THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 348
Chapter 59: THE INEXHAUSTIBLE (2)
Subhūti, you should know that because the perfection of giving is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the perfections of pure morality, patience, diligence, meditative absorption, and wisdom are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the emptiness of the internal dharmas is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the emptiness of external dharmas, the emptiness of both internal and external dharmas, 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 end, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, 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 like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because suchness is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the dharma realm, the nature of dharma, the non-deluded nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, true reality, the realm of space, and the inconceivable realm are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the noble truth of suffering is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the noble truths of origination, cessation, and the path are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the four meditative absorptions are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the four immeasurables and the four formless concentrations are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the eight liberations are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the eight bases of mastery, the nine successive concentrations, and the ten universal bases are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the four foundations of mindfulness are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the liberation door of emptiness is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the liberation doors of signlessness and wishlessness are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the five kinds of eyes are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the six supernatural powers are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the ten powers of the Buddha are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha qualities are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the dharma of not forgetting is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the nature of constant relinquishment is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because all-knowing wisdom is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because path-knowing wisdom and all-aspects-knowing wisdom are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because all dhāraṇī teachings are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because all samādhi teachings are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the fruit of stream-entry is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom; because the fruits of once-returning, non-returning, and arhatship are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the fruit of the solitary buddha is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because all the practices of great bodhisattvas are like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that because the unsurpassed perfect enlightenment of all Buddhas is like the inexhaustible sky, great bodhisattvas should develop the perfection of wisdom.
Furthermore, Subhūti, because great bodhisattvas contemplate ignorance as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate formations as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate consciousness as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate name-and-form as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate the six sense bases as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate contact as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate feeling as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate craving as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate grasping as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate becoming as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate birth as like the inexhaustible sky, they should develop the perfection of wisdom; because great bodhisattvas contemplate aging and death, sorrow, lamentation, suffering, grief, and distress as like the inexhaustible sky, they should develop the perfection of wisdom.
Subhūti, in this way, great bodhisattvas should develop the perfection of wisdom.
Subhūti, you should know that when great bodhisattvas contemplate the twelve links of dependent origination in this way, having abandoned the two extremes, those bodhisattvas no longer need to engage in any further profound contemplation.
Subhūti, you should know that when great bodhisattvas sit upon the seat of enlightenment and truly contemplate the twelve links of dependent origination as being like the inexhaustible sky, they are able to quickly attain all-knowing wisdom.
Subhūti, you should know that if the Blessed One, relying on the aspect of practice that is like the inexhaustible sky, cultivates the profound perfection of wisdom and truly contemplates the twelve links of dependent origination, then he does not fall into the levels of the śrāvakas or solitary buddhas, but will abide in the unsurpassed perfect enlightenment.
Subhūti, among sentient beings abiding in the bodhisattva vehicle, if there are those who retreat from unsurpassed perfect enlightenment, it is all because they do not rely upon skillful means in their intention to develop the perfection of wisdom; it is because they do not understand how great bodhisattvas who cultivate the perfection of wisdom are able to use the inexhaustible aspect like the sky to truly contemplate the twelve links of dependent origination and thereby develop the perfection of wisdom.
Subhūti, you should know that sentient beings abiding in the bodhisattva vehicle who retreat from unsurpassed perfect enlightenment all do so because they have departed from skillful means for developing the perfection of wisdom.
Subhūti, you should know that if a great bodhisattva does not retreat from unsurpassed perfect enlightenment, it is because they rely upon skillful means to develop the profound perfection of wisdom. That great bodhisattva, by relying upon such skillful means, cultivates the perfection of wisdom, uses the inexhaustible aspect like the sky, truly contemplates the twelve links of dependent origination, and develops the perfection of wisdom. That great bodhisattva, by relying upon such skillful means and cultivating the perfection of wisdom, uses the inexhaustible aspect like the sky to truly contemplate the profound perfection of wisdom, and therefore develops the profound perfection of wisdom.
Furthermore, Subhūti, when a great bodhisattva contemplates dependent origination in this way, they do not see any dharma that arises without anything; they do not see any dharma that ceases without anything; they do not see any dharma that permanently abides and never perishes; they do not see any dharma possessing self, sentient being, life continuum, the capacity to generate, nourishment, growth, an agent of transmigration, mind-born existence, a childlike person, the ability to act, the ability to cause another to act, the ability to create karma, the ability to cause another to create karma, the ability to experience karmic results, the ability to cause another to experience karmic results, the ability to know, the ability to cause another to know, the ability to cognize, or the ability to cause another to cognize; they do not see any dharma as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, liberated or not liberated.
Subhūti, you should know that great bodhisattvas who wish to cultivate the perfection of wisdom should contemplate dependent origination in this way and diligently practice it.
Subhūti, you should know that whenever a great bodhisattva properly practices the profound path of the perfection of wisdom, that great bodhisattva does not see form as permanent, or impermanent, or pleasant, or painful, or self, or non-self, or pure, or impure, or peaceful, or not peaceful, or liberated, or not liberated; nor do they see feeling, perception, formations, and consciousness as permanent, or impermanent, or pleasant, or painful, or self, or non-self, or pure, or impure, or peaceful, or not peaceful, or liberated, or not liberated.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the eye sense-base as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the ear, nose, tongue, body, or mind sense-bases as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the form sense-base as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the sound, smell, taste, touch, or dharma sense-bases as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the eye element as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the ear, nose, tongue, body, or mind elements as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the form element as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the sound, smell, taste, touch, or dharma elements as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the eye-consciousness element as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the ear, nose, tongue, body, or mind-consciousness elements as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see eye-contact as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the feelings arising conditioned by eye-contact as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the feelings arising conditioned by ear, nose, tongue, body, or mind contact as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the earth element as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the water, fire, wind, space, or consciousness elements as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see ignorance as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, grasping, existence, birth, aging, and death as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the Perfection of Giving as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see Pure Discipline, Patience, Diligence, Meditative Concentration, or the Perfection of Prajñā as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see internal emptiness as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundary, dispersed emptiness, emptiness of non-change, original-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness throughout all phenomena, emptiness that cannot be grasped, emptiness of non-nature, emptiness of self-nature, or emptiness of the self-nature of non-emptiness as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see suchness as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the dharma-realm, the nature of dharma, the non-deceptive nature of emptiness, the unchanging nature, the equal nature, the nature free from arising, the definitive dharma, the abiding dharma, ultimate reality, the realm of space, or the inconceivable realm as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the Noble Truth of suffering as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the Noble Truths of origination, cessation, and the path as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the four meditations as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the four immeasurables or the four formless concentrations as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the eight liberations as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the eight spheres of mastery, the nine successive concentrations, or the ten universal bases as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the four foundations of mindfulness as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the liberation-door of emptiness as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the liberation-doors of signlessness and wishlessness as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the five kinds of eyes as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the six supernatural powers as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the ten powers of the Buddha as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of the Buddha as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the quality of not forgetting as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the nature of always remaining in equanimity as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see all-knowing wisdom as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see path-characteristic wisdom or all-characteristic wisdom as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see all dhāraṇī teachings as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see all samādhi teachings as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the fruit of Stream-entry as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached; likewise, he does not see the fruits of Once-returning, Non-returning, or Arhatship as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see the state of the Pratyekabuddha as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
Whenever the Great Bodhisattva practices according to the profound path of Prajñāpāramitā, at that time the Great Bodhisattva does not see all practices of the Great Bodhisattva as either permanent or impermanent, as blissful or suffering, as self or not-self, as pure or impure, as peaceful or not peaceful, as detached or not detached.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas do not see the unsurpassed Enlightenment fruition of the Buddhas as either permanent or impermanent, as either bliss or suffering, as either self or non-self, as either pure or impure, as either quiescent or not quiescent, as either free from attachment or not free from attachment.
Furthermore, Subhūti, if at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although practicing Prajñā-pāramitā, do not see Prajñā-pāramitā as an object of practice; they also do not see any dharma that can perceive an object of practice as Prajñā-pāramitā. If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although practicing the Pāramitās of Dhyāna, Vigor, Patience, Pure Discipline, and Giving, do not see any object of practice as Dhyāna up to the Pāramitā of Giving; they also do not see any dharma that can perceive an object of practice as Dhyāna up to the Pāramitā of Giving.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although abiding in the emptiness of the internal, do not see any object in which they abide as the emptiness of the internal; they also do not see any dharma that can perceive the object of abiding in the emptiness of the internal.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although abiding in 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 of all dharmas, the emptiness that cannot be grasped, the emptiness of absence of nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness, they do not see any object in which they abide as the emptiness of the external up to the emptiness of the self-nature of emptiness; they also do not see any dharma that can perceive the object of abiding as the emptiness of the external up to the emptiness of the self-nature of emptiness.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although abiding in suchness, do not see any object in which they abide as suchness; they also do not see any dharma that can perceive the object of abiding in suchness.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although abiding in the Dharma realm, the nature of dharmas, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the determinate nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm, do not see any object in which they abide as the Dharma realm up to the inconceivable realm; they also do not see any dharma that can perceive the object of abiding as the Dharma realm up to the inconceivable realm.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although abiding in the Noble Truth of suffering, do not see any object in which they abide as the Noble Truth of suffering; they also do not see any dharma that can perceive the object of abiding in the Noble Truth of suffering.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although abiding in the Noble Truths of origination, cessation, and the path, do not see any object in which they abide as the Noble Truths of origination, cessation, and the path; they also do not see any dharma that can perceive the object of abiding in the Noble Truths of origination, cessation, and the path.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the four Dhyānas, do not see any object of practice as the four Dhyānas; they also do not see any dharma that can perceive the object of practice as the four Dhyānas.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the four Immeasurables and the four Formless Concentrations, do not see any object of practice as the four Immeasurables and the four Formless Concentrations; they also do not see any dharma that can perceive the object of practice as the four Immeasurables and the four Formless Concentrations.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the eight Liberations, do not see any object of practice as the eight Liberations; they also do not see any dharma that can perceive the object of practice as the eight Liberations.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the eight Bases of Mastery, the nine successive concentrations, and the ten All-Perceptions, do not see any object of practice as the eight Bases of Mastery, the nine successive concentrations, and the ten All-Perceptions; they also do not see any dharma that can perceive the object of practice as the eight Bases of Mastery, the nine successive concentrations, and the ten All-Perceptions.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the four Foundations of Mindfulness, do not see any object of practice as the four Foundations of Mindfulness; they also do not see any dharma that can perceive the object of practice as the four Foundations of Mindfulness.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating 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, do not see any object of practice as the four Right Efforts up to the eightfold Noble Path; they also do not see any dharma that can perceive the object of practice as the four Right Efforts up to the eightfold Noble Path.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the liberation-door of Emptiness, do not see any object of practice as the liberation-door of Emptiness; they also do not see any dharma that can perceive the object of practice as the liberation-door of Emptiness.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the liberation-doors of Signlessness and Wishlessness, do not see any object of practice as the liberation-doors of Signlessness and Wishlessness; they also do not see any dharma that can perceive the object of practice as the liberation-doors of Signlessness and Wishlessness.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the five kinds of eyes, do not see any object of practice as the five kinds of eyes; they also do not see any dharma that can perceive the object of practice as the five kinds of eyes.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the six supernatural powers, do not see any object of practice as the six supernatural powers; they also do not see any dharma that can perceive the object of practice as the six supernatural powers.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the ten powers of the Buddha, do not see any object of practice as the ten powers of the Buddha; they also do not see any dharma that can perceive the object of practice as the ten powers of the Buddha.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen exclusive qualities of a Buddha, do not see any object of practice as the four fearlessnesses up to the eighteen exclusive qualities of a Buddha; they also do not see any dharma that can perceive the object of practice as the four fearlessnesses up to the eighteen exclusive qualities of a Buddha.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the quality of never forgetting, do not see any object of practice as the quality of never forgetting; they also do not see any dharma that can perceive the object of practice as the quality of never forgetting.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the nature of always renouncing, do not see any object of practice as the nature of always renouncing; they also do not see any dharma that can perceive the object of practice as the nature of always renouncing.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating All-Knowledge, do not see any object of practice as All-Knowledge; they also do not see any dharma that can perceive the object of practice as All-Knowledge.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating Path-Knowledge and All-Aspect Knowledge, do not see any object of practice as Path-Knowledge and All-Aspect Knowledge; they also do not see any dharma that can perceive the object of practice as Path-Knowledge and All-Aspect Knowledge.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating all dhāraṇī gateways, do not see any object of practice as all dhāraṇī gateways; they also do not see any dharma that can perceive the object of practice as all dhāraṇī gateways.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating all samādhi gateways, do not see any object of practice as all samādhi gateways; they also do not see any dharma that can perceive the object of practice as all samādhi gateways.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating all practices of the Great Bodhisattva, do not see any object of practice as all practices of the Great Bodhisattva; they also do not see any dharma that can perceive the object of practice as all practices of the Great Bodhisattva.
If at any time the Great Bodhisattvas practice according to the profound path of Prajñā-pāramitā, then at that time the Great Bodhisattvas, although cultivating the unsurpassed Enlightenment fruition of the Buddhas, do not see any object of practice as the unsurpassed Enlightenment fruition of the Buddhas; they also do not see any dharma that can perceive the object of practice as the unsurpassed Enlightenment fruition of the Buddhas.
Subhūti, you should know that regarding all dharmas, the Great Bodhisattvas completely have nothing to attain, yet by means of skillful methods they practice such profound Prajñā-pāramitā.
Subhūti, if at any time the Great Bodhisattvas, regarding all dharmas, use non-attainment as the skillful means and practice such profound Prajñā-pāramitā, then at that time Māra is greatly distressed and anguished, as though struck by a poisoned arrow. It is like a person who has just buried their parents and suffers intense grief; when Māra sees the Great Bodhisattvas, regarding all dharmas, using non-attainment as the skillful means and practicing such profound Prajñā-pāramitā, he likewise becomes greatly distressed and anguished as though struck by a poisoned arrow.
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, is it only one Māra who, upon seeing the Great Bodhisattvas regarding all dharmas, using non-attainment as the skillful means, practicing according to the profound path of Prajñā-pāramitā, becomes greatly distressed and anguished as though struck by a poisoned arrow? Or is it that all Māras throughout the trichiliocosm, upon seeing the Great Bodhisattvas regarding all dharmas, using non-attainment as the skillful means, practicing according to the profound path of Prajñā-pāramitā, become greatly distressed and anguished as though struck by a poisoned arrow?”
The Buddha taught:
“Subhūti, all the evil demons throughout the three-thousand-great-thousand worlds, seeing the Great Bodhisattvas, with regard to all phenomena, using non-attainment as their skillful means, correctly practicing the profound and wondrous path of Prajñāpāramitā, become greatly worried and distressed, as if struck by a poisonous arrow, and they do not find peace even in their own dwelling places.
Subhūti, you should know that the Great Bodhisattvas should constantly abide in the supreme abiding path of the profound Prajñāpāramitā. If a Great Bodhisattva constantly abides in the supreme abiding path of the profound Prajñāpāramitā, then even the gods, humans, asuras, and others in the world who search and investigate for faults in that one cannot find any, nor can they cause that one to become worried or distressed. Therefore, Subhūti, if a Great Bodhisattva wishes to realize the unsurpassed, highest Enlightenment, they should diligently abide in the supreme abiding path of the profound Prajñāpāramitā.
Furthermore, Subhūti, if a Great Bodhisattva is able to firmly abide in the supreme abiding path of the profound Prajñāpāramitā, then they are able to fully cultivate the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā. If a Great Bodhisattva is able to correctly practice the profound Prajñāpāramitā, then they are fully capable of cultivating all the Perfections.
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, why is it that a Great Bodhisattva who is able to correctly practice the profound Prajñāpāramitā is fully capable of cultivating all the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā?”
The Buddha told Subhūti:
“If a Great Bodhisattva, while practicing the profound Prajñāpāramitā in accordance with its proper nature, practices Giving with the mind of All-Knowing Wisdom, and dedicates the merit of that Giving so that all sentient beings equally share in it and it is directed toward unsurpassed, highest Enlightenment, then, Subhūti, this is a Great Bodhisattva who is able to correctly practice the profound Prajñāpāramitā and is also fully capable of cultivating the Perfection of Giving.
If a Great Bodhisattva, while practicing the profound Prajñāpāramitā in accordance with its proper nature, practices Pure Discipline with the mind of All-Knowing Wisdom, and dedicates the merit of that Pure Discipline so that all sentient beings equally share in it and it is directed toward unsurpassed, highest Enlightenment, then, Subhūti, this is a Great Bodhisattva who is able to correctly practice the profound Prajñāpāramitā and is also fully capable of cultivating the Perfection of Pure Discipline.
If a Great Bodhisattva, while practicing the profound Prajñāpāramitā in accordance with its proper nature, practices Patience with the mind of All-Knowing Wisdom, and dedicates the merit of that Patience so that all sentient beings equally share in it and it is directed toward unsurpassed, highest Enlightenment, then, Subhūti, this is a Great Bodhisattva who is able to correctly practice the profound Prajñāpāramitā and is also fully capable of cultivating the Perfection of Patience.
If a Great Bodhisattva, while practicing the profound Prajñāpāramitā in accordance with its proper nature, practices Diligence with the mind of All-Knowing Wisdom, and dedicates the merit of that Diligence so that all sentient beings equally share in it and it is directed toward unsurpassed, highest Enlightenment, then, Subhūti, this is a Great Bodhisattva who is able to correctly practice the profound Prajñāpāramitā and is also fully capable of cultivating the Perfection of Diligence.
If a Great Bodhisattva, while practicing the profound Prajñāpāramitā in accordance with its proper nature, practices Meditative Concentration with the mind of All-Knowing Wisdom, and dedicates the merit of that Meditative Concentration so that all sentient beings equally share in it and it is directed toward unsurpassed, highest Enlightenment, then, Subhūti, this is a Great Bodhisattva who is able to correctly practice the profound Prajñāpāramitā and is also fully capable of cultivating the Perfection of Meditative Concentration.
If a Great Bodhisattva, while practicing the profound Prajñāpāramitā in accordance with its proper nature, practices Prajñā with the mind of All-Knowing Wisdom, and dedicates the merit of that Prajñā so that all sentient beings equally share in it and it is directed toward unsurpassed, highest Enlightenment, then, Subhūti, this is a Great Bodhisattva who is able to correctly practice the profound Prajñāpāramitā and is also fully capable of cultivating the Perfection of Prajñā.
Subhūti, in this way, the Great Bodhisattvas who are able to correctly practice the profound Prajñāpāramitā are also fully capable of cultivating the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā.”