大般若波羅蜜多經

04

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he should contemplate great loving-kindness as either permanent or impermanent; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate great compassion, great sympathetic joy, and great equanimity as either permanent or impermanent; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate great loving-kindness as either pleasurable or painful; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate great compassion, great sympathetic joy, and great equanimity as either pleasurable or painful; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate great loving-kindness as either self or non-self; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate great compassion, great sympathetic joy, and great equanimity as either self or non-self; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate great loving-kindness as either pure or impure; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate great compassion, great sympathetic joy, and great equanimity as either pure or impure; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate great loving-kindness as either peaceful or not peaceful; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate great compassion, great sympathetic joy, and great equanimity as either peaceful or not peaceful; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate great loving-kindness as either detached or not detached; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate great compassion, great sympathetic joy, and great equanimity as either detached or not detached; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate great loving-kindness as either that which is to be fully known or not that which is to be fully known; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate great compassion, great sympathetic joy, and great equanimity as either that which is to be fully known or not that which is to be fully known; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he should contemplate the Dharma of non-forgetfulness as either permanent or impermanent; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the nature of ever-abiding equanimity as either permanent or impermanent; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the Dharma of non-forgetfulness as either pleasurable or painful; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the nature of ever-abiding equanimity as either pleasurable or painful; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the Dharma of non-forgetfulness as either self or non-self; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the nature of ever-abiding equanimity as either self or non-self; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the Dharma of non-forgetfulness as either pure or impure; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the nature of ever-abiding equanimity as either pure or impure; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the Dharma of non-forgetfulness as either peaceful or not peaceful; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the nature of ever-abiding equanimity as either peaceful or not peaceful; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the Dharma of non-forgetfulness as either detached or not detached; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the nature of ever-abiding equanimity as either detached or not detached; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the Dharma of non-forgetfulness as either that which is to be fully known or not that which is to be fully known; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the nature of ever-abiding equanimity as either that which is to be fully known or not that which is to be fully known; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he should contemplate the knowledge of all phenomena as either permanent or impermanent; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either permanent or impermanent; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the knowledge of all phenomena as either pleasurable or painful; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either pleasurable or painful; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the knowledge of all phenomena as either self or non-self; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either self or non-self; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the knowledge of all phenomena as either pure or impure; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either pure or impure; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the knowledge of all phenomena as either peaceful or not peaceful; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either peaceful or not peaceful; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the knowledge of all phenomena as either detached or not detached; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either detached or not detached; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the knowledge of all phenomena as either that which is to be fully known or not that which is to be fully known; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as either that which is to be fully known or not that which is to be fully known; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, he should contemplate the fruit of stream-entry as either permanent or impermanent; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood as either permanent or impermanent; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the fruit of stream-entry as either pleasurable or painful; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood as either pleasurable or painful; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the fruit of stream-entry as either self or non-self; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood as either self or non-self; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the fruit of stream-entry as either pure or impure; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood as either pure or impure; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the fruit of stream-entry as either peaceful or not peaceful; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood as either peaceful or not peaceful; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the fruit of stream-entry as either detached or not detached; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood as either detached or not detached; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration. He should contemplate the fruit of stream-entry as either that which is to be fully known or not that which is to be fully known; because it is beyond conceptual elaboration, he should not engage in conceptual elaboration.

He should contemplate the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood as either that which is to be fully known or not that which is to be fully known; because they are beyond conceptual elaboration, he should not engage in conceptual elaboration.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether all the practices of great bodhisattvas are permanent or impermanent; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them. One should contemplate whether the supreme awakening of all Buddhas is permanent or impermanent; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it.

One should contemplate whether all the practices of great bodhisattvas are blissful or painful; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them. One should contemplate whether the supreme awakening of all Buddhas is blissful or painful; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it.

One should contemplate whether all the practices of great bodhisattvas involve a self or no-self; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them. One should contemplate whether the supreme awakening of all Buddhas involves a self or no-self; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it.

One should contemplate whether all the practices of great bodhisattvas are pure or impure; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them. One should contemplate whether the supreme awakening of all Buddhas is pure or impure; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether all the practices of great bodhisattvas are quiescent or not quiescent; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

One should contemplate whether the supreme awakening of all Buddhas is quiescent or not quiescent; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether all the practices of great bodhisattvas are detached or not detached; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

One should contemplate whether the supreme awakening of all Buddhas is detached or not detached; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether all the practices of great bodhisattvas are to be fully known or are not to be fully known; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

One should contemplate whether the supreme awakening of all Buddhas is to be fully known or is not to be fully known; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it.

Furthermore, Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether the Noble Truth of suffering is to be fully known or is not to be fully known; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether the Noble Truth of the origin of suffering is to be permanently abandoned or is not to be permanently abandoned; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it.

One should contemplate whether the Noble Truth of cessation is to be directly realized or is not to be directly realized; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether the Noble Truth of the path is to be cultivated or is not to be cultivated; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether the four dhyanas are to be cultivated or are not to be cultivated; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them. One should contemplate whether the four immeasurables and the four formless absorptions are to be cultivated or are not to be cultivated; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether the four foundations of mindfulness are to be cultivated or are not to be cultivated; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them. One should contemplate whether the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are to be cultivated or are not to be cultivated; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether the liberation gateway of emptiness is to be cultivated or is not to be cultivated; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether the liberation gateways of signlessness and wishlessness are to be cultivated or are not to be cultivated; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether the eight liberations are to be cultivated or are not to be cultivated; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them. One should contemplate whether the eight spheres of mastery, the nine successive absorptions, and the ten totalities are to be cultivated or are not to be cultivated; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether the five kinds of eyes are to be cultivated or are not to be cultivated; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them. One should contemplate whether the six superknowledges are to be cultivated or are not to be cultivated; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether the fruit of stream-entry is to be transcended or is not to be transcended; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha are to be transcended or are not to be transcended; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether the perfection of generosity is to be practiced or is not to be practiced; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether the perfections of pure morality, patient acceptance, diligence, dhyana, and prajnaparamita are to be practiced or are not to be practiced; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether inner emptiness is to be abided in or is not to be abided in; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature,

and emptiness of the self-nature of nonexistence are to be abided in or are not to be abided in; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether suchness is to be abided in or is not to be abided in; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are to be abided in or are not to be abided in; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether a bodhisattva is to enter the certainty of freedom from arising or is not to enter it; since it cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning it. One should contemplate whether the right practices of the ten bodhisattva grounds are to be perfected or are not to be perfected; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether all sentient beings are to be brought to maturity or are not to be brought to maturity; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them. One should contemplate whether all Buddha-fields are to be purified and adorned or are not to be purified and adorned; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When practicing profound prajnaparamita, a great bodhisattva should contemplate whether the ten powers of a Buddha are to be brought forth or are not to be brought forth; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them. One should contemplate whether the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha are to be brought forth or are not to be brought forth; since they cannot be subject to conceptual elaboration, one should not engage in conceptual elaboration concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate great loving-kindness—whether it should be aroused or should not be aroused—and, since it cannot be conceptually proliferated, they should not engage in conceptual proliferation concerning it. They should contemplate great compassion, great sympathetic joy, and great equanimity—whether they should be aroused or should not be aroused—and, since they cannot be conceptually proliferated, they should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the Dharma of non-forgetfulness—whether it should be aroused or should not be aroused—and, since it cannot be conceptually proliferated, they should not engage in conceptual proliferation concerning it. They should contemplate the nature of perpetual relinquishment—whether it should be aroused or should not be aroused—and, since it cannot be conceptually proliferated, they should not engage in conceptual proliferation concerning it.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the knowledge of all things—whether it should be aroused or should not be aroused—and, since it cannot be conceptually proliferated, they should not engage in conceptual proliferation concerning it. They should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects—whether they should be aroused or should not be aroused—and, since they cannot be conceptually proliferated, they should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate all samadhi Dharma gateways—whether they should be aroused or should not be aroused—and, since they cannot be conceptually proliferated, they should not engage in conceptual proliferation concerning them. They should contemplate all dharani Dharma gateways—whether they should be aroused or should not be aroused—and, since they cannot be conceptually proliferated, they should not engage in conceptual proliferation concerning them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the entire continuum of habitual tendencies associated with the afflictions—whether it should be abandoned or should not be abandoned—and, since it cannot be conceptually proliferated, they should not engage in conceptual proliferation concerning it. They should contemplate the unsurpassed perfect enlightenment of the Buddhas—whether it should be realized or should not be realized—and, since it cannot be conceptually proliferated, they should not engage in conceptual proliferation concerning it.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate all such dharmas and all sentient beings as incapable of being conceptually proliferated, and therefore should not engage in conceptual proliferation concerning them. Why is this?

Subhuti, the existence of all dharmas cannot conceptually proliferate existence; nonexistence cannot conceptually proliferate nonexistence; existence cannot conceptually proliferate nonexistence; and nonexistence cannot conceptually proliferate existence. Apart from the natures of existence and nonexistence, no dharma can be apprehended. That which conceptually proliferates, that which is conceptually proliferated, and the locus of conceptual proliferation are all utterly nonexistent.

Therefore, Subhuti, form is free from conceptual proliferation; feeling, perception, formations, and consciousness are free from conceptual proliferation. The eye ayatana is free from conceptual proliferation; the ear, nose, tongue, body, and mind ayatanas are free from conceptual proliferation. The form ayatana is free from conceptual proliferation; the sound, odor, taste, tangible-object, and mental-object ayatanas are free from conceptual proliferation.

The eye dhatu is free from conceptual proliferation; the ear, nose, tongue, body, and mind dhatus are free from conceptual proliferation. The form dhatu is free from conceptual proliferation; the sound, odor, taste, tangible-object, and mental-object dhatus are free from conceptual proliferation. The eye-consciousness dhatu is free from conceptual proliferation; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are free from conceptual proliferation.

Eye-contact is free from conceptual proliferation; ear-, nose-, tongue-, body-, and mind-contact are free from conceptual proliferation. Feelings arising with eye-contact as their condition are free from conceptual proliferation; feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are free from conceptual proliferation. The earth dhatu is free from conceptual proliferation; the water, fire, wind, space, and consciousness dhatus are free from conceptual proliferation.

Ignorance is free from conceptual proliferation; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are free from conceptual proliferation. The perfection of generosity is free from conceptual proliferation; the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are free from conceptual proliferation.

Internal emptiness is free from conceptual proliferation; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of immutability, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are free from conceptual proliferation.

Suchness is free from conceptual proliferation; the dharma-dhatu, the nature of dharmas, the nature that is not false, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm are free from conceptual proliferation. The four establishments of mindfulness are free from conceptual proliferation; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are free from conceptual proliferation.

The noble truth of suffering is free from conceptual proliferation; the noble truths of the origin, cessation, and path are free from conceptual proliferation. The four meditative absorptions are free from conceptual proliferation; the four immeasurables and the four formless attainments are free from conceptual proliferation. The eight liberations are free from conceptual proliferation; the eight spheres of mastery, the nine successive absorptions, and the ten totalities are free from conceptual proliferation.

All samadhi Dharma gateways are free from conceptual proliferation; all dharani Dharma gateways are free from conceptual proliferation. The emptiness gateway to liberation is free from conceptual proliferation; the signless and wishless gateways to liberation are free from conceptual proliferation. The Ground of Great Joy is free from conceptual proliferation; the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Reaching Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud are free from conceptual proliferation.

The five kinds of eyes are free from conceptual proliferation; the six superknowledges are free from conceptual proliferation. The ten powers of a Buddha are free from conceptual proliferation; the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha are free from conceptual proliferation. Great loving-kindness is free from conceptual proliferation; great compassion, great sympathetic joy, and great equanimity are free from conceptual proliferation.

The Dharma of non-forgetfulness is free from conceptual proliferation; the nature of perpetual relinquishment is free from conceptual proliferation. The knowledge of all things is free from conceptual proliferation; the knowledge of the aspects of the paths and the knowledge of all aspects are free from conceptual proliferation. The fruit of stream-entry is free from conceptual proliferation; the fruits of once-returning, non-returning, arhatship, and the attainment of a pratyekabuddha are free from conceptual proliferation.

All practices of great bodhisattvas are free from conceptual proliferation. The perpetual eradication of the continuum of habitual tendencies associated with the afflictions is free from conceptual proliferation. The unsurpassed perfect enlightenment of the Buddhas is free from conceptual proliferation.

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

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! When a great bodhisattva practices the profound prajnaparamita, how do they contemplate all dharmas as free from conceptual proliferation?”

The Buddha said:

“Subhuti! When a great bodhisattva practices the profound prajnaparamita, they contemplate form as lacking self-nature; they contemplate feeling, perception, formations, and consciousness as lacking self-nature. If a dharma lacks self-nature, one should not engage in conceptual proliferation concerning it. Therefore, form is free from conceptual proliferation; feeling, perception, formations, and consciousness are also free from conceptual proliferation.

“Subhuti! When a great bodhisattva practices the profound prajnaparamita, they contemplate the eye ayatana as lacking self-nature; they contemplate the ear, nose, tongue, body, and mind ayatanas as lacking self-nature. If a dharma lacks self-nature, one should not engage in conceptual proliferation concerning it. Therefore, the eye ayatana is free from conceptual proliferation; the ear, nose, tongue, body, and mind ayatanas are also free from conceptual proliferation.

“Subhuti! When a great bodhisattva practices the profound prajnaparamita, they contemplate the form ayatana as lacking self-nature; they contemplate the sound, odor, taste, tangible-object, and mental-object ayatanas as lacking self-nature. If a dharma lacks self-nature, one should not engage in conceptual proliferation concerning it. Therefore, the form ayatana is free from conceptual proliferation; the sound, odor, taste, tangible-object, and mental-object ayatanas are also free from conceptual proliferation.

“Subhuti! When a great bodhisattva practices the profound prajnaparamita, they contemplate the eye dhatu as lacking self-nature; they contemplate the ear, nose, tongue, body, and mind dhatus as lacking self-nature. If a dharma lacks self-nature, one should not engage in conceptual proliferation concerning it. Therefore, the eye dhatu is free from conceptual proliferation; the ear, nose, tongue, body, and mind dhatus are also free from conceptual proliferation.”

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the form dhatu as lacking intrinsic nature and contemplates the sound, odor, taste, touch, and mental-object dhatus as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the form dhatu is free from conceptual proliferation, and the sound, odor, taste, touch, and mental-object dhatus are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the eye-consciousness dhatu as lacking intrinsic nature and contemplates the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the eye-consciousness dhatu is free from conceptual proliferation, and the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates eye-contact as lacking intrinsic nature and contemplates ear-, nose-, tongue-, body-, and mind-contact as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, eye-contact is free from conceptual proliferation, and ear-, nose-, tongue-, body-, and mind-contact are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the feelings arising with eye-contact as their condition as lacking intrinsic nature and contemplates the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their conditions as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the feelings arising with eye-contact as their condition are free from conceptual proliferation, and the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their conditions are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the earth dhatu as lacking intrinsic nature and contemplates the water, fire, wind, space, and consciousness dhatus as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the earth dhatu is free from conceptual proliferation, and the water, fire, wind, space, and consciousness dhatus are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates ignorance as lacking intrinsic nature and contemplates formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, ignorance is free from conceptual proliferation, and formations through aging and death, sorrow, lamentation, suffering, grief, and distress are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the perfection of generosity as lacking intrinsic nature and contemplates the perfections of pure ethical discipline, patient endurance, diligence, meditation, and prajnaparamita as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the perfection of generosity is free from conceptual proliferation, and the perfections of pure ethical discipline, patient endurance, diligence, meditation, and prajnaparamita are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates inner emptiness as lacking intrinsic nature and contemplates outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence as lacking intrinsic nature.

If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, inner emptiness is free from conceptual proliferation, and outer emptiness through the emptiness of the intrinsic nature of nonexistence are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates suchness as lacking intrinsic nature and contemplates the dharma dhatu, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, suchness is free from conceptual proliferation, and the dharma dhatu through the inconceivable realm are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the four establishments of mindfulness as lacking intrinsic nature and contemplates the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the four establishments of mindfulness are free from conceptual proliferation, and the four right efforts through the Noble Eightfold Path are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the Noble Truth of suffering as lacking intrinsic nature and contemplates the Noble Truths of the origin, cessation, and path as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the Noble Truth of suffering is free from conceptual proliferation, and the Noble Truths of the origin, cessation, and path are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the four meditative absorptions as lacking intrinsic nature and contemplates the four immeasurables and the four formless concentrations as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the four meditative absorptions are free from conceptual proliferation, and the four immeasurables and the four formless concentrations are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the eight liberations as lacking intrinsic nature and contemplates the eight spheres of mastery, the nine successive concentrations, and the ten totalities as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the eight liberations are free from conceptual proliferation, and the eight spheres of mastery, the nine successive concentrations, and the ten totalities are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates all samadhi Dharma gateways as lacking intrinsic nature and contemplates all dharani Dharma gateways as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the samadhi Dharma gateways are free from conceptual proliferation, and the dharani Dharma gateways are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the emptiness gateway to liberation as lacking intrinsic nature and contemplates the signlessness and wishlessness gateways to liberation as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the emptiness gateway to liberation is free from conceptual proliferation, and the signlessness and wishlessness gateways to liberation are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the ground of Great Joy as lacking intrinsic nature and contemplates the grounds of Stainlessness, Luminosity, Blazing Wisdom, Utterly Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the ground of Great Joy is free from conceptual proliferation, and the ground of Stainlessness through the ground of Dharma Cloud are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the five kinds of eyes as lacking intrinsic nature and contemplates the six superknowledges as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the five kinds of eyes are free from conceptual proliferation, and the six superknowledges are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva contemplates the Buddha’s ten powers as lacking intrinsic nature and contemplates the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha as lacking intrinsic nature. If a dharma lacks intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the Buddha’s ten powers are free from conceptual proliferation, and the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha are also free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate great loving-kindness as devoid of intrinsic nature; they contemplate great compassion, great sympathetic joy, and great equanimity as devoid of intrinsic nature. If a dharma is devoid of intrinsic nature, it should not be subject to conceptual proliferation. Therefore, great loving-kindness is free from conceptual proliferation; great compassion, great sympathetic joy, and great equanimity are likewise free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the quality of never forgetting as devoid of intrinsic nature; they contemplate the nature of perpetual relinquishment as devoid of intrinsic nature. If a dharma is devoid of intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the quality of never forgetting is free from conceptual proliferation; the nature of perpetual relinquishment is likewise free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the knowledge of all things as devoid of intrinsic nature; they contemplate the knowledge of the aspects of the paths and the knowledge of all aspects as devoid of intrinsic nature. If a dharma is devoid of intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the knowledge of all things is free from conceptual proliferation; the knowledge of the aspects of the paths and the knowledge of all aspects are likewise free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate the fruit of stream-entry as devoid of intrinsic nature; they contemplate the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha as devoid of intrinsic nature. If a dharma is devoid of intrinsic nature, it should not be subject to conceptual proliferation. Therefore, the fruit of stream-entry is free from conceptual proliferation; the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha are likewise free from conceptual proliferation.

Subhuti, when a great bodhisattva practices the profound prajnaparamita, they contemplate all the practices of great bodhisattvas as devoid of intrinsic nature; they contemplate the permanent elimination of the entire continuum of habitual tendencies associated with the afflictions and the unsurpassed perfect enlightenment of the Buddhas as devoid of intrinsic nature. If a dharma is devoid of intrinsic nature, it should not be subject to conceptual proliferation. Therefore, all the practices of great bodhisattvas are free from conceptual proliferation; the permanent elimination of the entire continuum of habitual tendencies associated with the afflictions and the unsurpassed perfect enlightenment of the Buddhas are likewise free from conceptual proliferation.

Subhuti, if a great bodhisattva is able to practice the profound prajnaparamita, free from conceptual proliferation in this way, they realize that all dharmas are devoid of intrinsic nature and therefore entirely free from conceptual proliferation, and they immediately enter the bodhisattva's certainty of freedom from arising.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, if all dharmas are devoid of intrinsic nature, free from conceptual proliferation, and unobtainable, by what path does a great bodhisattva enter the bodhisattva's certainty of freedom from arising? Is it by the path of the shravakas, by the path of the pratyekabuddhas, or by the path of the Buddhas?”

The Buddha said:

“Subhuti, a great bodhisattva does not enter the bodhisattva's certainty of freedom from arising by the path of the shravakas, the path of the pratyekabuddhas, or the path of the Buddhas. Rather, great bodhisattvas first train completely in all paths and then enter the bodhisattva's certainty of freedom from arising by means of the bodhisattva path.

“Subhuti, just as one at the eighth stage first trains in the various paths and afterward can penetrate the certainty of freedom from arising only by means of one's own path—and, until the path of the fruit beyond training has arisen, has still not attained the fruit of arhatship—so too is it with a great bodhisattva. They first train completely in all paths and then enter the bodhisattva's certainty of freedom from arising by means of the bodhisattva path. Until the vajropama samadhi has arisen, they are still unable to attain the knowledge of all-knowing wisdom. When this samadhi arises, only then, in a single instant conjoined with sublime wisdom, can they attain the knowledge of all-knowing wisdom.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One, if great bodhisattvas, wishing to perfect the knowledge of all aspects, must first train universally in all paths and then enter the bodhisattva's certainty of freedom from arising by means of the bodhisattva path:

“Blessed One, the path of the eighth is distinct; the path of the fruit of stream-entry is distinct; the path of the candidate for once-returning is distinct; the path of the fruit of once-returning is distinct; the path of the candidate for non-returning is distinct; the path of the fruit of non-returning is distinct; the path of the candidate for arhatship is distinct; the path of the fruit of arhatship is distinct; the path of the pratyekabuddha is distinct; and the path of the Tathagata is distinct.

“Blessed One, since these paths differ from one another, great bodhisattvas who wish to perfect the knowledge of all aspects must train completely in all of them before entering the bodhisattva's certainty of freedom from arising. When such a great bodhisattva gives rise to the path of the eighth, they become one at the eighth stage. When they give rise to the path of complete vision, they attain the fruit of stream-entry.

When they give rise to the path of further cultivation, they become a candidate for once-returning or attain the fruit of once-returning; or they become a candidate for non-returning, attain the fruit of non-returning, or become a candidate for arhatship. When they give rise to the path beyond training, they attain the fruit of arhatship. When they give rise to the path of a pratyekabuddha, they attain the realization of a pratyekabuddha.

“Blessed One, it is impossible for a great bodhisattva, after becoming one at the eighth stage, to be able to enter the bodhisattva's certainty of freedom from arising. It is likewise impossible for one who has not entered the bodhisattva's certainty of freedom from arising to attain the knowledge of all-knowing wisdom.

“Blessed One, it is impossible for a great bodhisattva, after attaining the fruit of stream-entry, becoming a candidate for once-returning, attaining the fruit of once-returning, becoming a candidate for non-returning, attaining the fruit of non-returning, becoming a candidate for arhatship, attaining the fruit of arhatship, or attaining the realization of a pratyekabuddha, to be able to enter the bodhisattva's certainty of freedom from arising. It is likewise impossible for one who has not entered the bodhisattva's certainty of freedom from arising to attain the knowledge of all-knowing wisdom.

“Blessed One, how may I correctly understand, in accordance with reality and without contradicting reason, that great bodhisattvas must train completely in all paths before entering the bodhisattva's certainty of freedom from arising?”

The Buddha said:

“Subhuti, so it is! So it is! It is exactly as you have said.

It is impossible for a great bodhisattva, after becoming one at the eighth stage, to be able to enter the bodhisattva's certainty of freedom from arising. It is likewise impossible for one who has not entered the bodhisattva's certainty of freedom from arising to attain the knowledge of all-knowing wisdom. It is impossible for a great bodhisattva, after attaining the fruit of stream-entry, becoming a candidate for once-returning, attaining the fruit of once-returning, becoming a candidate for non-returning, attaining the fruit of non-returning, becoming a candidate for arhatship, attaining the fruit of arhatship, or attaining the realization of a pratyekabuddha, to be able to enter the bodhisattva's certainty of freedom from arising.

It is likewise impossible for one who has not entered the bodhisattva's certainty of freedom from arising to attain the knowledge of all-knowing wisdom. Nevertheless, it does not contradict reason that great bodhisattvas must train completely in all paths before entering the bodhisattva's certainty of freedom from arising. From the time they first arouse the aspiration, great bodhisattvas courageously and diligently cultivate the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

With superior knowledge and vision, they pass beyond eight stages. What are the eight? They are the stage of pure contemplation, the stage of spiritual lineage, the stage of the eighth, the stage of seeing, the stage of cultivation, the stage of freedom from desire, the stage of one who has completed the task, and the stage of the pratyekabuddha.

Although these great bodhisattvas train fully in all eight of these stages, they are able to pass beyond them by means of superior knowledge and vision, and they enter the bodhisattva's certainty of freedom from arising by means of the knowledge of the aspects of the paths. Having entered the bodhisattva's certainty of freedom from arising, they then use the knowledge of all aspects to eliminate permanently the entire continuum of habitual tendencies and enter the stage of the Tathagata.

Only in this way do they accomplish the knowledge of all-knowing wisdom.

“Subhuti, whether it is the knowledge or the elimination in the training of the eighth in which this great bodhisattva has trained, all of it constitutes the great bodhisattva's patient acceptance. Whether it is the knowledge or the elimination in the training of stream-entry in which this great bodhisattva has trained, and whether it is the knowledge or the elimination in the training of once-returning, non-returning, arhatship, or pratyekabuddhahood, all of it likewise constitutes the great bodhisattva's patient acceptance.”

Good Subhuti! After that great bodhisattva has fully mastered all the paths of the sravakas and pratyekabuddhas, he uses the knowledge of all aspects of the path to enter the bodhisattva’s Right Nature of the Unborn. Having entered the bodhisattva’s Right Nature of the Unborn, he then uses the knowledge of all aspects to eradicate forever all continuing habitual tendencies, enters the stage of the Tathagata, and only then attains the knowledge of all-knowledge.

Good Subhuti! Thus, only after a great bodhisattva has fully cultivated and mastered every path does he realize the fruit of unsurpassed perfect enlightenment. Having realized the fruit of unsurpassed perfect enlightenment, he uses that realization to benefit all sentient beings.

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

“Blessed One! As the Buddha has taught, concerning all aspects of the paths—whether the path of the sravakas, the path of the pratyekabuddhas, or the path of the Buddhas—how do great bodhisattvas give rise to the knowledge of all aspects of the path with respect to the path of the Buddhas?”

The Buddha said:

“Good Subhuti! Great bodhisattvas should give rise to the purified knowledge of all aspects of every path.”

“Blessed One! How do great bodhisattvas give rise to the purified knowledge of all aspects of every path?”

“Good Subhuti! Whatever practices, characteristics, and signs can clearly bring forth the purified knowledge of all aspects of the path, the great bodhisattva directly and perfectly awakens to all such practices, characteristics, and signs. Having directly and perfectly awakened to them, he expounds them truthfully to others, revealing, elucidating, setting forth, and arranging them so that sentient beings may attain undistorted understanding and thereby proceed toward benefit and happiness.

“Good Subhuti! That great bodhisattva acquires skill in all sounds and languages. By means of this skill in sounds and languages, he proclaims the true Dharma to the various kinds of sentient beings throughout the trichiliocosm, enabling them to understand that everything they hear is like an echo in a mountain valley; although they understand it, they do not become attached to it.

“Good Subhuti! For this reason, that great bodhisattva should fully master the knowledge of all aspects of the paths. Having fully mastered the knowledge of all aspects of the paths, he should know truthfully all the various differences in the latent tendencies and inclinations of all sentient beings.

He should know truthfully that sentient beings in the hells have the path of the hells and the causes and fruits of the hells; having known this, he employs skillful means to prevent that path and those causes and fruits. He should know truthfully that sentient beings among animals have the path of animals and the causes and fruits of animals; having known this, he employs skillful means to prevent that path and those causes and fruits.

He should know truthfully that sentient beings in the realm of ghosts have the path of the ghost realm and the causes and fruits of the ghost realm; having known this, he employs skillful means to prevent that path and those causes and fruits. He should know truthfully that the various classes of nagas, yakshas, asuras, kimnaras, gandharvas, garudas, kuhakas, garunas, mahoragas, mantra-holders, and so forth each have their own paths and their own causes and fruits; having known this, he employs skillful means to prevent those paths and those causes and fruits.

He should know truthfully the path and the causes and fruits of human beings. He should know truthfully the paths and the causes and fruits of the gods of the Four Great Kings, the Thirty-three Gods, the Yama Gods, the Tushita Gods, the Gods Who Delight in Emanations, and the Gods Who Master the Emanations of Others. He should know truthfully the paths and the causes and fruits of the Gods of Brahma’s Assembly, the Ministers of Brahma, the Retinue of Brahma, and Great Brahma.

He should know truthfully the paths and the causes and fruits of the Gods of Light, the Gods of Lesser Light, the Gods of Immeasurable Light, and the Gods of Utterly Pure Light. He should know truthfully the paths and the causes and fruits of the Gods of Purity, the Gods of Lesser Purity, the Gods of Immeasurable Purity, and the Gods of Universal Purity. He should know truthfully the paths and the causes and fruits of the Gods of Vastness, the Gods of Lesser Vastness, the Gods of Immeasurable Vastness, and the Gods of Abundant Fruit.

He should know truthfully the path and the causes and fruits of the Gods Without Perception. He should know truthfully the paths and the causes and fruits of the Gods Free from Affliction, the Gods Free from Heat, the Gods of Excellent Manifestation, the Gods of Excellent Vision, and the Gods of the Ultimate Form Realm. He should know truthfully the paths and the causes and fruits of the gods of the Sphere of Infinite Space, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception; having known them, he employs skillful means, as appropriate, either to prevent those paths and those causes and fruits or to exhort them to embrace, cultivate, and realize wholesome dharmas.

He should know truthfully the four applications of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, and their causes and fruits. He should know truthfully the liberation gateway of emptiness, the liberation gateways of signlessness and wishlessness, and their causes and fruits. He should know truthfully the noble truths of suffering, its origin, its cessation, and the path, together with their causes and fruits.

He should know truthfully the four dhyanas, the four immeasurables, the four formless absorptions, and their causes and fruits. He should know truthfully the eight liberations, the eight spheres of mastery, the nine successive absorptions, the ten totalities, and their causes and fruits. He should know truthfully generosity, pure morality, patient acceptance, diligence, dhyana, prajnaparamita, and their causes and fruits.

He should know truthfully inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the nonexistence of self-nature, and their causes and fruits.

He should know truthfully suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, the inconceivable realm, and their causes and fruits. He should know truthfully all samadhi gateways, all dharani gateways, and their causes and fruits.

He should know truthfully the five kinds of eyes, the six superknowledges, and their causes and fruits. He should know truthfully the ten bodhisattva bhumis and their causes and fruits. He should know truthfully the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, the eighteen distinctive qualities of a Buddha, and their causes and fruits.

He should know truthfully great loving-kindness, great compassion, great sympathetic joy, great equanimity, and their causes and fruits. He should know truthfully the Dharma of never losing mindfulness, the nature of constant equanimity, and their causes and fruits. He should know truthfully the knowledge of all phenomena, the knowledge of all aspects of the paths, the knowledge of all aspects, and their causes and fruits.

He should know truthfully the paths of the sravakas, the paths of the pratyekabuddhas, the paths of the bodhisattvas, and their causes and fruits.

“Good Subhuti! That great bodhisattva establishes sentient beings by means of such paths. Those sentient beings who should attain the fruit of stream-entry he establishes in the Dharma of the fruit of stream-entry.

Those who should attain the fruit of once-returning he establishes in the Dharma of the fruit of once-returning. Those who should attain the fruit of non-returning he establishes in the Dharma of the fruit of non-returning. Those who should attain the fruit of arhatship he establishes in the Dharma of the fruit of arhatship.

Those who should attain the fruit of pratyekabuddhahood he establishes in the Dharma of the fruit of pratyekabuddhahood. Those who should attain the fruit of unsurpassed perfect enlightenment he establishes in the Dharma of the fruit of unsurpassed perfect enlightenment.”

Subhuti! These are called the aspects of the wisdom of the paths that a great bodhisattva should arouse. Having thus cultivated and trained in the wisdom of the paths, a great bodhisattva skillfully comprehends the various dispositions of sentient beings, their various latent tendencies, and their various inclinations.

Having comprehended them, the bodhisattva teaches them the true Dharma according to what is appropriate, enabling them all to attain benefit and happiness, so that nothing passes in vain. Why is this? Subhuti!

It is because that great bodhisattva skillfully and thoroughly understands the superior and inferior faculties of sentient beings and knows, in accordance with reality, the differing courses of the minds and mental factors of sentient beings as they repeatedly undergo birth and death.

Subhuti! Great bodhisattvas should thus practice the paths of prajnaparamita. Why is this? Subhuti! It is because the paths in which all shravakas should train, the paths in which all pratyekabuddhas should train, the paths in which all great bodhisattvas should train, and all such factors conducive to enlightenment are encompassed by prajnaparamita.

Fascicle 369

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