THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 328
Chapter 50: SKILLFUL MEANS (1)
At that time, Venerable Subhūti addressed the Buddha:
World-Honored One, that Great Bodhisattva who has attained the irreversible stage has accomplished a vast and superior accumulation of merit and virtue.
World-Honored One, that Great Bodhisattva who has attained the irreversible stage has accomplished an immeasurable and superior accumulation of merit and virtue.
World-Honored One, that Great Bodhisattva who has attained the irreversible stage has accomplished a boundless and superior accumulation of merit and virtue.
World-Honored One, that Great Bodhisattva who has attained the irreversible stage has accomplished an innumerable, inconceivable, and superior accumulation of merit and virtue.
The Buddha said:
Subhūti, it is so, it is so, just as you have said! That Great Bodhisattva who has attained the irreversible stage has accomplished a superior, vast, immeasurable, boundless, incalculable, and difficult-to-conceive accumulation of merit and virtue. Why is this so?
Subhūti, it is because that Great Bodhisattva has realized vast, immeasurable, boundless, incalculable, and inconceivable wisdom, different from the wisdom of the Śrāvakas and Pratyekabuddhas. Dwelling in this wisdom, that Great Bodhisattva manifests the four superior forms of unobstructed understanding, which cannot be challenged by gods, humans, asuras, and others in the world, causing the Bodhisattva’s wisdom and eloquence to reach the ultimate perfection.
Venerable Subhūti again addressed the Buddha:
World-Honored One, one could speak of the practices, appearances, and characteristics of an irreversible Great Bodhisattva for as many kalpas as there are grains of sand in the Ganges River. Through explaining these practices, appearances, and characteristics, one reveals the accomplishment of various superior merits and virtues of an irreversible Great Bodhisattva. I respectfully request the Tathāgata, Arhat, Perfectly Enlightened One, to again explain for the sake of the Bodhisattvas the profound places, so that those Bodhisattvas abiding therein may cultivate the Perfection of Giving and quickly bring it to completion; may cultivate the Perfection of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā and quickly bring them to completion; may abide in inner emptiness and quickly bring it to completion; may abide in outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the emptiness of self-nature, and quickly bring them to completion; may abide in suchness and quickly bring it to completion; may abide in the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, and quickly bring them to completion; may cultivate the four foundations of mindfulness and quickly bring them to completion; may cultivate the four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path and quickly bring them to completion; may abide in the noble truth of suffering and quickly bring it to completion; may abide in the noble truths of origination, cessation, and the path and quickly bring them to completion; may cultivate the four meditations and quickly bring them to completion; may cultivate the four immeasurables and the four formless concentrations and quickly bring them to completion; may cultivate the eight liberations and quickly bring them to completion; may cultivate the eight spheres of mastery, the nine successive concentrations, and the ten total bases and quickly bring them to completion; may cultivate the liberation door of emptiness and quickly bring it to completion; may cultivate the liberation doors of signlessness and wishlessness and quickly bring them to completion; may cultivate the stage of Great Joy and quickly bring it to completion; may cultivate the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Reaching, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud and quickly bring them to completion; may cultivate the five kinds of eyes and quickly bring them to completion; may cultivate the six supernatural powers and quickly bring them to completion; may cultivate the samādhi methods and quickly bring them to completion; may cultivate the dhāraṇī methods and quickly bring them to completion; may cultivate the ten powers of the Buddha and quickly bring them to completion; may cultivate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive qualities of the Buddha and quickly bring them to completion; may cultivate the quality of not forgetting and quickly bring it to completion; may cultivate the nature of always renouncing and quickly bring it to completion; may cultivate all-knowledge and quickly bring it to completion; may cultivate path-knowledge and knowledge of all aspects and quickly bring them to completion.
The Buddha said:
Subhūti, excellent, excellent! Now you are able, for the sake of the Bodhisattvas, to ask about profound places, causing the Bodhisattvas abiding therein to cultivate and abide in merits and virtues and quickly bring them to completion.
Subhūti, those profound places are emptiness, signlessness, wishlessness, non-action, non-arising, non-ceasing, tranquility, Nirvāṇa, suchness, the Dharma realm, Dharma nature, ultimate reality, and such other phenomena. These are the profound places.
Subhūti, the names of the profound places spoken of in this way all serve to indicate that Nirvāṇa is the profound place.
At that time, Venerable Subhūti addressed the Buddha:
World-Honored One, is it only Nirvāṇa that is called profound, or are there other phenomena that are also called profound?
The Buddha said:
Subhūti, all other phenomena are also called profound.
Subhūti, form is also called profound; feeling, perception, formations, and consciousness are also called profound.
Subhūti, the eye faculty is also called profound; the ear, nose, tongue, body, and mind faculties are also called profound.
Subhūti, the form realm is also called profound; sound, smell, taste, touch, and dharma realms are also called profound.
Subhūti, the eye element is also called profound; the ear, nose, tongue, body, and mind elements are also called profound.
Subhūti, the form element is also called profound; sound, smell, taste, touch, and dharma elements are also called profound.
Subhūti, the eye-consciousness element is also called profound; the ear, nose, tongue, body, and mind-consciousness elements are also called profound.
Subhūti, eye contact is also called profound; ear, nose, tongue, body, and mind contact are also called profound.
Subhūti, the feelings arising conditioned by eye contact are also called profound; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are also called profound.
Subhūti, the earth element is also called profound; the water, fire, wind, space, and consciousness elements are also called profound.
Subhūti, ignorance is also called profound; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are also called profound.
Subhūti, the Perfection of Giving is also called profound; the Perfections of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā are also called profound.
Subhūti, inner emptiness is also called profound; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the emptiness of self-nature are also called profound.
Subhūti, suchness is also called profound; the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm are also called profound.
Subhūti, the four foundations of mindfulness are also called profound; the four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are also called profound.
Subhūti, the noble truth of suffering is also called profound; the noble truths of origination, cessation, and the path are also called profound.
Subhūti, the four meditations are also called profound; the four immeasurables and the four formless concentrations are also called profound.
Subhūti, the eight liberations are also called profound; the eight spheres of mastery, nine successive concentrations, and ten total bases are also called profound.
Subhūti, the liberation door of emptiness is also called profound; the liberation doors of signlessness and wishlessness are also called profound.
Subhūti, the stage of Great Joy is also called profound; the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Reaching, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud are also called profound.
Subhūti, the five kinds of eyes are also called profound; the six supernatural powers are also called profound.
Subhūti, the samādhi methods are also called profound; the dhāraṇī methods are also called profound.
Subhūti, the ten powers of the Buddha are also called profound; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive qualities of the Buddha are also called profound.
Subhūti, the quality of not forgetting is also called profound; the nature of always renouncing is also called profound.
Subhūti, the fruit of Stream-entry is also called profound; the fruits of Once-returning, Non-returning, and Arhatship are also called profound.
Subhūti, the state of Pratyekabuddhahood is also called profound.
Subhūti, all-knowledge is also called profound; path-knowledge and knowledge of all aspects are also called profound.
Subhūti, all practices of Great Bodhisattvas are also called profound.
Subhūti, the unsurpassed enlightenment of all Buddhas is also called profound.
At that time, Venerable Subhūti addressed the Buddha:
World-Honored One, why is form also called profound? Why are feeling, perception, formations, and consciousness also called profound?
World-Honored One, why is the eye faculty also called profound? Why are the ear, nose, tongue, body, and mind faculties also called profound?
World-Honored One, why is the form realm also called profound? Why are sound, smell, taste, touch, and dharma realms also called profound?
World-Honored One, why is the eye element also called profound? Why are the ear, nose, tongue, body, and mind elements also called profound?
World-Honored One, why is the form element also called profound? Why are sound, smell, taste, touch, and dharma elements also called profound?
World-Honored One, why is the eye-consciousness element also called profound? Why are the ear, nose, tongue, body, and mind-consciousness elements also called profound?
World-Honored One, why is eye contact also called profound? Why are ear, nose, tongue, body, and mind contact also called profound?
World-Honored One, why are the feelings arising conditioned by eye contact also called profound? Why are the feelings arising conditioned by ear, nose, tongue, body, and mind contact also called profound?
World-Honored One, why is the earth element also called profound? Why are the water, fire, wind, space, and consciousness elements also called profound?
World-Honored One, why is ignorance also called profound? Why are formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress also called profound?
World-Honored One, why is the Perfection of Giving also called profound? Why are the Perfections of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā also called profound?
Venerable World-Honored One, why is emptiness of the internal also called profound? Why are emptiness of the external, emptiness of both the internal and external, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-differentiation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness throughout all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the absence of nature and self-nature also called profound?
Venerable World-Honored One, why is suchness also called profound? Why are the Dharma realm, Dharma nature, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of freedom from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm also called profound?
Venerable World-Honored One, why are the four foundations of mindfulness also called profound? Why are 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 also called profound?
Venerable World-Honored One, why is the noble truth of suffering also called profound? Why are the noble truths of origin, cessation, and path also called profound?
Venerable World-Honored One, why are the four meditative absorptions also called profound? Why are the four immeasurables and the four formless concentrations also called profound?
Venerable World-Honored One, why are the eight liberations also called profound? Why are the eight stages of mastery, the nine successive meditations, and the ten all-pervasive bases also called profound?
Venerable World-Honored One, why is the liberation gate of emptiness also called profound? Why are the liberation gates of signlessness and wishlessness also called profound?
Venerable World-Honored One, why is the stage of Extreme Joy also called profound? Why are the stage of Freedom from Defilement, the stage of Radiance, the stage of Flaming Wisdom, the stage of Difficult-to-Conquer, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud also called profound?
Venerable World-Honored One, why are the five kinds of eyes also called profound? Why are the six kinds of supernatural powers also called profound?
Venerable World-Honored One, why is the Dharma gate of samadhi also called profound?
Why is the Dharma gate of dharani also called profound?
Venerable World-Honored One, why are the ten powers of the Buddha also called profound? Why are the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha also called profound?
Venerable World-Honored One, why is the quality of never forgetting the Dharma also called profound?
Why is the nature of always abiding in equanimity also called profound?
Venerable World-Honored One, why is the fruit of Stream Entry also called profound? Why are the fruits of Once Returner, Non-Returner, and Arhat also called profound?
Venerable World-Honored One, why is the state of the Solitary Buddha also called profound?
Venerable World-Honored One, why is all-encompassing wisdom also called profound? Why are path-aspect wisdom and all-aspect wisdom also called profound?
Venerable World-Honored One, why are all the practices of great Bodhisattvas also called profound?
Venerable World-Honored One, why is the supreme unsurpassed enlightenment of all Buddhas also called profound?
The Buddha taught:
“Subhuti, because the suchness of form is profound, form is also profound; because the suchness of feeling, perception, formations, and consciousness is profound, feeling, perception, formations, and consciousness are also profound.
Subhuti, because the suchness of the eye faculty is profound, the eye faculty is also profound; because the suchness of the ear, nose, tongue, body, and mind faculties is profound, the ear, nose, tongue, body, and mind faculties are also profound.
Subhuti, because the suchness of the form sphere is profound, the form sphere is also profound; because the suchness of the sound, smell, taste, touch, and Dharma spheres is profound, the sound, smell, taste, touch, and Dharma spheres are also profound.
Subhuti, because the suchness of the eye realm is profound, the eye realm is also profound; because the suchness of the ear, nose, tongue, body, and mind realms is profound, the ear, nose, tongue, body, and mind realms are also profound.
Subhuti, because the suchness of the form realm is profound, the form realm is also profound; because the suchness of the sound, smell, taste, touch, and Dharma realms is profound, the sound, smell, taste, touch, and Dharma realms are also profound.
Subhuti, because the suchness of the eye consciousness realm is profound, the eye consciousness realm is also profound; because the suchness of the ear, nose, tongue, body, and mind consciousness realms is profound, the ear, nose, tongue, body, and mind consciousness realms are also profound.
Subhuti, because the suchness of eye contact is profound, eye contact is also profound; because the suchness of ear, nose, tongue, body, and mind contact is profound, ear, nose, tongue, body, and mind contact are also profound.
Subhuti, because the suchness of feelings arising dependent upon eye contact as a condition is profound, the feelings arising dependent upon eye contact as a condition are also profound; because the suchness of feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions is profound, the feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions are also profound.
Subhuti, because the suchness of the earth element is profound, the earth element is also profound; because the suchness of the water, fire, wind, space, and consciousness elements is profound, the water, fire, wind, space, and consciousness elements are also profound.
Subhuti, because the suchness of ignorance is profound, ignorance is also profound; because the suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress is profound, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are also profound.
Subhuti, because the suchness of the perfection of generosity is profound, the perfection of generosity is also profound; because the suchness of the perfections of pure morality, patience, diligence, meditation, and wisdom is profound, the perfections of pure morality, patience, diligence, meditation, and wisdom are also profound.”
O Subhūti, because the suchness of the inner emptiness of phenomena is profound, the inner emptiness of phenomena is also profound; because the suchness of the outer emptiness of phenomena, the emptiness of both inner and outer, the emptiness of emptiness, the great emptiness, the ultimate-meaning emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate end, the emptiness without boundaries, the dispersed emptiness, the unchanging emptiness, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness throughout all phenomena, the emptiness that cannot be grasped, the emptiness of no essence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of the emptiness of no essence are profound, therefore the outer emptiness of phenomena up to the emptiness of the intrinsic nature of the emptiness of no essence are also profound.
O Subhūti, because the suchness of suchness is profound, suchness itself is also profound; because the suchness of the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm are profound, therefore the realm of phenomena up to the inconceivable realm are also profound.
O Subhūti, because the suchness of the four foundations of mindfulness is profound, the four foundations of mindfulness are also profound; because the suchness of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are profound, therefore the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are also profound.
O Subhūti, because the suchness of the Noble Truth of suffering is profound, the Noble Truth of suffering is also profound; because the suchness of the Noble Truths of origin, cessation, and path are profound, therefore the Noble Truths of origin, cessation, and path are also profound.
O Subhūti, because the suchness of the four meditative absorptions is profound, the four meditative absorptions are also profound; because the suchness of the four immeasurables and the four formless concentrations are profound, therefore the four immeasurables and the four formless concentrations are also profound.
O Subhūti, because the suchness of the eight liberations is profound, the eight liberations are also profound; because the suchness of the eight bases of mastery, the nine successive concentrations, and the ten total spheres are profound, therefore the eight bases of mastery, the nine successive concentrations, and the ten total spheres are also profound.
O Subhūti, because the suchness of the liberation door of Emptiness is profound, the liberation door of Emptiness is also profound; because the suchness of the liberation doors of Signlessness and Wishlessness are profound, therefore the liberation doors of Signlessness and Wishlessness are also profound.
O Subhūti, because the suchness of the Stage of Joy is profound, the Stage of Joy is also profound; because the suchness of the Stage Free from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage Manifest, the Stage Gone Far, the Stage Unmoving, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud are profound, therefore the Stage Free from Defilement up to the Stage of Dharma Cloud are also profound.
O Subhūti, because the suchness of the five kinds of eyes is profound, the five kinds of eyes are also profound; because the suchness of the six superknowledges is profound, the six superknowledges are also profound.
O Subhūti, because the suchness of the samādhi dharma doors is profound, the samādhi dharma doors are also profound; because the suchness of the dhāraṇī dharma doors is profound, the dhāraṇī dharma doors are also profound.
O Subhūti, because the suchness of the ten powers of the Buddha is profound, the ten powers of the Buddha are also profound; because the suchness of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are profound, therefore the four fearlessnesses up to the eighteen unique qualities of a Buddha are also profound.
O Subhūti, because the suchness of the dharma of non-forgetfulness is profound, the dharma of non-forgetfulness is also profound; because the suchness of the nature of always maintaining equanimity is profound, the nature of always maintaining equanimity is also profound.
O Subhūti, because the suchness of the fruit of Stream-enterer is profound, the fruit of Stream-enterer is also profound; because the suchness of the fruits of Once-returner, Non-returner, and Arhat are profound, therefore the fruits of Once-returner, Non-returner, and Arhat are also profound.
O Subhūti, because the suchness of the fruit of the Pratyekabuddha is profound, the fruit of the Pratyekabuddha is also profound.
O Subhūti, because the suchness of the wisdom of all aspects is profound, the wisdom of all aspects is also profound; because the suchness of the wisdom of the paths and the wisdom of all modes is profound, the wisdom of the paths and the wisdom of all modes are also profound.
O Subhūti, because the suchness of all practices of the Great Bodhisattvas is profound, all practices of the Great Bodhisattvas are also profound.
O Subhūti, because the suchness of the unsurpassed perfect enlightenment of all Buddhas is profound, the unsurpassed perfect enlightenment of all Buddhas is also profound.
At that time, the Venerable Subhūti addressed the Buddha:
“Blessed One, why is the suchness of form profound? Why is the suchness of feeling, perception, formations, and consciousness profound?
Blessed One, why is the suchness of the eye sense-base profound? Why is the suchness of the ear, nose, tongue, body, and mind sense-bases profound?
Blessed One, why is the suchness of the form sense-object profound? Why is the suchness of sound, smell, taste, touch, and phenomena sense-objects profound?
Blessed One, why is the suchness of the eye element profound? Why is the suchness of the ear, nose, tongue, body, and mind elements profound?
Blessed One, why is the suchness of the form element profound? Why is the suchness of the sound, smell, taste, touch, and phenomena elements profound?
Blessed One, why is the suchness of the eye-consciousness element profound? Why is the suchness of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements profound?
Blessed One, why is the suchness of eye contact profound? Why is the suchness of ear, nose, tongue, body, and mind contact profound?
Blessed One, why is the suchness of the feelings arising from eye contact as condition profound? Why is the suchness of the feelings arising from ear, nose, tongue, body, and mind contact as condition profound?
Blessed One, why is the suchness of the earth element profound? Why is the suchness of the water, fire, wind, space, and consciousness elements profound?
Blessed One, why is the suchness of ignorance profound? Why is the suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress profound?
Blessed One, why is the suchness of the perfection of generosity profound? Why is the suchness of the perfections of morality, patience, diligence, meditation, and wisdom profound?
Blessed One, why is the suchness of the inner emptiness of phenomena profound? Why is the suchness of the outer emptiness of phenomena, the emptiness of both inner and outer, the emptiness of emptiness, the great emptiness, the ultimate-meaning emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate end, the emptiness without boundaries, the dispersed emptiness, the unchanging emptiness, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness throughout all phenomena, the emptiness that cannot be grasped, the emptiness of no essence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of the emptiness of no essence profound?
Blessed One, why is the suchness of suchness profound? Why is the suchness of the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm profound?
Blessed One, why is the suchness of the four foundations of mindfulness profound? Why is the suchness of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path profound?
Blessed One, why is the suchness of the Noble Truth of suffering profound? Why is the suchness of the Noble Truths of origin, cessation, and path profound?
Blessed One, why is the suchness of the four meditative absorptions profound? Why is the suchness of the four immeasurables and the four formless concentrations profound?
Blessed One, why is the suchness of the eight liberations profound? Why is the suchness of the eight bases of mastery, the nine successive concentrations, and the ten total spheres profound?
Blessed One, why is the suchness of the liberation door of Emptiness profound? Why is the suchness of the liberation doors of Signlessness and Wishlessness profound?
Blessed One, why is the suchness of the Stage of Joy profound? Why is the suchness of the Stage Free from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage Manifest, the Stage Gone Far, the Stage Unmoving, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud profound?
Blessed One, why is the suchness of the five kinds of eyes profound? Why is the suchness of the six superknowledges profound?
Blessed One, why is the suchness of the samādhi dharma doors profound? Why is the suchness of the dhāraṇī dharma doors profound?
Blessed One, why is the suchness of the ten powers of the Buddha profound? Why is the suchness of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha profound?
Blessed One, why is the suchness of the dharma of non-forgetfulness profound? Why is the suchness of the nature of always maintaining equanimity profound?
Blessed One, why is the suchness of the fruit of Stream-enterer profound? Why is the suchness of the fruits of Once-returner, Non-returner, and Arhat profound?
Blessed One, why is the suchness of the fruit of the Pratyekabuddha profound?
Blessed One, why is the suchness of the wisdom of all aspects profound? Why is the suchness of the wisdom of the paths and the wisdom of all modes profound?
Blessed One, why is the suchness of all practices of the Great Bodhisattvas profound?
Blessed One, why is the suchness of the unsurpassed perfect enlightenment of all Buddhas profound?”
The Buddha taught:
“O Subhuti, because the suchness of form is not form, and is not apart from form, therefore it is profound; because the suchness of feeling, perception, formations, and consciousness is not feeling, perception, formations, and consciousness, and is not apart from feeling, perception, formations, and consciousness, therefore it is profound.
O Subhuti, because the suchness of the eye sense-base is not the eye sense-base, and is not apart from the eye sense-base, therefore it is profound; because the suchness of the ear, nose, tongue, body, and mind sense-bases is not the ear, nose, tongue, body, and mind sense-bases, and is not apart from the ear, nose, tongue, body, and mind sense-bases, therefore it is profound.
O Subhuti, because the suchness of the form sense-object is not the form sense-object, and is not apart from the form sense-object, therefore it is profound; because the suchness of sound, smell, taste, touch, and dharma sense-objects is not sound, smell, taste, touch, and dharma sense-objects, and is not apart from sound, smell, taste, touch, and dharma sense-objects, therefore it is profound.
O Subhuti, because the suchness of the eye element is not the eye element, and is not apart from the eye element, therefore it is profound; because the suchness of the ear, nose, tongue, body, and mind elements is not the ear, nose, tongue, body, and mind elements, and is not apart from the ear, nose, tongue, body, and mind elements, therefore it is profound.
O Subhuti, because the suchness of the form element is not the form element, and is not apart from the form element, therefore it is profound; because the suchness of the sound, smell, taste, touch, and dharma elements is not the sound, smell, taste, touch, and dharma elements, and is not apart from the sound, smell, taste, touch, and dharma elements, therefore it is profound.
O Subhuti, because the suchness of the eye consciousness element is not the eye consciousness element, and is not apart from the eye consciousness element, therefore it is profound; because the suchness of the ear, nose, tongue, body, and mind consciousness elements is not the ear, nose, tongue, body, and mind consciousness elements, and is not apart from the ear, nose, tongue, body, and mind consciousness elements, therefore it is profound.
O Subhuti, because the suchness of eye contact is not eye contact, and is not apart from eye contact, therefore it is profound; because the suchness of ear, nose, tongue, body, and mind contact is not ear, nose, tongue, body, and mind contact, and is not apart from ear, nose, tongue, body, and mind contact, therefore it is profound.
O Subhuti, because the suchness of feelings arising from eye contact as condition is not feelings arising from eye contact as condition, and is not apart from feelings arising from eye contact as condition, therefore it is profound; because the suchness of feelings arising from ear, nose, tongue, body, and mind contact as condition is not feelings arising from ear, nose, tongue, body, and mind contact as condition, and is not apart from feelings arising from ear, nose, tongue, body, and mind contact as condition, therefore it is profound.
O Subhuti, because the suchness of the earth element is not the earth element, and is not apart from the earth element, therefore it is profound; because the suchness of the water, fire, wind, space, and consciousness elements is not the water, fire, wind, space, and consciousness elements, and is not apart from the water, fire, wind, space, and consciousness elements, therefore it is profound.
O Subhuti, because the suchness of ignorance is not ignorance, and is not apart from ignorance, therefore it is profound; because the suchness of formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress is not formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, and is not apart from formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, therefore it is profound.
O Subhuti, because the suchness of the perfection of generosity is not the perfection of generosity, and is not apart from the perfection of generosity, therefore it is profound; because the suchness of the perfections of moral discipline, patience, diligence, meditative absorption, and wisdom is not the perfections of moral discipline, patience, diligence, meditative absorption, and wisdom, and is not apart from the perfections of moral discipline, patience, diligence, meditative absorption, and wisdom, therefore it is profound.
O Subhuti, because the suchness of inner emptiness is not inner emptiness, and is not apart from inner emptiness, therefore it is profound; because the suchness of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, dispersed emptiness, emptiness of non-alteration, intrinsic-nature emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be apprehended, emptiness of no nature, emptiness of self-nature, and emptiness of the non-existence of the self-nature of emptiness is not outer emptiness up to emptiness of the non-existence of the self-nature of emptiness, and is not apart from outer emptiness up to emptiness of the non-existence of the self-nature of emptiness, therefore it is profound.
O Subhuti, because the suchness of suchness is not suchness, and is not apart from suchness, therefore it is profound; because the suchness of the Dharma realm, Dharma nature, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm is not the Dharma realm up to the inconceivable realm, and is not apart from the Dharma realm up to the inconceivable realm, therefore it is profound.
O Subhuti, because the suchness of the four applications of mindfulness is not the four applications of mindfulness, and is not apart from the four applications of mindfulness, therefore it is profound; because the suchness of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path is not the four right efforts up to the eightfold noble path, and is not apart from the four right efforts up to the eightfold noble path, therefore it is profound.
O Subhuti, because the suchness of the noble truth of suffering is not the noble truth of suffering, and is not apart from the noble truth of suffering, therefore it is profound; because the suchness of the noble truths of origin, cessation, and path is not the noble truths of origin, cessation, and path, and is not apart from the noble truths of origin, cessation, and path, therefore it is profound.
O Subhuti, because the suchness of the four meditative absorptions is not the four meditative absorptions, and is not apart from the four meditative absorptions, therefore it is profound; because the suchness of the four immeasurables and the four formless absorptions is not the four immeasurables and the four formless absorptions, and is not apart from the four immeasurables and the four formless absorptions, therefore it is profound.
O Subhuti, because the suchness of the eight liberations is not the eight liberations, and is not apart from the eight liberations, therefore it is profound; because the suchness of the eight spheres of mastery, the nine successive absorptions, and the ten universal bases is not the eight spheres of mastery, the nine successive absorptions, and the ten universal bases, and is not apart from the eight spheres of mastery, the nine successive absorptions, and the ten universal bases, therefore it is profound.
O Subhuti, because the suchness of the liberation-door of emptiness is not the liberation-door of emptiness, and is not apart from the liberation-door of emptiness, therefore it is profound; because the suchness of the liberation-doors of signlessness and wishlessness is not the liberation-doors of signlessness and wishlessness, and is not apart from the liberation-doors of signlessness and wishlessness, therefore it is profound.
O Subhuti, because the suchness of the stage of Supreme Joy is not the stage of Supreme Joy, and is not apart from the stage of Supreme Joy, therefore it is profound; because the suchness of the stage of Freedom from Defilements, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Reaching, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud is not the stage of Freedom from Defilements up to the stage of Dharma Cloud, and is not apart from the stage of Freedom from Defilements up to the stage of Dharma Cloud, therefore it is profound.
O Subhuti, because the suchness of the five kinds of eyes is not the five kinds of eyes, and is not apart from the five kinds of eyes, therefore it is profound; because the suchness of the six superknowledges is not the six superknowledges, and is not apart from the six superknowledges, therefore it is profound.
O Subhuti, because the suchness of the samadhi teachings is not the samadhi teachings, and is not apart from the samadhi teachings, therefore it is profound; because the suchness of the dharani teachings is not the dharani teachings, and is not apart from the dharani teachings, therefore it is profound.
O Subhuti, because the suchness of the ten powers of the Buddha is not the ten powers of the Buddha, and is not apart from the ten powers of the Buddha, therefore it is profound; because the suchness of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha is not the four fearlessnesses up to the eighteen unique qualities of a Buddha, and is not apart from the four fearlessnesses up to the eighteen unique qualities of a Buddha, therefore it is profound.
O Subhuti, because the suchness of the quality of not forgetting is not the quality of not forgetting, and is not apart from the quality of not forgetting, therefore it is profound; because the suchness of the nature of constant equanimity is not the nature of constant equanimity, and is not apart from the nature of constant equanimity, therefore it is profound.
O Subhuti, because the suchness of the fruit of stream-entry is not the fruit of stream-entry, and is not apart from the fruit of stream-entry, therefore it is profound; because the suchness of the fruits of once-returning, non-returning, and arhatship is not the fruits of once-returning, non-returning, and arhatship, and is not apart from the fruits of once-returning, non-returning, and arhatship, therefore it is profound.
O Subhuti, because the suchness of the fruit of the solitary Buddha is not the fruit of the solitary Buddha, and is not apart from the fruit of the solitary Buddha, therefore it is profound.
O Subhuti, because the suchness of omniscient wisdom is not omniscient wisdom, and is not apart from omniscient wisdom, therefore it is profound; because the suchness of path-knowing wisdom and all-aspect-knowing wisdom is not path-knowing wisdom and all-aspect-knowing wisdom, and is not apart from path-knowing wisdom and all-aspect-knowing wisdom, therefore it is profound.
O Subhuti, because the suchness of all the practices of great bodhisattvas is not all the practices of great bodhisattvas, and is not apart from all the practices of great bodhisattvas, therefore it is profound.
O Subhuti, because the suchness of the supreme perfect enlightenment of all Buddhas is not the supreme perfect enlightenment of all Buddhas, and is not apart from the supreme perfect enlightenment of all Buddhas, therefore it is profound.”
At that time, the venerable Subhuti addressed the Buddha:
“World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in form in order to point out Nirvana; you reveal the nature of being free from fabrication in feeling, perception, formations, and consciousness in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the eye sense-base in order to point out Nirvana; you reveal the nature of being free from fabrication in the ear, nose, tongue, body, and mind sense-bases in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the form sense-object in order to point out Nirvana; you reveal the nature of being free from fabrication in sound, smell, taste, touch, and dharma sense-objects in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the eye element in order to point out Nirvana; you reveal the nature of being free from fabrication in the ear, nose, tongue, body, and mind elements in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the form element in order to point out Nirvana; you reveal the nature of being free from fabrication in the sound, smell, taste, touch, and dharma elements in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the eye consciousness element in order to point out Nirvana; you reveal the nature of being free from fabrication in the ear, nose, tongue, body, and mind consciousness elements in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in eye contact in order to point out Nirvana; you reveal the nature of being free from fabrication in ear, nose, tongue, body, and mind contact in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in feelings arising from eye contact as condition in order to point out Nirvana; you reveal the nature of being free from fabrication in feelings arising from ear, nose, tongue, body, and mind contact as condition in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the earth element in order to point out Nirvana; you reveal the nature of being free from fabrication in the water, fire, wind, space, and consciousness elements in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in ignorance in order to point out Nirvana; you reveal the nature of being free from fabrication in formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the perfection of generosity in order to point out Nirvana; you reveal the nature of being free from fabrication in moral discipline, patience, diligence, meditative absorption, and wisdom in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in inner emptiness in order to point out Nirvana; you reveal the nature of being free from fabrication in outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, dispersed emptiness, emptiness of non-alteration, intrinsic-nature emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be apprehended, emptiness of no nature, emptiness of self-nature, and emptiness of the non-existence of the self-nature of emptiness in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in suchness in order to point out Nirvana; you reveal the nature of being free from fabrication in the Dharma realm, Dharma nature, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the four applications of mindfulness in order to point out Nirvana; you reveal the nature of being free from fabrication in the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the noble truth of suffering in order to point out Nirvana; you reveal the nature of being free from fabrication in the noble truths of origin, cessation, and path in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the four meditative absorptions in order to point out Nirvana; you reveal the nature of being free from fabrication in the four immeasurables and four formless absorptions in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the eight liberations in order to point out Nirvana; you reveal the nature of being free from fabrication in the eight spheres of mastery, nine successive absorptions, and ten universal bases in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the liberation-door of emptiness in order to point out Nirvana; you reveal the nature of being free from fabrication in the liberation-doors of signlessness and wishlessness in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the stage of Supreme Joy in order to point out Nirvana; you reveal the nature of being free from fabrication in the stages of Freedom from Defilements, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the five kinds of eyes in order to point out Nirvana; you reveal the nature of being free from fabrication in the six superknowledges in order to point out Nirvana.
World-Honored One, through an extremely skillful means, for the sake of irreversible great bodhisattvas, you reveal the nature of being free from fabrication in the samadhi teachings in order to point out Nirvana; you reveal the nature of being free from fabrication in the dharani teachings in order to point out Nirvana.”
Venerable World-Honored One, You employ extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, You reveal the nature of being free from conditioned activity of the Buddha’s ten powers in order to point out Nirvāṇa; You reveal the nature of being free from conditioned activity of the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen exclusive qualities of a Buddha, in order to point out Nirvāṇa.
Venerable World-Honored One, You employ extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, You reveal the nature of being free from conditioned activity of the dharma of not forgetting in order to point out Nirvāṇa; You reveal the nature of being free from conditioned activity of the nature of always maintaining equanimity, in order to point out Nirvāṇa.
Venerable World-Honored One, You employ extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, You reveal the nature of being free from conditioned activity of the fruit of Stream-entry in order to point out Nirvāṇa; You reveal the nature of being free from conditioned activity of the fruits of Once-returning, Non-returning, and Arhatship, in order to point out Nirvāṇa.
Venerable World-Honored One, You employ extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, You reveal the nature of being free from conditioned activity of the realization of the Pratyekabuddha, in order to point out Nirvāṇa.
Venerable World-Honored One, You employ extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, You reveal the nature of being free from conditioned activity of omniscient wisdom in order to point out Nirvāṇa; You reveal the nature of being free from conditioned activity of path-aspect wisdom and all-aspects wisdom, in order to point out Nirvāṇa.
Venerable World-Honored One, You employ extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, You reveal the nature of being free from conditioned activity of all practices of Great Bodhisattvas, in order to point out Nirvāṇa.
Venerable World-Honored One, You employ extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, You reveal the nature of being free from conditioned activity of the supreme perfect enlightenment of all Buddhas, in order to point out Nirvāṇa.
Venerable World-Honored One, You employ extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, You reveal the nature of being free from conditioned activity of all dharmas, whether worldly or supramundane, shared or unshared, with outflows or without outflows, conditioned or unconditioned, in order to point out Nirvāṇa.
The Buddha said:
Good Present One, it is so, it is so, just as you have said! The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of all forms in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of feelings, perceptions, formations, and consciousness, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the eye faculty in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the ear, nose, tongue, body, and mind faculties, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the form domain in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the sound, smell, taste, touch, and dharma domains, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the eye element in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the ear, nose, tongue, body, and mind elements, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the form element in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the sound, smell, taste, touch, and dharma elements, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the eye-consciousness element in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of eye-contact in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of feelings arising dependent upon eye-contact as a condition in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the earth element in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the water, fire, wind, space, and consciousness elements, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of ignorance in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the Perfection of Giving in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the Perfection of Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñā Perfection, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of internal emptiness in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, scattered emptiness, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of the unobtainable, emptiness of naturelessness, emptiness of self-nature, and emptiness of the self-nature of emptiness, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of suchness in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the dharma realm, dharma nature, the non-deluded nature, the unchanging nature, the equal nature, the nature free from arising, definitive dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the four foundations of mindfulness in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the Noble Truth of suffering in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the Noble Truths of origination, cessation, and path, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the four meditative absorptions in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the four immeasurables and four formless absorptions, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the eight liberations in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the eight spheres of mastery, nine sequential concentrations, and ten universal bases, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the emptiness liberation door in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the signless and wishless liberation doors, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the stage of Extreme Joy in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the five kinds of eyes in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the six supernormal powers, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the Samādhi Dharma Door in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the Dhāraṇī Dharma Door, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the Buddha’s ten powers in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen exclusive qualities of a Buddha, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the dharma of not forgetting in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the nature of always maintaining equanimity, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the fruit of Stream-entry in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of the fruits of Once-returning, Non-returning, and Arhatship, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the realization of the Pratyekabuddha, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of omniscient wisdom in order to point out Nirvāṇa; He reveals the nature of being free from conditioned activity of path-aspect wisdom and all-aspects wisdom, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of all practices of Great Bodhisattvas, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of the supreme perfect enlightenment of all Buddhas, in order to point out Nirvāṇa.
The Buddha employs extremely wondrous skillful means; for Great Bodhisattvas who have reached the stage of non-retrogression, He reveals the nature of being free from conditioned activity of all dharmas, whether worldly or supramundane, shared or unshared, with outflows or without outflows, conditioned or unconditioned, in order to point out Nirvāṇa.