THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 319
Chapter 47: SUCHNESS (2)
At that time, the World-Honored One said to the gods of the Desire Realm and Form Realm:
“Indeed, indeed, it is exactly as you have said! O gods, form itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is form; feeling, perception, formations, and consciousness themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is feeling, perception, formations, and consciousness.
O gods, the eye base itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the eye base; the ear, nose, tongue, body, and mind bases themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the ear, nose, tongue, body, and mind bases.
O gods, the form base itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the form base; sound, fragrance, taste, touch, and dharma bases themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is sound, fragrance, taste, touch, and dharma bases.
O gods, the eye element itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the eye element; the ear, nose, tongue, body, and mind elements themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the ear, nose, tongue, body, and mind elements.
O gods, the form element itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the form element; sound, fragrance, taste, touch, and dharma elements themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is sound, fragrance, taste, touch, and dharma elements.
O gods, the eye-consciousness element itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the eye-consciousness element; the ear, nose, tongue, body, and mind consciousness elements themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the ear, nose, tongue, body, and mind consciousness elements.
O gods, eye contact itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is eye contact; ear, nose, tongue, body, and mind contact themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is ear, nose, tongue, body, and mind contact.
O gods, the feelings arising dependent upon eye contact itself are the wisdom of Omniscience, and the wisdom of Omniscience itself is the feelings arising dependent upon eye contact; the feelings arising dependent upon ear, nose, tongue, body, and mind contact themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the feelings arising dependent upon ear, nose, tongue, body, and mind contact.
O gods, the earth element itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the earth element; the water, fire, wind, space, and consciousness elements themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the water, fire, wind, space, and consciousness elements.
O gods, ignorance itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is ignorance; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is formations up to aging-and-death.
O gods, the Perfection of Giving itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the Perfection of Giving; Pure Discipline, Patience, Diligence, Meditative Absorption, and the Perfection of Prajñā themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is Pure Discipline up to the Perfection of Prajñā.
O gods, the emptiness of inner phenomena itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the emptiness of inner phenomena; the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness beyond all limits, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of shared characteristics, the emptiness of all phenomena, the emptiness of what cannot be apprehended, the emptiness of absence of nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness itself are the wisdom of Omniscience, and the wisdom of Omniscience itself is the emptiness of outer phenomena up to the emptiness of the self-nature of emptiness.
O gods, Suchness itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is Suchness; the Dharma Realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the Dharma Realm up to the inconceivable realm.
O gods, the four foundations of mindfulness themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the four foundations of mindfulness; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the four right efforts up to the eightfold noble path.
O gods, the noble truth of suffering itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the noble truth of suffering; the noble truths of origin, cessation, and path themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the noble truths of origin, cessation, and path.
O gods, the four meditative absorptions themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the four meditative absorptions.
O gods, the four immeasurables themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the four immeasurables.
O gods, the four formless absorptions themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the four formless absorptions.
O gods, the eight liberations themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the eight liberations.
O gods, the eight spheres of mastery themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the eight spheres of mastery.
O gods, the nine successive meditative absorptions themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the nine successive meditative absorptions.
O gods, the ten universal bases themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the ten universal bases.
O gods, the liberation-door of emptiness itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the liberation-door of emptiness; the liberation-doors of signlessness and wishlessness themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the liberation-doors of signlessness and wishlessness.
O gods, the five types of eyes themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the five types of eyes.
O gods, the six supernatural powers themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the six supernatural powers.
O gods, the Dharma-door of Samādhi itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the Dharma-door of Samādhi.
O gods, the Dharma-door of Dhāraṇī itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the Dharma-door of Dhāraṇī.
O gods, the ten powers of the Buddha themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the ten powers of the Buddha; the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the four fearlessnesses up to the eighteen unique qualities of the Buddha.
O gods, the fruit of Stream-Entry itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the fruit of Stream-Entry; the fruits of Once-Returner, Non-Returner, and Arhat themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the fruits of Once-Returner, Non-Returner, and Arhat.
O gods, the realization of the Pratyekabuddha itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the realization of the Pratyekabuddha.
O gods, the wisdom of all itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the wisdom of all; the wisdom of paths and the wisdom of all aspects themselves are the wisdom of Omniscience, and the wisdom of Omniscience itself is the wisdom of paths and the wisdom of all aspects.
O gods, the unsurpassed perfect enlightenment of all Buddhas itself is the wisdom of Omniscience, and the wisdom of Omniscience itself is the unsurpassed perfect enlightenment of all Buddhas.
Why is this so, O gods? Because whether it is the Suchness of form, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of feeling, perception, formations, and consciousness, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of the eye base, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of the ear, nose, tongue, body, and mind bases, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of the form base, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of sound, fragrance, taste, touch, and dharma bases, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of the eye element, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of the ear, nose, tongue, body, and mind elements, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of the form element, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of sound, fragrance, taste, touch, and dharma elements, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of the eye-consciousness element, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of the ear, nose, tongue, body, and mind consciousness elements, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of eye contact, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of ear, nose, tongue, body, and mind contact, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of the feelings arising dependent upon eye contact, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of the feelings arising dependent upon ear, nose, tongue, body, and mind contact, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of the earth element, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of the water, fire, wind, space, and consciousness elements, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of ignorance, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness 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, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of the Perfection of Giving, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of Pure Discipline, Patience, Diligence, Meditative Absorption, and the Perfection of Prajñā, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of the emptiness of inner phenomena, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness beyond all limits, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of shared characteristics, the emptiness of all phenomena, the emptiness of what cannot be apprehended, the emptiness of absence of nature, the emptiness of self-nature, the emptiness of the self-nature of emptiness, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.
O gods, whether it is the Suchness of Suchness, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end; whether it is the Suchness of the Dharma Realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm, the Suchness of the wisdom of Omniscience, or the Suchness of all phenomena, they are all one Suchness, without two, without distinction, and without end.”
O sons of the gods, whether the suchness of the four foundations of mindfulness, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end; whether the suchness of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the noble truth of suffering, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end; whether the suchness of the noble truths of origin, cessation, and path, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the four meditative absorptions, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the four immeasurables, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the four formless concentrations, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the eight liberations, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the eight bases of mastery, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the nine successive concentrations, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the ten totalities, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the liberation door of emptiness, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end; whether the suchness of the liberation doors of signlessness and wishlessness, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the five kinds of eyes, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the six supernormal powers, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the samadhi dharma-door, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the dharani dharma-door, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the Buddha’s ten powers, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end; whether the suchness of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the fruit of stream-entry, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end; whether the suchness of the fruits of once-returning, non-returning, and arhatship, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the fruit of the solitary Buddha, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of all-knowing wisdom, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end; whether the suchness of path-characteristic wisdom and all-characteristic wisdom, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, whether the suchness of the unsurpassed perfect enlightenment of all Buddhas, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without distinction, and without end.
O sons of the gods, when I contemplate this meaning, my mind always turns toward the path of quiescence and does not delight in teaching the Dharma. Why? Because this Dharma is profound, difficult to see, difficult to know, impossible to seek through conceptual thought, beyond all realms of conceptual investigation, subtle and peaceful; only those endowed with wisdom can comprehend it, and it cannot be believed in and accepted by ordinary worldly beings. It is the profound Prajñāpāramitā, which is precisely the unsurpassed perfect enlightenment realized by the Tathāgata, the Worthy One, the Perfectly Awakened One.
O sons of the gods, such unsurpassed perfect enlightenment has no subject who realizes it, no object to be realized, no place of realization, and no time of realization.
O sons of the gods, this Dharma is profoundly wondrous; it appears uniquely and alone, and it is not a Dharma that can be compared with anything in the world.
O sons of the gods, because space is profound, this Dharma is profound; because suchness is profound, this Dharma is profound; because the Dharma-realm is profound, this Dharma is profound; because the nature of Dharma is profound, this Dharma is profound; because the nature of non-deception is profound, this Dharma is profound; because the nature of non-change is profound, this Dharma is profound; because the nature of equality is profound, this Dharma is profound; because the nature of non-arising is profound, this Dharma is profound; because the nature of definitive truth is profound, this Dharma is profound; because the nature of abiding is profound, this Dharma is profound; because ultimate reality is profound, this Dharma is profound; because the realm of space is profound, this Dharma is profound; because the inconceivable realm is profound, this Dharma is profound.
O sons of the gods, because the profoundness of being immeasurable and boundless is profound, this Dharma is profound; because the profoundness of neither coming nor going is profound, this Dharma is profound; because the profoundness of neither arising nor ceasing is profound, this Dharma is profound; because the profoundness of neither defilement nor purity is profound, this Dharma is profound; because the profoundness of neither knowing nor attaining is profound, this Dharma is profound; because the profoundness of neither creating nor acting is profound, this Dharma is profound.
O sons of the gods, because the profoundness of self is profound, this Dharma is profound; because the profoundness of sentient beings is profound, this Dharma is profound; because the profoundness of the life continuum is profound, this Dharma is profound; because the profoundness of the capacity for arising is profound, this Dharma is profound; because the profoundness of nourishment is profound, this Dharma is profound; because the profoundness of growth is profound, this Dharma is profound; because the profoundness of the agent of cyclic existence is profound, this Dharma is profound; because the profoundness of mind-made existence is profound, this Dharma is profound; because the profoundness of the child of ignorance is profound, this Dharma is profound; because the profoundness of the capacity for creation is profound, this Dharma is profound; because the profoundness of the capacity for receiving experience is profound, this Dharma is profound; because the profoundness of understanding is profound, this Dharma is profound; because the profoundness of cognition is profound, this Dharma is profound.
O sons of the gods, because form is profound, this Dharma is profound; because feeling, perception, formations, and consciousness are profound, this Dharma is profound.
O sons of the gods, because the eye-base is profound, this Dharma is profound; because the ear, nose, tongue, body, and mind bases are profound, this Dharma is profound.
O sons of the gods, because the form-base is profound, this Dharma is profound; because sound, smell, taste, touch, and dharma bases are profound, this Dharma is profound.
O sons of the gods, because the eye-element is profound, this Dharma is profound; because the ear, nose, tongue, body, and mind elements are profound, this Dharma is profound.
O sons of the gods, because the form-element is profound, this Dharma is profound; because sound, smell, taste, touch, and dharma elements are profound, this Dharma is profound.
O sons of the gods, because the eye-consciousness element is profound, this Dharma is profound; because the ear, nose, tongue, body, and mind consciousness elements are profound, this Dharma is profound.
O sons of the gods, because eye-contact is profound, this Dharma is profound; because ear, nose, tongue, body, and mind contact are profound, this Dharma is profound.
O sons of the gods, because the feelings arising conditioned by eye-contact are profound, this Dharma is profound; because the feelings arising conditioned by ear, nose, tongue, body, and mind contact are profound, this Dharma is profound.
O sons of the gods, because the earth element is profound, this Dharma is profound; because the water, fire, wind, space, and consciousness elements are profound, this Dharma is profound.
O sons of the gods, because ignorance is profound, this Dharma is profound; because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are profound, this Dharma is profound.
O sons of the gods, because the perfection of generosity is profound, this Dharma is profound; because the perfection of pure discipline is profound, this Dharma is profound; because the perfection of patience is profound, this Dharma is profound; because the perfection of diligence is profound, this Dharma is profound; because the perfection of meditative concentration is profound, this Dharma is profound; because the perfection of wisdom is profound, this Dharma is profound. O sons of the gods, because the emptiness of internal phenomena is profound, this Dharma is profound; because the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of that which cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness are profound, this Dharma is profound.
O sons of the gods, because the four foundations of mindfulness are profound, this Dharma is profound; because the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are profound, this Dharma is profound.
O sons of the gods, because the noble truth of suffering is profound, this Dharma is profound; because the noble truths of origin, cessation, and path are profound, this Dharma is profound.
O sons of the gods, because the four meditative absorptions are profound, this Dharma is profound; because the four immeasurables are profound, this Dharma is profound; because the four formless concentrations are profound, this Dharma is profound.
O sons of the gods, because the eight liberations are profound, this Dharma is profound; because the eight bases of mastery are profound, this Dharma is profound; because the nine successive concentrations are profound, this Dharma is profound; because the ten totalities are profound, this Dharma is profound.
O sons of the gods, because the liberation door of emptiness is profound, this Dharma is profound; because the liberation doors of signlessness and wishlessness are profound, this Dharma is profound.
O sons of the gods, because the five kinds of eyes are profound, this Dharma is profound; because the six supernormal powers are profound, this Dharma is profound.
O sons of the gods, because the samadhi dharma-door is profound, this Dharma is profound; because the dharani dharma-door is profound, this Dharma is profound.
O sons of the gods, because the ten powers of the Buddha are profound, this Dharma is profound; because the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities are profound, this Dharma is profound.
O sons of the gods, because the fruit of stream-entry is profound, this Dharma is profound; because the fruits of once-returning, non-returning, and arhatship are profound, this Dharma is profound.
O sons of the gods, because the fruit of the solitary Buddha is profound, this Dharma is profound.
O sons of the gods, because all-knowing wisdom is profound, this Dharma is profound; because path-characteristic wisdom and all-characteristic wisdom are profound, this Dharma is profound.
O sons of the gods, because all Buddha-dharmas are profound, this Dharma is profound.
At that time, the gods of the Desire Realm and the Form Realm addressed the Buddha:
“World-Honored One, the Dharma that has been expounded is profound and wondrous; it is not something that ordinary beings in the world can believe in or comprehend.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping form, nor is it spoken for the sake of abandoning form; it is not spoken for the sake of grasping feeling, perception, formations, and consciousness, nor is it spoken for the sake of abandoning feeling, perception, formations, and consciousness.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the eye faculty, nor is it spoken for the sake of abandoning the eye faculty; it is not spoken for the sake of grasping the ear, nose, tongue, body, and mind faculties, nor is it spoken for the sake of abandoning the ear, nose, tongue, body, and mind faculties.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the form domain, nor is it spoken for the sake of abandoning the form domain; it is not spoken for the sake of grasping the sound, smell, taste, touch, and dharma domains, nor is it spoken for the sake of abandoning the sound, smell, taste, touch, and dharma domains.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the eye element, nor is it spoken for the sake of abandoning the eye element; it is not spoken for the sake of grasping the eye element; it is not spoken for the sake of grasping the ear, nose, tongue, body, and mind elements, nor is it spoken for the sake of abandoning the ear, nose, tongue, body, and mind elements.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the form element, nor is it spoken for the sake of abandoning the form element; it is not spoken for the sake of grasping the sound, smell, taste, touch, and dharma elements, nor is it spoken for the sake of abandoning the sound, smell, taste, touch, and dharma elements.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the eye-consciousness element, nor is it spoken for the sake of abandoning the eye-consciousness element; it is not spoken for the sake of grasping the ear, nose, tongue, body, and mind-consciousness elements, nor is it spoken for the sake of abandoning the ear, nose, tongue, body, and mind-consciousness elements.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping eye-contact, nor is it spoken for the sake of abandoning eye-contact; it is not spoken for the sake of grasping ear, nose, tongue, body, and mind contact, nor is it spoken for the sake of abandoning ear, nose, tongue, body, and mind contact.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the feelings that arise conditioned upon eye-contact, nor is it spoken for the sake of abandoning the feelings that arise conditioned upon eye-contact; it is not spoken for the sake of grasping the feelings that arise conditioned upon ear, nose, tongue, body, and mind contact, nor is it spoken for the sake of abandoning the feelings that arise conditioned upon ear, nose, tongue, body, and mind contact.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the earth element, nor is it spoken for the sake of abandoning the earth element; it is not spoken for the sake of grasping the water, fire, wind, space, and consciousness elements, nor is it spoken for the sake of abandoning the water, fire, wind, space, and consciousness elements.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping ignorance, nor is it spoken for the sake of abandoning ignorance; it is not spoken for the sake of grasping formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, nor is it spoken for the sake of abandoning formations up to aging-and-death.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the Perfection of Giving, nor is it spoken for the sake of abandoning the Perfection of Giving; it is not spoken for the sake of grasping the Perfection of Pure Conduct, nor is it spoken for the sake of abandoning the Perfection of Pure Conduct; it is not spoken for the sake of grasping the Perfection of Patience, nor is it spoken for the sake of abandoning the Perfection of Patience; it is not spoken for the sake of grasping the Perfection of Diligence, nor is it spoken for the sake of abandoning the Perfection of Diligence; it is not spoken for the sake of grasping the Perfection of Meditative Concentration, nor is it spoken for the sake of abandoning the Perfection of Meditative Concentration; it is not spoken for the sake of grasping the Perfection of Prajñā, nor is it spoken for the sake of abandoning the Perfection of Prajñā.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping inner emptiness, nor is it spoken for the sake of abandoning inner emptiness; it is not spoken for the sake of grasping outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be apprehended, emptiness of no nature, emptiness of self-nature, or emptiness of the self-nature of emptiness, nor is it spoken for the sake of abandoning outer emptiness up to the emptiness of the self-nature of emptiness.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping suchness, nor is it spoken for the sake of abandoning suchness; it is not spoken for the sake of grasping the Dharma Realm, Dharma Nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, or the inconceivable realm, nor is it spoken for the sake of abandoning the Dharma Realm up to the inconceivable realm.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the four foundations of mindfulness, nor is it spoken for the sake of abandoning the four foundations of mindfulness; it is not spoken for the sake of grasping the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, nor is it spoken for the sake of abandoning the four right efforts up to the Noble Eightfold Path.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the Noble Truth of suffering, nor is it spoken for the sake of abandoning the Noble Truth of suffering; it is not spoken for the sake of grasping the Noble Truths of origin, cessation, and the path, nor is it spoken for the sake of abandoning the Noble Truths of origin, cessation, and the path.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the four meditative absorptions, nor is it spoken for the sake of abandoning the four meditative absorptions; it is not spoken for the sake of grasping the four immeasurables, nor is it spoken for the sake of abandoning the four immeasurables; it is not spoken for the sake of grasping the four formless concentrations, nor is it spoken for the sake of abandoning the four formless concentrations.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the eight liberations, nor is it spoken for the sake of abandoning the eight liberations; it is not spoken for the sake of grasping the eight bases of mastery, nor is it spoken for the sake of abandoning the eight bases of mastery; it is not spoken for the sake of grasping the nine successive concentrations, nor is it spoken for the sake of abandoning the nine successive concentrations; it is not spoken for the sake of grasping the ten universal bases, nor is it spoken for the sake of abandoning the ten universal bases.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the liberation-door of Emptiness, nor is it spoken for the sake of abandoning the liberation-door of Emptiness; it is not spoken for the sake of grasping the liberation-doors of Signlessness and Wishlessness, nor is it spoken for the sake of abandoning the liberation-doors of Signlessness and Wishlessness.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the five kinds of eyes, nor is it spoken for the sake of abandoning the five kinds of eyes; it is not spoken for the sake of grasping the six supernormal powers, nor is it spoken for the sake of abandoning the six supernormal powers.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the Dharma-door of Samādhi, nor is it spoken for the sake of abandoning the Dharma-door of Samādhi; it is not spoken for the sake of grasping the Dharma-door of Dhāraṇī, nor is it spoken for the sake of abandoning the Dharma-door of Dhāraṇī.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the Buddha’s ten powers, nor is it spoken for the sake of abandoning the Buddha’s ten powers; it is not spoken for the sake of grasping the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen exclusive qualities of a Buddha, nor is it spoken for the sake of abandoning the four fearlessnesses up to the eighteen exclusive qualities of a Buddha.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the fruit of Stream-entry, nor is it spoken for the sake of abandoning the fruit of Stream-entry; it is not spoken for the sake of grasping the fruits of Once-returning, Non-returning, and Arhatship, nor is it spoken for the sake of abandoning the fruits of Once-returning, Non-returning, and Arhatship.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping the fruition of the Pratyekabuddha, nor is it spoken for the sake of abandoning the fruition of the Pratyekabuddha.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping omniscient wisdom, nor is it spoken for the sake of abandoning omniscient wisdom; it is not spoken for the sake of grasping path-characteristic wisdom and all-characteristic wisdom, nor is it spoken for the sake of abandoning path-characteristic wisdom and all-characteristic wisdom.
World-Honored One, this profound and wondrous Dharma is not spoken for the sake of grasping all Buddha-dharmas, nor is it spoken for the sake of abandoning all Buddha-dharmas.
World-Honored One, sentient beings in the world, for the most part, when they engage in actions, habitually grasp all those actions and give rise to attachment to self and mine. That is: form is self, is mine; feeling, perception, formations, and consciousness are self, are mine. The eye faculty is self, is mine; the ear, nose, tongue, body, and mind faculties are self, are mine. The form domain is self, is mine; the sound, smell, taste, touch, and dharma domains are self, are mine. The eye element is self, is mine; the ear, nose, tongue, body, and mind elements are self, are mine. The form element is self, is mine; the sound, smell, taste, touch, and dharma elements are self, are mine. The eye-consciousness element is self, is mine; the ear, nose, tongue, body, and mind-consciousness elements are self, are mine. Eye-contact is self, is mine; ear, nose, tongue, body, and mind contact are self, are mine. The feelings arising conditioned upon eye-contact are self, are mine; the feelings arising conditioned upon ear, nose, tongue, body, and mind contact are self, are mine. The earth element is self, is mine; the water, fire, wind, space, and consciousness elements are self, are mine. Ignorance is self, is mine; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are self, are mine.
The Perfection of Giving is self, is mine; the Perfection of Pure Conduct is self, is mine; the Perfection of Patience is self, is mine; the Perfection of Diligence is self, is mine; the Perfection of Meditative Concentration is self, is mine; the Perfection of Prajñā is self, is mine. Inner emptiness is self, is mine; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be apprehended, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness are self, are mine.
Suchness is self, is mine; the Dharma Realm, Dharma Nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm are self, are mine. The four foundations of mindfulness are self, are mine; the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path are self, are mine. The Noble Truth of suffering is self, is mine; the Noble Truths of origin, cessation, and the path are self, are mine. The four meditative absorptions are self, are mine; the four immeasurables are self, are mine; the four formless concentrations are self, are mine. The eight liberations are self, are mine; the eight bases of mastery are self, are mine; the nine successive concentrations are self, are mine; the ten universal bases are self, are mine. The liberation-door of Emptiness is self, is mine; the liberation-doors of Signlessness and Wishlessness are self, are mine. The five kinds of eyes are self, are mine; the six supernormal powers are self, are mine. The Dharma-door of Samādhi is self, is mine; the Dharma-door of Dhāraṇī is self, is mine. The Buddha’s ten powers are self, are mine; the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen exclusive qualities of a Buddha are self, are mine. The fruit of Stream-entry is self, is mine; the fruits of Once-returning, Non-returning, and Arhatship are self, are mine. The fruition of the Pratyekabuddha is self, is mine. Omniscient wisdom is self, is mine; path-characteristic wisdom and all-characteristic wisdom are self, are mine.”
At that time, the Buddha said to the gods:
“Indeed, indeed, just as you have said! O gods, this profound and wondrous Dharma is not spoken for the sake of grasping form, nor is it spoken for the sake of abandoning form; it is not spoken for the sake of grasping feeling, perception, formations, and consciousness, nor is it spoken for the sake of abandoning feeling, perception, formations, and consciousness.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the eye faculty, nor is it spoken for the sake of abandoning the eye faculty; it is not spoken for the sake of grasping the ear, nose, tongue, body, and mind faculties, nor is it spoken for the sake of abandoning the ear, nose, tongue, body, and mind faculties.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the form domain, nor is it spoken for the sake of abandoning the form domain; it is not spoken for the sake of grasping the sound, smell, taste, touch, and dharma domains, nor is it spoken for the sake of abandoning the sound, smell, taste, touch, and dharma domains.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the eye element, nor is it spoken for the sake of abandoning the eye element; it is not spoken for the sake of grasping the eye element; it is not spoken for the sake of grasping the ear, nose, tongue, body, and mind elements, nor is it spoken for the sake of abandoning the ear, nose, tongue, body, and mind elements.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the form element, nor is it spoken for the sake of abandoning the form element; it is not spoken for the sake of grasping the sound, smell, taste, touch, and dharma elements, nor is it spoken for the sake of abandoning the sound, smell, taste, touch, and dharma elements.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the eye-consciousness element, nor is it spoken for the sake of abandoning the eye-consciousness element; it is not spoken for the sake of grasping the ear, nose, tongue, body, and mind-consciousness elements, nor is it spoken for the sake of abandoning the ear, nose, tongue, body, and mind-consciousness elements.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping eye-contact, nor is it spoken for the sake of abandoning eye-contact; it is not spoken for the sake of grasping ear, nose, tongue, body, and mind contact, nor is it spoken for the sake of abandoning ear, nose, tongue, body, and mind contact.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the feelings arising conditioned upon eye-contact, nor is it spoken for the sake of abandoning the feelings arising conditioned upon eye-contact; it is not spoken for the sake of grasping the feelings arising conditioned upon ear, nose, tongue, body, and mind contact, nor is it spoken for the sake of abandoning the feelings arising conditioned upon ear, nose, tongue, body, and mind contact.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the earth element, nor is it spoken for the sake of abandoning the earth element; it is not spoken for the sake of grasping the water, fire, wind, space, and consciousness elements, nor is it spoken for the sake of abandoning the water, fire, wind, space, and consciousness elements.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping ignorance, nor is it spoken for the sake of abandoning ignorance; it is not spoken for the sake of grasping formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, nor is it spoken for the sake of abandoning formations up to aging-and-death.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the Perfection of Giving, nor is it spoken for the sake of abandoning the Perfection of Giving; it is not spoken for the sake of grasping the Perfection of Pure Conduct, nor is it spoken for the sake of abandoning the Perfection of Pure Conduct; it is not spoken for the sake of grasping the Perfection of Patience, nor is it spoken for the sake of abandoning the Perfection of Patience; it is not spoken for the sake of grasping the Perfection of Diligence, nor is it spoken for the sake of abandoning the Perfection of Diligence; it is not spoken for the sake of grasping the Perfection of Meditative Concentration, nor is it spoken for the sake of abandoning the Perfection of Meditative Concentration; it is not spoken for the sake of grasping the Perfection of Prajñā, nor is it spoken for the sake of abandoning the Perfection of Prajñā.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping inner emptiness, nor is it spoken for the sake of abandoning inner emptiness; it is not spoken for the sake of grasping outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be apprehended, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness, nor is it spoken for the sake of abandoning outer emptiness up to the emptiness of the self-nature of emptiness.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping suchness, nor is it spoken for the sake of abandoning suchness; it is not spoken for the sake of grasping the Dharma Realm, Dharma Nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm, nor is it spoken for the sake of abandoning the Dharma Realm up to the inconceivable realm.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the four foundations of mindfulness, nor is it spoken for the sake of abandoning the four foundations of mindfulness; it is not spoken for the sake of grasping the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, nor is it spoken for the sake of abandoning the four right efforts up to the Noble Eightfold Path.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the Noble Truth of suffering, nor is it spoken for the sake of abandoning the Noble Truth of suffering; it is not spoken for the sake of grasping the Noble Truths of origin, cessation, and the path, nor is it spoken for the sake of abandoning the Noble Truths of origin, cessation, and the path.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the four meditative absorptions, nor is it spoken for the sake of abandoning the four meditative absorptions; it is not spoken for the sake of grasping the four immeasurables, nor is it spoken for the sake of abandoning the four immeasurables; it is not spoken for the sake of grasping the four formless concentrations, nor is it spoken for the sake of abandoning the four formless concentrations.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the eight liberations, nor is it spoken for the sake of abandoning the eight liberations; it is not spoken for the sake of grasping the eight bases of mastery, nor is it spoken for the sake of abandoning the eight bases of mastery; it is not spoken for the sake of grasping the nine successive concentrations, nor is it spoken for the sake of abandoning the nine successive concentrations; it is not spoken for the sake of grasping the ten universal bases, nor is it spoken for the sake of abandoning the ten universal bases.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the liberation-door of Emptiness, nor is it spoken for the sake of abandoning the liberation-door of Emptiness; it is not spoken for the sake of grasping the liberation-doors of Signlessness and Wishlessness, nor is it spoken for the sake of abandoning the liberation-doors of Signlessness and Wishlessness.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the five kinds of eyes, nor is it spoken for the sake of abandoning the five kinds of eyes; it is not spoken for the sake of grasping the six supernormal powers, nor is it spoken for the sake of abandoning the six supernormal powers.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the Dharma-door of Samādhi, nor is it spoken for the sake of abandoning the Dharma-door of Samādhi; it is not spoken for the sake of grasping the Dharma-door of Dhāraṇī, nor is it spoken for the sake of abandoning the Dharma-door of Dhāraṇī.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the Buddha’s ten powers, nor is it spoken for the sake of abandoning the Buddha’s ten powers; it is not spoken for the sake of grasping the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen exclusive qualities of a Buddha, nor is it spoken for the sake of abandoning the four fearlessnesses up to the eighteen exclusive qualities of a Buddha.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the fruit of Stream-entry, nor is it spoken for the sake of abandoning the fruit of Stream-entry; it is not spoken for the sake of grasping the fruits of Once-returning, Non-returning, and Arhatship, nor is it spoken for the sake of abandoning the fruits of Once-returning, Non-returning, and Arhatship.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping the fruition of the Pratyekabuddha, nor is it spoken for the sake of abandoning the fruition of the Pratyekabuddha.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping omniscient wisdom, nor is it spoken for the sake of abandoning omniscient wisdom; it is not spoken for the sake of grasping path-characteristic wisdom and all-characteristic wisdom, nor is it spoken for the sake of abandoning path-characteristic wisdom and all-characteristic wisdom.
O gods, this profound and wondrous Dharma is not spoken for the sake of grasping all Buddha-dharmas, nor is it spoken for the sake of abandoning all Buddha-dharmas.”