MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 342
Chapter 56: THE ANALOGY OF VOWS (2)
The Buddha said:
“Subhūti, well said, well said! It is exactly so, exactly so, exactly as you have said! Subhūti, Prajñāpāramitā is completely apart from; Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna pāramitās are also completely apart from.
Subhūti, the emptiness of the internal is completely apart from; the emptiness of the external, the emptiness of both internal and external, 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-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness in all phenomena, the emptiness of that which cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness are also completely apart from.
Subhūti, suchness is completely apart from; the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm are also completely apart from.
Subhūti, the noble truth of suffering is completely apart from; the noble truths of origination, cessation, and the path are also completely apart from.
Subhūti, the four meditations are completely apart from; the four immeasurables and the four formless absorptions are also completely apart from.
Subhūti, the eight liberations are completely apart from; the eight bases of mastery, the nine successive concentrations, and the ten universal bases are also completely apart from.
Subhūti, the four foundations of mindfulness are completely apart from; 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 completely apart from.
Subhūti, the liberation door of emptiness is completely apart from; the liberation doors of signlessness and wishlessness are also completely apart from.
Subhūti, the stage of Joy is completely apart from; the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Presence, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud are also completely apart from.
Subhūti, the five kinds of eyes are completely apart from; the six supernormal powers are also completely apart from.
Subhūti, the ten powers of a Buddha are completely apart from; the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are also completely apart from.
Subhūti, the quality of not forgetting phenomena is completely apart from; the nature of always maintaining equanimity is also completely apart from.
Subhūti, the wisdom of all things is completely apart from; the wisdom of the aspects of the path and the wisdom of all aspects are also completely apart from.
Subhūti, all dhāraṇī gateways are completely apart from; all samādhi gateways are also completely apart from.
Subhūti, all practices of Great Bodhisattvas are completely apart from.
Subhūti, the unsurpassed supreme enlightenment of all Buddhas is completely apart from.
Subhūti, the wisdom of omniscience is completely apart from.
Subhūti, because Prajñāpāramitā is completely apart from, and because Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna pāramitās are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the emptiness of the internal is completely apart from; the emptiness of the external, the emptiness of both internal and external, 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-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness in all phenomena, the emptiness of that which cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because suchness is completely apart from; the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the noble truth of suffering is completely apart from; the noble truths of origination, cessation, and the path are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the four meditations are completely apart from; the four immeasurables and the four formless absorptions are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the eight liberations are completely apart from; the eight bases of mastery, the nine successive concentrations, and the ten universal bases are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the four foundations of mindfulness are completely apart from; 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 completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the liberation door of emptiness is completely apart from; the liberation doors of signlessness and wishlessness are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the stage of Joy is completely apart from; the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Presence, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the five kinds of eyes are completely apart from; the six supernormal powers are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the ten powers of a Buddha are completely apart from; the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the quality of not forgetting phenomena is completely apart from; the nature of always maintaining equanimity is also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the wisdom of all things is completely apart from; the wisdom of the aspects of the path and the wisdom of all aspects are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because all dhāraṇī gateways are completely apart from; all samādhi gateways are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because all practices of Great Bodhisattvas are also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the unsurpassed supreme enlightenment of all Buddhas is also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Subhūti, because the wisdom of omniscience is also completely apart from, therefore Great Bodhisattvas can realize the unsurpassed supreme enlightenment.
Furthermore, Subhūti, if Prajñāpāramitā were not completely apart from, it would not be Prajñāpāramitā; if Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna pāramitās were not completely apart from, they would not be Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna pāramitās.
Subhūti, if the emptiness of the internal were not completely apart from, it would not be the emptiness of the internal; if the emptiness of the external, the emptiness of both internal and external, 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-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness in all phenomena, the emptiness of that which cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness were not completely apart from, then they would not be the emptiness of the external through the emptiness of the self-nature of emptiness.
Subhūti, if suchness were not completely apart from, it would not be suchness; if the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm were not completely apart from, they would not be the Dharma realm through the inconceivable realm.
Subhūti, if the noble truth of suffering were not completely apart from, it would not be the noble truth of suffering; if the noble truths of origination, cessation, and the path were not completely apart from, they would not be the noble truths of origination, cessation, and the path.
Subhūti, if the four meditations were not completely apart from, they would not be the four meditations; if the four immeasurables and the four formless absorptions were not completely apart from, they would not be the four immeasurables and the four formless absorptions.
Subhūti, if the eight liberations were not completely apart from, they would not be the eight liberations; if the eight bases of mastery, the nine successive concentrations, and the ten universal bases were not completely apart from, they would not be the eight bases of mastery, the nine successive concentrations, and the ten universal bases.
Subhūti, if the four foundations of mindfulness were not completely apart from, they would not be the four foundations of mindfulness; if 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 were not completely apart from, they would not be the four right efforts through the eightfold noble path.
Subhūti, if the liberation door of emptiness were not completely apart from, it would not be the liberation door of emptiness; if the liberation doors of signlessness and wishlessness were not completely apart from, they would not be the liberation doors of signlessness and wishlessness.
Subhūti, if the stage of Joy were not completely apart from, it would not be the stage of Joy; if the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Presence, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud were not completely apart from, they would not be the stage of Freedom from Defilement through the stage of Dharma Cloud.
Subhūti, if the five kinds of eyes were not completely apart from, they would not be the five kinds of eyes; if the six supernormal powers were not completely apart from, they would not be the six supernormal powers.
Subhūti, if the ten powers of a Buddha were not completely apart from, they would not be the ten powers of a Buddha; if the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha were not completely apart from, they would not be the four fearlessnesses through the eighteen unique qualities of a Buddha.
Subhūti, if the quality of not forgetting phenomena were not completely apart from, it would not be the quality of not forgetting phenomena; if the nature of always maintaining equanimity were not completely apart from, it would not be the wisdom of the aspects of the path and the nature of always maintaining equanimity.
Subhūti, if the wisdom of all things were not completely apart from, it would not be the wisdom of all things; if the wisdom of the aspects of the path and the wisdom of all aspects were not completely apart from, they would not be the wisdom of the aspects of the path and the wisdom of all aspects.
Subhūti, if all dhāraṇī gateways were not completely apart from, they would not be all dhāraṇī gateways; if all samādhi gateways were not completely apart from, they would not be all samādhi gateways.
Subhūti, if all practices of Great Bodhisattvas were not completely apart from, they would not be all practices of Great Bodhisattvas.
Subhūti, if the unsurpassed supreme enlightenment of all Buddhas were not completely apart from, it would not be the unsurpassed supreme enlightenment of all Buddhas.
Subhūti, if the wisdom of omniscience were not completely apart from, it would not be the wisdom of omniscience.
Subhūti, because Prajñāpāramitā is completely apart from, it is called Prajñāpāramitā; because Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna pāramitās are completely apart from, they are called Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna pāramitās.
Subhūti, because the emptiness of the internal is completely apart from, it is called the emptiness of the internal; because the emptiness of the external, the emptiness of both internal and external, 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-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness in all phenomena, the emptiness of that which cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness are completely apart from, they are called the emptiness of the external through the emptiness of the self-nature of emptiness.
Subhūti, because suchness is completely apart from, it is called suchness; because the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm are completely apart from, they are called the Dharma realm through the inconceivable realm.
Subhūti, because the noble truth of suffering is completely apart from, it is called the noble truth of suffering; because the noble truths of origination, cessation, and the path are completely apart from, they are called the noble truths of origination, cessation, and the path.
Subhūti, because the four meditations are completely apart from, they are called the four meditations; because the four immeasurables and the four formless absorptions are completely apart from, they are called the four immeasurables and the four formless absorptions.
Subhūti, because the eight liberations are completely apart from, they are called the eight liberations; because the eight bases of mastery, the nine successive concentrations, and the ten universal bases are completely apart from, they are called the eight bases of mastery, the nine successive concentrations, and the ten universal bases.
Subhūti, because the four foundations of mindfulness are completely apart from, they are called the four foundations of mindfulness; because 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 completely apart from, they are called the four right efforts through the eightfold noble path.
Subhūti, because the liberation door of emptiness is completely apart from, it is called the liberation door of emptiness; because the liberation doors of signlessness and wishlessness are completely apart from, they are called the liberation doors of signlessness and wishlessness.”
Venerable Subhuti, because the stage of Extremely Joyful is completely far removed, it is called the stage of Extremely Joyful; because the stages of Free from Defilement, Radiant, Flaming Wisdom, Extremely Difficult to Overcome, Manifestation, Far-Reaching, Immovable, Excellent Wisdom, and Dharma Cloud are completely far removed, they are called the stage of Free from Defilement through the stage of Dharma Cloud.
Venerable Subhuti, because the five kinds of eyes are completely far removed, they are called the five kinds of eyes; because the six supernormal powers are completely far removed, they are called the six supernormal powers.
Venerable Subhuti, because the ten powers of a Buddha are completely far removed, they are called the ten powers of a Buddha; because the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha are completely far removed, they are called the four fearlessnesses through the eighteen exclusive qualities of a Buddha.
Venerable Subhuti, because the Dharma of not forgetting is completely far removed, it is called the Dharma of not forgetting; because the nature of constant equanimity is completely far removed, it is called the wisdom of the path aspect and the nature of constant equanimity.
Venerable Subhuti, because all-wisdom is completely far removed, it is called all-wisdom; because the wisdom of the path aspect and the wisdom of all aspects are completely far removed, they are called the wisdom of the path aspect and the wisdom of all aspects.
Venerable Subhuti, because all dharani methods are completely far removed, they are called all dharani methods; because all samadhi methods are completely far removed, they are called all samadhi methods.
Venerable Subhuti, because all practices of great bodhisattvas are completely far removed, they are called all practices of great bodhisattvas.
Venerable Subhuti, because the unsurpassed perfect enlightenment of all Buddhas is completely far removed, it is called the unsurpassed perfect enlightenment of all Buddhas.
Venerable Subhuti, because the wisdom of all-wisdom is completely far removed, it is called the wisdom of all-wisdom.
Venerable Subhuti, therefore, a great bodhisattva cannot attain the unsurpassed perfect enlightenment without relying on the perfection of wisdom. Although one cannot realize a Dharma that is separated from Dharma, when attaining unsurpassed perfect enlightenment, one cannot do so without relying on profound perfection of wisdom. Therefore, all great bodhisattvas who wish to attain unsurpassed perfect enlightenment must diligently cultivate and learn the profound perfection of wisdom.
At that time, the venerable Subhuti said to the Buddha:
“World-Honored One, the profound meaning of the Dharma practice of all great bodhisattvas is exceedingly deep.”
The Buddha said:
“Venerable Subhuti, it is so, it is so, just as you have said!
The profound meaning of the Dharma practice of all great bodhisattvas is exceedingly deep.
Venerable Subhuti, you should know that great bodhisattvas are able to accomplish difficult deeds. Although they practice and transform within the Dharma with such profound meanings, they do not attain realization of the Dharma of the hearers or the solitary buddhas.”
Subhuti said to the Buddha:
“World-Honored One, according to my understanding of the meaning taught by the Buddha, the deeds of great bodhisattvas are not difficult. Why? Because the profound meaning of the Dharma that is the object realized by great bodhisattvas cannot be apprehended at all; the subject that realizes it, namely the perfection of wisdom, also cannot be apprehended; and the Dharma realized, the person who realizes it, the place of realization, and the time of realization likewise cannot be apprehended.
World-Honored One, when great bodhisattvas contemplate that all realized Dharmas cannot be apprehended, what profound Dharma meaning could there be that can become an object of realization? Is there any perfection of wisdom that can become the subject of realization? Again, what Dharmas could establish the realized Dharma, the person who realizes it, the place of realization, and the time of realization? Since this is so, how could one cling to the idea that through this one attains unsurpassed perfect enlightenment? Even unsurpassed perfect enlightenment cannot be attained, let alone the realization of the hearers and solitary buddhas.
World-Honored One, this is called the bodhisattva’s practice of non-attainment. If a great bodhisattva is able to cultivate such a practice of non-attainment, then with regard to all Dharmas, there are no obstacles or obscurations.
World-Honored One, if a great bodhisattva hears these words and their mind does not sink, does not become frightened, does not become afraid, and does not become sorrowful or regretful, this is practicing the perfection of wisdom.
World-Honored One, when that great bodhisattva practices in this way, they do not see themselves practicing, they do not see themselves not practicing, they do not see the perfection of wisdom as the object of their practice, they do not see unsurpassed perfect enlightenment as the object of their attainment, and they also do not see the place of realization, the time of realization…
World-Honored One, when that great bodhisattva practices profound perfection of wisdom, they do not think: ‘I am far removed from the hearers and solitary buddhas; I am close to unsurpassed perfect enlightenment.’
World-Honored One, it is like space, which does not think: ‘I am separated from this Dharma, whether far away or near.’ Why? Because space does not move, does not differ, and does not discriminate. Great bodhisattvas practicing profound perfection of wisdom are likewise. They do not think: ‘I am far removed from the hearers and solitary buddhas; I am close to unsurpassed perfect enlightenment.’ Why? Because profound perfection of wisdom has no discrimination whatsoever.
World-Honored One, it is like a magician who does not think: ‘The magical appearances of things are far away from me, while the magical implements and the magician are close to me, and the gathered spectators are both close and far.’ Why? Because magical illusions and the magician have no discrimination. Great bodhisattvas practicing profound perfection of wisdom are likewise. They do not think: ‘I am far removed from the hearers and solitary buddhas; I am close to unsurpassed perfect enlightenment.’ Why? Because profound perfection of wisdom has no discrimination whatsoever.
World-Honored One, it is like an image that does not think: ‘Because I appear through that, it is close to me; what does not depend on that is far away from me.’ Why? Because an image that appears has no discrimination whatsoever. Great bodhisattvas practicing profound perfection of wisdom are also like this. They do not think: ‘I am far removed from the hearers and solitary buddhas; I am close to unsurpassed perfect enlightenment.’ Why? Because profound perfection of wisdom has no discrimination whatsoever.
World-Honored One, great bodhisattvas practicing profound perfection of wisdom have no affection or aversion. Why? Because the intrinsic nature of affection and aversion in profound perfection of wisdom and in all Dharmas cannot be apprehended.
World-Honored One, just as the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones have no affection or aversion, great bodhisattvas practicing profound perfection of wisdom are likewise without affection or aversion. Why? Because Buddhas and bodhisattvas have eliminated all discriminations of affection and aversion.
World-Honored One, just as the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones have permanently cut off all conceptual discriminations, great bodhisattvas practicing profound perfection of wisdom are likewise, having eliminated all conceptual discriminations. Why? Because Buddhas and bodhisattvas do not discriminate regarding any Dharma.
World-Honored One, just as the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones do not think: ‘I am far removed from the hearers and solitary buddhas; I am close to unsurpassed perfect enlightenment.’ Great bodhisattvas practicing perfection of wisdom are likewise and do not think: ‘I am far removed from the hearers and solitary buddhas; I am close to unsurpassed perfect enlightenment.’ Why? Because all Buddhas have no discrimination.
World-Honored One, just as the manifested bodies of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones do not think: ‘I am far removed from the hearers and solitary buddhas; I am close to unsurpassed perfect enlightenment.’ Why? Because those manifested bodies have no discrimination whatsoever. Great bodhisattvas practicing profound perfection of wisdom are likewise and do not think: ‘I am far removed from the hearers and solitary buddhas; I am close to unsurpassed perfect enlightenment.’ Why? Because profound perfection of wisdom has no discrimination whatsoever.
World-Honored One, when the Thus Come Ones wish to accomplish some deed, they manifest transformation bodies to carry out that deed, but the transformation bodies do not think: ‘I am able to create such things.’ Why? Because those transformation bodies have no discrimination. Profound perfection of wisdom is likewise: because there are objects to be accomplished, it diligently cultivates; after cultivation, although it is able to complete the work, regarding that work it has absolutely no discrimination. Why? Because profound perfection of wisdom has no discrimination.
World-Honored One, it is like a skilled carpenter or the carpenter’s apprentice creating movable parts of the human body, whether of a woman, a man, or elephants, horses, and so forth. Although these parts continuously function, they have no discrimination whatsoever regarding that activity. Why? Because the activity of those parts is without discrimination. Profound perfection of wisdom is also like this: because there are objects to be accomplished, it establishes and manifests them; after they have been established, although it has completed all kinds of activities, it has absolutely no discrimination regarding those completed activities. Why? Because profound perfection of wisdom has no discrimination toward all Dharmas.
At that time, the Venerable Śāriputra asked the Venerable Subhūti:
“Venerable Subhūti, is it only the perfection of wisdom (Prajñā-pāramitā) that is without discrimination, or are meditative concentration, diligence, patience, purity of morality, and generosity—the other perfections—also without discrimination?”
Subhūti replied:
“Venerable Śāriputra, it is not only the perfection of wisdom that is without discrimination; meditative concentration, diligence, patience, purity of morality, and generosity—the other perfections—are also without discrimination.”
The Venerable Śāriputra again asked Subhūti:
“Venerable Subhūti, is form also without discrimination? Are feeling, perception, formations, and consciousness also without discrimination?
Venerable Subhūti, is the eye faculty also without discrimination? Are the ear, nose, tongue, body, and mind faculties also without discrimination?
Venerable Subhūti, is the form sphere also without discrimination? Are sound, smell, taste, touch, and dharma spheres also without discrimination?
Venerable Subhūti, is the eye element also without discrimination? Are the ear, nose, tongue, body, and mind elements also without discrimination?
Venerable Subhūti, is the form element also without discrimination? Are sound, smell, taste, touch, and dharma elements also without discrimination?
Venerable Subhūti, is the eye consciousness element also without discrimination? Are the ear, nose, tongue, body, and mind consciousness elements also without discrimination?
Venerable Subhūti, is eye contact also without discrimination? Are ear, nose, tongue, body, and mind contact also without discrimination?
Venerable Subhūti, are the feelings arising conditioned by eye contact also without discrimination? Are the feelings arising conditioned by ear, nose, tongue, body, and mind contact also without discrimination?
Venerable Subhūti, is the earth element also without discrimination? Are the water, fire, wind, space, and consciousness elements also without discrimination?
Venerable Subhūti, is ignorance also without discrimination? Are formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death also without discrimination?
Venerable Subhūti, is generosity perfection also without discrimination? Are purity of morality, patience, diligence, meditative concentration, and perfection of wisdom also without discrimination?
Venerable Subhūti, is inner emptiness also without discrimination? Are outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness also without discrimination?
Venerable Subhūti, is suchness also without discrimination? Are the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, fixed dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm also without discrimination?
Venerable Subhūti, is the noble truth of suffering also without discrimination? Are the noble truths of origination, cessation, and the path also without discrimination?
Venerable Subhūti, are the four meditative absorptions also without discrimination? Are the four immeasurables and the four formless concentrations also without discrimination?
Venerable Subhūti, are the eight liberations also without discrimination? Are the eight bases of mastery, the nine successive concentrations, and the ten totalities also without discrimination?
Venerable Subhūti, are the four foundations of mindfulness also without discrimination? Are the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the noble path also without discrimination?
Venerable Subhūti, is the liberation door of emptiness also without discrimination? Are the liberation doors of signlessness and wishlessness also without discrimination?
Venerable Subhūti, is the first stage, the Joyful Stage, also without discrimination? Are the Stainless Stage, the Luminous Stage, the Radiant Wisdom Stage, the Difficult-to-Conquer Stage, the Manifest Stage, the Far-Going Stage, the Immovable Stage, the Good Wisdom Stage, and the Dharma Cloud Stage also without discrimination?
Venerable Subhūti, are the five kinds of eyes also without discrimination? Are the six superknowledges also without discrimination?
Venerable Subhūti, are the ten powers of the Buddha also without discrimination? 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 without discrimination?
Venerable Subhūti, is the quality of not forgetting the Dharma also without discrimination? Is the constant quality of equanimity also without discrimination?
Venerable Subhūti, is all-knowing wisdom also without discrimination? Are wisdom of the path aspect and wisdom of all aspects also without discrimination?
Venerable Subhūti, are all dhāraṇī gateways also without discrimination? Are all samādhi gateways also without discrimination?
Venerable Subhūti, is the fruit of stream-entry also without discrimination? Are the fruits of once-returning, non-returning, and arhatship also without discrimination?
Venerable Subhūti, is the state of a solitary Buddha also without discrimination?
Venerable Subhūti, are all practices of great bodhisattvas also without discrimination? Is the unsurpassed perfect enlightenment of all Buddhas also without discrimination?
Venerable Subhūti, are conditioned phenomena also without discrimination? Are unconditioned phenomena also without discrimination?”
The Venerable Subhūti replied:
“Venerable Śāriputra, form is without discrimination; feeling, perception, formations, and consciousness are also without discrimination.
Venerable Śāriputra, the eye faculty is without discrimination; the ear, nose, tongue, body, and mind faculties are also without discrimination.
Venerable Śāriputra, the form sphere is without discrimination; sound, smell, taste, touch, and dharma spheres are also without discrimination.
Venerable Śāriputra, the eye element is without discrimination; the ear, nose, tongue, body, and mind elements are also without discrimination.
Venerable Śāriputra, the form element is without discrimination; sound, smell, taste, touch, and dharma elements are also without discrimination.
Venerable Śāriputra, the eye consciousness element is without discrimination; the ear, nose, tongue, body, and mind consciousness elements are also without discrimination.
Venerable Śāriputra, eye contact is without discrimination; ear, nose, tongue, body, and mind contact are also without discrimination.
Venerable Śāriputra, the feelings arising conditioned by eye contact are without discrimination; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are also without discrimination.
Venerable Śāriputra, the earth element is without discrimination; the water, fire, wind, space, and consciousness elements are also without discrimination.
Venerable Śāriputra, ignorance is without discrimination; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death are also without discrimination.
Venerable Śāriputra, generosity perfection is without discrimination; purity of morality, patience, diligence, meditative concentration, and perfection of wisdom are also without discrimination.
Venerable Śāriputra, inner emptiness is without discrimination; outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness are also without discrimination.
Venerable Śāriputra, suchness is without discrimination; the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, fixed dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm are also without discrimination.
Venerable Śāriputra, the noble truth of suffering is without discrimination; the noble truths of origination, cessation, and the path are also without discrimination.
Venerable Śāriputra, the four meditative absorptions are without discrimination; the four immeasurables and the four formless concentrations are also without discrimination.
Venerable Śāriputra, the eight liberations are without discrimination; the eight bases of mastery, the nine successive concentrations, and the ten totalities are also without discrimination.
Venerable Śāriputra, the four foundations of mindfulness are without discrimination; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the noble path are also without discrimination.
Venerable Śāriputra, the liberation door of emptiness is without discrimination; the liberation doors of signlessness and wishlessness are also without discrimination.
Venerable Śāriputra, the Joyful Stage is without discrimination; the Stainless Stage, the Luminous Stage, the Radiant Wisdom Stage, the Difficult-to-Conquer Stage, the Manifest Stage, the Far-Going Stage, the Immovable Stage, the Good Wisdom Stage, and the Dharma Cloud Stage are also without discrimination.
Venerable Śāriputra, the five kinds of eyes are without discrimination; the six superknowledges are also without discrimination.
Venerable Śāriputra, the ten powers of the Buddha are without discrimination; 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 are also without discrimination.
Venerable Śāriputra, the quality of not forgetting the Dharma is without discrimination; the constant quality of equanimity is also without discrimination.
Venerable Śāriputra, all-knowing wisdom is without discrimination; wisdom of the path aspect and wisdom of all aspects are also without discrimination.
Venerable Śāriputra, all dhāraṇī gateways are without discrimination; all samādhi gateways are also without discrimination.
Venerable Śāriputra, the fruit of stream-entry is without discrimination; the fruits of once-returning, non-returning, arhatship, and the state of a solitary Buddha are also without discrimination.
Venerable Śāriputra, all practices of great bodhisattvas are without discrimination; the unsurpassed perfect enlightenment of all Buddhas is also without discrimination.
Venerable Śāriputra, conditioned phenomena are without discrimination; unconditioned phenomena are also without discrimination.”
The Venerable Śāriputra said:
“Venerable Subhūti, if all phenomena are without discrimination, then why are there distinctions among the five realms: hell beings, animals, the realm of hungry ghosts, humans, and gods? Why are there different stages of practitioners such as stream-enterers, once-returners, non-returners, arhats, solitary Buddhas, bodhisattvas, and Buddhas?”
The Venerable Subhūti replied:
“Venerable Śāriputra, because sentient beings are afflicted by distortions and defilements, they create all kinds of karma through body, speech, and mind. From this they experience results according to the karma they have created. Relying on desire as the basis, they receive karmic results, and thus the five different realms of hell beings, animals, hungry ghosts, humans, and gods appear.
As for why there are different stages of practitioners such as stream-entry and so forth, Venerable Śāriputra, it is because of non-discrimination that there is the practice of stream-entry and the fruit of stream-entry; because of non-discrimination that there is the practice of once-returning and the fruit of once-returning; because of non-discrimination that there is the practice of non-returning and the fruit of non-returning; because of non-discrimination that there is the practice of arhatship and the fruit of arhatship; because of non-discrimination that there is the practice of the solitary Buddha path and the state of a solitary Buddha; because of non-discrimination that there is the practice of great bodhisattvas and the great bodhisattva path; because of non-discrimination that there is the practice of the Thus Come One, Worthy of Offerings, Perfectly Enlightened One, and the unsurpassed perfect enlightenment of all Buddhas.
Venerable Śāriputra, the Thus Come Ones, Worthy of Offerings, Perfectly Enlightened Ones of the past, because they had eliminated all discrimination and because they were without discrimination, can be said to exist. The Thus Come Ones, Worthy of Offerings, Perfectly Enlightened Ones of the future also, because they will eliminate all discrimination and because they are without discrimination, can be said to exist. The Thus Come Ones, Worthy of Offerings, Perfectly Enlightened Ones presently teaching the Dharma throughout the worlds of Buddhas in the ten directions also, because they have eliminated all discrimination and because they are without discrimination, can be said to exist.
Venerable Śāriputra, for this reason one should know that all phenomena are without discrimination, with non-discrimination regarding suchness, the dharma realm, dharma nature, and ultimate reality as the measure. Therefore, Venerable Śāriputra, great bodhisattvas should cultivate the profound perfection of wisdom that is without discrimination in this way. If they cultivate the profound perfection of wisdom that is without discrimination in this manner, they will be able to attain the object they aspire to attain: the unsurpassed perfect enlightenment that completely eliminates all discrimination of characteristics.”
Chapter 57: PRAISING THE QUALITY OF FIRM REALITY (1)
At that time, Śāriputra asked Subhūti:
“When a great bodhisattva practices the profound perfection of wisdom, does he practice a firm dharma, or does he practice an unfixed dharma?”
Subhūti replied:
A Great Bodhisattva, when practicing the profound Prajñāpāramitā, practices the dharma that is not truly established, not the dharma that is truly established. Why is this so?
Venerable Śāriputra, because the Prajñāpāramitā is not truly established; the Dhyāna pāramitā, Vigor pāramitā, Patience pāramitā, Pure Conduct pāramitā, and Giving pāramitā are also not truly established.
Venerable Śāriputra, because the emptiness of the internal is not truly established; the emptiness of the external, the emptiness of both the internal and external, 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-transformation, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness in 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 are also not truly established.
Venerable Śāriputra, because suchness is not truly established; the dharma realm, the nature of phenomena, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm are also not truly established.
Venerable Śāriputra, because the Noble Truth of suffering is not truly established; the Noble Truth of origination, cessation, and the path are also not truly established.
Venerable Śāriputra, because the four meditative absorptions are not truly established; the four immeasurables and the four formless absorptions are also not truly established.
Venerable Śāriputra, because the eight liberations are not truly established; the eight bases of mastery, the nine successive absorptions, and the ten total bases are also not truly established.
Venerable Śāriputra, because the four foundations of mindfulness are not truly established; the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are also not truly established.
Venerable Śāriputra, because the liberation-door of emptiness is not truly established; the liberation-door of signlessness and the liberation-door of wishlessness are also not truly established.
Venerable Śāriputra, because the stage of Perfect Joy is not truly established; the stage of Freedom from Defilement, the stage of Radiant, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Reaching, the stage of Immovable, the stage of Good Wisdom, and the stage of Dharma Cloud are also not truly established.
Venerable Śāriputra, because the five kinds of eyes are not truly established; the six supernatural powers are also not truly established.
Venerable Śāriputra, because the ten powers of the Buddha are not truly established; 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 also not truly established.
Venerable Śāriputra, because the dharma of not forgetting is not truly established; the nature of always maintaining equanimity is also not truly established.
Venerable Śāriputra, because all-knowing wisdom is not truly established; wisdom of the aspects of the path and wisdom of all aspects are also not truly established.
Venerable Śāriputra, because all dhāraṇī teachings are not truly established; all samādhi teachings are also not truly established.
Venerable Śāriputra, because all practices of Great Bodhisattvas are not truly established; the unsurpassed perfect enlightenment of all Buddhas is also not truly established.
Venerable Śāriputra, because the wisdom of omniscience is not truly established. Why is this so? Venerable Śāriputra, because when a Great Bodhisattva practices the profound Prajñāpāramitā, even regarding the Prajñāpāramitā, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the Dhyāna, Vigor, Patience, Pure Conduct, and Giving pāramitās, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the emptiness of the internal, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the emptiness of the external, the emptiness of both internal and external, 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-transformation, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness in 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, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding suchness, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the dharma realm, the nature of phenomena, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the Noble Truth of suffering, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the Noble Truths of origination, cessation, and the path, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the four meditative absorptions, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the four immeasurables and the four formless absorptions, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the eight liberations, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the eight bases of mastery, the nine successive absorptions, and the ten total bases, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the four foundations of mindfulness, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the liberation-door of emptiness, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the liberation-door of signlessness and the liberation-door of wishlessness, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the stage of Perfect Joy, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the stages of Freedom from Defilement, Radiant, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Reaching, Immovable, Good Wisdom, and Dharma Cloud, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the five kinds of eyes, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the six supernatural powers, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the ten powers of the Buddha, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the dharma of not forgetting, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the nature of always maintaining equanimity, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding all-knowing wisdom, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding wisdom of the aspects of the path and wisdom of all aspects, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding all dhāraṇī teachings, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding all samādhi teachings, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding all practices of Great Bodhisattvas, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established; regarding the unsurpassed perfect enlightenment of all Buddhas, they also do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
Venerable Śāriputra, when a Great Bodhisattva practices the profound Prajñāpāramitā, regarding the wisdom of omniscience, they do not perceive any graspable quality of being not truly established, much less do they perceive any graspable quality of being truly established.
At that time, countless devas in the Desire Realm and the Form Realm all thought: “If any virtuous man or woman is capable of generating the aspiration to attain unsurpassed perfect enlightenment, and practices in accordance with the profound and wondrous meaning of the Prajñāpāramitā as it has been taught, without realizing the equality of the dharma-nature of ultimate reality and without falling into the states of the Śrāvakas and Pratyekabuddhas, then this Great Bodhisattva, because of this cause and condition, is truly extraordinary, capable of accomplishing what is difficult to accomplish, and should be respectfully honored.”
The venerable Subhuti, knowing the thoughts of the devas, then said to them:
“That Great Bodhisattva, who does not realize the equality of the dharma-nature of ultimate reality and does not fall into the states of the Śrāvakas and Pratyekabuddhas, is not yet extraordinary, nor is this something difficult. If a Great Bodhisattva recognizes that all phenomena and sentient beings cannot be grasped, yet generates the aspiration for unsurpassed perfect enlightenment, dons the armor of merit, and, for the purpose of liberating countless, innumerable, boundless hundreds of thousands of sentient beings, causes them all to completely attain ultimate Nirvāṇa, then that Great Bodhisattva is truly exceedingly extraordinary and capable of accomplishing what is difficult to accomplish.
Devas, you should know that although this Great Bodhisattva recognizes that sentient beings are all without possession, they nevertheless earnestly generate the aspiration for unsurpassed perfect enlightenment, don the armor of merit, and wish to gather and guide sentient beings—just as one would wish to gather and guide space itself. Why is this so?
O devas, because space is free from all attachment, you should know that all sentient beings are also free from all attachment; because space is empty, you should know that all sentient beings are also empty; because space is not truly established, you should know that all sentient beings are also not truly established; because space has no possession, you should know that all sentient beings are also without possession.
Therefore, O devas, this Great Bodhisattva is truly exceedingly rare, capable of accomplishing what is difficult to accomplish.”
O devas, you should know that the great Bodhisattvas wear the armor of great compassion because they wish to subdue all sentient beings, yet all sentient beings are without anything to possess; thus it is like someone wearing armor to conquer empty space.
O devas, you should know that the great Bodhisattvas wear the armor of great compassion because they wish to bring benefit and welfare to all sentient beings, yet sentient beings and the armor of great compassion are both impossible to grasp. Why is this so? O devas, because sentient beings are originally apart from existence, you should know that this armor of great compassion is also apart from existence; because sentient beings are empty, you should know that this armor of great compassion is also empty; because sentient beings are not truly substantial, you should know that this armor of great compassion is also not truly substantial; because sentient beings possess nothing, you should know that this armor of great compassion also possesses nothing.
O devas, you should know that the subduing of sentient beings and the bringing of benefit and welfare to them by the great Bodhisattvas are also impossible to grasp. Why is this so? Because sentient beings are originally apart from existence, you should know that this subduing and bringing of benefit and welfare are also apart from existence; because sentient beings are empty, you should know that this subduing and bringing of benefit and welfare are also empty; because sentient beings are not truly substantial, you should know that this subduing and bringing of benefit and welfare are also not truly substantial; because sentient beings possess nothing, you should know that this subduing and bringing of benefit and welfare also possess nothing.
O devas, you should know that the great Bodhisattvas themselves also possess nothing.
Why is this so?
O devas, because sentient beings are originally apart from existence, you should know that the great Bodhisattva is also apart from existence; because sentient beings are empty, you should know that the great Bodhisattva is also empty; because sentient beings are not truly substantial, you should know that the great Bodhisattva is also not truly substantial; because sentient beings possess nothing, you should know that the great Bodhisattva also possesses nothing.
O devas, if a great Bodhisattva hears such a teaching and their mind does not become attached, does not become alarmed, does not become afraid, and does not become troubled, regretful, or sorrowful, then you should know that this great Bodhisattva is practicing in accordance with the profound and wondrous path of Prajñāpāramitā.