THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 336
Chapter 54: CUTTING OFF DISCRIMINATION (2)
World-Honored One, is it the very nature of the five kinds of eyes, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of the five kinds of eyes, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of the six supernatural powers, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of the six supernatural powers, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of the Buddha’s ten powers, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of the Buddha’s ten powers, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of the dharma of non-forgetfulness, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of the dharma of non-forgetfulness, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of the constant equanimity, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of the constant equanimity, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of all-knowing wisdom, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of all-knowing wisdom, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of path-characteristic wisdom and all-characteristic wisdom, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of path-characteristic wisdom and all-characteristic wisdom, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of all dhāraṇī teachings, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of all dhāraṇī teachings, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of all samādhi teachings, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of all samādhi teachings, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of the fruit of Stream-Entry, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of the fruit of Stream-Entry, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of the fruits of Once-Returner, Non-Returner, and Arhat, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of the fruits of Once-Returner, Non-Returner, and Arhat, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of the fruition of the Pratyekabuddha, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of the fruition of the Pratyekabuddha, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of all practices of great Bodhisattvas, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of all practices of great Bodhisattvas, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very nature of the unsurpassed perfect enlightenment of all Buddhas, which is not firm, not self-mastering, empty, and nonexistent, that can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it apart from the nature of the unsurpassed perfect enlightenment of all Buddhas, which is not firm, not self-mastering, empty, and nonexistent, that one can practice Prajñāpāramitā?
No, Subhūti!
World-Honored One, is it the very suchness, dharma realm, dharma nature, nature of non-delusion, nature of non-change, nature of equality, nature of being free from arising, fixed dharma, abiding dharma, ultimate reality, realm of space, and inconceivable realm of form, that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of form, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of form can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of feeling, perception, formations, and consciousness, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of feeling, perception, formations, and consciousness can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the eye faculty can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the eye faculty, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the ear, nose, tongue, body, and mind faculties can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the ear, nose, tongue, body, and mind faculties, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the form sphere can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the form sphere, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of sound, smell, taste, touch, and dharma can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of sound, smell, taste, touch, and dharma, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the eye realm can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the eye realm, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the ear, nose, tongue, body, and mind realms can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the ear, nose, tongue, body, and mind realms, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the sound, smell, taste, touch, and dharma realms can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the sound, smell, taste, touch, and dharma realms, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the eye consciousness realm can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the eye consciousness realm, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the ear, nose, tongue, body, and mind consciousness realms can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of the ear, nose, tongue, body, and mind consciousness realms, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that precisely suchness, the realm of phenomena, the nature of phenomena, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of non-arising, the fixed principle, the abiding principle, ultimate reality, the realm of space, and the inconceivable realm of eye-contact can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that apart from suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the eye-contact, one can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that precisely suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the ear, nose, tongue, body, and mind contacts can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that apart from suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the ear, nose, tongue, body, and mind contacts, one can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that precisely suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the feelings arising conditioned by eye-contact can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that apart from suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the feelings arising conditioned by eye-contact, one can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that precisely suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the feelings arising conditioned by ear, nose, tongue, body, and mind contacts can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that apart from suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the feelings arising conditioned by ear, nose, tongue, body, and mind contacts, one can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that precisely suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the earth element can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that apart from suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the earth element, one can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that precisely suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the water, fire, wind, space, and consciousness elements can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that apart from suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the water, fire, wind, space, and consciousness elements, one can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that precisely suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of ignorance can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that apart from suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of ignorance, one can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that precisely suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm 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 can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that apart from suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm 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, one can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that precisely suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the Perfection of Giving can practice Prajñāpāramitā?
No, Subhūti!
O Blessed One, is it that apart from suchness, the dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm of the Perfection of Giving, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that the very suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the Pure Precepts, Patience, Vigor, Meditative Concentration, and Prajñāpāramitā can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the Pure Precepts, Patience, Vigor, Meditative Concentration, and Prajñāpāramitā, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that the very suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of internal emptiness can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of internal emptiness, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that the very suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realms of external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of nature, emptiness of self-nature, and emptiness of the self-nature of emptiness can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realms of external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of nature, emptiness of self-nature, and emptiness of the self-nature of emptiness, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that the very suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the Noble Truth of Suffering can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the Noble Truth of Suffering, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that the very suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realms of the Noble Truths of Origination, Cessation, and the Path can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realms of the Noble Truths of Origination, Cessation, and the Path, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that the very suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the four Meditative Absorptions can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the four Meditative Absorptions, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that the very suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realms of the four Immeasurables and the four Formless Concentrations can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realms of the four Immeasurables and the four Formless Concentrations, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that the very suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the eight Liberations can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the eight Liberations, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that the very suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realms of the eight Bases of Mastery, the nine successive meditations, and the ten All-Perceptions can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that apart from suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realms of the eight Bases of Mastery, the nine successive meditations, and the ten All-Perceptions, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it that the very suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the four Foundations of Mindfulness can practice Prajñāpāramitā? O World-Honored One, is it that apart from suchness, Dharma realm, Dharma nature, nature of being free from falsehood, nature of not changing, nature of equality, nature of being free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm of the four Foundations of Mindfulness, one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven factors of Enlightenment, and the eightfold Noble Path that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven factors of Enlightenment, and the eightfold Noble Path that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the Dharma gate of liberation of Emptiness that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the Dharma gate of liberation of Emptiness that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the Dharma gates of liberation of Signlessness and Wishlessness that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the Dharma gates of liberation of Signlessness and Wishlessness that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the first stage, the Joyful Stage, that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the first stage, the Joyful Stage, that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the stages of the Bodhisattva—the Stage Free from Defilement, the Radiant Stage, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage Manifesting Before Oneself, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage—that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the stages of the Bodhisattva—the Stage Free from Defilement, the Radiant Stage, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage Manifesting Before Oneself, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage—that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the five kinds of eyes that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the five kinds of eyes that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the six supernatural powers that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the six supernatural powers that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the ten powers of the Buddha that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the ten powers of the Buddha that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the four fearlessnesses, the four unobstructed knowledges, great Loving-Kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of the Buddha that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the four fearlessnesses, the four unobstructed knowledges, great Loving-Kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of the Buddha that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the quality of not forgetting that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the quality of not forgetting that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the nature of always equanimity that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the nature of always equanimity that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the wisdom of All-Knowing that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the wisdom of All-Knowing that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the wisdom of the Path-aspect and the wisdom of All-Aspects that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of the wisdom of the Path-aspect and the wisdom of All-Aspects that one can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it the very suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of all Dharma-door Dhāraṇī practices that can practice Prajñāpāramitā?
No, Subhūti!
O World-Honored One, is it apart from the suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of being unchanging, 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, the inconceivable realm of all Dharma-door Dhāraṇī practices that one can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that precisely suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of all samādhi practices can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that apart from suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of all samādhi practices, one can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that precisely suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of the fruit of Stream-entry can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that apart from suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of the fruit of Stream-entry, one can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that precisely suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of the fruits of Once-returning, Non-returning, and Arhatship can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that apart from suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of the fruits of Once-returning, Non-returning, and Arhatship, one can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that precisely suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of the fruit of Pratyekabuddhahood can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that apart from suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of the fruit of Pratyekabuddhahood, one can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that precisely suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of all the practices of Great Bodhisattvas can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that apart from suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of all the practices of Great Bodhisattvas, one can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that precisely suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of the unsurpassed enlightenment of all Buddhas can practice Prajñāpāramitā?
No, Subhūti!
Venerable World-Honored One, is it that apart from suchness, the Dharma realm, the Dharma nature, the nature of being free from falsehood, the nature of being unchanging, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm of the unsurpassed enlightenment of all Buddhas, one can practice Prajñāpāramitā?
No, Subhūti!
At that time, the Venerable Subhūti said to the Buddha:
Venerable World-Honored One, if all these dharmas are thus unable to practice Prajñāpāramitā, then how can Great Bodhisattvas practice Prajñāpāramitā?
The Buddha said to Subhūti:
What do you think? Do you see any dharma that can practice Prajñāpāramitā?
Subhūti replied:
Venerable World-Honored One, no!
The Buddha said to Subhūti:
What do you think? Do you see Prajñāpāramitā as the object of practice for Great Bodhisattvas?
Subhūti replied:
Venerable World-Honored One, no!
The Buddha said to Subhūti:
What do you think? Is the dharma that you do not see a dharma that can be attained?
Subhūti replied:
Venerable World-Honored One, no!
The Buddha said to Subhūti:
What do you think? Does a dharma that cannot be attained undergo arising and ceasing?
Subhūti replied:
Venerable World-Honored One, no!
The Buddha said to Subhūti:
The true nature of all phenomena, as you have seen, is precisely the Patient Acceptance of the Non-arising of Dharma of the Great Bodhisattvas. If a Great Bodhisattva accomplishes such Patient Acceptance of the Non-arising of Dharma, then the Tathāgata, the Worthy One, the Perfectly Enlightened One, will immediately bestow a prediction upon him of attaining the unsurpassed Enlightenment that is irreversible.
Subhūti, if a Great Bodhisattva diligently cultivates and practices the supreme merits of the Buddha’s ten powers, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and so forth, constantly exerting effort without ever becoming lazy, yet does not attain the unsurpassed Enlightenment together with the wisdom of omniscience and the wondrous wisdom of the Great Vehicle, such a thing is impossible. Why, Subhūti? Because that Great Bodhisattva has certainly already attained the Patient Acceptance of the Non-arising of Dharma, and up to the unsurpassed Enlightenment, with regard to the Dharma that has been attained, there is absolutely no regression or decline.
The Venerable Subhūti again addressed the Buddha:
World-Honored One, do Great Bodhisattvas receive the Buddha’s prediction of attaining the unsurpassed irreversible Enlightenment because of the non-arising nature of all phenomena?
The Buddha said:
No, Subhūti!
Subhūti asked:
World-Honored One, do Great Bodhisattvas receive the Buddha’s prediction of attaining the unsurpassed irreversible Enlightenment because of the arising nature of all phenomena?
No, Subhūti!
World-Honored One, do Great Bodhisattvas receive the Buddha’s prediction of attaining the unsurpassed irreversible Enlightenment because of the arising and non-arising nature of all phenomena?
No, Subhūti!
World-Honored One, do Great Bodhisattvas receive the Buddha’s prediction of attaining the unsurpassed irreversible Enlightenment because of the nature of all phenomena being neither arising nor non-arising?
No, Subhūti!
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, why do Great Bodhisattvas receive the Buddha’s prediction of attaining the unsurpassed irreversible Enlightenment?
The Buddha said:
Subhūti, what do you think? Do you see any phenomenon that receives a prediction of attaining the unsurpassed irreversible Enlightenment?
Subhūti replied:
World-Honored One, no! I do not see any phenomenon that receives the Buddha’s prediction of attaining the unsurpassed irreversible Enlightenment. Nor do I see any phenomenon that, with regard to the Buddha’s unsurpassed Enlightenment, has a subject who attains it, a place of attainment, a time of attainment, or a means by which attainment is achieved. All of these cannot be apprehended.
The Buddha said:
Subhūti, it is so, it is so, just as you have said! Subhūti, if a Great Bodhisattva, with regard to all phenomena, is without anything to be attained, then he does not think in this way: “I will attain the unsurpassed Enlightenment; I will use that Dharma to attain the unsurpassed Enlightenment; through this Dharma, at that time and in that place, I will attain the unsurpassed Enlightenment.” Why, Subhūti? Because Great Bodhisattvas who practice the profound Prajñāpāramitā do not have any such conceptual distinctions. Why, Subhūti? Because profound Prajñāpāramitā is without discrimination!