THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 317
Chapter 46: WISDOM THAT LEADS TO (2)
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the perfection of giving. Why? Because the perfection of giving is ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the perfection of giving. The armor that this Great Bodhisattva has worn and donned does not belong to morality, patience, diligence, meditative concentration, or the perfection of wisdom. Why? Because morality up to the perfection of wisdom are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to morality up to the perfection of wisdom.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to inner emptiness. Why? Because inner emptiness is ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to inner emptiness. The armor that this Great Bodhisattva has worn and donned does not belong to outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundary, dispersed emptiness, unchanging emptiness, intrinsic nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, emptiness of the self-nature of non-nature. Why? Because outer emptiness up to emptiness of the self-nature of non-nature are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to outer emptiness up to emptiness of the self-nature of non-nature.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to suchness. Why? Because suchness is ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to suchness. The armor that this Great Bodhisattva has worn and donned does not belong to the realm of phenomena, the nature of phenomena, the non-deluded nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, or the inconceivable realm. Why? Because the realm of phenomena up to the inconceivable realm are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the realm of phenomena up to the inconceivable realm.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the four applications of mindfulness. Why? Because the four applications of mindfulness are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the four applications of mindfulness. The armor that this Great Bodhisattva has worn and donned does not belong to the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path. Why? Because the four right efforts up to the eightfold noble path are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the four right efforts up to the eightfold noble path.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the noble truth of suffering. Why? Because the noble truth of suffering is ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the noble truth of suffering. The armor that this Great Bodhisattva has worn and donned does not belong to the noble truths of origination, cessation, and the path. Why? Because the noble truths of origination, cessation, and the path are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the noble truths of origination, cessation, and the path.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the four meditative absorptions. Why? Because the four meditative absorptions are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the four meditative absorptions.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the four immeasurables. Why? Because the four immeasurables are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the four immeasurables.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the four formless concentrations. Why? Because the four formless concentrations are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the four formless concentrations.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the eight liberations. Why? Because the eight liberations are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the eight liberations.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the eight stages of mastery. Why? Because the eight stages of mastery are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the eight stages of mastery.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the nine successive concentrations. Why? Because the nine successive concentrations are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the nine successive concentrations.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the ten totalities. Why? Because the ten totalities are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the ten totalities.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the liberation door of emptiness. Why? Because the liberation door of emptiness is ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the liberation door of emptiness.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the liberation doors of signlessness and wishlessness. Why? Because the liberation doors of signlessness and wishlessness are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the liberation doors of signlessness and wishlessness.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the five kinds of eyes. Why? Because the five kinds of eyes are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the five kinds of eyes.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the six supernatural powers. Why? Because the six supernatural powers are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the six supernatural powers.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to all methods of samādhi. Why? Because all methods of samādhi are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to all methods of samādhi.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to all methods of dhāraṇī. Why? Because all methods of dhāraṇī are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to all methods of dhāraṇī.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the ten powers of the Buddha. Why? Because the ten powers of the Buddha are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the ten powers of the Buddha. The armor that this Great Bodhisattva has worn and donned does not belong to the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of a Buddha. Why? Because the four fearlessnesses up to the eighteen unique qualities of a Buddha are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the four fearlessnesses up to the eighteen unique qualities of a Buddha.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the fruit of stream-entry. Why? Because the fruit of stream-entry is ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the fruit of stream-entry. The armor that this Great Bodhisattva has worn and donned does not belong to the fruits of once-returning, non-returning, and arhatship. Why? Because the fruits of once-returning, non-returning, and arhatship are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the fruits of once-returning, non-returning, and arhatship.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to the fruit of the solitary buddha. Why? Because the fruit of the solitary buddha is ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the fruit of the solitary buddha.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to all-knowledge. Why? Because all-knowledge is ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to all-knowledge. The armor that this Great Bodhisattva has worn and donned does not belong to the knowledge of paths or the knowledge of all aspects. Why? Because the knowledge of paths and the knowledge of all aspects are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to the knowledge of paths and the knowledge of all aspects.
O Subhūti, the armor that this Great Bodhisattva has worn and donned does not belong to all phenomena. Why? Because all phenomena are ultimately without ownership; since there is no Bodhisattva and no armor, it is said that this armor does not belong to all phenomena.
O Subhūti, because this Great Bodhisattva practices the profound perfection of wisdom, he is able to wear and don such a firm armor: “I shall liberate all sentient beings and cause them all to attain ultimate nirvāṇa.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if a Great Bodhisattva is able to wear and don such a firm armor: ‘I shall liberate all sentient beings and cause them all to attain ultimate nirvāṇa,’ then he does not fall into the two vehicles of the Śrāvakas and Pratyekabuddhas.
“World-Honored One, if a Great Bodhisattva is able to wear and don such a firm armor: ‘I shall liberate all sentient beings and cause them all to attain nirvāṇa,’ but if that Great Bodhisattva has no place and no capacity for inclusion, then he will fall into the two vehicles of the Śrāvakas and Pratyekabuddhas. Why? Because that Great Bodhisattva does not establish or delimit sentient beings, yet wears and dons such firm armor.”
The Buddha said:
“O Subhūti, upon what meaning do you contemplate when you say this: ‘If a Great Bodhisattva is able to wear and don such firm armor and practice the profound perfection of wisdom, then he does not fall into the two vehicles of the Śrāvakas and Pratyekabuddhas’?”
Subhūti replied:
“World-Honored One, it is because that Great Bodhisattva does not wear armor or don a helmet for the purpose of liberating only a small number of sentient beings, nor does he wear armor or don a helmet for the purpose of seeking only a small portion of wisdom. Why, World-Honored One? Because that Great Bodhisattva wears armor and dons a helmet in order to rescue all sentient beings and enable them to enter nirvāṇa; that Great Bodhisattva wears armor and dons a helmet solely because he earnestly seeks to attain the wisdom of omniscience. Because of this cause and condition, he does not fall into the vehicles of the Śrāvakas and Pratyekabuddhas.”
The Buddha said:
“O Subhūti, it is so, it is so, exactly as you have said! That Great Bodhisattva does not wear armor or don a helmet for the purpose of liberating only a small number of sentient beings, nor does he wear armor or don a helmet for the purpose of seeking only a small portion of wisdom. Rather, that Great Bodhisattva wears armor and dons a helmet in order to rescue all sentient beings and enable them to enter nirvāṇa; that Great Bodhisattva wears armor and dons a helmet solely because he earnestly seeks to attain the wisdom of omniscience. Because of this cause and condition, that Great Bodhisattva does not fall into the vehicles of the Śrāvakas and Pratyekabuddhas.”
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, the perfection of wisdom is thus extremely profound. There is no agent who practices it, no object that is the phenomenon to be practiced, no place of practice, and it is not through this phenomenon that practice is attained. Why, World-Honored One? Because within the profound meaning of this perfection of wisdom, there is not even a small portion of any truly existent phenomenon that can be obtained and called the practitioner, the object of practice, the place of practice, or the means by which practice is carried out.
World-Honored One, if practicing space is practicing the perfection of wisdom.
World-Honored One, if practicing all phenomena is practicing the perfection of wisdom.
World-Honored One, if practicing unreal phenomena is practicing the perfection of wisdom.
World-Honored One, if practicing the path of non-ownership is practicing the perfection of wisdom.
World-Honored One, if practicing the path of non-grasping is practicing the perfection of wisdom.
World-Honored One, if practicing the abandonment of phenomena is practicing the perfection of wisdom.”
The Buddha said:
“O Subhūti, abandoning what is it that is practicing the perfection of wisdom?”
Subhūti replied:
“World-Honored One, abandoning form is practicing the perfection of wisdom; abandoning feeling, perception, formations, and consciousness is practicing the perfection of wisdom.
World-Honored One, abandoning the eye faculty is practicing the perfection of wisdom; abandoning the ear, nose, tongue, body, and mind faculties is practicing the perfection of wisdom.
World-Honored One, abandoning the form element is practicing the perfection of wisdom; abandoning sound, smell, taste, touch, and phenomena elements is practicing the perfection of wisdom.
World-Honored One, abandoning the eye element is practicing the perfection of wisdom; abandoning the ear, nose, tongue, body, and mind elements is practicing the perfection of wisdom.
World-Honored One, abandoning the form realm is practicing the perfection of wisdom; abandoning the sound, smell, taste, touch, and phenomena realms is practicing the perfection of wisdom.
World-Honored One, abandoning the eye-consciousness element is practicing the perfection of wisdom; abandoning the ear-, nose-, tongue-, body-, and mind-consciousness elements is practicing the perfection of wisdom.
World-Honored One, abandoning eye-contact is practicing the perfection of wisdom; abandoning ear-, nose-, tongue-, body-, and mind-contact is practicing the perfection of wisdom.
World-Honored One, abandoning the feelings that arise conditioned by eye-contact is practicing the perfection of wisdom; abandoning the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact is practicing the perfection of wisdom.
World-Honored One, abandoning the earth element is practicing the perfection of wisdom; abandoning the water, fire, wind, space, and consciousness elements is practicing the perfection of wisdom.
World-Honored One, abandoning ignorance is practicing the perfection of wisdom; abandoning 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 practicing the perfection of wisdom.
World-Honored One, abandoning self is practicing the perfection of wisdom; abandoning sentient beings, the life stream, that which can arise, nourishment, growth, the transmigrating subject, mind-born, childlike, the agent of creation, the experiencer, the knower, and the perceiver is practicing the perfection of wisdom.
World-Honored One, abandoning the perfection of giving is practicing the perfection of wisdom; abandoning morality, patience, diligence, meditative concentration, and the perfection of wisdom is practicing the perfection of wisdom.
World-Honored One, abandoning inner emptiness is practicing the perfection of wisdom; abandoning outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundary, dispersed emptiness, unchanging emptiness, intrinsic nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-nature is practicing the perfection of wisdom.
World-Honored One, abandoning suchness is practicing the perfection of wisdom; abandoning the realm of phenomena, the nature of phenomena, the non-deluded nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm is practicing the perfection of wisdom.
World-Honored One, abandoning the four applications of mindfulness is practicing the perfection of wisdom; abandoning 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 is practicing the perfection of wisdom.
World-Honored One, abandoning the noble truth of suffering is practicing the perfection of wisdom; abandoning the noble truths of origination, cessation, and the path is practicing the perfection of wisdom.
World-Honored One, abandoning the four meditative absorptions is practicing the perfection of wisdom.
World-Honored One, abandoning the four immeasurables is practicing the perfection of wisdom.
World-Honored One, abandoning the four formless concentrations is practicing the perfection of wisdom.
World-Honored One, abandoning the eight liberations is practicing the perfection of wisdom.
World-Honored One, abandoning the eight stages of mastery is practicing the perfection of wisdom.
World-Honored One, abandoning the nine successive concentrations is practicing the perfection of wisdom.
World-Honored One, abandoning the ten totalities is practicing the perfection of wisdom.
World-Honored One, abandoning the liberation door of emptiness is practicing the perfection of wisdom; abandoning the liberation doors of signlessness and wishlessness is practicing the perfection of wisdom.
World-Honored One, abandoning the five kinds of eyes is practicing the perfection of wisdom.
World-Honored One, abandoning the six supernatural powers is practicing the perfection of wisdom.
World-Honored One, abandoning all methods of samādhi is practicing the perfection of wisdom.
World-Honored One, abandoning all methods of dhāraṇī is practicing the perfection of wisdom.
World-Honored One, abandoning the ten powers of the Buddha is practicing the perfection of wisdom; abandoning 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 practicing the perfection of wisdom.
World-Honored One, abandoning the fruit of stream-entry is practicing the perfection of wisdom; abandoning the fruits of once-returning, non-returning, and arhatship is practicing the perfection of wisdom.
World-Honored One, abandoning the fruit of the solitary buddha is practicing the perfection of wisdom.
World-Honored One, abandoning all-knowledge is practicing the perfection of wisdom; abandoning the knowledge of paths and the knowledge of all aspects is practicing the perfection of wisdom.”
The Buddha taught:
“Subhuti, that is right, that is right, exactly as you have said!
Subhuti, cultivating the abandonment of form is cultivating Prajñāpāramitā; cultivating the abandonment of feeling, perception, formations, and consciousness is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the eye faculty is cultivating Prajñāpāramitā; cultivating the abandonment of the ear, nose, tongue, body, and mind faculties is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the form domain is cultivating Prajñāpāramitā; cultivating the abandonment of sound, fragrance, taste, touch, and dharma domains is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the eye element is cultivating Prajñāpāramitā; cultivating the abandonment of the ear, nose, tongue, body, and mind elements is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the form element is cultivating Prajñāpāramitā; cultivating the abandonment of the sound, fragrance, taste, touch, and dharma elements is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the eye consciousness element is cultivating Prajñāpāramitā; cultivating the abandonment of the ear, nose, tongue, body, and mind consciousness elements is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of eye contact is cultivating Prajñāpāramitā; cultivating the abandonment of ear, nose, tongue, body, and mind contact is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the feelings arising conditioned by eye contact is cultivating Prajñāpāramitā; cultivating the abandonment of the feelings arising conditioned by ear, nose, tongue, body, and mind contact is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the earth element is cultivating Prajñāpāramitā; cultivating the abandonment of the water, fire, wind, space, and consciousness elements is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of ignorance is cultivating Prajñāpāramitā; cultivating the abandonment 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 cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of self is cultivating Prajñāpāramitā; cultivating the abandonment of sentient beings, the life continuum, the capacity for arising, nourishment, growth, the transmigrating subject, mind-born, childlike, the capacity for creating, the capacity for receiving, understanding, and cognition is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the perfection of giving is cultivating Prajñāpāramitā; cultivating the abandonment of the perfection of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā itself is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of inner emptiness is cultivating Prajñāpāramitā; cultivating the abandonment of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, boundless emptiness, dispersed emptiness, unchanging emptiness, intrinsic nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, unobtainable emptiness, emptiness of emptiness-nature, self-nature emptiness, and emptiness of the self-nature of emptiness is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of suchness is cultivating Prajñāpāramitā; cultivating the abandonment of the dharma realm, dharma nature, the non-false nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the four applications of mindfulness is cultivating Prajñāpāramitā; cultivating the abandonment of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the noble truth of suffering is cultivating Prajñāpāramitā; cultivating the abandonment of the noble truths of origin, cessation, and path is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the four meditative absorptions is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the four immeasurables is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the four formless concentrations is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the eight liberations is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the eight stages of mastery is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the nine successive concentrations is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the ten universal bases is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the liberation-door of emptiness is cultivating Prajñāpāramitā; cultivating the abandonment of the liberation-doors of signlessness and wishlessness is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the five kinds of eyes is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the six supernatural powers is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of all samādhi dharma doors is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of all dhāraṇī dharma doors is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the ten powers of the Buddha is cultivating Prajñāpāramitā; cultivating the abandonment of the four fearlessnesses, four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive Buddha qualities is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the fruit of stream-entry is cultivating Prajñāpāramitā; cultivating the abandonment of the fruits of once-returning, non-returning, and arhatship is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of the rank of solitary Buddha is cultivating Prajñāpāramitā.
Subhuti, cultivating the abandonment of all-knowledge is cultivating Prajñāpāramitā; cultivating the abandonment of knowledge of the paths and knowledge of all aspects is cultivating Prajñāpāramitā.
At that time, the Buddha said to Venerable Subhuti:
“Subhuti, one should rely upon profound Prajñāpāramitā to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward profound Prajñāpāramitā, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon profound Dhyāna-pāramitā to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward profound Dhyāna-pāramitā, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon profound Vigor-pāramitā to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward profound Vigor-pāramitā, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon profound Patience-pāramitā to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward profound Patience-pāramitā, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon profound Pure Morality-pāramitā to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward profound Pure Morality-pāramitā, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon profound Giving-pāramitā to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward profound Giving-pāramitā, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon inner emptiness to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward inner emptiness, one should know that this is an irreversible great bodhisattva. One should rely upon outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, boundless emptiness, dispersed emptiness, unchanging emptiness, intrinsic nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, unobtainable emptiness, emptiness of emptiness-nature, self-nature emptiness, and emptiness of the self-nature of emptiness to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward outer emptiness up to the emptiness of the self-nature of emptiness, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon suchness to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward suchness, one should know that this is an irreversible great bodhisattva. One should rely upon the dharma realm, dharma nature, the non-false nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the dharma realm up to the inconceivable realm, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the four applications of mindfulness to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four applications of mindfulness, one should know that this is an irreversible great bodhisattva. One should rely upon the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four right efforts up to the eightfold noble path, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the noble truth of suffering to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the noble truth of suffering, one should know that this is an irreversible great bodhisattva. One should rely upon the noble truths of origin, cessation, and path to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the noble truths of origin, cessation, and path, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the four meditative absorptions to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four meditative absorptions, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the four immeasurables to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four immeasurables, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the four formless concentrations to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four formless concentrations, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the eight liberations to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the eight liberations, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the eight stages of mastery to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the eight stages of mastery, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the nine successive concentrations to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the nine successive concentrations, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the ten universal bases to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the ten universal bases, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the liberation-door of emptiness to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the liberation-door of emptiness, one should know that this is an irreversible great bodhisattva. One should rely upon the liberation-doors of signlessness and wishlessness to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the liberation-doors of signlessness and wishlessness, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the five kinds of eyes to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the five kinds of eyes, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the six supernatural powers to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the six supernatural powers, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the samādhi dharma doors to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the samādhi dharma doors, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the dhāraṇī dharma doors to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the dhāraṇī dharma doors, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon the ten powers of the Buddha to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the ten powers of the Buddha, one should know that this is an irreversible great bodhisattva. One should rely upon the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive Buddha qualities to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward the four fearlessnesses up to the eighteen exclusive Buddha qualities, one should know that this is an irreversible great bodhisattva.
Subhuti, one should rely upon all-knowledge to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward all-knowledge, one should know that this is an irreversible great bodhisattva. One should rely upon knowledge of the paths and knowledge of all aspects to examine and know an irreversible great bodhisattva. If a great bodhisattva does not give rise to attachment toward knowledge of the paths and knowledge of all aspects, one should know that this is an irreversible great bodhisattva.
Subhuti, there are irreversible great bodhisattvas who practice profound Prajñāpāramitā and do not regard the words and teachings of others as correct or important.
Subhuti, there are irreversible great bodhisattvas who practice profound Prajñāpāramitā and do not merely rely on faith in others, but also have their own actions.
Subhuti, there are irreversible great bodhisattvas who practice profound Prajñāpāramitā and are not led by the mind of greed, not led by the mind of anger, not led by the mind of delusion, not led by the mind of arrogance, and not led by any other kinds of defiled minds.
Subhuti, there are irreversible great bodhisattvas who practice profound Prajñāpāramitā and do not depart from the perfection of giving, do not depart from the perfection of pure morality, do not depart from the perfection of patience, do not depart from the perfection of diligence, do not depart from the perfection of meditative concentration, and do not depart from the perfection of wisdom.
Subhuti, there are irreversible great bodhisattvas who, upon hearing such teachings on profound Prajñāpāramitā, do not become frightened, afraid, terrified, sink, become attached, or abandon it. Regarding profound Prajñāpāramitā, they joyfully delight in understanding, receiving, upholding, reciting, fully comprehending, closely contemplating, and practicing according to the Dharma, never becoming weary.
Subhuti, you should know that such irreversible great bodhisattvas have previously heard the meaning of profound Prajñāpāramitā in past lives, have upheld it, recited it, and contemplated it in accordance with reason. Why, Subhuti? Because of this, when irreversible great bodhisattvas hear such teachings on profound Prajñāpāramitā, their minds do not become frightened, afraid, terrified, sink, become attached, or abandon it. Regarding profound Prajñāpāramitā, they joyfully delight in understanding, receiving, upholding, reciting, fully comprehending, closely contemplating, and practicing according to the Dharma, never becoming weary.”
Venerable Subhuti said to the Buddha:
“World-Honored One, if a great bodhisattva hears such teachings on profound Prajñāpāramitā and their mind does not become frightened, afraid, terrified, sink, become attached, or abandon it, then that great bodhisattva practices profound Prajñāpāramitā…”
The Buddha taught:
“Subhuti, that great bodhisattva does so because they continuously follow along, constantly turn toward, and deeply enter all-knowing wisdom. Therefore, they should practice profound Prajñāpāramitā in this way.”
“World-Honored One, how does that great bodhisattva continuously follow along, turn toward, and deeply enter all-knowing wisdom in order to practice profound Prajñāpāramitā in this way?”
“Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters emptiness in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters signlessness in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters wishlessness in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters space in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters non-possession in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters non-arising and non-ceasing in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters non-defilement and non-purity in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters suchness in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters the dharma realm in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters dharma nature in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters the non-false nature in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters the unchanging nature in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters the equal nature in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters the nature free from arising in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters the fixed nature of dharma in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters the abiding nature of dharma in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters ultimate reality in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters the realm of space in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters the inconceivable realm in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters the path of non-creation in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters illusion in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters dream in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters echo in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters reflected images in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters shadows and light in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters mirages in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters transformations in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.
Subhuti, if a great bodhisattva continuously follows along, turns toward, and deeply enters an illusory city in order to practice profound Prajñāpāramitā, then that is a great bodhisattva who continuously follows along, turns toward, and deeply enters all-knowing wisdom in order to practice profound Prajñāpāramitā.”