THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 314
Chapter 45: THE TRUE GOOD SPIRITUAL FRIEND (2)
At that time, Venerable Subhūti said tthe Buddha:
“World-Honored One, the great bodhisattvas are capable of accomplishing the difficult deed of, within the emptiness of the own-nature of all dharmas, aspiring toward the unsurpassed perfect enlightenment and wishing tattain the unsurpassed perfect enlightenment.”
The Buddha said:
“Just so, just so! Subhūti, as you have said, the great bodhisattvas are capable of accomplishing the difficult deed of, within the emptiness of the own-nature of all dharmas, aspiring toward the unsurpassed perfect enlightenment and wishing tattain the unsurpassed perfect enlightenment.
Subhūti, although the great bodhisattvas know that all dharmas are like illusions, like dreams, like echoes, like reflections, like shadows, like mirages, like transformations, and like phantom cities, and that their own-natures are empty, yet for the purpose of bringing benefit and meaning tthe world they arouse the aspiration toward unsurpassed perfect enlightenment; in order tcause the world treceive benefit, they arouse the aspiration toward unsurpassed perfect enlightenment; in order tcause the world tattain peace and happiness, they arouse the aspiration toward unsurpassed perfect enlightenment; in order tbecome a place of reliance for the world, they arouse the aspiration toward unsurpassed perfect enlightenment; in order tbecome a dwelling place for the world, they arouse the aspiration toward unsurpassed perfect enlightenment; in order tdiligently become the ultimate path for the world, they arouse the aspiration toward unsurpassed perfect enlightenment; in order tbecome an island shore amid the vast ocean for the world, they arouse the aspiration toward unsurpassed perfect enlightenment; in order tdiligently become light for the world, they arouse the aspiration toward unsurpassed perfect enlightenment; in order tbecome a lamp and torch for the world, they arouse the aspiration toward unsurpassed perfect enlightenment; in order tdiligently become the Guide for the world, they arouse the aspiration toward unsurpassed perfect enlightenment; in order tbecome a general for the world, they arouse the aspiration toward unsurpassed perfect enlightenment; in order tdiligently become the destination toward which the world turns, they arouse the aspiration toward unsurpassed perfect enlightenment.”
Venerable Subhūti said tthe Buddha:
“World-Honored One, why dthe great bodhisattvas arouse the aspiration toward unsurpassed perfect enlightenment in order tbring benefit and meaning tthe world?”
The Buddha said:
“Subhūti, the great bodhisattvas, wishing tliberate all sentient beings from every kind of suffering and distress, practice giving and arouse the aspiration toward unsurpassed perfect enlightenment; wishing tliberate all sentient beings from every kind of suffering and distress, practice pure morality and arouse the aspiration toward unsurpassed perfect enlightenment; wishing tliberate all sentient beings from every kind of suffering and distress, practice patience and arouse the aspiration toward unsurpassed perfect enlightenment; wishing tliberate all sentient beings from every kind of suffering and distress, practice diligence and arouse the aspiration toward unsurpassed perfect enlightenment; wishing tliberate all sentient beings from every kind of suffering and distress, practice meditative concentration and arouse the aspiration toward unsurpassed perfect enlightenment; wishing tliberate all sentient beings from every kind of suffering and distress, practice Prajñā and arouse the aspiration toward unsurpassed perfect enlightenment.
Subhūti, this is how the great bodhisattvas, in order tbring benefit and meaning tthe world, arouse the aspiration toward unsurpassed perfect enlightenment.”
Venerable Subhūti said tthe Buddha:
“World-Honored One, why dthe great bodhisattvas arouse the aspiration toward unsurpassed perfect enlightenment in order tcause the world treceive benefit?”
The Buddha said:
“Subhūti, the great bodhisattvas, in order trescue sentient beings from fear within the five realms of existence and place them on that fearless shore of Nirvāṇa, arouse the aspiration toward unsurpassed perfect enlightenment.
Subhūti, this is how the great bodhisattvas, in order tcause the world treceive benefit, arouse the aspiration toward unsurpassed perfect enlightenment.”
Venerable Subhūti said tthe Buddha:
“World-Honored One, why dthe great bodhisattvas arouse the aspiration toward unsurpassed perfect enlightenment in order tcause the world tattain peace and happiness?”
The Buddha said:
“Subhūti, the great bodhisattvas, diligently rescuing sentient beings from sorrow, grief, suffering, and distress, and placing them on that secure shore of Nirvāṇa, arouse the aspiration toward unsurpassed perfect enlightenment.
Subhūti, this is how the great bodhisattvas, in order tcause the world tattain peace and happiness, arouse the aspiration toward unsurpassed perfect enlightenment.”
Venerable Subhūti again said tthe Buddha:
“World-Honored One, why dthe great bodhisattvas arouse the aspiration toward unsurpassed perfect enlightenment in order trescue the worlds?”
The Buddha said:
“Subhūti, the great bodhisattvas, wishing trescue sentient beings from the sufferings of birth and death, arouse the aspiration toward unsurpassed perfect enlightenment. When they attain unsurpassed perfect enlightenment, they will then have the ability tcorrectly and truly explain the Dharma of ending suffering. After sentient beings hear it, relying upon the teachings of the three vehicles, they gradually practice and attain liberation.
Subhūti, this is how the great bodhisattvas, in order trescue the worlds, arouse the aspiration toward unsurpassed perfect enlightenment.”
Venerable Subhūti said tthe Buddha:
“World-Honored One, why dthe great bodhisattvas arouse the aspiration toward unsurpassed perfect enlightenment in order tdiligently become a place of reliance for the world?”
The Buddha said:
“Subhūti, the great bodhisattvas, wishing tenable all sentient beings whare afflicted by birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress tbe liberated from birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress and abide in the realm of non-remainder Nirvāṇa, arouse the aspiration toward unsurpassed perfect enlightenment.
Subhūti, this is how the great bodhisattvas, in order tdiligently become a place of reliance for the world, arouse the aspiration toward unsurpassed perfect enlightenment.”
Venerable Subhūti said tthe Buddha:
“World-Honored One, why dthe great bodhisattvas arouse the aspiration toward unsurpassed perfect enlightenment in order tbecome a dwelling place for the world?”
The Buddha said:
“Subhūti, the great bodhisattvas, wishing texplain tsentient beings that all dharmas are not in union with one another, arouse the aspiration toward unsurpassed perfect enlightenment.
Subhūti, this is how the great bodhisattvas, in order tbecome a dwelling place for the world, arouse the aspiration toward unsurpassed perfect enlightenment.”
Subhūti again said:
“World-Honored One, why are all dharmas not in union?”
The Buddha said:
“Subhūti, form not being in union means that form does not belong tone another; form not belonging tone another means that form does not arise; form not arising means that form does not cease; form not ceasing means that form is not in union. Feeling, perception, formations, and consciousness not being in union means that feeling, perception, formations, and consciousness dnot belong tone another; feeling, perception, formations, and consciousness not belonging tone another means that feeling, perception, formations, and consciousness dnot arise; feeling, perception, formations, and consciousness not arising means that feeling, perception, formations, and consciousness dnot cease; feeling, perception, formations, and consciousness not ceasing means that feeling, perception, formations, and consciousness are not in union.
Subhūti, the eye-base not being in union means that the eye-base does not belong tone another; the eye-base not belonging tone another means that the eye-base does not arise; the eye-base not arising means that the eye-base does not cease; the eye-base not ceasing means that the eye-base is not in union. The ear, nose, tongue, body, and mind bases not being in union means that the ear, nose, tongue, body, and mind bases dnot belong tone another; the ear, nose, tongue, body, and mind bases not belonging tone another means that the ear, nose, tongue, body, and mind bases dnot arise; the ear, nose, tongue, body, and mind bases not arising means that the ear, nose, tongue, body, and mind bases dnot cease; the ear, nose, tongue, body, and mind bases not ceasing means that the ear, nose, tongue, body, and mind bases are not in union.
Subhūti, the form realm not being in union means that the form realm does not belong tone another; the form realm not belonging tone another means that the form realm does not arise; the form realm not arising means that the form realm does not cease; the form realm not ceasing means that the form realm is not in union. The sound, smell, taste, touch, and dharma realms not being in union means that the sound, smell, taste, touch, and dharma realms dnot belong tone another; the sound, smell, taste, touch, and dharma realms not belonging tone another means that the sound, smell, taste, touch, and dharma realms dnot arise; the sound, smell, taste, touch, and dharma realms not arising means that the sound, smell, taste, touch, and dharma realms dnot cease; the sound, smell, taste, touch, and dharma realms not ceasing means that the sound, smell, taste, touch, and dharma realms are not in union.
Subhūti, the eye-element not being in union means that the eye-element does not belong tone another; the eye-element not belonging tone another means that the eye-element does not arise; the eye-element not arising means that the eye-element does not cease; the eye-element not ceasing means that the eye-element is not in union. The form-element, eye-consciousness element, eye-contact, and the feelings arising conditioned by eye-contact not being in union means that from the form-element up tthe feelings arising conditioned by eye-contact dnot belong tone another; from the form-element up tthe feelings arising conditioned by eye-contact not belonging tone another means that from the form-element up tthe feelings arising conditioned by eye-contact dnot arise; from the form-element up tthe feelings arising conditioned by eye-contact not arising means that from the form-element up tthe feelings arising conditioned by eye-contact dnot cease; from the form-element up tthe feelings arising conditioned by eye-contact not ceasing means that from the form-element up tthe feelings arising conditioned by eye-contact are not in union.
Subhūti, the ear-element not being in union means that the ear-element does not belong tone another; the ear-element not belonging tone another means that the ear-element does not arise; the ear-element not arising means that the ear-element does not cease; the ear-element not ceasing means that the ear-element is not in union. The sound-element, ear-consciousness element, ear-contact, and the feelings arising conditioned by ear-contact not being in union means that from the sound-element up tthe feelings arising conditioned by ear-contact dnot belong tone another; from the sound-element up tthe feelings arising conditioned by ear-contact not belonging tone another means that from the sound-element up tthe feelings arising conditioned by ear-contact dnot arise; from the sound-element up tthe feelings arising conditioned by ear-contact not arising means that from the sound-element up tthe feelings arising conditioned by ear-contact dnot cease; from the sound-element up tthe feelings arising conditioned by ear-contact not ceasing means that from the sound-element up tthe feelings arising conditioned by ear-contact are not in union.
Subhūti, the nose-element not being in union means that the nose-element does not belong tone another; the nose-element not belonging tone another means that the nose-element does not arise; the nose-element not arising means that the nose-element does not cease; the nose-element not ceasing means that the nose-element is not in union. The smell-element, nose-consciousness element, nose-contact, and the feelings arising conditioned by nose-contact not being in union means that from the smell-element up tthe feelings arising conditioned by nose-contact dnot belong tone another; from the smell-element up tthe feelings arising conditioned by nose-contact not belonging tone another means that from the smell-element up tthe feelings arising conditioned by nose-contact dnot arise; from the smell-element up tthe feelings arising conditioned by nose-contact not arising means that from the smell-element up tthe feelings arising conditioned by nose-contact dnot cease; from the smell-element up tthe feelings arising conditioned by nose-contact not ceasing means that from the smell-element up tthe feelings arising conditioned by nose-contact are not in union.
Subhūti, the tongue-element not being in union means that the tongue-element does not belong tone another; the tongue-element not belonging tone another means that the tongue-element does not arise; the tongue-element not arising means that the tongue-element does not cease; the tongue-element not ceasing means that the tongue-element is not in union. The taste-element, tongue-consciousness element, tongue-contact, and the feelings arising conditioned by tongue-contact not being in union means that from the taste-element up tthe feelings arising conditioned by tongue-contact dnot belong tone another; from the taste-element up tthe feelings arising conditioned by tongue-contact not belonging tone another means that from the taste-element up tthe feelings arising conditioned by tongue-contact dnot arise; from the taste-element up tthe feelings arising conditioned by tongue-contact not arising means that from the taste-element up tthe feelings arising conditioned by tongue-contact dnot cease; from the taste-element up tthe feelings arising conditioned by tongue-contact not ceasing means that from the taste-element up tthe feelings arising conditioned by tongue-contact are not in union.
Subhūti, the body-element not being in union means that the body-element does not belong tone another; the body-element not belonging tone another means that the body-element does not arise; the body-element not arising means that the body-element does not cease; the body-element not ceasing means that the body-element is not in union. The touch-element, body-consciousness element, body-contact, and the feelings arising conditioned by body-contact not being in union means that from the touch-element up tthe feelings arising conditioned by body-contact dnot belong tone another; from the touch-element up tthe feelings arising conditioned by body-contact not belonging tone another means that from the touch-element up tthe feelings arising conditioned by body-contact dnot arise; from the touch-element up tthe feelings arising conditioned by body-contact not arising means that from the touch-element up tthe feelings arising conditioned by body-contact dnot cease; from the touch-element up tthe feelings arising conditioned by body-contact not ceasing means that from the touch-element up tthe feelings arising conditioned by body-contact are not in union.
Subhūti, the mind-element not being in union means that the mind-element does not belong tone another; the mind-element not belonging tone another means that the mind-element does not arise; the mind-element not arising means that the mind-element does not cease; the mind-element not ceasing means that the mind-element is not in union. The dharma-element, mind-consciousness element, mind-contact, and the feelings arising conditioned by mind-contact not being in union means that from the dharma-element up tthe feelings arising conditioned by mind-contact dnot belong tone another; from the dharma-element up tthe feelings arising conditioned by mind-contact not belonging tone another means that from the dharma-element up tthe feelings arising conditioned by mind-contact dnot arise; from the dharma-element up tthe feelings arising conditioned by mind-contact not arising means that from the dharma-element up tthe feelings arising conditioned by mind-contact dnot cease; from the dharma-element up tthe feelings arising conditioned by mind-contact not ceasing means that from the dharma-element up tthe feelings arising conditioned by mind-contact are not in union.
Subhūti, the earth element not being in union means that the earth element does not belong tone another; the earth element not belonging tone another means that the earth element does not arise; the earth element not arising means that the earth element does not cease; the earth element not ceasing means that the earth element is not in union. The water, fire, wind, space, and consciousness elements not being in union means that the water, fire, wind, space, and consciousness elements dnot belong tone another; the water, fire, wind, space, and consciousness elements not belonging tone another means that the water, fire, wind, space, and consciousness elements dnot arise; the water, fire, wind, space, and consciousness elements not arising means that the water, fire, wind, space, and consciousness elements dnot cease; the water, fire, wind, space, and consciousness elements not ceasing means that the water, fire, wind, space, and consciousness elements are not in union.
Subhūti, ignorance not being in union means that ignorance does not belong tone another; ignorance not belonging tone another means that ignorance does not arise; ignorance not arising means that ignorance does not cease; ignorance not ceasing means that ignorance is not in union. Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress not being in union means that from formations up taging and death, sorrow, lamentation, suffering, grief, and distress dnot belong tone another; from formations up taging and death, sorrow, lamentation, suffering, grief, and distress not belonging tone another means that from formations up taging and death, sorrow, lamentation, suffering, grief, and distress dnot arise; from formations up taging and death, sorrow, lamentation, suffering, grief, and distress not arising means that from formations up taging and death, sorrow, lamentation, suffering, grief, and distress dnot cease; from formations up taging and death, sorrow, lamentation, suffering, grief, and distress not ceasing means that from formations up taging and death, sorrow, lamentation, suffering, grief, and distress are not in union.
Subhūti, the perfection of giving not being in union means that the perfection of giving does not belong tone another; the perfection of giving not belonging tone another means that the perfection of giving does not arise; the perfection of giving not arising means that the perfection of giving does not cease; the perfection of giving not ceasing means that the perfection of giving is not in union. The perfection of pure morality, patience, diligence, meditative concentration, and Prajñā not being in union means that from pure morality up tthe perfection of Prajñā dnot belong tone another; from pure morality up tthe perfection of Prajñā not belonging tone another means that from pure morality up tthe perfection of Prajñā dnot arise; from pure morality up tthe perfection of Prajñā not arising means that from pure morality up tthe perfection of Prajñā dnot cease; from pure morality up tthe perfection of Prajñā not ceasing means that from pure morality up tthe perfection of Prajñā are not in union.
Subhūti, internal emptiness not being in union means that internal emptiness does not belong tone another; internal emptiness not belonging tone another means that internal emptiness does not arise; internal emptiness not arising means that internal emptiness does not cease; internal emptiness not ceasing means that internal emptiness is not in union. External emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, intrinsic emptiness, emptiness of own-characteristic, emptiness of common-characteristic, emptiness throughout all dharmas, emptiness of that which cannot be grasped, emptiness of nnature, emptiness of own-nature, and emptiness of the own-nature of nnature not being in union means that from external emptiness up tthe emptiness of the own-nature of nnature dnot belong tone another; from external emptiness up tthe emptiness of the own-nature of nnature not belonging tone another means that from external emptiness up tthe emptiness of the own-nature of nnature dnot arise; from external emptiness up tthe emptiness of the own-nature of nnature not arising means that from external emptiness up tthe emptiness of the own-nature of nnature dnot cease; from external emptiness up tthe emptiness of the own-nature of nnature not ceasing means that from external emptiness up tthe emptiness of the own-nature of nnature are not in union.”
Venerable Subhuti, the Thusness that does not combine is precisely the Thusness that is not mutually related; the Thusness that is not mutually related is precisely the Thusness that is unborn; the Thusness that is unborn is precisely the Thusness that is undying; the Thusness that is undying is precisely the Thusness that does not combine; the Dharma Realm, Dharma Nature, the nature of being free from falsehood, the nature of non-change, the nature of equality, the nature of being free from arising, the Dharma of certainty, the Dharma of abiding, ultimate reality, the realm of space, and the inconceivable realm that dnot combine are precisely the Dharma Realm and sforth up tthe inconceivable realm that are not mutually related; the Dharma Realm and sforth up tthe inconceivable realm that are not mutually related are precisely the Dharma Realm and sforth up tthe inconceivable realm that are unborn; the Dharma Realm and sforth up tthe inconceivable realm that are unborn are precisely the Dharma Realm and sforth up tthe inconceivable realm that are undying; the Dharma Realm and sforth up tthe inconceivable realm that are undying are precisely the Dharma Realm and sforth up tthe inconceivable realm that dnot combine.
Venerable Subhuti, the Noble Truth of Suffering that does not combine is precisely the Noble Truth of Suffering that is not mutually related; the Noble Truth of Suffering that is not mutually related is precisely the Noble Truth of Suffering that is unborn; the Noble Truth of Suffering that is unborn is precisely the Noble Truth of Suffering that is undying; the Noble Truth of Suffering that is undying is precisely the Noble Truth of Suffering that does not combine; the Noble Truths of Origination, Cessation, and the Path that dnot combine are precisely the Noble Truths of Origination, Cessation, and the Path that are not mutually related; the Noble Truths of Origination, Cessation, and the Path that are not mutually related are precisely the Noble Truths of Origination, Cessation, and the Path that are unborn; the Noble Truths of Origination, Cessation, and the Path that are unborn are precisely the Noble Truths of Origination, Cessation, and the Path that are undying; the Noble Truths of Origination, Cessation, and the Path that are undying are precisely the Noble Truths of Origination, Cessation, and the Path that dnot combine.
Venerable Subhuti, the four meditative absorptions that dnot combine are precisely the four meditative absorptions that are not mutually related; the four meditative absorptions that are not mutually related are precisely the four meditative absorptions that are unborn; the four meditative absorptions that are unborn are precisely the four meditative absorptions that are undying; the four meditative absorptions that are undying are precisely the four meditative absorptions that dnot combine; the four immeasurables and the four formless absorptions that dnot combine are precisely the four immeasurables and the four formless absorptions that are not mutually related; the four immeasurables and the four formless absorptions that are not mutually related are precisely the four immeasurables and the four formless absorptions that are unborn; the four immeasurables and the four formless absorptions that are unborn are precisely the four immeasurables and the four formless absorptions that are undying; the four immeasurables and the four formless absorptions that are undying are precisely the four immeasurables and the four formless absorptions that dnot combine.
Venerable Subhuti, the eight liberations that dnot combine are precisely the eight liberations that are not mutually related; the eight liberations that are not mutually related are precisely the eight liberations that are unborn; the eight liberations that are unborn are precisely the eight liberations that are undying; the eight liberations that are undying are precisely the eight liberations that dnot combine; the eight bases of mastery, the nine successive meditative absorptions, and the ten universal bases that dnot combine are precisely the eight bases of mastery, the nine successive meditative absorptions, and the ten universal bases that are not mutually related; the eight bases of mastery, the nine successive meditative absorptions, and the ten universal bases that are not mutually related are precisely the eight bases of mastery, the nine successive meditative absorptions, and the ten universal bases that are unborn; the eight bases of mastery, the nine successive meditative absorptions, and the ten universal bases that are unborn are precisely the eight bases of mastery, the nine successive meditative absorptions, and the ten universal bases that are undying; the eight bases of mastery, the nine successive meditative absorptions, and the ten universal bases that are undying are precisely the eight bases of mastery, the nine successive meditative absorptions, and the ten universal bases that dnot combine.
Venerable Subhuti, the four foundations of mindfulness that dnot combine are precisely the four foundations of mindfulness that are not mutually related; the four foundations of mindfulness that are not mutually related are precisely the four foundations of mindfulness that are unborn; the four foundations of mindfulness that are unborn are precisely the four foundations of mindfulness that are undying; the four foundations of mindfulness that are undying are precisely the four foundations of mindfulness that dnot combine; 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 that dnot combine are precisely the four right efforts up tthe eightfold noble path that are not mutually related; the four right efforts up tthe eightfold noble path that are not mutually related are precisely the four right efforts up tthe eightfold noble path that are unborn; the four right efforts up tthe eightfold noble path that are unborn are precisely the four right efforts up tthe eightfold noble path that are undying; the four right efforts up tthe eightfold noble path that are undying are precisely the four right efforts up tthe eightfold noble path that dnot combine.
Venerable Subhuti, the liberation-door of Emptiness that does not combine is precisely the liberation-door of Emptiness that is not mutually related; the liberation-door of Emptiness that is not mutually related is precisely the liberation-door of Emptiness that is unborn; the liberation-door of Emptiness that is unborn is precisely the liberation-door of Emptiness that is undying; the liberation-door of Emptiness that is undying is precisely the liberation-door of Emptiness that does not combine; the liberation-doors of Signlessness and Wishlessness that dnot combine are precisely the liberation-doors of Signlessness and Wishlessness that are not mutually related; the liberation-doors of Signlessness and Wishlessness that are not mutually related are precisely the liberation-doors of Signlessness and Wishlessness that are unborn; the liberation-doors of Signlessness and Wishlessness that are unborn are precisely the liberation-doors of Signlessness and Wishlessness that are undying; the liberation-doors of Signlessness and Wishlessness that are undying are precisely the liberation-doors of Signlessness and Wishlessness that dnot combine.
Venerable Subhuti, the ten stages of Bodhisattvas that dnot combine are precisely the ten stages of Bodhisattvas that are not mutually related; the ten stages of Bodhisattvas that are not mutually related are precisely the ten stages of Bodhisattvas that are unborn; the ten stages of Bodhisattvas that are unborn are precisely the ten stages of Bodhisattvas that are undying; the ten stages of Bodhisattvas that are undying are precisely the ten stages of Bodhisattvas that dnot combine.
Venerable Subhuti, the five types of eyes that dnot combine are precisely the five types of eyes that are not mutually related; the five types of eyes that are not mutually related are precisely the five types of eyes that are unborn; the five types of eyes that are unborn are precisely the five types of eyes that are undying; the five types of eyes that are undying are precisely the five types of eyes that dnot combine; the six supernormal powers that dnot combine are precisely the six supernormal powers that are not mutually related; the six supernormal powers that are not mutually related are precisely the six supernormal powers that are unborn; the six supernormal powers that are unborn are precisely the six supernormal powers that are undying; the six supernormal powers that are undying are precisely the six supernormal powers that dnot combine.
Venerable Subhuti, the ten powers of a Buddha that dnot combine are precisely the ten powers of a Buddha that are not mutually related; the ten powers of a Buddha that are not mutually related are precisely the ten powers of a Buddha that are unborn; the ten powers of a Buddha that are unborn are precisely the ten powers of a Buddha that are undying; the ten powers of a Buddha that are undying are precisely the ten powers of a Buddha that dnot combine; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha that dnot combine are precisely the four fearlessnesses up tthe eighteen unique qualities of a Buddha that are not mutually related; the four fearlessnesses up tthe eighteen unique qualities of a Buddha that are not mutually related are precisely the four fearlessnesses up tthe eighteen unique qualities of a Buddha that are unborn; the four fearlessnesses up tthe eighteen unique qualities of a Buddha that are unborn are precisely the four fearlessnesses up tthe eighteen unique qualities of a Buddha that are undying; the four fearlessnesses up tthe eighteen unique qualities of a Buddha that are undying are precisely the four fearlessnesses up tthe eighteen unique qualities of a Buddha that dnot combine.
Venerable Subhuti, the quality of not forgetting that does not combine is precisely the quality of not forgetting that is not mutually related; the quality of not forgetting that is not mutually related is precisely the quality of not forgetting that is unborn; the quality of not forgetting that is unborn is precisely the quality of not forgetting that is undying; the quality of not forgetting that is undying is precisely the quality of not forgetting that does not combine; the constant equanimity that does not combine is precisely the constant equanimity that is not mutually related; the constant equanimity that is not mutually related is precisely the constant equanimity that is unborn; the constant equanimity that is unborn is precisely the constant equanimity that is undying; the constant equanimity that is undying is precisely the constant equanimity that does not combine.
Venerable Subhuti, the All-knowing Wisdom that does not combine is precisely the All-knowing Wisdom that is not mutually related; the All-knowing Wisdom that is not mutually related is precisely the All-knowing Wisdom that is unborn; the All-knowing Wisdom that is unborn is precisely the All-knowing Wisdom that is undying; the All-knowing Wisdom that is undying is precisely the All-knowing Wisdom that does not combine; the Path-Knowing Wisdom and the All-Aspects Wisdom that dnot combine are precisely the Path-Knowing Wisdom and the All-Aspects Wisdom that are not mutually related; the Path-Knowing Wisdom and the All-Aspects Wisdom that are not mutually related are precisely the Path-Knowing Wisdom and the All-Aspects Wisdom that are unborn; the Path-Knowing Wisdom and the All-Aspects Wisdom that are unborn are precisely the Path-Knowing Wisdom and the All-Aspects Wisdom that are undying; the Path-Knowing Wisdom and the All-Aspects Wisdom that are undying are precisely the Path-Knowing Wisdom and the All-Aspects Wisdom that dnot combine.
Venerable Subhuti, all dharani methods that dnot combine are precisely all dharani methods that are not mutually related; all dharani methods that are not mutually related are precisely all dharani methods that are unborn; all dharani methods that are unborn are precisely all dharani methods that are undying; all dharani methods that are undying are precisely all dharani methods that dnot combine; all samadhi methods that dnot combine are precisely all samadhi methods that are not mutually related; all samadhi methods that are not mutually related are precisely all samadhi methods that are unborn; all samadhi methods that are unborn are precisely all samadhi methods that are undying; all samadhi methods that are undying are precisely all samadhi methods that dnot combine.
Venerable Subhuti, the fruit of Stream-Entry that does not combine is precisely the fruit of Stream-Entry that is not mutually related; the fruit of Stream-Entry that is not mutually related is precisely the fruit of Stream-Entry that is unborn; the fruit of Stream-Entry that is unborn is precisely the fruit of Stream-Entry that is undying; the fruit of Stream-Entry that is undying is precisely the fruit of Stream-Entry that does not combine; the fruits of Once-Returner, Non-Returner, and Arhatship that dnot combine are precisely the fruits of Once-Returner, Non-Returner, and Arhatship that are not mutually related; the fruits of Once-Returner, Non-Returner, and Arhatship that are not mutually related are precisely the fruits of Once-Returner, Non-Returner, and Arhatship that are unborn; the fruits of Once-Returner, Non-Returner, and Arhatship that are unborn are precisely the fruits of Once-Returner, Non-Returner, and Arhatship that are undying; the fruits of Once-Returner, Non-Returner, and Arhatship that are undying are precisely the fruits of Once-Returner, Non-Returner, and Arhatship that dnot combine.
Venerable Subhuti, the fruit of Pratyekabuddhahood that does not combine is precisely the fruit of Pratyekabuddhahood that is not mutually related; the fruit of Pratyekabuddhahood that is not mutually related is precisely the fruit of Pratyekabuddhahood that is unborn; the fruit of Pratyekabuddhahood that is unborn is precisely the fruit of Pratyekabuddhahood that is undying; the fruit of Pratyekabuddhahood that is undying is precisely the fruit of Pratyekabuddhahood that does not combine.
Venerable Subhuti, all practices of Great Bodhisattvas that dnot combine are precisely all practices of Great Bodhisattvas that are not mutually related; all practices of Great Bodhisattvas that are not mutually related are precisely all practices of Great Bodhisattvas that are unborn; all practices of Great Bodhisattvas that are unborn are precisely all practices of Great Bodhisattvas that are undying; all practices of Great Bodhisattvas that are undying are precisely all practices of Great Bodhisattvas that dnot combine.
Venerable Subhuti, the unsurpassed perfect enlightenment of all Buddhas that does not combine is precisely the unsurpassed perfect enlightenment of all Buddhas that is not mutually related; the unsurpassed perfect enlightenment of all Buddhas that is not mutually related is precisely the unsurpassed perfect enlightenment of all Buddhas that is unborn; the unsurpassed perfect enlightenment of all Buddhas that is unborn is precisely the unsurpassed perfect enlightenment of all Buddhas that is undying; the unsurpassed perfect enlightenment of all Buddhas that is undying is precisely the unsurpassed perfect enlightenment of all Buddhas that does not combine.
Venerable Subhuti, a Great Bodhisattva whwishes tteach sentient beings that all phenomena have such a characteristic of not combining arouses the aspiration toward unsurpassed perfect enlightenment.
The venerable Subhuti said tthe Buddha:
“World-Honored One, why does a Great Bodhisattva, wishing tcreate the ultimate path for the world, arouse the aspiration toward unsurpassed perfect enlightenment?”
The Buddha said:
“Venerable Subhuti, a Great Bodhisattva wharouses the aspiration toward unsurpassed perfect enlightenment wishes tteach sentient beings this Dharma: the ultimate nature of form is precisely not form; the ultimate nature of feeling, perception, formations, and consciousness is precisely not feeling, perception, formations, and consciousness; the ultimate nature of the eye faculty is precisely not the eye faculty; the ultimate nature of the ear, nose, tongue, body, and mind faculties is precisely not the ear, nose, tongue, body, and mind faculties; the ultimate nature of the form realm is precisely not the form realm; the ultimate nature of the sound, smell, taste, touch, and dharma realms is precisely not the sound, smell, taste, touch, and dharma realms; the ultimate nature of the eye element is precisely not the eye element; the ultimate nature of the form element, eye-consciousness element, eye contact, and the feelings arising dependent on eye contact is precisely not the form element up tthe feelings arising dependent on eye contact; the ultimate nature of the ear element is precisely not the ear element; the ultimate nature of the sound element, ear-consciousness element, ear contact, and the feelings arising dependent on ear contact is precisely not the sound element up tthe feelings arising dependent on ear contact; the ultimate nature of the nose element is precisely not the nose element; the ultimate nature of the smell element, nose-consciousness element, nose contact, and the feelings arising dependent on nose contact is precisely not the smell element up tthe feelings arising dependent on nose contact; the ultimate nature of the tongue element is precisely not the tongue element; the ultimate nature of the taste element, tongue-consciousness element, tongue contact, and the feelings arising dependent on tongue contact is precisely not the taste element up tthe feelings arising dependent on tongue contact; the ultimate nature of the body element is precisely not the body element; the ultimate nature of the touch element, body-consciousness element, body contact, and the feelings arising dependent on body contact is precisely not the touch element up tthe feelings arising dependent on body contact; the ultimate nature of the mind element is precisely not the mind element; the ultimate nature of the dharma element, mind-consciousness element, mind contact, and the feelings arising dependent on mind contact is precisely not the dharma element up tthe feelings arising dependent on mind contact; the ultimate nature of the earth element is precisely not the earth element; the ultimate nature of the water, fire, wind, space, and consciousness elements is precisely not the water, fire, wind, space, and consciousness elements; the ultimate nature of ignorance is precisely not ignorance; the ultimate nature of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress is precisely not formations up taging-and-death, sorrow, lamentation, suffering, grief, and distress; the ultimate nature of the perfection of generosity is precisely not the perfection of generosity; the ultimate nature of the perfections of morality, patience, vigor, meditation, and wisdom is precisely not the perfections of morality up twisdom; the ultimate nature of inner emptiness is precisely not inner emptiness; the ultimate nature of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of nnature, emptiness of self-nature, and emptiness of the self-nature of nnature is precisely not outer emptiness up temptiness of the self-nature of nnature; the ultimate nature of Thusness is precisely not Thusness; the ultimate nature of the Dharma Realm, Dharma Nature, the nature of being free from falsehood, the nature of non-change, the nature of equality, the nature of being free from arising, the Dharma of certainty, the Dharma of abiding, ultimate reality, the realm of space, and the inconceivable realm is precisely not the Dharma Realm up tthe inconceivable realm; the ultimate nature of the Noble Truth of Suffering is precisely not the Noble Truth of Suffering; the ultimate nature of the Noble Truths of Origination, Cessation, and Path is precisely not the Noble Truths of Origination, Cessation, and Path; the ultimate nature of the four meditative absorptions is precisely not the four meditative absorptions; the ultimate nature of the four immeasurables and four formless absorptions is precisely not the four immeasurables and four formless absorptions; the ultimate nature of the eight liberations is precisely not the eight liberations; the ultimate nature of the eight bases of mastery, nine successive meditative absorptions, and ten universal bases is precisely not the eight bases of mastery, nine successive meditative absorptions, and ten universal bases; the ultimate nature of the four foundations of mindfulness is precisely not the four foundations of mindfulness; the ultimate nature of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path is precisely not the four right efforts up tthe eightfold noble path; the ultimate nature of the liberation-door of Emptiness is precisely not the liberation-door of Emptiness; the ultimate nature of the liberation-doors of Signlessness and Wishlessness is precisely not the liberation-doors of Signlessness and Wishlessness; the ultimate nature of the ten stages of Bodhisattvas is precisely not the ten stages of Bodhisattvas; the ultimate nature of the five types of eyes is precisely not the five types of eyes; the ultimate nature of the six supernormal powers is precisely not the six supernormal powers; the ultimate nature of the ten powers of a Buddha is precisely not the ten powers of a Buddha; the ultimate nature of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and eighteen unique qualities of a Buddha is precisely not the four fearlessnesses up tthe eighteen unique qualities of a Buddha; the ultimate nature of the quality of not forgetting is precisely not the quality of not forgetting; the ultimate nature of constant equanimity is precisely not constant equanimity; the ultimate nature of All-knowing Wisdom is precisely not All-knowing Wisdom; the ultimate nature of Path-Knowing Wisdom and All-Aspects Wisdom is precisely not Path-Knowing Wisdom and All-Aspects Wisdom; the ultimate nature of all dharani methods is precisely not all dharani methods; the ultimate nature of all samadhi methods is precisely not all samadhi methods; the ultimate nature of the fruit of Stream-Entry is precisely not the fruit of Stream-Entry; the ultimate nature of the fruits of Once-Returner, Non-Returner, and Arhatship is precisely not the fruits of Once-Returner, Non-Returner, and Arhatship; the ultimate nature of Pratyekabuddhahood is precisely not Pratyekabuddhahood; the ultimate nature of all practices of Great Bodhisattvas is precisely not all practices of Great Bodhisattvas; the ultimate nature of the unsurpassed perfect enlightenment of all Buddhas is precisely not the unsurpassed perfect enlightenment of all Buddhas.
Furthermore, Subhuti, just as the ultimate characteristics of these phenomena are so, the characteristics of all phenomena are likewise so.
The venerable Subhuti said tthe Buddha:
“World-Honored One, if the characteristics of all phenomena are the same as the ultimate characteristics, how can a Great Bodhisattva, with regard tall phenomena, manifest unsurpassed perfect enlightenment? Why?
World-Honored One, within the ultimate nature of form there is nsuch conceptual discrimination as: ‘This is form’; nor within the ultimate nature of feeling, perception, formations, and consciousness is there such conceptual discrimination as: ‘This is feeling, perception, formations, and consciousness.’
World-Honored One, within the ultimate nature of the eye faculty there is nsuch conceptual discrimination as: ‘This is the eye faculty’; nor within the ultimate nature of the ear, nose, tongue, body, and mind faculties is there such conceptual discrimination as: ‘This is the ear, nose, tongue, body, and mind faculties.’
World-Honored One, within the ultimate nature of the form realm there is nsuch conceptual discrimination as: ‘This is the form realm’; nor within the ultimate nature of the sound, smell, taste, touch, and dharma realms is there such conceptual discrimination as: ‘This is the sound, smell, taste, touch, and dharma realms.’
World-Honored One, within the ultimate nature of the eye element there is nsuch conceptual discrimination as: ‘This is the eye element’; nor within the ultimate nature of the form element, eye-consciousness element, eye contact, and feelings arising dependent on eye contact is there such conceptual discrimination as: ‘This is the form element up tthe feelings arising dependent on eye contact.’
Blessed One, in the ultimate nature of the ear element, there is nsuch conceptual discrimination as: “This is the ear element”; nor in the ultimate nature of the sound element, the ear-consciousness element, ear-contact, and the feelings arisen dependent upon ear-contact is there such conceptual discrimination as: “This is the sound element,” up t“these are the feelings arisen dependent upon ear-contact.”
Blessed One, in the ultimate nature of the nose element, there is nsuch conceptual discrimination as: “This is the nose element”; nor in the ultimate nature of the scent element, the nose-consciousness element, nose-contact, and the feelings arisen dependent upon nose-contact is there such conceptual discrimination as: “This is the scent element,” up t“these are the feelings arisen dependent upon nose-contact.”
Blessed One, in the ultimate nature of the tongue element, there is nsuch conceptual discrimination as: “This is the tongue element”; nor in the ultimate nature of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arisen dependent upon tongue-contact is there such conceptual discrimination as: “This is the taste element,” up t“these are the feelings arisen dependent upon tongue-contact.”
Blessed One, in the ultimate nature of the body element, there is nsuch conceptual discrimination as: “This is the body element”; nor in the ultimate nature of the tactile element, the body-consciousness element, body-contact, and the feelings arisen dependent upon body-contact is there such conceptual discrimination as: “This is the tactile element,” up t“these are the feelings arisen dependent upon body-contact.”
Blessed One, in the ultimate nature of the mind element, there is nsuch conceptual discrimination as: “This is the mind element”; nor in the ultimate nature of the dharma element, the mind-consciousness element, mind-contact, and the feelings arisen dependent upon mind-contact is there such conceptual discrimination as: “This is the dharma element,” up t“these are the feelings arisen dependent upon mind-contact.”
Blessed One, in the ultimate nature of the earth element, there is nsuch conceptual discrimination as: “This is the earth element”; nor in the ultimate nature of the water, fire, wind, space, and consciousness elements is there such conceptual discrimination as: “This is the water, fire, wind, space, and consciousness elements.”
Blessed One, in the ultimate nature of ignorance, there is nsuch conceptual discrimination as: “This is ignorance”; nor in the ultimate nature of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress is there such conceptual discrimination as: “This is formations,” up t“this is aging-and-death, sorrow, lamentation, pain, grief, and distress.”
Blessed One, in the ultimate nature of the perfection of generosity, there is nsuch conceptual discrimination as: “This is the perfection of generosity”; nor in the ultimate nature of the perfection of morality, patience, diligence, meditative concentration, and wisdom is there such conceptual discrimination as: “This is morality,” up t“this is the perfection of wisdom.”
Blessed One, in the ultimate nature of the emptiness of internal phenomena, there is nsuch conceptual discrimination as: “This is the emptiness of internal phenomena”; nor in the ultimate nature of the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate truth, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersal, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be apprehended, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the non-existence of self-nature is there such conceptual discrimination as: “This is the emptiness of external phenomena,” up t“this is the emptiness of the non-existence of self-nature.”
Blessed One, in the ultimate nature of suchness, there is nsuch conceptual discrimination as: “This is suchness”; nor in the ultimate nature of 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 established nature of phenomena, the abiding nature of phenomena, true reality, the realm of space, and the inconceivable realm is there such conceptual discrimination as: “This is the Dharma realm,” up t“this is the inconceivable realm.”
Blessed One, in the ultimate nature of the Noble Truth of suffering, there is nsuch conceptual discrimination as: “This is the Noble Truth of suffering”; nor in the ultimate nature of the Noble Truths of origin, cessation, and path is there such conceptual discrimination as: “This is the Noble Truth of origin, cessation, and path.”
Blessed One, in the ultimate nature of the four meditative absorptions, there is nsuch conceptual discrimination as: “These are the four meditative absorptions”; nor in the ultimate nature of the four immeasurables and the four formless concentrations is there such conceptual discrimination as: “These are the four immeasurables and the four formless concentrations.”
Blessed One, in the ultimate nature of the eight liberations, there is nsuch conceptual discrimination as: “These are the eight liberations”; nor in the ultimate nature of the eight bases of mastery, the nine successive absorptions, and the ten universal bases is there such conceptual discrimination as: “These are the eight bases of mastery, the nine successive absorptions, and the ten universal bases.”
Blessed One, in the ultimate nature of the four foundations of mindfulness, there is nsuch conceptual discrimination as: “These are the four foundations of mindfulness”; nor in the ultimate nature of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path is there such conceptual discrimination as: “These are the four right efforts,” up t“these are the eightfold noble path.”
Blessed One, in the ultimate nature of the liberation door of emptiness, there is nsuch conceptual discrimination as: “This is the liberation door of emptiness”; nor in the ultimate nature of the liberation doors of signlessness and wishlessness is there such conceptual discrimination as: “These are the liberation doors of signlessness and wishlessness.”
Blessed One, in the ultimate nature of the ten bodhisattva grounds, there is nsuch conceptual discrimination as: “These are the ten bodhisattva grounds.”
Blessed One, in the ultimate nature of the five types of eyes, there is nsuch conceptual discrimination as: “These are the five types of eyes”; nor in the ultimate nature of the six supernormal knowledges is there such conceptual discrimination as: “These are the six supernormal knowledges.”
Blessed One, in the ultimate nature of the ten powers of the Buddha, there is nsuch conceptual discrimination as: “These are the ten powers of the Buddha”; nor in the ultimate nature of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha is there such conceptual discrimination as: “These are the four fearlessnesses,” up t“these are the eighteen unique qualities of a Buddha.”
Blessed One, in the ultimate nature of the quality of not forgetting, there is nsuch conceptual discrimination as: “This is the quality of not forgetting”; nor in the ultimate nature of the constant equanimous nature is there such conceptual discrimination as: “This is the constant equanimous nature.”
Blessed One, in the ultimate nature of all-knowledge, there is nsuch conceptual discrimination as: “This is all-knowledge”; nor in the ultimate nature of knowledge of the aspects of the path and knowledge of all aspects is there such conceptual discrimination as: “This is knowledge of the aspects of the path and knowledge of all aspects.”
Blessed One, in the ultimate nature of all dhāraṇī gateways, there is nsuch conceptual discrimination as: “These are all dhāraṇī gateways”; nor in the ultimate nature of all samādhi gateways is there such conceptual discrimination as: “These are all samādhi gateways.”
Blessed One, in the ultimate nature of the fruit of stream-entry, there is nsuch conceptual discrimination as: “This is the fruit of stream-entry”; nor in the ultimate nature of the fruits of once-returning, non-returning, and arhatship is there such conceptual discrimination as: “These are the fruits of once-returning, non-returning, and arhatship.”
Blessed One, in the ultimate nature of the state of a solitary Buddha, there is nsuch conceptual discrimination as: “This is the state of a solitary Buddha.”
Blessed One, in the ultimate nature of all the practices of great bodhisattvas, there is nsuch conceptual discrimination as: “These are all the practices of great bodhisattvas.”
Blessed One, in the ultimate nature of the unsurpassed perfect enlightenment of all Buddhas, there is nsuch conceptual discrimination as: “This is the unsurpassed perfect enlightenment of all Buddhas.”