foundations of mindfulness through the factors of the Noble Eightfold Path; the three gateways to liberation; the eight liberations; the successive concentrations; the Buddha’s ten powers; the four fearlessnesses; the four unobstructed knowledges; the eighteen unique qualities; great loving-kindness and great compassion; and all-knowledge—among all these noble dharmas, none combine, none have shape, none have form, and none have opposition. They possess the single characteristic of signlessness.

“They are proclaimed using conventional truth so that sentient beings may understand, not by means of ultimate truth.

“Subhuti! A great bodhisattva must study all these dharmas by knowing and seeing them with wisdom. Having studied them, he distinguishes which dharmas should be employed and which should not be employed.”

“Blessed One! Which dharmas, after distinguishing them, should a bodhisattva employ, and which should he not employ?”

“Subhuti! A bodhisattva distinguishes and knows the dharmas of the sravakas and the dharmas of the pratyekabuddhas but should not employ them.

“A bodhisattva distinguishes and knows all-knowledge and should employ it.

“Thus, Subhuti, among these noble dharmas, a great bodhisattva must study prajnaparamita.”

“Blessed One! Why are they called noble dharmas, and what are the noble dharmas?”

“Subhuti! Sravakas, pratyekabuddhas, great bodhisattvas, and Buddhas neither combine with nor disperse from greed, hatred, delusion, pride, doubt, or wrong views. They neither combine with nor disperse from attachment to the form realm, attachment to the formless realm, restlessness, distraction, or ignorance.

They neither combine with nor disperse from the first dhyana through the fourth dhyana. They neither combine with nor disperse from loving-kindness, compassion, sympathetic joy, and equanimity through the sphere of neither perception nor non-perception. They neither combine with nor disperse from the four foundations of mindfulness through the factors of the Noble Eightfold Path.

They neither combine with nor disperse from internal emptiness through great compassion, nor from the nature of the conditioned or the unconditioned.

“Why is this? Because all these dharmas have no form, no shape, and no opposition. They possess the single characteristic of signlessness.

“A formless dharma neither combines with nor disperses from another formless dharma. A shapeless dharma neither combines with nor disperses from another shapeless dharma. A dharma without opposition neither combines with nor disperses from another dharma without opposition. A dharma of a single characteristic neither combines with nor disperses from another dharma of a single characteristic. A signless dharma neither combines with nor disperses from another signless dharma.

“Subhuti! Great bodhisattvas must study this prajnaparamita, which has no form, no shape, and no opposition and possesses the single characteristic of signlessness. Having studied it, they do not apprehend the characteristics of any dharmas.”

“Blessed One! Do great bodhisattvas not study the characteristic of form or the characteristics of feeling, perception, formations, and consciousness?

“Do they not study the characteristic of the eye through the characteristic of the mind, the characteristic of visible form through the characteristic of dharmas, or the characteristic of the earth element through the characteristic of the consciousness element?

“Do they not study the characteristic of dana paramita through the characteristic of prajnaparamita?

“Do they not study the characteristic of internal emptiness through the characteristic of the emptiness of non-dharmas and existent dharmas?

“Do they not study the characteristics of the four dhyanas, the four immeasurable states of mind, and the four formless concentrations?

“Do they not study the characteristic of the four foundations of mindfulness through the characteristic of the factors of the Noble Eightfold Path?

“Do they not study the characteristics of emptiness, signlessness, and wishlessness?

“Do they not study the characteristics of the eight liberations and the nine successive concentrations?

“Do they not study the characteristic of the ten powers through the characteristics of great loving-kindness and great compassion?

“Do they not study the characteristics of the Four Noble Truths and the characteristics of the twelve links of dependent origination in forward and reverse order?

“Do they not study the characteristics of the conditioned nature and the unconditioned nature?”

“World-Honored One! If one does not study the characteristics of dharmas, how can a great bodhisattva study the characteristics of dharmas so as to surpass the stages of the sravakas and pratyekabuddhas?

If one does not surpass the stages of the sravakas and pratyekabuddhas, how can one enter the bodhisattva stage?

If one does not enter the bodhisattva stage, how can one attain knowledge of all modes?

If one does not attain knowledge of all modes, how can one turn the Dharma wheel?

If one does not turn the Dharma wheel, how can one use the Three Vehicles to liberate sentient beings from birth and death?”

“Subhuti! If dharmas truly possessed characteristics, a bodhisattva should study those characteristics.

“Subhuti! Because all dharmas are truly without characteristics, without form, without shape, and without opposition, they have a single characteristic, namely, no characteristic. Therefore, a great bodhisattva studies neither characteristics nor the absence of characteristics. Why? Whether or not a Buddha appears, all dharmas remain of a single characteristic, and their nature eternally abides.”

“World-Honored One! If dharmas neither possess characteristics nor lack characteristics, how does a great bodhisattva cultivate prajnaparamita? If one does not cultivate prajnaparamita, one cannot surpass the stages of the sravakas and pratyekabuddhas.

If one does not surpass the stages of the sravakas and pratyekabuddhas, one cannot enter the bodhisattva stage. If one does not enter the bodhisattva stage, one cannot attain patience regarding the non-arising of dharmas. If one does not attain patience regarding the non-arising of dharmas, one cannot acquire the various superknowledges of a bodhisattva.

If one does not acquire a bodhisattva’s superknowledges, one cannot purify Buddha lands or bring sentient beings to maturity. If one does not purify Buddha lands or bring sentient beings to maturity, one cannot attain knowledge of all modes. If one does not attain knowledge of all modes, one cannot turn the Dharma wheel.

If one does not turn the Dharma wheel, one cannot enable sentient beings to attain the fruits of stream-enterer, once-returner, non-returner, and arhat, the path of the pratyekabuddha, or unsurpassed bodhi. Nor can one enable sentient beings to gain the merit of generosity, morality, or the cultivation of meditative concentration.”

“Subhuti! It is exactly so. Dharmas are without characteristics: they have neither a single characteristic nor differing characteristics. To cultivate the absence of characteristics is to cultivate prajnaparamita.”

“World-Honored One! How is cultivating the absence of characteristics the cultivation of prajnaparamita?”

“Subhuti! To cultivate the disintegration of dharmas is to cultivate prajnaparamita.”

“World-Honored One! How is cultivating the disintegration of dharmas the cultivation of prajnaparamita?”

“Subhuti! To cultivate the disintegration of form and the disintegration of feeling, perception, formations, and consciousness is to cultivate prajnaparamita.

“To cultivate the disintegration of the eye, ear, nose, tongue, body, and mind; to cultivate the disintegration of forms, sounds, odors, tastes, tangible objects, and dharmas; and to cultivate the disintegration of the contemplation of impurity is to cultivate prajnaparamita.

“To cultivate the disintegration of the first dhyana, second dhyana, third dhyana, and fourth dhyana is to cultivate prajnaparamita.

“To cultivate the disintegration of loving-kindness, compassion, sympathetic joy, and equanimity is to cultivate prajnaparamita.

“To cultivate the disintegration of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception is to cultivate prajnaparamita.

“To cultivate the disintegration of recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of relinquishment, recollection of devas, and anapana is to cultivate prajnaparamita.

“To cultivate the disintegration of the characteristic of impermanence, the characteristic of suffering, the characteristic of non-self, the characteristic of emptiness, the characteristic of accumulation, the characteristic of cause, the characteristic of arising, the characteristic of condition, the characteristic of confinement, the characteristic of cessation, the characteristic of the sublime, the characteristic of emergence, the characteristic of the path, the characteristic of correctness, the characteristic of practice, and the characteristic of detachment is to cultivate prajnaparamita.

“To cultivate the disintegration of the twelve links of dependent origination, and to cultivate the disintegration of the characteristics of a self, a person, a sentient being, and a living being, up to the characteristics of a knower and a seer, is to cultivate prajnaparamita.

“To cultivate the disintegration of the characteristics of permanence, bliss, self, and purity is to cultivate prajnaparamita.

“To cultivate the disintegration of the four foundations of mindfulness, up to the Noble Eightfold Path, is to cultivate prajnaparamita.

“To cultivate the disintegration of the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness is to cultivate prajnaparamita.

“To cultivate the disintegration of the samadhi with initial and sustained thought, the samadhi without initial thought but with sustained thought, and the samadhi without either initial or sustained thought is to cultivate prajnaparamita.

“To cultivate the disintegration of the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path is to cultivate prajnaparamita.

“To cultivate the disintegration of knowledge of suffering, knowledge of its origin, knowledge of its cessation, and knowledge of the path is to cultivate prajnaparamita.

“To cultivate the disintegration of the knowledge of exhaustion and the knowledge of non-arising is to cultivate prajnaparamita.

“To cultivate the disintegration of knowledge of dharmas, inferential knowledge, worldly knowledge, and knowledge of others’ minds is to cultivate prajnaparamita.

“To cultivate the disintegration of the six paramitas is to cultivate prajnaparamita.

“To cultivate the disintegration of inner emptiness, up to the emptiness of non-existent and existent dharmas, is to cultivate prajnaparamita.

“To cultivate the disintegration of the Buddha’s ten powers, up to the unique qualities of a Buddha, is to cultivate prajnaparamita.

“To cultivate the disintegration of the fruit of stream-enterer, up to the fruit of arhatship and the path of the pratyekabuddha, is to cultivate prajnaparamita.

“To cultivate the disintegration of knowledge of all things is to cultivate prajnaparamita.

“To cultivate the disintegration of the complete eradication of the habitual tendencies of all afflictions is to cultivate prajnaparamita.”

“World-Honored One! What is meant by saying that cultivating the disintegration of form, up to cultivating the disintegration of the complete eradication of the habitual tendencies of all afflictions, is the cultivation of prajnaparamita?”

“Subhuti! When practicing prajnaparamita, a great bodhisattva does not conceive that there is a dharma of form; does not conceive that there are dharmas of feeling, perception, formations, or consciousness; and, up to the complete eradication of the habitual tendencies of all afflictions, does not conceive that there is such a dharma. This is the cultivation of prajnaparamita.

“Why is this so?

“One who conceives that dharmas exist does not cultivate prajnaparamita. One who conceives that dharmas exist does not cultivate dana-paramita, up to prajnaparamita.

“Subhuti! Because that person clings to dharmas, that person does not practice dana-paramita, up to prajnaparamita.

“One who clings in this way has no liberation, no path, and no nirvana.

“To cultivate the disintegration of the eight liberations and the nine successive concentrations is to cultivate prajnaparamita.

“One who conceives that dharmas exist does not cultivate the four foundations of mindfulness, up to the Noble Eightfold Path, nor the samadhi of emptiness, up to knowledge of all modes, because that person clings to dharmas.”

“World-Honored One! What are existent dharmas? What are non-existent dharmas?”

“Subhuti! Duality constitutes existent dharmas; non-duality constitutes non-existent dharmas.”

“World-Honored One! What is duality?”

“Subhuti! The characteristic of form, up to the characteristic of consciousness, is duality. The characteristic of the eye, up to the characteristic of the mind, is duality. The characteristic of forms, up to the characteristic of dharmas, is duality. The characteristic of dana-paramita, up to the characteristic of a Buddha, is duality. The characteristic of unsurpassed bodhi, up to the unconditioned nature, is duality.

“Subhuti! All characteristics are duality. All duality constitutes existent dharmas.

“As soon as there are existent dharmas, there is birth and death.

“As soon as there is birth and death, one cannot escape birth, aging, illness, death, sorrow, suffering, and distress.

“Subhuti! Therefore, one should know that where there are dualistic characteristics and existent dharmas, there is no dana-paramita, up to prajnaparamita; there is no path and no fruit; and there is not even conforming patience—how much less the perception of the characteristic of form, up to the perception of the characteristic of knowledge of all modes.

“If one does not cultivate and practice the path, how can one attain the fruit of stream-entry, up to the fruit of arhatship, the path of the pratyekabuddha, unsurpassed bodhi, and the complete eradication of the habitual tendencies of all afflictions?”