SUTRA OF THE GREAT PERFECTION OF WISDOM
VOLUME 354
Chapter 61: NON-DUALITY OF MULTIPLE QUESTIONS (4)
Furthermore, Subhūti, if a Great Bodhisattva thinks in this way: “The profound Prajñāpāramitā is capable of comprehensively gathering and preserving Giving, Pure Precepts, Patience, Vigor, Meditative Absorption, and Prajñāpāramitā; it is also capable of comprehensively gathering and preserving inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness; it is also capable of comprehensively gathering and preserving suchness, the Dharma realm, the Dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; it is also capable of comprehensively gathering and preserving the Noble Truth of suffering, the Noble Truth of origination, cessation, and the path; it is also capable of comprehensively gathering and preserving the four meditative absorptions, the four immeasurables, and the four formless concentrations; it is also capable of comprehensively gathering and preserving the eight liberations, the eight stages of mastery, the nine successive concentrations, and the ten universal bases; it is also capable of comprehensively gathering and preserving the four foundations of mindfulness, 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; it is also capable of comprehensively gathering and preserving the liberation methods of emptiness, signlessness, and wishlessness; it is also capable of comprehensively gathering and preserving the five kinds of eyes and the six supernatural powers; it is also capable of comprehensively gathering and preserving the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha; it is also capable of comprehensively gathering and preserving the non-forgetfulness of Dharma and the constant quality of equanimity; it is also capable of comprehensively gathering and preserving all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects; it is also capable of comprehensively gathering and preserving all dhāraṇī methods and all samādhi methods; it is also capable of comprehensively gathering and preserving all practices of Great Bodhisattvas; it is also capable of comprehensively gathering and preserving the unsurpassed perfect enlightenment of all Buddhas.”
Subhūti, if that Great Bodhisattva thinks in this way, then he has already abandoned Prajñāpāramitā. If he abandons Prajñāpāramitā, then he is unable to comprehensively gather and preserve Giving, Pure Precepts, Patience, Vigor, Meditative Absorption, and Prajñāpāramitā; he is also unable to comprehensively gather and preserve inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness; he is also unable to comprehensively gather and preserve suchness, the Dharma realm, the Dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; he is also unable to comprehensively gather and preserve the Noble Truth of suffering, the Noble Truth of origination, cessation, and the path; he is also unable to comprehensively gather and preserve the four meditative absorptions, the four immeasurables, and the four formless concentrations; he is also unable to comprehensively gather and preserve the eight liberations, the eight stages of mastery, the nine successive concentrations, and the ten universal bases; he is also unable to comprehensively gather and preserve the four foundations of mindfulness, 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; he is also unable to comprehensively gather and preserve the liberation methods of emptiness, signlessness, and wishlessness; he is also unable to comprehensively gather and preserve the five kinds of eyes and the six supernatural powers; he is also unable to comprehensively gather and preserve the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha; he is also unable to comprehensively gather and preserve the non-forgetfulness of Dharma and the constant quality of equanimity; he is also unable to comprehensively gather and preserve all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects; he is also unable to comprehensively gather and preserve all dhāraṇī methods and all samādhi methods; he is also unable to comprehensively gather and preserve all practices of Great Bodhisattvas; he is also unable to comprehensively gather and preserve the unsurpassed perfect enlightenment of all Buddhas. Why? Subhūti, because it is not apart from Prajñāpāramitā that one can comprehensively gather and preserve all supreme wholesome dharmas and attain the unsurpassed perfect enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva thinks in this way: “By abiding in Prajñāpāramitā, one will certainly receive a prediction regarding unsurpassed perfect enlightenment.”
Subhūti, if that Great Bodhisattva thinks in this way, then he has abandoned profound Prajñāpāramitā. If he abandons Prajñāpāramitā, then he will not receive a prediction regarding unsurpassed perfect enlightenment. Why? Subhūti, because it is not apart from Prajñāpāramitā that one can receive a prediction regarding unsurpassed perfect enlightenment.
Furthermore, Subhūti, if a Great Bodhisattva thinks in this way: “Abiding in Prajñāpāramitā means that one universally guides and develops Giving, Pure Precepts, Patience, Vigor, Meditative Absorption, and Prajñāpāramitā; it also means abiding universally in inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness; it also means abiding universally in suchness, the Dharma realm, the Dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; it also means abiding universally in the Noble Truth of suffering, the Noble Truth of origination, cessation, and the path; it also universally guides and develops the four meditative absorptions, the four immeasurables, and the four formless concentrations; it also universally guides and develops the eight liberations, the eight stages of mastery, the nine successive concentrations, and the ten universal bases; it also universally guides and develops the four foundations of mindfulness, 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; it also universally guides and develops the liberation methods of emptiness, signlessness, and wishlessness; it also universally guides and develops the five kinds of eyes and the six supernatural powers; it also universally guides and develops the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; it also universally guides and develops the non-forgetfulness of Dharma and the constant quality of equanimity; it also universally guides and develops all dhāraṇī methods and all samādhi methods; it also universally guides and develops all-knowing wisdom, wisdom of the aspects of the path, wisdom of all aspects; it also universally guides and develops great loving-kindness, great compassion, great joy, and great equanimity.”
Subhūti, if that Great Bodhisattva thinks in this way, then he abandons Prajñāpāramitā. If he abandons Prajñāpāramitā, then he is unable to guide and develop Giving, Pure Precepts, Patience, Vigor, Meditative Absorption, and Prajñāpāramitā; he is also unable to abide in inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness; he is also unable to abide in suchness, the Dharma realm, the Dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; he is also unable to abide in the Noble Truth of suffering, the Noble Truth of origination, cessation, and the path; he is also unable to guide and develop the four meditative absorptions, the four immeasurables, and the four formless concentrations; he is also unable to guide and develop the eight liberations, the eight stages of mastery, the nine successive concentrations, and the ten universal bases; he is also unable to guide and develop the four foundations of mindfulness, 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; he is also unable to guide and develop the liberation methods of emptiness, signlessness, and wishlessness; he is also unable to guide and develop the five kinds of eyes and the six supernatural powers; he is also unable to guide and develop the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; he is also unable to guide and develop the non-forgetfulness of Dharma and the constant quality of equanimity; he is also unable to guide and develop all dhāraṇī methods and all samādhi methods; he is also unable to guide and develop all-knowing wisdom, wisdom of the aspects of the path, wisdom of all aspects; he is also unable to guide and develop great loving-kindness, great compassion, great joy, and great equanimity. Why?
Subhūti, because it is not apart from Prajñāpāramitā that one can guide, develop, and abide in wholesome dharmas.
Furthermore, Subhūti, if a Great Bodhisattva thinks: “The Buddha knows that all phenomena have no characteristics of being gathered or held; having personally realized unsurpassed perfect enlightenment, after attaining that state, he explains and reveals the true nature of all phenomena for the sake of sentient beings.”
Subhūti, if that Great Bodhisattva thinks in this way, then he has abandoned profound Prajñāpāramitā. Why? Subhūti, because the Tathāgata, regarding all phenomena, does not perceive, understand, explain, or reveal them. Why? Because the true nature of all phenomena cannot be perceived or understood, cannot be expressed or revealed; then how could something that possesses perception, understanding, explanation, and revelation be attained? If one claims that such activities truly exist with regard to all phenomena, that is impossible.
At that time, the venerable Subhūti addressed the Buddha:
“World-Honored One, when a Great Bodhisattva practices Prajñāpāramitā, how can he avoid such errors?”
The Buddha said:
“Subhūti, if a Great Bodhisattva practicing Prajñāpāramitā thinks in this way: ‘All phenomena have no possession and cannot be grasped. If all phenomena have no possession and cannot be grasped, then there is no subject that manifests cognition and understanding, and there is no subject that explains and reveals.’ If he practices in this way, he practices Prajñāpāramitā and avoids these errors. If a Great Bodhisattva clings to phenomena as having no possession and being unable to be grasped, then he departs from Prajñāpāramitā. Why? Subhūti, because profound Prajñāpāramitā has no attachment toward all phenomena and does not gather or hold them. If one has attachment toward phenomena and gathers and holds them, then one has departed from Prajñāpāramitā.”
At that time, the venerable Subhūti addressed the Buddha:
“World-Honored One, with regard to Prajñāpāramitā itself, is Prajñāpāramitā separate or not separate? With regard to meditative absorption, vigor, patience, pure precepts, and giving pāramitās themselves, are they separate or not separate from meditative absorption, vigor, patience, pure precepts, and giving pāramitās?
World-Honored One, with regard to inner emptiness itself, is it separate or not separate from inner emptiness? Are outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness separate or not separate from themselves?
World-Honored One, is suchness separate or not separate from suchness? Are the 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 separate or not separate from themselves?
World-Honored One, is the Noble Truth of suffering separate or not separate from itself? Are the Noble Truths of origination, cessation, and the path separate or not separate from themselves?
World-Honored One, are the four meditative absorptions separate or not separate from themselves? Are the four immeasurables and four formless concentrations separate or not separate from themselves?
World-Honored One, are the eight liberations separate or not separate from themselves? Are the eight stages of mastery, nine successive concentrations, and ten universal bases separate or not separate from themselves?
World-Honored One, are the four foundations of mindfulness separate or not separate from themselves? Are the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path separate or not separate from themselves?
World-Honored One, is the liberation method of emptiness separate or not separate from itself? Are the liberation methods of signlessness and wishlessness separate or not separate from themselves?
World-Honored One, are the five kinds of eyes separate or not separate from themselves? Are the six supernatural powers separate or not separate from themselves?
World-Honored One, are the Buddha’s ten powers separate or not separate from themselves? Are the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha separate or not separate from themselves?
World-Honored One, is the non-forgetfulness of Dharma separate or not separate from itself? Is the constant quality of equanimity separate or not separate from wisdom of the path aspect?
World-Honored One, are all dhāraṇī methods separate or not separate from themselves? Are all samādhi methods separate or not separate from themselves?
World-Honored One, is all-knowing wisdom separate or not separate from itself? Are wisdom of the aspects of the path and wisdom of all aspects separate or not separate from themselves?
World-Honored One, if Prajñāpāramitā is either separate or not separate from Prajñāpāramitā, how can a Great Bodhisattva, without attachment, bring forth and develop Prajñāpāramitā?
World-Honored One, if meditative absorption, vigor, patience, pure precepts, and giving pāramitās are either separate or not separate from themselves, how can a Great Bodhisattva, without attachment, bring forth and develop meditative absorption through giving pāramitā?
World-Honored One, if inner emptiness is either separate or not separate from inner emptiness, how can a Great Bodhisattva, without attachment, abide in inner emptiness?
World-Honored One, if outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness are either separate or not separate from themselves, how can a Great Bodhisattva, without attachment, abide in outer emptiness through the emptiness of the self-nature of non-emptiness?
World-Honored One, if suchness is either separate or not separate from suchness, how can a Great Bodhisattva, without attachment, abide in suchness?
World-Honored One, if the 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 are either separate or not separate from themselves, how can a Great Bodhisattva, without attachment, abide in suchness?
World-Honored One, if the Noble Truth of suffering is either separate or not separate from itself, how can a Great Bodhisattva, without attachment, abide in the Noble Truth of suffering?
World-Honored One, if the Noble Truths of origination, cessation, and the path are either separate or not separate from themselves, how can a Great Bodhisattva, without attachment, abide in the Noble Truths of origination, cessation, and the path?
World-Honored One, if the four meditative absorptions are either separate or not separate from themselves, how can a Great Bodhisattva, without attachment, bring forth and develop the four meditative absorptions?
World-Honored One, if the four immeasurables and four formless concentrations are either separate or not separate from themselves, how can a Great Bodhisattva, without attachment, bring forth and develop the four immeasurables and four formless concentrations?
World-Honored One, if the eight liberations are either separate or not separate from themselves, how can a Great Bodhisattva, without attachment, bring forth and develop the eight liberations?
World-Honored One, if the eight stages of mastery, nine successive concentrations, and ten universal bases are either separate or not separate from themselves, how can a Great Bodhisattva, without attachment, bring forth and develop the eight stages of mastery, nine successive concentrations, and ten universal bases?
World-Honored One, if the four foundations of mindfulness are either separate or not separate from themselves, how can a Great Bodhisattva, without attachment, bring forth and develop the four foundations of mindfulness?”
Venerable World-Honored One, if the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, with regard to the four Right Efforts up to the eightfold Noble Path, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the four Right Efforts up to the eightfold Noble Path?
Venerable World-Honored One, if the liberation-door of Emptiness, with regard to the liberation-door of Emptiness, whether it is apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the liberation-door of Emptiness?
Venerable World-Honored One, if the liberation-doors of Signlessness and Wishlessness, with regard to the liberation-doors of Signlessness and Wishlessness, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the liberation-doors of Signlessness and Wishlessness?
Venerable World-Honored One, if the five kinds of eyes, with regard to the five kinds of eyes, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the five kinds of eyes?
Venerable World-Honored One, if the six supernormal powers, with regard to the six supernormal powers, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the six supernormal powers?
Venerable World-Honored One, if the ten powers of the Buddha, with regard to the ten powers of the Buddha, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the ten powers of the Buddha?
Venerable World-Honored One, if the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen exclusive Buddha qualities, with regard to the four fearlessnesses up to the eighteen exclusive Buddha qualities, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the four fearlessnesses up to the eighteen exclusive Buddha qualities?
Venerable World-Honored One, if the dharma of not forgetting, with regard to the dharma of not forgetting, whether it is apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the dharma of not forgetting?
Venerable World-Honored One, if the nature of always relinquishing, with regard to the wisdom of the Path Aspect, and the nature of always relinquishing, whether it is apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the nature of always relinquishing?
Venerable World-Honored One, if all dhāraṇī methods, with regard to all dhāraṇī methods, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest all dhāraṇī methods?
Venerable World-Honored One, if all samādhi methods, with regard to all samādhi methods, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest all samādhi methods?
Venerable World-Honored One, if the All-Knowing Wisdom, with regard to the All-Knowing Wisdom, whether it is apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the All-Knowing Wisdom?
Venerable World-Honored One, if the Path-Aspect Wisdom and the All-Aspect Wisdom, with regard to the Path-Aspect Wisdom and the All-Aspect Wisdom, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, expound, guide, develop, and manifest the Path-Aspect Wisdom and the All-Aspect Wisdom?
The Buddha taught:
“Subhūti, Prajñāpāramitā, with regard to Prajñāpāramitā, is neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest Prajñāpāramitā.
Subhūti, Dhyāna, Diligence, Patience, Pure Precepts, and Generosity Pāramitās, with regard to Dhyāna up to Generosity Pāramitās, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest Dhyāna up to Generosity Pāramitās.
Subhūti, if the emptiness of the internal is, with regard to the emptiness of the internal, whether it is apart or not apart, then how can a Great Bodhisattva, without attachment, abide in the emptiness of the internal?
Subhūti, the emptiness of the external, the emptiness of both the internal and external, 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 of the absence of boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of that which cannot be grasped, the emptiness of no nature, the emptiness of self-nature, and the emptiness of the self-nature of no nature, with regard to the emptiness of the external up to the emptiness of the self-nature of no nature, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, abide in the emptiness of the external up to the emptiness of the self-nature of no nature?
Subhūti, Suchness, with regard to Suchness, whether it is apart or not apart, then how can a Great Bodhisattva, without attachment, abide in Suchness? Subhūti, 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, with regard to the Dharma Realm up to the inconceivable realm, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, abide in Suchness?
Subhūti, if the Noble Truth of Suffering, with regard to the Noble Truth of Suffering, whether it is apart or not apart, then how can a Great Bodhisattva, without attachment, abide in the Noble Truth of Suffering?
Subhūti, the Noble Truth of Origin, Cessation, and Path, with regard to the Noble Truths of Origin, Cessation, and Path, whether they are apart or not apart, then how can a Great Bodhisattva, without attachment, abide in the Noble Truths of Origin, Cessation, and Path?
Subhūti, the four Meditative Absorptions, with regard to the four Meditative Absorptions, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the four Meditative Absorptions.
Subhūti, the four Immeasurables and the four Formless Concentrations, with regard to the four Immeasurables and the four Formless Concentrations, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the four Immeasurables and the four Formless Concentrations.
Subhūti, the eight Liberations, with regard to the eight Liberations, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the eight Liberations.
Subhūti, the eight Abidings of Mastery, the nine successive concentrations, and the ten total spheres, with regard to the eight Abidings of Mastery, the nine successive concentrations, and the ten total spheres, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the eight Abidings of Mastery, the nine successive concentrations, and the ten total spheres.
Subhūti, the four Foundations of Mindfulness, with regard to the four Foundations of Mindfulness, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the four Foundations of Mindfulness.
Subhūti, the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, with regard to the four Right Efforts up to the eightfold Noble Path, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the four Right Efforts up to the eightfold Noble Path.
Subhūti, the liberation-door of Emptiness, with regard to the liberation-door of Emptiness, is neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the liberation-door of Emptiness.
Subhūti, the liberation-doors of Signlessness and Wishlessness, with regard to the liberation-doors of Signlessness and Wishlessness, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the liberation-doors of Signlessness and Wishlessness.
Subhūti, the five kinds of eyes, with regard to the five kinds of eyes, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the five kinds of eyes.
Subhūti, the six supernormal powers, with regard to the six supernormal powers, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the six supernormal powers.
Subhūti, the ten powers of the Buddha, with regard to the ten powers of the Buddha, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the ten powers of the Buddha.
Subhūti, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen exclusive Buddha qualities, with regard to the four fearlessnesses up to the eighteen exclusive Buddha qualities, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the four fearlessnesses up to the eighteen exclusive Buddha qualities.
Subhūti, the dharma of not forgetting, with regard to the dharma of not forgetting, is neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the dharma of not forgetting.
Subhūti, the nature of always relinquishing, with regard to the Path-Aspect Wisdom, and the nature of always relinquishing, is neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the nature of always relinquishing.
Subhūti, all dhāraṇī methods, with regard to all dhāraṇī methods, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest all dhāraṇī methods.
Subhūti, all samādhi methods, with regard to all samādhi methods, are neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest all samādhi methods.
Subhūti, the All-Knowing Wisdom, with regard to the All-Knowing Wisdom, is neither apart nor not apart. Therefore, a Great Bodhisattva can, without attachment, expound, guide, develop, and manifest the All-Knowing Wisdom.”
With regard to the Omniscient Wisdom, it is neither separate nor not separate. Therefore, the Great Bodhisattva can, without attachment, bring forth and elucidate the Omniscient Wisdom.
Subhūti, the Path-Aspect Wisdom and the All-Aspect Wisdom, with regard to the Path-Aspect Wisdom and the All-Aspect Wisdom, are neither separate nor not separate. Therefore, the Great Bodhisattva can, without attachment, bring forth and elucidate the Path-Aspect Wisdom and the All-Aspect Wisdom.
Furthermore, Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to form, thinking, “This is form, and this form belongs to those dharmas”; nor does he cling to feeling, perception, formations, and consciousness, thinking, “This is feeling, perception, formations, and consciousness, and these feelings, perceptions, formations, and consciousness belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the eye sense-base, thinking, “This is the eye sense-base, and this eye sense-base belongs to those dharmas”; nor does he cling to the ear, nose, tongue, body, and mind sense-bases, thinking, “These are the ear, nose, tongue, body, and mind sense-bases, and these ear, nose, tongue, body, and mind sense-bases belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the form sense-object, thinking, “This is the form sense-object, and this form sense-object belongs to those dharmas”; nor does he cling to sound, fragrance, taste, touch, and dharma sense-objects, thinking, “These are sound, fragrance, taste, touch, and dharma sense-objects, and these sound, fragrance, taste, touch, and dharma sense-objects belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the eye element, thinking, “This is the eye element, and this eye element belongs to those dharmas”; nor does he cling to the ear, nose, tongue, body, and mind elements, thinking, “These are the ear, nose, tongue, body, and mind elements, and these ear, nose, tongue, body, and mind elements belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the form element, thinking, “This is the form element, and this form element belongs to those dharmas”; nor does he cling to sound, fragrance, taste, touch, and dharma elements, thinking, “These are sound, fragrance, taste, touch, and dharma elements, and these sound, fragrance, taste, touch, and dharma elements belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the eye-consciousness element, thinking, “This is the eye-consciousness element, and this eye-consciousness element belongs to those dharmas”; nor does he cling to the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, thinking, “These are the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, and these ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to eye-contact, thinking, “This is eye-contact, and this eye-contact belongs to those dharmas”; nor does he cling to ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, thinking, “These are ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, and these ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the feelings arisen dependent upon eye-contact, thinking, “These are the feelings arisen dependent upon eye-contact, and these feelings arisen dependent upon eye-contact belong to those dharmas”; nor does he cling to the feelings arisen dependent upon ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, thinking, “These are the feelings arisen dependent upon ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, and these feelings arisen dependent upon ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the earth element, thinking, “This is the earth element, and this earth element belongs to those dharmas”; nor does he cling to the water, fire, wind, space, and consciousness elements, thinking, “These are the water, fire, wind, space, and consciousness elements, and these water, fire, wind, space, and consciousness elements belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to ignorance, thinking, “This is ignorance, and this ignorance belongs to those dharmas”; nor does he cling to formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, thinking, “These are formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, and these formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the Perfection of Giving, thinking, “This is the Perfection of Giving, and this Perfection of Giving belongs to those dharmas”; nor does he cling to Pure Morality, Patience, Diligence, Meditative Concentration, and the Perfection of Prajñā, thinking, “These are Pure Morality up to the Perfection of Prajñā, and these Pure Morality up to the Perfection of Prajñā belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to internal emptiness, thinking, “This is internal emptiness, and this internal emptiness belongs to those dharmas”; nor does he cling to external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, intrinsic nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all dharmas, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, emptiness of the self-nature of non-emptiness, thinking, “This is external emptiness up to the emptiness of the self-nature of non-emptiness, and these external emptiness up to the emptiness of the self-nature of non-emptiness belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to suchness, thinking, “This is suchness, and this suchness belongs to those dharmas”; nor does he cling to the dharma realm, dharma-nature, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the determinate dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm, thinking, “These are the dharma realm up to the inconceivable realm, and these dharma realm up to the inconceivable realm belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the Noble Truth of suffering, thinking, “This is the Noble Truth of suffering, and this Noble Truth of suffering belongs to those dharmas”; nor does he cling to the Noble Truths of origin, cessation, and the path, thinking, “These are the Noble Truths of origin, cessation, and the path, and these Noble Truths of origin, cessation, and the path belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the four meditative absorptions, thinking, “These are the four meditative absorptions, and these four meditative absorptions belong to those dharmas”; nor does he cling to the four immeasurables and the four formless concentrations, thinking, “These are the four immeasurables and the four formless concentrations, and these four immeasurables and four formless concentrations belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the eight liberations, thinking, “These are the eight liberations, and these eight liberations belong to those dharmas”; nor does he cling to the eight bases of mastery, the nine successive concentrations, and the ten total spheres, thinking, “These are the eight bases of mastery, the nine successive concentrations, and the ten total spheres, and these eight bases of mastery, nine successive concentrations, and ten total spheres belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the four foundations of mindfulness, thinking, “These are the four foundations of mindfulness, and these four foundations of mindfulness belong to those dharmas”; nor does he cling to the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path, thinking, “These are the four right efforts up to the eightfold noble path, and these four right efforts up to the eightfold noble path belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the liberation-door of emptiness, thinking, “This is the liberation-door of emptiness, and this liberation-door of emptiness belongs to those dharmas”; nor does he cling to the liberation-doors of signlessness and wishlessness, thinking, “These are the liberation-doors of signlessness and wishlessness, and these liberation-doors of signlessness and wishlessness belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the five kinds of eyes, thinking, “These are the five kinds of eyes, and these five kinds of eyes belong to those dharmas”; nor does he cling to the six supernormal powers, thinking, “These are the six supernormal powers, and these six supernormal powers belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the ten powers of the Buddha, thinking, “These are the ten powers of the Buddha, and these ten powers of the Buddha belong to those dharmas”; nor does he cling to the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, thinking, “These are the four fearlessnesses up to the eighteen unique qualities of a Buddha, and these four fearlessnesses up to the eighteen unique qualities of a Buddha belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the dharma of non-forgetfulness, thinking, “This is the dharma of non-forgetfulness, and this dharma of non-forgetfulness belongs to those dharmas”; nor does he cling to the nature of always maintaining equanimity, thinking, “This is the nature of always maintaining equanimity, and this nature of always maintaining equanimity belongs to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to Omniscient Wisdom, thinking, “This is Omniscient Wisdom, and this Omniscient Wisdom belongs to those dharmas”; nor does he cling to Path-Aspect Wisdom and All-Aspect Wisdom, thinking, “These are Path-Aspect Wisdom and All-Aspect Wisdom, and these Path-Aspect Wisdom and All-Aspect Wisdom belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to all dhāraṇī gateways, thinking, “These are all dhāraṇī gateways, and these all dhāraṇī gateways belong to those dharmas”; nor does he cling to all samādhi gateways, thinking, “These are all samādhi gateways, and these all samādhi gateways belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the fruit of stream-entry, thinking, “This is the fruit of stream-entry, and this fruit of stream-entry belongs to those dharmas”; nor does he cling to the fruits of once-returning, non-returning, and arhatship, thinking, “These are the fruits of once-returning, non-returning, and arhatship, and these fruits of once-returning, non-returning, and arhatship belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the fruition of the Pratyekabuddha, thinking, “This is the fruition of the Pratyekabuddha, and this fruition of the Pratyekabuddha belongs to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to all practices of the Great Bodhisattva, thinking, “These are all practices of the Great Bodhisattva, and these all practices of the Great Bodhisattva belong to those dharmas.”
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not cling to the unsurpassed perfect enlightenment of the Buddhas, thinking, “This is the unsurpassed perfect enlightenment of the Buddhas, and this unsurpassed perfect enlightenment of the Buddhas belongs to those dharmas.”
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to bring forth and elucidate Prajñāpāramitā; he is also able to bring forth and elucidate the perfections of meditative concentration, diligence, patience, pure morality, and giving.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to abide in internal emptiness; he is also able to abide in external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, intrinsic nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all dharmas, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to abide in suchness; he is also able to abide in the dharma realm, dharma-nature, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the determinate dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to abide in the Noble Truth of suffering; he is also able to abide in the Noble Truths of origin, cessation, and the path.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to bring forth and elucidate the four meditative absorptions; he is also able to bring forth and elucidate the four immeasurables and the four formless concentrations.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to bring forth and elucidate the eight liberations; he is also able to bring forth and elucidate the eight bases of mastery, the nine successive concentrations, and the ten total spheres.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to bring forth and elucidate the four foundations of mindfulness; he is also able to bring forth and elucidate the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to bring forth and elucidate the liberation-door of emptiness; he is also able to bring forth and elucidate the liberation-doors of signlessness and wishlessness.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to bring forth and elucidate the five kinds of eyes; he is also able to bring forth and elucidate the six supernormal powers.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to bring forth and elucidate the ten powers of the Buddha; he is also able to bring forth and elucidate the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to bring forth and elucidate the dharma of non-forgetfulness; he is also able to bring forth and elucidate the nature of always maintaining equanimity.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to bring forth and elucidate all dhāraṇī gateways; he is also able to bring forth and elucidate all samādhi gateways.
Subhūti, regarding all such dharmas, because he does not cling, that Great Bodhisattva is able to bring forth and elucidate Omniscient Wisdom; he is also able to bring forth and elucidate Path-Aspect Wisdom and All-Aspect Wisdom. Why?
Subhūti, because if the Great Bodhisattva, while practicing according to the profound Prajñāpāramitā, were to have attachment toward dharmas, thinking, “This is a dharma, and this dharma belongs to that dharma,” then he would be unable, according to his wishes, to bring forth, elucidate, and abide in the excellent merits.
Furthermore, Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not contemplate form as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate; nor does he contemplate feeling, perception, formations, and consciousness as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate.
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not contemplate the eye sense-base as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate; nor does he contemplate the ear, nose, tongue, body, and mind sense-bases as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate.
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not contemplate the form sense-object as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate; nor does he contemplate sound, fragrance, taste, touch, and dharma sense-objects as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate.
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not contemplate the eye element as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate; nor does he contemplate the ear, nose, tongue, body, and mind elements as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate.
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not contemplate the form element as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate; nor does he contemplate sound, fragrance, taste, touch, and dharma elements as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate.
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not contemplate the eye-consciousness element as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate; nor does he contemplate the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate.
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not contemplate eye-contact as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate; nor does he contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate.
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not contemplate the feelings arisen dependent upon eye-contact as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate; nor does he contemplate the feelings arisen dependent upon ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate.
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not contemplate the earth element as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate; nor does he contemplate the water, fire, wind, space, and consciousness elements as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate.
Subhūti, when the Great Bodhisattva practices according to the profound Prajñāpāramitā, he does not contemplate ignorance as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate; nor does he contemplate formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress as permanent or impermanent, pleasant or painful, self or not-self, pure or impure, peaceful or not peaceful, separate or not separate.