THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 355
Chapter 61: NON-DUALITY OF EXTENSIVE INQUIRY (5)
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the Perfection of Giving as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate the Perfection of Purity of Precepts, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate internal emptiness as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate suchness as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the Noble Truth of suffering as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate the Noble Truths of origination, cessation, and the path as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the four meditative absorptions as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate the four immeasurables and the four formless concentrations as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the eight liberations as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate the eight bases of mastery, the nine successive concentrations, and the ten universal spheres as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the four foundations of mindfulness as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate 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 as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the liberation door of emptiness as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate the liberation doors of signlessness and wishlessness as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the five kinds of eyes as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate the six supernatural powers as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the ten powers of the Buddha as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate the four kinds of fearlessness, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the quality of not forgetting as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate the nature of always maintaining equanimity as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate all-knowing wisdom as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate path-characteristic wisdom and all-characteristic wisdom as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate all dhāraṇī methods as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate all samādhi methods as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the fruit of Stream Entry as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated; nor does he contemplate the fruits of Once-Returner, Non-Returner, and Arhatship as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the state of Pratyekabuddhahood as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate all practices of Great Bodhisattvas as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, when a Great Bodhisattva practices in accordance with the path of profound Prajñāpāramitā, he does not contemplate the supreme perfect enlightenment of all Buddhas as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to bring forth and manifest Prajñāpāramitā; he is also able to bring forth and manifest the Perfections of Meditative Concentration, Diligence, Patience, Purity of Precepts, and Giving.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to abide in internal emptiness; he is also able to abide in external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to abide in suchness; he is also able to abide in the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to abide in the Noble Truth of suffering; he is also able to abide in the Noble Truths of origination, cessation, and the path.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to bring forth and manifest the four meditative absorptions; he is also able to bring forth and manifest the four immeasurables and the four formless concentrations.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to bring forth and manifest the eight liberations; he is also able to bring forth and manifest the eight bases of mastery, the nine successive concentrations, and the ten universal spheres.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to bring forth and manifest the four foundations of mindfulness; he is also able to bring forth and manifest 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.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to bring forth and manifest the liberation door of emptiness; he is also able to bring forth and manifest the liberation doors of signlessness and wishlessness.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to bring forth and manifest the five kinds of eyes; he is also able to bring forth and manifest the six supernatural powers.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to bring forth and manifest the ten powers of the Buddha; he is also able to bring forth and manifest the four kinds of fearlessness, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to bring forth and manifest the quality of not forgetting; he is also able to bring forth and manifest the nature of always maintaining equanimity.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to bring forth and manifest all dhāraṇī methods; he is also able to bring forth and manifest all samādhi methods.
Śāriputra, because that Great Bodhisattva does not contemplate all such phenomena, he is able to bring forth and manifest all-knowing wisdom; he is also able to bring forth and manifest path-characteristic wisdom and all-characteristic wisdom. Why? Śāriputra, because if a Great Bodhisattva, while cultivating profound Prajñāpāramitā, contemplates phenomena as either permanent or impermanent, either blissful or suffering, either self or not-self, either pure or impure, either tranquil or not tranquil, either separated or not separated, then he cannot freely bring forth, manifest, and abide in the supreme merits.
Furthermore, Śāriputra, if a Great Bodhisattva cultivates profound Prajñāpāramitā, then he is cultivating the Perfection of Meditative Concentration; he is also cultivating Diligence, Patience, Purity of Precepts, and the Perfection of Giving.
Śāriputra, if a Great Bodhisattva cultivates profound Prajñāpāramitā, then he is cultivating internal emptiness; he is also cultivating external emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness.
Śāriputra, if a Great Bodhisattva cultivates profound Prajñāpāramitā, then he is cultivating suchness; he is also cultivating abiding in the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm.
Śāriputra, if a Great Bodhisattva cultivates profound Prajñāpāramitā, then he is cultivating the Noble Truth of suffering; he is also cultivating abiding in the Noble Truths of origination, cessation, and the path.
Śāriputra, if a Great Bodhisattva cultivates profound Prajñāpāramitā, then he is cultivating the four meditative absorptions; he is also cultivating the bringing forth and manifestation of the four immeasurables and the four formless concentrations.
Śāriputra, if a Great Bodhisattva cultivates profound Prajñāpāramitā, then he is cultivating the eight liberations; he is also cultivating the bringing forth and manifestation of the eight bases of mastery, the nine successive concentrations, and the ten universal spheres.
Venerable Subhūti, if a Great Bodhisattva cultivates the profound Prajñā-pāramitā, then this is cultivating the four Foundations of Mindfulness; it is also cultivating, leading forth, and developing 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.
Venerable Subhūti, if a Great Bodhisattva cultivates the profound Prajñā-pāramitā, then this is cultivating the Dharma-gate of liberation of Emptiness; it is also cultivating, leading forth, and developing the Dharma-gates of liberation of Signlessness and Wishlessness.
Venerable Subhūti, if a Great Bodhisattva cultivates the profound Prajñā-pāramitā, then this is cultivating the five kinds of eyes; it is also cultivating, leading forth, and developing the six supernatural powers.
Venerable Subhūti, if a Great Bodhisattva cultivates the profound Prajñā-pāramitā, then this is cultivating the Buddha’s ten powers; it is also cultivating, leading forth, and developing the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unshared Buddha-dharmas.
Venerable Subhūti, if a Great Bodhisattva cultivates the profound Prajñā-pāramitā, then this is cultivating the Dharma of not forgetting; it is also cultivating, leading forth, and developing the nature of always relinquishing.
Venerable Subhūti, if a Great Bodhisattva cultivates the profound Prajñā-pāramitā, then this is cultivating all Dharma-gates of Dhāraṇī; it is also cultivating, leading forth, and developing all Dharma-gates of Samādhi.
Venerable Subhūti, if a Great Bodhisattva cultivates the profound Prajñā-pāramitā, then this is cultivating All-knowing Wisdom; it is also cultivating, leading forth, and developing the Wisdom of the Aspects of the Path and the Wisdom of All Aspects.
Furthermore, Subhūti, the profound Prajñā-pāramitā, wherever it goes, is accompanied by all existing pāramitā-dharmas and all other Bodhi-factor dharmas; wherever it reaches, all existing pāramitā-dharmas and all other Bodhi-factor dharmas follow along and arrive there. Subhūti, just as a wheel-turning sage king has four mighty armies, and wherever the sage king goes, those four mighty armies also follow him, so too is the profound Prajñā-pāramitā. Wherever it proceeds and reaches, all existing pāramitā-dharmas and other Bodhi-factor dharmas follow, arrive, and ultimately culminate in the wisdom of Omniscience.
Subhūti, just as a skilled charioteer drives a four-horse chariot, avoiding dangerous paths and traveling on broad, straight roads, and according to his wishes can reach the destination he seeks, so too is the profound Prajñā-pāramitā. It skillfully guides all pāramitā-dharmas and other Bodhi-factor dharmas, causing them to avoid the dangerous places on the path from saṃsāra to Nirvāṇa, travel upon the right path of benefiting oneself and benefiting others, and reach the object sought: the wisdom of Omniscience.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, what are the path and the non-path of the Great Bodhisattva?”
The Buddha said:
“Subhūti, the paths of ordinary beings are not the paths of Great Bodhisattvas; the paths of the Śrāvakas are not the paths of Great Bodhisattvas; the paths of the Pratyekabuddhas are not the paths of Great Bodhisattvas. The path of benefiting oneself and benefiting others is the path of Great Bodhisattvas; the path of the wisdom of Omniscience is the path of Great Bodhisattvas; the path of not abiding in saṃsāra or Nirvāṇa is the path of Great Bodhisattvas. Subhūti, these are the path and the non-path of Great Bodhisattvas.”
The venerable Subhūti again said to the Buddha:
“World-Honored One, the profound Prajñā-pāramitā appears in the world for a great purpose: namely, to reveal to Great Bodhisattvas the characteristics of the path and non-path, enabling Great Bodhisattvas to recognize what is the path and what is not the path, so that they may swiftly attain the wisdom of Omniscience.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! The profound Prajñā-pāramitā appears in the world for a great purpose: namely, to reveal to Great Bodhisattvas the characteristics of the path and non-path, so that Great Bodhisattvas may recognize what is the path and what is not the path, and swiftly attain the wisdom of Omniscience.
Furthermore, Subhūti, the profound Prajñā-pāramitā appears in the world for a great purpose: namely, to liberate immeasurable and boundless sentient beings, causing them all to attain benefit and happiness.
Subhūti, although the profound Prajñā-pāramitā brings limitless benefit and welfare to countless beings, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of form, it does not cling to this matter; although it constantly reveals the function of feeling, perception, formations, and consciousness, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the eye faculty, it does not cling to this matter; although it constantly reveals the function of the ear, nose, tongue, body, and mind faculties, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the form sphere, it does not cling to this matter; although it constantly reveals the function of sound, smell, taste, touch, and dharma spheres, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the eye element, it does not cling to this matter; although it constantly reveals the function of the ear, nose, tongue, body, and mind elements, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the form element, it does not cling to this matter; although it constantly reveals the function of the sound, smell, taste, touch, and dharma elements, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the eye-consciousness element, it does not cling to this matter; although it constantly reveals the function of the ear, nose, tongue, body, and mind-consciousness elements, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of eye-contact, it does not cling to this matter; although it constantly reveals the function of ear, nose, tongue, body, and mind contact, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of feelings arising conditioned by eye-contact, it does not cling to this matter; although it constantly reveals the function of feelings arising conditioned by ear, nose, tongue, body, and mind contact, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the earth element, it does not cling to this matter; although it constantly reveals the function of the water, fire, wind, space, and consciousness elements, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of ignorance, it does not cling to this matter; although it constantly reveals the function of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the Perfection of Giving, it does not cling to this matter; although it constantly reveals the function of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā-pāramitā, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of inner emptiness, it does not cling to this matter; although it constantly reveals the function of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, intrinsic-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-inherent nature, emptiness of self-nature, and emptiness of the non-self-nature of self-nature, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of Suchness, it does not cling to this matter; although it constantly reveals the function of 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, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the Noble Truth of Suffering, it does not cling to this matter; although it constantly reveals the function of the Noble Truths of Origin, Cessation, and Path, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the four meditative absorptions, it does not cling to this matter; although it constantly reveals the function of the four immeasurables and the four formless concentrations, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the eight liberations, it does not cling to this matter; although it constantly reveals the function of the eight spheres of mastery, the nine successive concentrations, and the ten universal bases, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the four Foundations of Mindfulness, it does not cling to this matter; although it constantly reveals the function of the four Right Efforts, four Bases of Supernatural Powers, five Faculties, five Powers, seven Factors of Enlightenment, and eightfold Noble Path, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the Dharma-gate of liberation of Emptiness, it does not cling to this matter; although it constantly reveals the function of the Dharma-gates of liberation of Signlessness and Wishlessness, it does not cling to this matter.
Subhūti, although the profound Prajñā-pāramitā constantly reveals the function of the five kinds of eyes, it does not cling to this matter; although it constantly reveals the function of the six supernatural powers, it does not cling to this matter.
Venerable Subhūti, although the profound Prajñāpāramitā constantly reveals the functions of the Buddha’s ten powers, it does not cling to this matter; although it constantly reveals the functions of the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha, it does not cling to this matter.
Venerable Subhūti, although the profound Prajñāpāramitā constantly reveals the function of the dharma of not forgetting, it does not cling to this matter; although it constantly reveals the function of the nature of always maintaining equanimity, it does not cling to this matter.
Venerable Subhūti, although the profound Prajñāpāramitā constantly reveals the function of omniscient wisdom, it does not cling to this matter; although it constantly reveals the functions of path-knowing wisdom and all-modes-knowing wisdom, it does not cling to this matter.
Venerable Subhūti, although the profound Prajñāpāramitā constantly reveals the functions of all dhāraṇī methods, it does not cling to this matter; although it constantly reveals the functions of all samādhi methods, it does not cling to this matter.
Venerable Subhūti, although the profound Prajñāpāramitā constantly reveals the function of the fruit of stream-entry, it does not cling to this matter; although it constantly reveals the functions of the fruits of once-returning, non-returning, and arhatship, it does not cling to this matter.
Venerable Subhūti, although the profound Prajñāpāramitā constantly reveals the function of the state of a Pratyekabuddha, it does not cling to this matter.
Venerable Subhūti, although the profound Prajñāpāramitā constantly reveals the functions of all the practices of great bodhisattvas, it does not cling to this matter.
Venerable Subhūti, although the profound Prajñāpāramitā constantly reveals the function of the supreme perfect enlightenment of all Buddhas, it does not cling to this matter.
Venerable Subhūti, the profound Prajñāpāramitā guides and shows the path for great bodhisattvas, causing them to proceed toward the supreme perfect enlightenment and ensuring that they do not regress halfway.
Venerable Subhūti, although the profound Prajñāpāramitā causes great bodhisattvas to distance themselves from the vehicles of Śrāvakas and Pratyekabuddhas and draw near to the supreme perfect enlightenment, regarding dharmas that neither arise nor cease, it takes the abiding nature of all dharmas as the measure.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, if the profound Prajñāpāramitā regards all dharmas as neither arising nor ceasing, then why, when great bodhisattvas practice the profound Prajñāpāramitā, must they cultivate the perfection of generosity? Why must great bodhisattvas, when practicing the profound Prajñāpāramitā, cultivate the perfection of pure morality? Why must great bodhisattvas, when practicing the profound Prajñāpāramitā, cultivate the perfection of patience? Why must great bodhisattvas, when practicing the profound Prajñāpāramitā, cultivate the perfection of diligence? Why must great bodhisattvas, when practicing the profound Prajñāpāramitā, cultivate the perfection of meditative absorption? Why must great bodhisattvas, when practicing the profound Prajñāpāramitā, cultivate the perfection of wisdom?”
The Buddha said:
“Venerable Subhūti, when great bodhisattvas practice the profound Prajñāpāramitā, they should rely upon omniscient wisdom and, for the sake of sentient beings, cultivate the perfection of generosity; great bodhisattvas, when practicing the profound Prajñāpāramitā, should rely upon omniscient wisdom and, for the sake of sentient beings, cultivate the perfection of pure morality; great bodhisattvas, when practicing the profound Prajñāpāramitā, should rely upon omniscient wisdom and, for the sake of sentient beings, cultivate the perfection of patience; great bodhisattvas, when practicing the profound Prajñāpāramitā, should rely upon omniscient wisdom and, for the sake of sentient beings, cultivate the perfection of diligence; great bodhisattvas, when practicing the profound Prajñāpāramitā, should rely upon omniscient wisdom and, for the sake of sentient beings, cultivate the perfection of meditative absorption; great bodhisattvas, when practicing the profound Prajñāpāramitā, should rely upon omniscient wisdom and, for the sake of sentient beings, cultivate the perfection of wisdom.
Venerable Subhūti, that great bodhisattva dedicates this root of virtue equally to all sentient beings and directs it toward supreme perfect enlightenment. When dedicating it, they are free from the three conceptualizing minds: the one who dedicates, what is being dedicated, and the destination toward which it is dedicated.
Venerable Subhūti, when that great bodhisattva dedicates this root of virtue toward the desired object, the supreme perfect enlightenment, then through cultivating the six perfections the bodhisattva quickly attains their completion; and also cultivates the bodhisattva’s loving-kindness, compassion, sympathetic joy, and equanimity to completion. Therefore, they quickly realize omniscient wisdom, until they sit upon the wondrous Bodhi seat, and they never become separated from these six perfections.
Venerable Subhūti, if great bodhisattvas are not separated from the six perfections, then they are not separated from omniscient wisdom. Therefore, Venerable Subhūti, if great bodhisattvas wish to quickly realize the supreme perfect enlightenment they seek, they should diligently and vigorously study the six perfections and diligently and vigorously practice the six perfections.
Venerable Subhūti, if great bodhisattvas constantly and diligently study and practice the six perfections in this way, all roots of virtue will quickly become complete, and they will swiftly attain supreme perfect enlightenment. Therefore, Venerable Subhūti, great bodhisattvas should always be in accordance with the six perfections and should not separate from one another.”
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, why do great bodhisattvas always remain in accordance with the six perfections and not abandon one another?”
The Buddha said:
“Venerable Subhūti, if great bodhisattvas truly contemplate form as neither in accordance nor not in accordance; if they truly contemplate feeling, perception, formations, and consciousness as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the eye-base as neither in accordance nor not in accordance; if they truly contemplate the ear, nose, tongue, body, and mind bases as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the form-base as neither in accordance nor not in accordance; if they truly contemplate sound, smell, taste, touch, and dharma bases as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the eye-element as neither in accordance nor not in accordance; if they truly contemplate the ear, nose, tongue, body, and mind elements as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the form-element as neither in accordance nor not in accordance; if they truly contemplate sound, smell, taste, touch, and dharma elements as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the eye-consciousness element as neither in accordance nor not in accordance; if they truly contemplate the ear, nose, tongue, body, and mind consciousness elements as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate eye-contact as neither in accordance nor not in accordance; if they truly contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the feelings arising dependent upon eye-contact as neither in accordance nor not in accordance; if they truly contemplate the feelings arising dependent upon ear, nose, tongue, body, and mind contact as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the earth element as neither in accordance nor not in accordance; if they truly contemplate the water, fire, wind, space, and consciousness elements as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate ignorance as neither in accordance nor not in accordance; if they truly contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the perfection of generosity as neither in accordance nor not in accordance; if they truly contemplate pure morality, patience, diligence, meditative absorption, and the perfection of wisdom as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate internal emptiness as neither in accordance nor not in accordance; if they truly contemplate external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundary, dispersed emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness throughout all dharmas, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate suchness as neither in accordance nor not in accordance; if they truly contemplate 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 fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the noble truth of suffering as neither in accordance nor not in accordance; if they truly contemplate the noble truths of origination, cessation, and the path as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the four meditative absorptions as neither in accordance nor not in accordance; if they truly contemplate the four immeasurables and the four formless absorptions as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the eight liberations as neither in accordance nor not in accordance; if they truly contemplate the eight bases of mastery, the nine successive absorptions, and the ten universal spheres as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the four foundations of mindfulness as neither in accordance nor not in accordance; if they truly contemplate the four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the liberation-door of emptiness as neither in accordance nor not in accordance; if they truly contemplate the liberation-doors of signlessness and wishlessness as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the five kinds of eyes as neither in accordance nor not in accordance; if they truly contemplate the six kinds of supernatural powers as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the Buddha’s ten powers as neither in accordance nor not in accordance; if they truly contemplate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the dharma of not forgetting as neither in accordance nor not in accordance; if they truly contemplate the nature of always maintaining equanimity as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate omniscient wisdom as neither in accordance nor not in accordance; if they truly contemplate path-knowing wisdom and all-modes-knowing wisdom as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate all dhāraṇī methods as neither in accordance nor not in accordance; if they truly contemplate all samādhi methods as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the fruit of stream-entry as neither in accordance nor not in accordance; if they truly contemplate the fruits of once-returning, non-returning, and arhatship as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the state of a Pratyekabuddha as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate all the practices of great bodhisattvas as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas truly contemplate the supreme perfect enlightenment of all Buddhas as neither in accordance nor not in accordance, then those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Furthermore, Subhūti, if great bodhisattvas always think in this way: “I should not abide in form, nor should I abide in feeling, perception, formations, or consciousness. Why? Because form is neither the subject of abiding nor the object of abiding; feeling, perception, formations, and consciousness are likewise neither the subject of abiding nor the object of abiding.” Then, Subhūti, those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas always think in this way: “I should not abide in the eye-base, nor should I abide in the ear, nose, tongue, body, or mind bases. Why? Because the eye-base is neither the subject of abiding nor the object of abiding; the ear, nose, tongue, body, and mind bases are likewise neither the subject of abiding nor the object of abiding.” Then, Subhūti, those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.
Venerable Subhūti, if great bodhisattvas always think in this way: “I should not abide in the form-base, nor should I abide in sound, smell, taste, touch, or dharma bases. Why? Because the form-base is neither the subject of abiding nor the object of abiding; sound, smell, taste, touch, and dharma bases are likewise neither the subject of abiding nor the object of abiding.” Then, Subhūti, those great bodhisattvas always remain in accordance with the six perfections and do not abandon one another.