SUTRA OF THE GREAT PRAJÑĀPĀRAMITĀ
VOLUME 335
Chapter 53: SKILLFULLY CULTIVATING AND LEARNING (5)
Furthermore, Subhūti, what do you think? Suppose that all sentient beings in this Jambudvīpa continent, neither before nor after one another, all attain human bodies; and there is some good man or good woman who, by skillful means, teaches and guides them all, causing them to bring forth the mind of unsurpassed enlightenment, cultivate the practices of a Great Bodhisattva, and attain the highest unsurpassed enlightenment. Then this person dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, transferring them together toward the attainment of unsurpassed enlightenment. Would that good man or good woman, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, very great! Well-Gone One, very great!”
The Buddha said:
“Subhūti, if a good man or good woman, before a great assembly, expounds clearly such profound Prajñāpāramitā, presents it, arranges it, analyzes it, reveals it, and enables those who hear it to easily understand and firmly abide in the intention corresponding to the wisdom of all-knowingness, then this good man or good woman, through that cause and condition, will obtain merits immeasurably, infinitely, and beyond calculation greater than the former person.”
Furthermore, Subhūti, what do you think? Suppose that all sentient beings of Jambudvīpa and the Eastern Superior Body continent, neither before nor after one another, all attain human bodies; and there is some good man or good woman who, by skillful means, teaches and guides them all, causing them to bring forth the mind of unsurpassed enlightenment, cultivate the practices of a Great Bodhisattva, and attain the highest unsurpassed enlightenment. Then this person dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, transferring them together toward the attainment of unsurpassed enlightenment. Would that good man or good woman, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, very great! Well-Gone One, very great!”
The Buddha said:
“Subhūti, if a good man or good woman, before a great assembly, expounds clearly such profound Prajñāpāramitā, presents it, arranges it, analyzes it, reveals it, and enables those who hear it to easily understand and firmly abide in the intention corresponding to the wisdom of all-knowingness, then this good man or good woman, through that cause and condition, will obtain merits immeasurably, infinitely, and beyond calculation greater than the former person.”
Furthermore, Subhūti, what do you think? Suppose that all sentient beings of Jambudvīpa, the Eastern Superior Body continent, and the Western Cattle Transformation continent, neither before nor after one another, all attain human bodies; and there is some good man or good woman who, by skillful means, teaches and guides them all, causing them to bring forth the mind of unsurpassed enlightenment, cultivate the practices of a Great Bodhisattva, and attain the highest unsurpassed enlightenment. Then this person dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, transferring them together toward the attainment of unsurpassed enlightenment. Would that good man or good woman, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, very great! Well-Gone One, very great!”
The Buddha said:
“Subhūti, if a good man or good woman, before a great assembly, expounds clearly such profound Prajñāpāramitā, presents it, arranges it, analyzes it, reveals it, and enables those who hear it to easily understand and firmly abide in the intention corresponding to the wisdom of all-knowingness, then this good man or good woman, through that cause and condition, will obtain merits immeasurably, infinitely, and beyond calculation greater than the former person.”
Furthermore, Subhūti, what do you think? Suppose that all sentient beings in these four great continents, neither before nor after one another, all attain human bodies; and there is some good man or good woman who, by skillful means, teaches and guides them all, causing them to bring forth the mind of unsurpassed enlightenment, cultivate the practices of a Great Bodhisattva, and attain the highest unsurpassed enlightenment. Then this person dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, transferring them together toward the attainment of unsurpassed enlightenment. Would that good man or good woman, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, very great! Well-Gone One, very great!”
The Buddha said:
“Subhūti, if a good man or good woman, before a great assembly, expounds clearly such profound Prajñāpāramitā, presents it, arranges it, analyzes it, reveals it, and enables those who hear it to easily understand and firmly abide in the intention corresponding to the wisdom of all-knowingness, then this good man or good woman, through that cause and condition, will obtain merits immeasurably, infinitely, and beyond calculation greater than the former person.”
Furthermore, Subhūti, what do you think? Suppose that all sentient beings in this small-thousandfold world system, neither before nor after one another, all attain human bodies; and there is some good man or good woman who, by skillful means, teaches and guides them all, causing them to bring forth the mind of unsurpassed enlightenment, cultivate the practices of a Great Bodhisattva, and attain the highest unsurpassed enlightenment. Then this person dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, transferring them together toward the attainment of unsurpassed enlightenment. Would that good man or good woman, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, very great! Well-Gone One, very great!”
The Buddha said:
“Subhūti, if a good man or good woman, before a great assembly, expounds clearly such profound Prajñāpāramitā, presents it, arranges it, analyzes it, reveals it, and enables those who hear it to easily understand and firmly abide in the intention corresponding to the wisdom of all-knowingness, then this good man or good woman, through that cause and condition, will obtain merits immeasurably, infinitely, and beyond calculation greater than the former person.”
Furthermore, Subhūti, what do you think? Suppose that all sentient beings in this middle-thousandfold world system, neither before nor after one another, all attain human bodies; and there is some good man or good woman who, by skillful means, teaches and guides them all, causing them to bring forth the mind of unsurpassed enlightenment, cultivate the practices of a Great Bodhisattva, and attain the highest unsurpassed enlightenment. Then this person dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, transferring them together toward the attainment of unsurpassed enlightenment. Would that good man or good woman, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, very great! Well-Gone One, very great!”
The Buddha said:
“Subhūti, if a good man or good woman, before a great assembly, expounds clearly such profound Prajñāpāramitā, presents it, arranges it, analyzes it, reveals it, and enables those who hear it to easily understand and firmly abide in the intention corresponding to the wisdom of all-knowingness, then this good man or good woman, through that cause and condition, will obtain merits immeasurably, infinitely, and beyond calculation greater than the former person.”
Furthermore, Subhūti, what do you think? Suppose that all sentient beings in this trichiliocosm, neither before nor after one another, all attain human bodies; and there is some good man or good woman who, by skillful means, teaches and guides them all, causing them to bring forth the mind of unsurpassed enlightenment, cultivate the practices of a Great Bodhisattva, and attain the highest unsurpassed enlightenment. Then this person dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, transferring them together toward the attainment of unsurpassed enlightenment. Would that good man or good woman, through this cause and condition, obtain great merit?
Subhūti replied:
“World-Honored One, very great! Well-Gone One, very great!”
The Buddha said:
“Subhūti, if a good man or good woman, before a great assembly, expounds clearly such profound Prajñāpāramitā, presents it, arranges it, analyzes it, reveals it, and enables those who hear it to easily understand and firmly abide in the intention corresponding to the wisdom of all-knowingness, then this good man or good woman, through that cause and condition, will obtain merits immeasurably, infinitely, and beyond calculation greater than the former person.
Subhūti, you should know that this Great Bodhisattva, through the marvelous power of this diligent advancement, is able to lead sentient beings to the other shore of the field of merit. Why? Subhūti, because among all beings, no one can equal this Great Bodhisattva in the marvelous power of diligent advancement, except the Tathāgata, the Arhat, the Perfectly Enlightened One. Why? Subhūti, because this Great Bodhisattva practices profound Prajñāpāramitā, and seeing sentient beings without benefit, gives rise to great loving-kindness; seeing sentient beings experiencing suffering, gives rise to great compassion; seeing sentient beings receiving benefit, gives rise to great joy; seeing sentient beings without inherent nature or characteristics, gives rise to great equanimity.
Subhūti, although this Great Bodhisattva equally gives rise to great loving-kindness, great compassion, great joy, and great equanimity toward sentient beings, toward all of them there is no attachment.
Subhūti, because this Great Bodhisattva practices profound Prajñāpāramitā, he obtains great radiance. This is the radiance arising from the practice of the perfection of generosity, and he also obtains the radiance from the practices of the perfections of pure morality, patience, diligence, meditative absorption, and Prajñā.
Subhūti, although this Great Bodhisattva has not yet attained the wisdom of all-knowingness, he has already attained non-retrogression regarding the highest unsurpassed enlightenment. Therefore, he is able to lead sentient beings to the other shore of the field of merit and is able to receive all necessities of life, such as clothing, food and drink, seats and beds, medicines, and so forth.
Subhūti, because this Great Bodhisattva abides in the intention corresponding to Prajñāpāramitā, he has the ultimate ability to repay the kindness of donors and also has the ability to draw near the wisdom of all-knowingness. Therefore, Subhūti, if a Great Bodhisattva does not wish to be deceptive in accepting offerings from kings, ministers, elders, householders, and sentient beings; if he wishes to show sentient beings the true and wholesome path; if he wishes to become a pure light for sentient beings; if he wishes to liberate sentient beings from the prison of the three realms; if he wishes to grant sentient beings the pure Dharma eye, then he should constantly abide in the intention corresponding to profound Prajñāpāramitā.
Subhūti, if a Great Bodhisattva abides in the intention corresponding to profound Prajñāpāramitā, then whatever he speaks will be about Prajñāpāramitā, meaning he speaks Dharma corresponding to Prajñāpāramitā. Having spoken Dharma corresponding to Prajñāpāramitā, he constantly contemplates according to the wondrous principles of Dharma corresponding to Prajñāpāramitā.
Subhūti, because this Great Bodhisattva constantly abides in the intention corresponding to Prajñāpāramitā, he does not accept other intentions that suddenly arise.
Subhūti, this Great Bodhisattva diligently abides day and night in the intention corresponding to Prajñāpāramitā; the World-Honored One never ceases or rests.
Subhūti, it is like a person who had never possessed a precious maṇi jewel before, but later obtained one and was exceedingly joyful, gazing upon it without weariness. Suddenly, the jewel was lost, and the person’s heart became greatly distressed, constantly lamenting: ‘Alas! I do not know on what day I will again possess that lost precious jewel!’ That person’s mind is always directed toward that maṇi jewel and never ceases.
Subhūti, you should know that Great Bodhisattvas are also like this. They should always diligently abide in the intention corresponding to Prajñāpāramitā. If they depart from the intention corresponding to Prajñāpāramitā, they will cause the intention corresponding to the wisdom of all-knowingness to be lost.”
Chapter 54: CUTTING OFF DISCRIMINATION (1)
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, all intentions are separated from inherent nature; all intentions are without inherent nature. All dharmas are likewise separated from inherent nature and are without inherent nature. Within this separation from inherent nature and this lack of inherent nature, whether it is the Great Bodhisattva, Prajñāpāramitā, the wisdom of all-knowingness, or all intentions, none can be grasped. Then why does a Great Bodhisattva not separate from the intention corresponding to Prajñāpāramitā, and also not separate from the intention corresponding to the wisdom of all-knowingness?”
The Buddha said:
“Subhūti, if a Great Bodhisattva understands that all dharmas and all intentions are separated from inherent nature and are without inherent nature, then such separation and such lack are not made by Śrāvakas, not made by Pratyekabuddhas, not made by Great Bodhisattvas, not made by Buddhas, and also not made by anyone else. Yet all dharmas—the abiding nature of Dharma, the fixed nature of Dharma, the nature of Dharma, the Dharma realm, the nature of non-deception, the nature of non-change, suchness, and ultimate reality—are naturally and eternally abiding dharmas (always remaining so).
That Great Bodhisattva does not separate from the intention corresponding to Prajñāpāramitā, and also does not separate from the intention corresponding to the wisdom of all-knowingness. Why? Subhūti, because profound Prajñāpāramitā, the wisdom of all-knowingness, and all intentions are separated from inherent nature and are without inherent nature. Such separation and lack neither increase nor decrease. One who can correctly penetrate this is called ‘not separate.’”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, if profound Prajñāpāramitā itself is originally separated from inherent nature and originally without inherent nature, then why can a Great Bodhisattva, after cultivating and realizing the equality-nature of Prajñāpāramitā, attain the highest unsurpassed enlightenment?”
The Buddha said:
“Subhūti, when Great Bodhisattvas cultivate and realize the equality-nature of Prajñāpāramitā, it is not that the Buddha-dharmas increase or decrease, nor is it that all dharmas—the abiding nature of Dharma, the fixed nature of Dharma, the nature of Dharma, the Dharma realm, the nature of non-deception, the nature of non-change, suchness, and ultimate reality—increase or decrease. Why? Subhūti, because profound Prajñāpāramitā is not one, not two, not three, not four, and not many.
Subhūti, if a Great Bodhisattva hears teachings on such profound Prajñāpāramitā, and their mind neither becomes startled, fearful, or frightened, nor sinks, clings, or hesitates, then you should know that this Great Bodhisattva’s practice of profound Prajñāpāramitā has reached completion and they abide in the irreversible stage of a Bodhisattva.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, is it precisely because the nature of profound Prajñāpāramitā is not solid, not independent, empty, and not truly existent that one can practice Prajñāpāramitā?”
The World-Honored One said:
“No, Subhūti!”
O World-Honored One, is it the case that apart from the nature of being not truly real, the nature of not being self-determined, and the emptiness that does not truly exist of the profound Prajñāpāramitā, there is some dharma that can be attained and can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the very profound Prajñāpāramitā itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the profound Prajñāpāramitā one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the very nature of emptiness can practice emptiness?
No, Subhūti!
O World-Honored One, is it the case that apart from the nature of emptiness one can practice emptiness?
No, Subhūti!
O World-Honored One, is it the case that form itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from form one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that feeling, perception, formations, and consciousness themselves can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from feeling, perception, formations, and consciousness one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the eye faculty itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the eye faculty one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the ear, nose, tongue, body, and mind faculties themselves can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the ear, nose, tongue, body, and mind faculties one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the form sphere itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the form sphere one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the sound, scent, taste, touch, and dharma spheres themselves can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the sound, scent, taste, touch, and dharma spheres one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the eye element itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the eye element one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the ear, nose, tongue, body, and mind elements themselves can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the ear, nose, tongue, body, and mind elements one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the form element itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the form element one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the sound, scent, taste, touch, and dharma elements themselves can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the sound, scent, taste, touch, and dharma elements one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the eye-consciousness element itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the eye-consciousness element one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the ear, nose, tongue, body, and mind consciousness elements themselves can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the ear, nose, tongue, body, and mind consciousness elements one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that eye-contact itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from eye-contact one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that ear, nose, tongue, body, and mind contact themselves can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from ear, nose, tongue, body, and mind contact one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the feelings arising dependent upon eye-contact as condition can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the feelings arising dependent upon eye-contact as condition one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the earth element itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the earth element one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the water, fire, wind, space, and consciousness elements themselves can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from the water, fire, wind, space, and consciousness elements one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that ignorance itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from ignorance one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress themselves can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that generosity pāramitā itself can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from generosity pāramitā one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that morality, patience, diligence, meditative concentration, and Prajñāpāramitā themselves can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that apart from morality, patience, diligence, meditative concentration, and Prajñāpāramitā one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the case that the internal emptiness itself can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it possible to practice the Perfection of Wisdom apart from the emptiness of inner phenomena?
No, Subhūti!
World-Honored One, is it possible that the very emptiness of external phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness that cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it possible to practice the Perfection of Wisdom apart from the emptiness of external phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness that cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness?
No, Subhūti!
World-Honored One, is it the very suchness that can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from suchness that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the very Dharma realm, Dharma nature, nature of non-deception, nature of non-change, nature of equality, nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the Dharma realm, Dharma nature, nature of non-deception, nature of non-change, nature of equality, nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the very Noble Truth of suffering able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the Noble Truth of suffering that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the very Noble Truths of origin, cessation, and the path able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the Noble Truths of origin, cessation, and the path that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the four meditative absorptions able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the four meditative absorptions that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the four immeasurables and the four formless absorptions able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the four immeasurables and the four formless absorptions that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the eight liberations able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the eight liberations that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the eight bases of mastery, the nine successive concentrations, and the ten universal bases able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the eight bases of mastery, the nine successive concentrations, and the ten universal bases that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the four foundations of mindfulness able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the four foundations of mindfulness that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, 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 able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from 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 that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the liberation door of emptiness itself able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the liberation door of emptiness that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the liberation doors of signlessness and wishlessness themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the liberation doors of signlessness and wishlessness that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the stage of Supreme Joy itself able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the stage of Supreme Joy that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Most Difficult to Overcome, Manifestation, Far-Going, Imperturbable, Excellent Wisdom, and Dharma Cloud themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Most Difficult to Overcome, Manifestation, Far-Going, Imperturbable, Excellent Wisdom, and Dharma Cloud that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the five kinds of eyes themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the five kinds of eyes that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the six supernatural powers themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the six supernatural powers that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the ten powers of a Buddha themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the ten powers of a Buddha that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha that one can practice the Perfection of Wisdom?
World-Honored One, is the very Dharma of not forgetting able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the Dharma of not forgetting that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the very nature of always maintaining equanimity able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the nature of always maintaining equanimity that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the very all-knowing wisdom able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from all-knowing wisdom that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the wisdom of knowing the paths and the wisdom of knowing all aspects themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the wisdom of knowing the paths and the wisdom of knowing all aspects that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are all dhāraṇī teachings themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from all dhāraṇī teachings that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are all samādhi teachings themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from all samādhi teachings that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the fruit of Stream-entry itself able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the fruit of Stream-entry that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the fruits of Once-returner, Non-returner, and Arhat themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the fruits of Once-returner, Non-returner, and Arhat that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the fruit of the Pratyekabuddha stage itself able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the fruit of the Pratyekabuddha stage that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are all practices of great Bodhisattvas themselves able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from all practices of great Bodhisattvas that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the unsurpassed perfect enlightenment of all Buddhas itself able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the unsurpassed perfect enlightenment of all Buddhas that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the very nature of being unstable, the nature of lacking independence, and the emptiness of being nonexistent of form able to practice the Perfection of Wisdom?
World-Honored One, is it apart from the nature of being unstable, the nature of lacking independence, and the emptiness of being nonexistent of form that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the very nature of being unstable, the nature of lacking independence, and the emptiness of being nonexistent of feeling, perception, formations, and consciousness able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the nature of being unstable, the nature of lacking independence, and the emptiness of being nonexistent of feeling, perception, formations, and consciousness that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is the very nature of being unstable, the nature of lacking independence, and the emptiness of being nonexistent of the eye faculty able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the nature of being unstable, the nature of lacking independence, and the emptiness of being nonexistent of the eye faculty that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, are the very nature of being unstable, the nature of lacking independence, and the emptiness of being nonexistent of the ear, nose, tongue, body, and mind faculties able to practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it apart from the nature of being unstable, the nature of lacking independence, and the emptiness of being nonexistent of the ear, nose, tongue, body, and mind faculties that one can practice the Perfection of Wisdom?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the form realm can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the form realm, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the sound, fragrance, taste, touch, and dharma realms can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the sound, fragrance, taste, touch, and dharma realms, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the eye realm can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the eye realm, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the ear, nose, tongue, body, and mind realms can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the ear, nose, tongue, body, and mind realms, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the form realm can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the form realm, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the sound, fragrance, taste, touch, and dharma realms can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the sound, fragrance, taste, touch, and dharma realms, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the eye-consciousness realm can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the eye-consciousness realm, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness realms can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness realms, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of eye-contact can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of eye-contact, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of ear, nose, tongue, body, and mind contact can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of ear, nose, tongue, body, and mind contact, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the various feelings arising dependent upon eye-contact as a condition can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the various feelings arising dependent upon eye-contact as a condition, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the various feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the various feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the earth element can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the earth element, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the water, fire, wind, space, and consciousness elements can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the water, fire, wind, space, and consciousness elements, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of ignorance can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of ignorance, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent 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 can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent 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, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the Dāna Pāramitā can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the Dāna Pāramitā, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of internal emptiness can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of internal emptiness, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, emptiness of dispersion, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness that cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, emptiness of dispersion, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness that cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of suchness can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of suchness, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the Dharma realm, Dharma nature, non-deceptive nature, unchanging nature, equality nature, non-arising nature, fixed Dharma, abiding Dharma, ultimate reality, space-like realm, and inconceivable realm can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the Dharma realm, Dharma nature, non-deceptive nature, unchanging nature, equality nature, non-arising nature, fixed Dharma, abiding Dharma, ultimate reality, space-like realm, and inconceivable realm, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the Noble Truth of suffering can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the Noble Truth of suffering, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the Noble Truths of origination, cessation, and the path can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the Noble Truths of origination, cessation, and the path, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the four meditative absorptions can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the four meditative absorptions, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the four immeasurables and the four formless absorptions can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the four immeasurables and the four formless absorptions, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the eight liberations can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the eight liberations, one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that the very nature of being not certain, not autonomous, empty and not existent of the eight bases of mastery, the nine successive concentrations, and the ten universal bases can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it that apart from the nature of being not certain, not autonomous, empty and not existent of the eight bases of mastery, the nine successive concentrations, and the ten universal bases, one can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that the very nature of the Four Foundations of Mindfulness, being not real, not autonomous, empty and not existent, can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that apart from the nature of the Four Foundations of Mindfulness, being not real, not autonomous, empty and not existent, one can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that the very nature of 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, being not real, not autonomous, empty and not existent, can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that apart from the nature of 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, being not real, not autonomous, empty and not existent, one can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that the very nature of the Dharma-door of the liberation of Emptiness, being not real, not autonomous, empty and not existent, can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that apart from the nature of the Dharma-door of the liberation of Emptiness, being not real, not autonomous, empty and not existent, one can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that the very nature of the Dharma-doors of the liberations of Signlessness and Wishlessness, being not real, not autonomous, empty and not existent, can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that apart from the nature of the Dharma-doors of the liberations of Signlessness and Wishlessness, being not real, not autonomous, empty and not existent, one can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that the very nature of the stage of Supreme Joy, being not real, not autonomous, empty and not existent, can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that apart from the nature of the stage of Supreme Joy, being not real, not autonomous, empty and not existent, one can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that the very nature of the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Unmoving, Good Wisdom, and Dharma Cloud, being not real, not autonomous, empty and not existent, can practice the Perfection of Wisdom?
No, Subhuti!
O Blessed One, is it that apart from the nature of the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Unmoving, Good Wisdom, and Dharma Cloud, being not real, not autonomous, empty and not existent, one can practice the Perfection of Wisdom?
No, Subhuti!