大般若波羅蜜多經

XVIII. CHAPTER ON SPIRITUAL FRIENDS

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

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

The Buddha said:

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

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

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

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

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

You should not grasp unsurpassed, complete, perfect enlightenment by means of ignorance through aging and death. You should not grasp unsurpassed, complete, perfect enlightenment by means of the generosity paramita through the prajnaparamita. You should not grasp unsurpassed, complete, perfect enlightenment by means of the emptiness of internal phenomena through the emptiness of the intrinsic nature of phenomena devoid of intrinsic nature.

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

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

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

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

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

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

By not grasping form, one immediately attains unsurpassed, complete, perfect enlightenment; likewise, by not grasping the knowledge of all aspects, one immediately attains unsurpassed, complete, perfect enlightenment.

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

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

“Great bodhisattvas constantly accomplish what is difficult: although the self-characteristics of all phenomena are empty, they nevertheless seek unsurpassed, complete, perfect enlightenment and aspire to realize unsurpassed, complete, perfect enlightenment?”

The Buddha said:

“Subhuti! So it is! So it is! Great bodhisattvas constantly accomplish what is difficult: although the self-characteristics of all phenomena are empty, they nevertheless seek unsurpassed, complete, perfect enlightenment and aspire to realize unsurpassed, complete, perfect enlightenment.

“Subhuti, you should know that although great bodhisattvas know all phenomena to be like magical illusions and, in full detail, like a city of the Gandharvas—a mirage—and that their self-characteristics are all empty, they nevertheless advance toward unsurpassed, complete, perfect enlightenment so that the world may obtain true benefit. They advance toward unsurpassed, complete, perfect enlightenment because they wish to benefit the world.

They advance toward unsurpassed, complete, perfect enlightenment because they wish to bring peace and happiness to the world. They advance toward unsurpassed, complete, perfect enlightenment because they wish to rescue the worlds. They advance toward unsurpassed, complete, perfect enlightenment because they wish to provide the world with a refuge.

They advance toward unsurpassed, complete, perfect enlightenment because they wish to provide the world with a dwelling place. They advance toward unsurpassed, complete, perfect enlightenment because they wish to show the world the ultimate path. They advance toward unsurpassed, complete, perfect enlightenment because they wish to be an island for the world.

They advance toward unsurpassed, complete, perfect enlightenment because they wish to be the sun and moon for the world. They advance toward unsurpassed, complete, perfect enlightenment because they wish to be a radiant lamp for the world. They advance toward unsurpassed, complete, perfect enlightenment because they wish to be a guiding teacher for the world.

They advance toward unsurpassed, complete, perfect enlightenment because they wish to be a commanding general for the world. They advance toward unsurpassed, complete, perfect enlightenment because they wish to be the destination of the world.

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

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

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

What does it mean that a great bodhisattva, wishing to rescue the worlds, advances toward unsurpassed, complete enlightenment? Subhuti! Seeing sentient beings fallen into the three evil destinies, a great bodhisattva advances toward unsurpassed, complete enlightenment in order to rescue them, cause them to cultivate wholesome karma, and gradually lead them, through reliance on the Three Vehicles, to liberation. This is what it means that a great bodhisattva, wishing to rescue the worlds, advances toward unsurpassed, complete enlightenment.

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

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

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How are all dharmas without conjunction?

The Buddha said:

– Subhuti! Forms are without conjunction; that is, forms are not dependent upon one another. If forms are not dependent upon one another, then forms do not arise. If forms do not arise, then forms do not cease. If forms do not cease, then forms are without conjunction. The same is true of feeling, perception, formations, and consciousness, and, in the fullest exposition, up to the knowledge of all aspects. Great bodhisattvas who wish to teach sentient beings that all dharmas possess this absence of conjunction advance toward unsurpassed, complete enlightenment.

What does it mean that a great bodhisattva, wishing to reveal the ultimate path to the world, advances toward unsurpassed, complete enlightenment? Subhuti! A great bodhisattva advances toward unsurpassed, complete enlightenment and teaches the Dharma to sentient beings thus: Form on the other shore is not form; feeling, perception, formations, and consciousness on the other shore are not feeling, perception, formations, and consciousness.

In the fullest exposition, even the knowledge of all on the other shore is not the knowledge of all; the knowledge of path aspects and the knowledge of all aspects on the other shore are not the knowledge of path aspects and the knowledge of all aspects. Subhuti, you should know that just as the characteristics of form and so forth on the other shore are thus, so too are all dharmas.

The Venerable Subhuti then addressed the Buddha:

– If all dharmas, like form and so forth, have the characteristics of the other shore, why must great bodhisattvas still manifest complete enlightenment with regard to all dharmas? For what purpose? Why? Because within form on the other shore there is no such discrimination as: this is form; this is feeling, perception, formations, and consciousness; and, in the fullest exposition, this is the knowledge of all aspects.

The Buddha said:

– Subhuti! So it is! So it is! Within form on the other shore there is no such discrimination as: this is form; and, in the fullest exposition, this is the knowledge of all aspects. Likewise, even within the knowledge of all aspects on the other shore there is no such discrimination as: this is form; and, in the fullest exposition, this is the knowledge of all aspects. This is because the intrinsic nature of all dharmas is emptiness.

Subhuti, you should know that great bodhisattvas are capable of doing what is difficult to do. Although they contemplate the characteristics of all dharmas as quiescent, extremely profound, subtle, and wondrous, their resolve is not abandoned. They further think: “Having manifested complete enlightenment with regard to these dharmas, I shall attain unsurpassed, complete enlightenment and proclaim and reveal to sentient beings this profound and wondrous Dharma of quiescence.” This is what it means that a great bodhisattva, wishing to reveal the ultimate path to the world, advances toward unsurpassed, complete enlightenment.

What does it mean that a great bodhisattva, wishing to become an island for the world, advances toward unsurpassed, complete enlightenment? Subhuti! It is like a large or small sea, river, or lake in which there is raised ground, surrounded by water, upon which one can dwell; this is called an island.

Subhuti! In the same way, form through consciousness is cut off in both its preceding and subsequent phases; and, in the fullest exposition, the knowledge of all aspects is also cut off in both its preceding and subsequent phases. Because these preceding and subsequent phases are cut off, all dharmas are brought to an end.

The ending of the preceding and subsequent phases of all dharmas is true quiescence and subtle wonder—namely, the emptiness of nirvana, non-attainment, the cessation of the path, the exhaustion of craving, absence of remainder, the ending of defilement, eternal cessation, and ultimate consummation. Subhuti! Seeking to realize unsurpassed, complete enlightenment, a great bodhisattva wishes to proclaim and reveal to sentient beings that these dharmas, whose preceding and subsequent phases have been cut off, are truly profound, quiescent, subtle, and wondrous.

This is what it means that a great bodhisattva, wishing to become an island for the world, advances toward unsurpassed, complete enlightenment.

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

What does it mean that a great bodhisattva, wishing to become a bright torch for the world, advances toward unsurpassed, complete enlightenment? Subhuti! A great bodhisattva advances toward unsurpassed, complete enlightenment in order to proclaim to sentient beings the six paramitas, the true principles of the scriptures corresponding to the four means of attraction, and skillful methods of instruction, causing them to apply themselves diligently to cultivation and study and to eliminate every kind of dark ignorance. This is what it means that a great bodhisattva, wishing to become a bright torch for the world, advances toward unsurpassed, complete enlightenment.

What does it mean that a great bodhisattva, wishing to become a guide for the world, advances toward unsurpassed, complete enlightenment? Subhuti! A great bodhisattva advances toward unsurpassed, complete enlightenment in order to cause sentient beings who follow mistaken paths to abandon the four places where they should not go and to show them the single path by which they may return to the right way; to cause the defiled to become pure, the sorrowful to become encouraged, the grief-stricken to become joyful, those acting contrary to reason to accord with reason, and those wandering in cyclic existence to attain cessation. This is what it means that a great bodhisattva, wishing to become a guide for the world, advances toward unsurpassed, complete enlightenment.

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

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

How does a great bodhisattva, wishing to serve as a destination for the world, advance toward unsurpassed, perfect enlightenment? Subhuti! A great bodhisattva who seeks unsurpassed, perfect enlightenment wishes to explain and reveal to sentient beings that form takes empty space as its destination; feeling, perception, formations, and consciousness take empty space as their destination.

Thus, in extensive exposition, up to the knowledge of all things takes empty space as its destination; the knowledge of path aspects and the knowledge of all aspects take empty space as their destination. Because all dharmas are like empty space and have no intrinsic existence, the great bodhisattva wishes to explain and reveal to sentient beings that form neither reaches nor fails to reach a destination. Why?

Because the nature of form is emptiness. Within emptiness there is neither reaching nor failing to reach. Feeling, perception, formations, and consciousness neither reach nor fail to reach a destination.

Why? Because the nature of feeling, perception, formations, and consciousness is emptiness. Within emptiness there is neither reaching nor failing to reach.

Thus, in extensive exposition, up to the knowledge of all things neither reaches nor fails to reach a destination. Why? Because the nature of the knowledge of all things is emptiness.

Within emptiness there is neither reaching nor failing to reach. The knowledge of path aspects and the knowledge of all aspects neither reach nor fail to reach a destination. Why?

Because the nature of the knowledge of path aspects and the knowledge of all aspects is emptiness. Within emptiness there is neither reaching nor failing to reach. This is how a great bodhisattva, wishing to serve as a destination for the world, advances toward unsurpassed, perfect enlightenment.

Why is this? Subhuti! All dharmas take emptiness, signlessness, and wishlessness as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within emptiness, signlessness, and wishlessness, both destination and non-destination are unobtainable.

Subhuti! All dharmas take non-arising and non-activity as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within non-arising and non-activity, both destination and non-destination are unobtainable.

Subhuti! All dharmas take non-arising and non-cessation as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within non-arising and non-cessation, both destination and non-destination are unobtainable.

Subhuti! All dharmas take non-defilement and non-purification as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within non-defilement and non-purification, both destination and non-destination are unobtainable.

Subhuti! All dharmas take nonexistence as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within nonexistence, both destination and non-destination are unobtainable.

Subhuti! All dharmas take being like a dream, up to being like a city of the Gandharvas, as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within a dream, up to a city of the Gandharvas, both destination and non-destination are unobtainable.

Subhuti! All dharmas take the immeasurable and the boundless as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within the immeasurable and the boundless, both destination and non-destination are unobtainable.

Subhuti! All dharmas take neither giving nor retaining as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within that which is neither given nor retained, both destination and non-destination are unobtainable.

Subhuti! All dharmas take neither elevation nor lowering as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within neither elevation nor lowering, both destination and non-destination are unobtainable.

Subhuti! All dharmas take neither coming nor going as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within neither coming nor going, both destination and non-destination are unobtainable.

Subhuti! All dharmas take neither increase nor decrease as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within neither increase nor decrease, both destination and non-destination are unobtainable.

Subhuti! All dharmas take neither entering nor emerging as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within neither entering nor emerging, both destination and non-destination are unobtainable.

Subhuti! All dharmas take neither gathering nor dispersing as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within neither gathering nor dispersing, both destination and non-destination are unobtainable.

Subhuti! All dharmas take neither union nor separation as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because within neither union nor separation, both destination and non-destination are unobtainable.

Subhuti! All dharmas take the self, up to the seer, as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because the self, up to the seer, is ultimately nonexistent; how much less could a destination or non-destination be apprehended therein?

Subhuti! All dharmas take the absence of self, up to the absence of a seer, as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because the absence of self, up to the absence of a seer, is ultimately nonexistent; how much less could a destination or non-destination be apprehended therein?

Subhuti! All dharmas take permanence, bliss, self, and purity as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because permanence, bliss, self, and purity are ultimately nonexistent; how much less could a destination or non-destination be apprehended therein?

Subhuti! All dharmas take impermanence, suffering, non-self, and impurity as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because impermanence, suffering, non-self, and impurity are ultimately nonexistent; how much less could a destination or non-destination be apprehended therein?

Subhuti! All dharmas take the activities of greed, hatred, and delusion as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because the activities of greed, hatred, and delusion are ultimately nonexistent; how much less could a destination or non-destination be apprehended therein?

Subhuti! All dharmas take the activities produced by views as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because the activities produced by views are ultimately nonexistent; how much less could a destination or non-destination be apprehended therein?

Subhuti! All dharmas take true suchness, up to the inconceivable realm, as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because true suchness, up to the inconceivable realm, is ultimately nonexistent; how much less could a destination or non-destination be apprehended therein?

Subhuti! All dharmas take immovability as their destination. Great bodhisattvas cannot go beyond this destination. Why? Because the nature of immovability is ultimately nonexistent; how much less could a destination or non-destination be apprehended therein?

Subhuti! All dharmas take the five skandhas as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because form through consciousness are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six internal ayatanas as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the eye ayatana through the mind ayatana are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six external ayatanas as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the form ayatana through the dharma ayatana are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six internal dhatus as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the eye dhatu through the mind dhatu are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six external dhatus as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the form dhatu through the dharma dhatu are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six consciousness dhatus as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the eye-consciousness dhatu through the mind-consciousness dhatu are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six contacts as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because eye-contact through mind-contact are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six feelings as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six elements as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the earth element through the consciousness element are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the four conditions as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the causal condition through the dominant condition are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the twelve links of dependent origination as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because ignorance through aging and death are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the six paramitas as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the paramita of generosity through prajnaparamita are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the sixteen kinds of emptiness as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because internal emptiness through the emptiness of the self-nature of non-nature are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the Four Noble Truths as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the Noble Truths of suffering, its origin, its cessation, and the path are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the thirty-seven factors of enlightenment as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the four foundations of mindfulness through the Noble Eightfold Path are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the four dhyanas, the four immeasurables, and the four formless concentrations as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the four dhyanas, the four immeasurables, and the four formless concentrations are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the three gates of liberation as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the Dharma gates of liberation through emptiness, signlessness, and wishlessness are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the Three Vehicles and the ten stages as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the Stage of Pure Contemplation through the Stage of the Tathagata are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the ten bodhisattva stages as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the Stage of Great Joy through the Stage of the Dharma Cloud are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the dharani Dharma gates and the samadhi Dharma gates as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the dharani Dharma gates and the samadhi Dharma gates are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the five kinds of eyes and the six superknowledges as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the five kinds of eyes and the six superknowledges are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the Tathagata's ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the Tathagata's ten powers through the eighteen distinctive qualities of a Buddha are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take great loving-kindness, great compassion, great sympathetic joy, and great equanimity as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because great loving-kindness, great compassion, great sympathetic joy, and great equanimity are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the thirty-two marks and the eighty excellent characteristics as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the thirty-two marks and the eighty excellent characteristics are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the quality of never forgetting and the nature of constant equanimity as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the quality of never forgetting and the nature of constant equanimity are utterly nonexistent; how much less could any limit or non-limit be apprehended therein.

Subhuti! All dharmas take the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as their limit. Great bodhisattvas cannot pass beyond this limit. Why? Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are ultimately nonexistent; how much less could any limit or non-limit be apprehended therein.

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

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

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

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

At that time, Subhuti again addressed the Buddha:

– Who is able to deeply believe in and understand this profound prajnaparamita?

The Buddha said:

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

The Venerable Subhuti again addressed the Buddha:

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

The Buddha said:

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

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

Subhuti, you should know! Only a great bodhisattva who possesses such a nature, characteristic, condition, and appearance is able to deeply believe in and understand this profound prajnaparamita.

The Venerable Subhuti again addressed the Buddha:

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

The Buddha said:

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

The Venerable Subhuti again addressed the Buddha:

– If a great bodhisattva reaches the knowledge of all knowledge, does he always become a refuge to which sentient beings may turn?

The Buddha said:

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

The Venerable Subhuti addressed the Buddha:

– This great bodhisattva always undertakes what is difficult. That is, he puts on such steadfast armor and helmet and declares: “I shall liberate all sentient beings and cause them to attain ultimate nirvana.” Although he acts in this way for sentient beings, he does not perceive any sentient being whatsoever who could be established.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say.

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

Because form through consciousness are all ultimately nonexistent and are neither bodhisattvas nor armor and helmets; therefore, it is said that this armor and helmet do not belong to form through consciousness. Thus, up to the knowledge of all, the knowledge of the aspects of the path, and the knowledge of all aspects, the armor and helmet donned by this great bodhisattva do not belong to them. Why?

Because the knowledge of all, the knowledge of the aspects of the path, and the knowledge of all aspects are all ultimately nonexistent and are neither bodhisattvas nor armor and helmets; therefore, it is said that this armor and helmet do not belong to the knowledge of all, the knowledge of the aspects of the path, or the knowledge of all aspects.

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

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

The Venerable Subhuti again addressed the Buddha:

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

The Buddha said:

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

Then Subhuti addressed the Buddha:

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

The Buddha said:

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

At that time, Subhuti again addressed the Buddha:

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

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

The Buddha asked:

– Subhuti! The relinquishment of which dharmas is the cultivation of prajnaparamita?

Subhuti addressed the Buddha:

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

The Buddha said:

– Subhuti! So it is! So it is! If a great bodhisattva cultivates the relinquishment of form, and, extensively, through to the knowledge of all aspects, that is the cultivation of prajnaparamita.

Furthermore, Subhuti! One should rely upon this profound prajnaparamita to ascertain that a great bodhisattva is irreversible. If a great bodhisattva practices prajnaparamita through to the perfection of giving without attachment, one should know that this is an irreversible great bodhisattva. Extensively, through to this: if a great bodhisattva practices the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects without attachment, one should know that this is an irreversible great bodhisattva.

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

Moreover, when irreversible great bodhisattvas practice profound prajnaparamita, they do not depart from the perfection of giving through to prajnaparamita. When irreversible great bodhisattvas practice profound prajnaparamita and hear this profound prajnaparamita being taught, their minds are neither alarmed nor afraid, neither astonished nor bewildered, and they do not turn back from seeking unsurpassed, complete, perfect enlightenment.

They rejoice in profound prajnaparamita and delight in hearing, receiving, retaining, reading, and reciting it; they penetrate it completely, attend to it and reflect upon it, and practice in accordance with the teaching, never becoming weary or fatigued. One should know that these irreversible great bodhisattvas, in previous lives, heard much concerning the meaning and principles of profound prajnaparamita, received, retained, read, and recited it, reflected upon it in accord with reason, and diligently cultivated it without weariness of mind.

Why? Because when these great bodhisattvas hear such profound prajnaparamita being taught, their minds are neither alarmed nor terrified nor afraid; and, extensively, through to practicing in accordance with the teaching, they are never weary or fatigued.

The Venerable Subhuti again addressed the Buddha:

– If, upon hearing this profound prajnaparamita being taught, a great bodhisattva is neither alarmed nor afraid, neither astonished nor bewildered, and does not turn back from seeking unsurpassed, complete, perfect enlightenment, but rejoices in profound prajnaparamita and delights in hearing, receiving, retaining, reading, and reciting it; penetrates it completely, attends to it and reflects upon it; and practices in accordance with the teaching, never becoming weary or fatigued, then how does this great bodhisattva cultivate profound prajnaparamita?

The Buddha said:

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

The Venerable Subhuti addressed the Buddha:

– How does this great bodhisattva continuously accord with, advance toward, and enter the knowledge of all-knowing knowledge while cultivating profound prajnaparamita?

The Buddha said:

– Subhuti! When practicing profound prajnaparamita, if a great bodhisattva continuously accords with, advances toward, and enters emptiness, signlessness, wishlessness, space, nonexistence, non-arising, non-cessation, non-defilement, non-purity, suchness through to the inconceivable realm, non-creation, non-activity, and the likeness of a dream through to the likeness of a gandharva city, then that great bodhisattva continuously accords with, advances toward, and enters the knowledge of all-knowing knowledge while practicing profound prajnaparamita.

The Venerable Subhuti again addressed the Buddha:

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

The Buddha said:

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

Subhuti! Such omniscient wisdom cannot be realized by means of the five skandhas; in the same way, in full detail, it cannot be realized even by means of the wisdom of all aspects. Why?

Because the five skandhas are themselves omniscient wisdom; in the same way, in full detail, the wisdom of all aspects is itself omniscient wisdom. Why? Because whether it is the true suchness of the five skandhas, the true suchness of omniscient wisdom, or the true suchness of all dharmas, they are all one true suchness, neither two nor different.

In the same way, in full detail, whether it is the true suchness of the wisdom of all aspects, the true suchness of omniscient wisdom, or the true suchness of all dharmas, they are all one true suchness, neither two nor different. Therefore, omniscient wisdom cannot be realized by means of the five skandhas; in the same way, in full detail, it cannot be realized even by means of the wisdom of all aspects.

Fascicle 512

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