THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 316
Chapter 45: TRUE GOOD FRIENDS (4)
Why is this, Subhūti? Because all dharmas take emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because within emptiness, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take signlessness as their destination; with regard to that destination, they cannot go beyond it. Why? Because within signlessness, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take wishlessness as their destination; with regard to that destination, they cannot go beyond it. Why? Because within wishlessness, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take non-arising and non-creation as their destination; with regard to that destination, they cannot go beyond it. Why? Because within non-arising and non-creation, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take non-birth and non-extinction as their destination; with regard to that destination, they cannot go beyond it. Why? Because within non-birth and non-extinction, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take non-defilement and non-purity as their destination; with regard to that destination, they cannot go beyond it. Why? Because within non-defilement and non-purity, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take non-possession as their destination; with regard to that destination, they cannot go beyond it. Why? Because within non-possession, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take illusion as their destination; with regard to that destination, they cannot go beyond it. Why? Because within illusion, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take dream as their destination; with regard to that destination, they cannot go beyond it. Why? Because within dream, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take echo as their destination; with regard to that destination, they cannot go beyond it. Why? Because within echo, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take reflected images as their destination; with regard to that destination, they cannot go beyond it. Why? Because within reflected images, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take shadows and reflections as their destination; with regard to that destination, they cannot go beyond it. Why? Because within shadows and reflections, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take mirages as their destination; with regard to that destination, they cannot go beyond it. Why? Because within mirages, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take transformations as their destination; with regard to that destination, they cannot go beyond it. Why? Because within transformations, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take illusory cities as their destination; with regard to that destination, they cannot go beyond it. Why? Because within illusory cities, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take the immeasurable and boundless as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the immeasurable and boundless, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take non-giving and non-taking as their destination; with regard to that destination, they cannot go beyond it. Why? Because within non-giving and non-taking, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take neither elevation nor lowering as their destination; with regard to that destination, they cannot go beyond it. Why? Because within neither elevation nor lowering, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take neither coming nor going as their destination; with regard to that destination, they cannot go beyond it. Why? Because within neither coming nor going, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take neither increase nor decrease as their destination; with regard to that destination, they cannot go beyond it. Why? Because within neither increase nor decrease, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take neither entering nor exiting as their destination; with regard to that destination, they cannot go beyond it. Why? Because within neither entering nor exiting, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take neither gathering nor dispersing as their destination; with regard to that destination, they cannot go beyond it. Why? Because within neither gathering nor dispersing, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take neither union nor separation as their destination; with regard to that destination, they cannot go beyond it. Why? Because within neither union nor separation, the destination and that which is not the destination cannot be apprehended.
Subhūti, all dharmas take self as their destination; with regard to that destination, they cannot go beyond it. Why? Because self ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take sentient beings as their destination; with regard to that destination, they cannot go beyond it. Why? Because sentient beings ultimately do not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take the life continuum as their destination; with regard to that destination, they cannot go beyond it. Why? Because the life continuum ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take the capacity for arising as their destination; with regard to that destination, they cannot go beyond it. Why? Because arising ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take nourishment as their destination; with regard to that destination, they cannot go beyond it. Why? Because nourishment ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take growth as their destination; with regard to that destination, they cannot go beyond it. Why? Because growth ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take the subject of transmigration as their destination; with regard to that destination, they cannot go beyond it. Why? Because the subject of transmigration ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take mind-made existence as their destination; with regard to that destination, they cannot go beyond it. Why? Because mind-made existence ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take the supreme self as their destination; with regard to that destination, they cannot go beyond it. Why? Because the supreme self ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take the ability to act as their destination; with regard to that destination, they cannot go beyond it. Why? Because the ability to act ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take the ability to cause someone to act as their destination; with regard to that destination, they cannot go beyond it. Why? Because the ability to cause someone to act ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take the ability to receive karmic results as their destination; with regard to that destination, they cannot go beyond it. Why? Because the ability to receive karmic results ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take the ability to cause someone to receive karma as their destination; with regard to that destination, they cannot go beyond it. Why? Because the ability to cause someone to receive karma ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take the ability to create karma as their destination; with regard to that destination, they cannot go beyond it. Why? Because self-receiving of karmic results ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take the ability to cause someone to create karma as their destination; with regard to that destination, they cannot go beyond it. Why? Because the ability to cause someone to create karma ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take understanding as their destination; with regard to that destination, they cannot go beyond it. Why? Because understanding ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take cognition as their destination; with regard to that destination, they cannot go beyond it. Why? Because cognition ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take Permanence as their destination; with regard to that destination, they cannot go beyond it. Why? Because Permanence ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take Bliss as their destination; with regard to that destination, they cannot go beyond it. Why? Because Bliss ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take Self as their destination; with regard to that destination, they cannot go beyond it. Why? Because Self ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take Purity as their destination; with regard to that destination, they cannot go beyond it. Why? Because Purity ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take impermanence as their destination; with regard to that destination, they cannot go beyond it. Why? Because impermanence ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take suffering as their destination; with regard to that destination, they cannot go beyond it. Why? Because suffering ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take non-self as their destination; with regard to that destination, they cannot go beyond it. Why? Because non-self ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take impurity as their destination; with regard to that destination, they cannot go beyond it. Why? Because impurity ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take greed as their destination; with regard to that destination, they cannot go beyond it. Why? Because greed ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take hatred as their destination; with regard to that destination, they cannot go beyond it. Why? Because hatred ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take ignorance as their destination; with regard to that destination, they cannot go beyond it. Why? Because ignorance ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take awareness of constructed objects as their destination; with regard to that destination, they cannot go beyond it. Why? Because awareness of constructed objects ultimately does not exist at all; how much less could there be a destination or non-destination that can be apprehended?
Subhūti, all dharmas take suchness as their destination; with regard to that destination, they cannot go beyond it. Why? Because within suchness, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take the dharma realm as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the dharma realm, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take the nature of dharma as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the nature of dharma, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take the nature of non-deception as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the nature of non-deception, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take the unchanging nature as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the unchanging nature, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take the nature of equality as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the nature of equality, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take the nature free from arising as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the nature free from arising, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take the dharma of concentration as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the dharma of concentration, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take the dharma of abiding as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the dharma of abiding, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take ultimate reality as their destination; with regard to that destination, they cannot go beyond it. Why? Because within ultimate reality, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take the realm of space as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the realm of space, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take the inconceivable realm as their destination; with regard to that destination, they cannot go beyond it. Why? Because within the inconceivable realm, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take immovability as their destination; with regard to that destination, they cannot go beyond it. Why? Because within immovability, the destination and the non-destination ultimately cannot be apprehended.
Subhūti, all dharmas take form as their destination; with regard to that destination, they cannot go beyond it. Why? Because form itself ultimately cannot be apprehended, how much less could there be a destination or non-destination?
Subhūti, all dharmas take feeling, perception, formations, and consciousness as their destination; with regard to that destination, they cannot go beyond it. Why? Because feeling, perception, formations, and consciousness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the eye sense base as their destination; with regard to that destination, they cannot go beyond it. Why? Because the eye sense base ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the ear, nose, tongue, body, and mind sense bases as their destination; with regard to that destination, they cannot go beyond it. Why? Because the ear, nose, tongue, body, and mind sense bases ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the form sense base as their destination; with regard to that destination, they cannot go beyond it. Why? Because the form sense base ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take sound, smell, taste, touch, and dharma sense bases as their destination; with regard to that destination, they cannot go beyond it. Why? Because sound, smell, taste, touch, and dharma sense bases ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the eye element as their destination; with regard to that destination, they cannot go beyond it. Why? Because the eye element ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the ear, nose, tongue, body, and mind elements as their destination; with regard to that destination, they cannot go beyond it. Why? Because the ear, nose, tongue, body, and mind elements ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the form element as their destination; with regard to that destination, they cannot go beyond it. Why? Because the form element ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take sound, smell, taste, touch, and dharma elements as their destination; with regard to that destination, they cannot go beyond it. Why? Because sound, smell, taste, touch, and dharma elements ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the eye consciousness element as their destination; with regard to that destination, they cannot go beyond it. Why? Because the eye consciousness element ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the ear, nose, tongue, body, and mind consciousness elements as their destination; with regard to that destination, they cannot go beyond it. Why? Because the ear, nose, tongue, body, and mind consciousness elements ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take eye contact as their destination; with regard to that destination, they cannot go beyond it. Why? Because eye contact ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take ear, nose, tongue, body, and mind contact as their destination; with regard to that destination, they cannot go beyond it. Why? Because ear, nose, tongue, body, and mind contact ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take feelings arising dependent upon eye contact as their destination; with regard to that destination, they cannot go beyond it. Why? Because feelings arising dependent upon eye contact ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take feelings arising dependent upon ear, nose, tongue, body, and mind contact as their destination; with regard to that destination, they cannot go beyond it. Why? Because feelings arising dependent upon ear, nose, tongue, body, and mind contact ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the earth element as their destination; with regard to that destination, they cannot go beyond it. Why? Because the earth element ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the water, fire, wind, space, and consciousness elements as their destination; with regard to that destination, they cannot go beyond it. Why? Because the water, fire, wind, space, and consciousness elements ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take ignorance as their destination; with regard to that destination, they cannot go beyond it. Why? Because ignorance ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress as their destination; with regard to that destination, they cannot go beyond it. Why? Because formations through aging-and-death, sorrow, lamentation, suffering, grief, and distress ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the perfection of giving as their destination; with regard to that destination, they cannot go beyond it. Why? Because the perfection of giving ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the perfection of morality as their destination; with regard to that destination, they cannot go beyond it. Why? Because the perfection of morality ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the perfection of patience as their destination; with regard to that destination, they cannot go beyond it. Why? Because the perfection of patience ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the perfection of vigor as their destination; with regard to that destination, they cannot go beyond it. Why? Because the perfection of vigor ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the perfection of meditative concentration as their destination; with regard to that destination, they cannot go beyond it. Why? Because the perfection of meditative concentration ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the perfection of prajñā as their destination; with regard to that destination, they cannot go beyond it. Why? Because the perfection of prajñā ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take internal emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because internal emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take external emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because external emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take emptiness of both inner and outer as their destination; with regard to that destination, they cannot go beyond it. Why? Because emptiness of both inner and outer ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take emptiness of emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because emptiness of emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take great emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because great emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take ultimate-meaning emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because ultimate-meaning emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take conditioned emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because conditioned emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take unconditioned emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because unconditioned emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take ultimate emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because ultimate emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take boundless emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because boundless emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take scattered emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because scattered emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take unchanging emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because unchanging emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take emptiness of intrinsic nature as their destination; with regard to that destination, they cannot go beyond it. Why? Because emptiness of intrinsic nature ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take emptiness of own characteristics as their destination; with regard to that destination, they cannot go beyond it. Why? Because emptiness of own characteristics ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take emptiness of common characteristics as their destination; with regard to that destination, they cannot go beyond it. Why? Because emptiness of common characteristics ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take emptiness in all dharmas as their destination; with regard to that destination, they cannot go beyond it. Why? Because emptiness in all dharmas ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take emptiness of the unapprehensible as their destination; with regard to that destination, they cannot go beyond it. Why? Because emptiness of the unapprehensible ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take emptiness of emptiness-nature as their destination; with regard to that destination, they cannot go beyond it. Why? Because emptiness of emptiness-nature ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take emptiness of intrinsic nature as their destination; with regard to that destination, they cannot go beyond it. Why? Because emptiness of intrinsic nature ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take emptiness of emptiness-nature and intrinsic nature as their destination; with regard to that destination, they cannot go beyond it. Why? Because emptiness of emptiness-nature and intrinsic nature ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the four applications of mindfulness as their destination; with regard to that destination, they cannot go beyond it. Why? Because the four applications of mindfulness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the four right efforts as their destination; with regard to that destination, they cannot go beyond it. Why? Because the four right efforts ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the four bases of miraculous powers as their destination; with regard to that destination, they cannot go beyond it. Why? Because the four bases of miraculous powers ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the five faculties as their destination; with regard to that destination, they cannot go beyond it. Why? Because the five faculties ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the five powers as their destination; with regard to that destination, they cannot go beyond it. Why? Because the five powers ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the seven factors of enlightenment as their destination; with regard to that destination, they cannot go beyond it. Why? Because the seven factors of enlightenment ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the eightfold noble path as their destination; with regard to that destination, they cannot go beyond it. Why? Because the eightfold noble path ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the noble truth of suffering as their destination; with regard to that destination, they cannot go beyond it. Why? Because the noble truth of suffering ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the noble truth of origination as their destination; with regard to that destination, they cannot go beyond it. Why? Because the noble truth of origination ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the noble truth of cessation as their destination; with regard to that destination, they cannot go beyond it. Why? Because the noble truth of cessation ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the noble truth of the path as their destination; with regard to that destination, they cannot go beyond it. Why? Because the noble truth of the path ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the four meditative absorptions as their destination; with regard to that destination, they cannot go beyond it. Why? Because the four meditative absorptions ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the four immeasurables as their destination; with regard to that destination, they cannot go beyond it. Why? Because the four immeasurables ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the four formless concentrations as their destination; with regard to that destination, they cannot go beyond it. Why? Because the four formless concentrations ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the eight liberations as their destination; with regard to that destination, they cannot go beyond it. Why? Because the eight liberations ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the eight spheres of mastery as their destination; with regard to that destination, they cannot go beyond it. Why? Because the eight spheres of mastery ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the nine successive concentrations as their destination; with regard to that destination, they cannot go beyond it. Why? Because the nine successive concentrations ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the ten universal bases as their destination; with regard to that destination, they cannot go beyond it. Why? Because the ten universal bases ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the liberation-door of emptiness as their destination; with regard to that destination, they cannot go beyond it. Why? Because the liberation-door of emptiness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the liberation-doors of signlessness and wishlessness as their destination; with regard to that destination, they cannot go beyond it. Why? Because the liberation-doors of signlessness and wishlessness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the five kinds of eyes as their destination; with regard to that destination, they cannot go beyond it. Why? Because the five kinds of eyes ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the six supernormal powers as their destination; with regard to that destination, they cannot go beyond it. Why? Because the six supernormal powers ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take all dhāraṇī gateways as their destination; with regard to that destination, they cannot go beyond it. Why? Because all dhāraṇī gateways ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take all samādhi gateways as their destination; with regard to that destination, they cannot go beyond it. Why? Because all samādhi gateways ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the ten powers of the Buddha as their destination; with regard to that destination, they cannot go beyond it. Why? Because the ten powers of the Buddha ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the four fearlessnesses as their destination; with regard to that destination, they cannot go beyond it. Why? Because the four fearlessnesses ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the four unobstructed knowledges as their destination; with regard to that destination, they cannot go beyond it. Why? Because the four unobstructed knowledges ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take great loving-kindness as their destination; with regard to that destination, they cannot go beyond it. Why? Because great loving-kindness ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take great compassion, great sympathetic joy, and great equanimity as their destination; with regard to that destination, they cannot go beyond it. Why? Because great compassion, great sympathetic joy, and great equanimity ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the eighteen unique qualities of the Buddha as their destination; with regard to that destination, they cannot go beyond it. Why? Because the eighteen unique qualities of the Buddha ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the fruit of stream-entry as their destination; with regard to that destination, they cannot go beyond it. Why? Because the fruit of stream-entry ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the fruits of once-returner, non-returner, and arhat as their destination; with regard to that destination, they cannot go beyond it. Why? Because the fruits of once-returner, non-returner, and arhat ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the state of the Pratyekabuddha as their destination; with regard to that destination, they cannot go beyond it. Why? Because the state of the Pratyekabuddha ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take all practices of great bodhisattvas as their destination; with regard to that destination, they cannot go beyond it. Why? Because all practices of great bodhisattvas ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take great bodhisattvas as their destination; with regard to that destination, they cannot go beyond it. Why? Because great bodhisattvas ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the unsurpassed perfect enlightenment of all Buddhas as their destination; with regard to that destination, they cannot go beyond it. Why? Because the unsurpassed perfect enlightenment of all Buddhas ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take all Tathāgatas, Arhats, Perfectly Enlightened Ones as their destination; with regard to that destination, they cannot go beyond it. Why? Because all Tathāgatas, Arhats, Perfectly Enlightened Ones ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the wisdom of omniscience as their destination; with regard to that destination, they cannot go beyond it. Why? Because the wisdom of omniscience ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the wisdom of the paths as their destination; with regard to that destination, they cannot go beyond it. Why? Because the wisdom of the paths ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, all dharmas take the wisdom of all aspects as their destination; with regard to that destination, they cannot go beyond it. Why? Because the wisdom of all aspects ultimately cannot be apprehended, how much less could there be a destination or non-destination.
Subhūti, thus, the great bodhisattva, by taking the resolve to serve as a destination for the world, gives rise to the aspiration toward unsurpassed perfect enlightenment.
Chapter 46: WISDOM DIRECTED TOWARD (1)
At that time, Venerable Subhūti said to the Buddha:
World-Honored One, regarding such profound Perfection of Wisdom, who is able to give rise to faith and understanding?
The Buddha said:
Subhūti, if a Great Bodhisattva has long aspired toward the supreme enlightenment, diligently cultivated it, has previously made offerings to hundreds of thousands of myriads of billions of Buddhas, has made vast vows in the presence of those Buddhas, has mature roots of goodness, and has been embraced by immeasurable virtuous spiritual friends, then regarding such profound Perfection of Wisdom, that one will be able to give rise to faith and understanding.
Venerable Subhūti again said to the Buddha:
World-Honored One, if a Great Bodhisattva is able to give rise to faith and understanding regarding such profound Perfection of Wisdom, according to what nature, what characteristics, what appearance, and what countenance is this?
The Buddha said:
Subhūti, that Great Bodhisattva has the nature of having subdued the nature of greed, hatred, and delusion; the characteristic of being apart from the characteristics of greed, hatred, and delusion; the appearance of being apart from the states of greed, hatred, and delusion; the countenance of being apart from the manifestations of greed, hatred, and delusion.
Furthermore, Subhūti, that Great Bodhisattva has the nature of having subdued the nature of greed and non-greed, hatred and non-hatred, delusion and non-delusion; the characteristic of being apart from the characteristics of greed and non-greed, hatred and non-hatred, delusion and non-delusion; the appearance of being apart from the states of greed and non-greed, hatred and non-hatred, delusion and non-delusion; the countenance of being apart from the manifestations of greed and non-greed, hatred and non-hatred, delusion and non-delusion.
Subhūti, if a Great Bodhisattva possesses such nature, characteristics, appearances, and countenance, then regarding that profound Perfection of Wisdom, he will be able to give rise to faith and understanding.
Venerable Subhūti said to the Buddha:
World-Honored One, if a Great Bodhisattva has faith and understanding in such profound Perfection of Wisdom, toward what place will he proceed?
The Buddha said:
Subhūti, that Great Bodhisattva will proceed toward the wisdom of omniscience.
Venerable Subhūti again said:
World-Honored One, if a Great Bodhisattva proceeds toward the wisdom of omniscience, then he is able to become the place of refuge toward which all sentient beings proceed.
The Buddha said:
Subhūti, that is so, that is so! It is just as you have said. If a Great Bodhisattva is able to have faith and understanding in this profound Perfection of Wisdom, then he will be able to proceed toward the wisdom of omniscience; if he is able to proceed toward the wisdom of omniscience, then he will be able to become the place of refuge toward which all sentient beings proceed.
Subhūti again said:
World-Honored One, that Great Bodhisattva is able to accomplish a difficult deed, namely, wearing such a firm armor and helmet:
“I shall liberate all sentient beings and cause them all to attain ultimate Nirvāṇa.”
Although he performs such deeds for sentient beings, he completely does not see that there are any sentient beings who are established [in liberation].
The Buddha said:
Subhūti, that is so, that is so! Just as you have said: that Great Bodhisattva is able to accomplish a difficult deed, namely, wearing such a firm armor and helmet:
“I shall liberate all sentient beings and cause them all to attain ultimate Nirvāṇa.”
Although he performs such deeds for sentient beings, he completely does not see that there are any sentient beings who are established [in liberation].
Furthermore, Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to form. Why? Because form, ultimately, has no possession; since it is neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to form. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to feeling, perception, formations, or consciousness. Why? Because feeling, perception, formations, and consciousness ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to feeling, perception, formations, or consciousness.
Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to the eye-base. Why? Because the eye-base ultimately has no possession; since it is neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the eye-base. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to the ear, nose, tongue, body, or mind bases. Why? Because the ear, nose, tongue, body, and mind bases ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the ear, nose, tongue, body, or mind bases.
Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to the form-base. Why? Because the form-base ultimately has no possession; since it is neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the form-base. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to sound, smell, taste, touch, or dharma bases. Why? Because sound, smell, taste, touch, and dharma bases ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to sound, smell, taste, touch, or dharma bases.
Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to the eye-element. Why? Because the eye-element ultimately has no possession; since it is neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the eye-element. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to the ear, nose, tongue, body, or mind elements. Why? Because the ear, nose, tongue, body, and mind elements ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the ear, nose, tongue, body, or mind elements.
Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to the form-element. Why? Because the form-element ultimately has no possession; since it is neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the form-element. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to the sound, smell, taste, touch, or dharma elements. Why? Because the sound, smell, taste, touch, and dharma elements ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the sound, smell, taste, touch, or dharma elements.
Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to the eye-consciousness element. Why? Because the eye-consciousness element ultimately has no possession; since it is neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the eye-consciousness element. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to the ear, nose, tongue, body, or mind-consciousness elements. Why? Because the ear, nose, tongue, body, and mind-consciousness elements ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the ear, nose, tongue, body, or mind-consciousness elements.
Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to eye-contact. Why? Because eye-contact ultimately has no possession; since it is neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to eye-contact. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to ear, nose, tongue, body, or mind-contact. Why? Because ear, nose, tongue, body, and mind-contact ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to ear, nose, tongue, body, or mind-contact.
Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to the feelings arising from eye-contact as condition. Why? Because the feelings arising from eye-contact as condition ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the feelings arising from eye-contact as condition. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to the feelings arising from ear, nose, tongue, body, or mind-contact as condition. Why? Because the feelings arising from ear, nose, tongue, body, or mind-contact as condition ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the feelings arising from ear, nose, tongue, body, or mind-contact as condition.
Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to the earth element. Why? Because the earth element ultimately has no possession; since it is neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the earth element. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to the water, fire, wind, space, or consciousness elements. Why? Because the water, fire, wind, space, and consciousness elements ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the water, fire, wind, space, or consciousness elements.
Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to ignorance. Why? Because ignorance ultimately has no possession; since it is neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to ignorance. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress. Why? Because formations through aging-and-death ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to formations through aging-and-death.
Subhūti, the armor and helmet that this Great Bodhisattva has worn and put on do not belong to the self. Why? Because the self ultimately has no possession; since it is neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to the self. The armor and helmet that this Great Bodhisattva has worn and put on do not belong to sentient beings, the life-stream, the arising capacity, nourishment, growth, the transmigrating subject, mind-born, a child, the agent of action, the recipient, understanding, or cognition. Why? Because sentient beings through cognition ultimately have no possession; since they are neither a Bodhisattva nor armor and helmet, it is said that this armor and helmet does not belong to sentient beings through cognition.